 Let me end with the question of why East Asians should look to communitarianism when the rich and diverse Confucian tradition can be drawn upon to express communitarian values. After all, there is substantial overlap between the two philosophies—both emphasize the value of relationships for the good life as well as stress the importance of education and non-coercive modes of moral education with legal rights as last resort fall-back mechanisms (see Bell 2008, ch. 9)—so why not stick to the “local” philosophy of Confucianism? In an East Asian context, it seems strange to promote a communitarian philosophy that was shaped by concerns about individualistic excesses in Western countries when the communitarian Confucian tradition continues to shape values and inform “habits of the heart” (see Sun 2013; Hammond and Richey 2015; Billioud and Thoravel 2015). And it’s still a matter of argument whether communitarianism really constitutes a philosophy or tradition, as opposed to a critical extension of the liberal tradition. But nobody doubts that Confucianism constitutes its own tradition. So what good reason can there be for East Asians to identify with communitarianism rather than Confucianism? 