 To retrieve one’s cultural inheritance is itself a complex, contested task, given the internal diversity of belief and practice that is characteristic of any vibrant tradition. In her account of how Chinese thinkers in the late nineteenth and early twentieth centuries approached the task of bringing to bear Western thought to the reform of their own society, Jenco (2015) points out that a crucial part of their task was to identify what their own cultural inheritance was, such that it could be brought into relation to a present and future that involved possibly profound transformation. She points out that “Confucius offered one of the earliest accounts of how an orientation to a particular past could be both deliberate and transformative rather than merely descriptive of an established identity,” and that his conception of the Zhou inheritance was but “one of many possible lineages created when the present was sutured to that particular past” (Jenco, 2015, 57). Tan (2004, 82) makes a similar point in claiming that the Confucian “legacy is successfully transmitted only when the past is revitalized, so that it is embodied in the different experience of the present. Confucius considers one who “revitalizes the old to realize the new (wengu er zhixin)” worthy of being a teacher (Analects 2.11).” Those engaged in transforming Confucian ethics in relation to women can view their task as a project of the kind Jenco and Tan are describing.