 The Mohists are generally credited with the first systematic study of language in ancient China, but the inspiration for putting language at the center of philosophical thought certainly comes from Confucius (551?–479? BCE). Against prevailing skepticism and apathy, Confucius insisted that the correct use of language is essential to the order and harmony of society, and that the conditions by which language is correctly used devolve upon determining how names (ming) designate objects, events, and actions. However, the correct use of names is not simply a matter of attaching labels to a preexisting domain of things independent of human affairs. That is, it is commonly recognized that Confucius viewed language as having not simply a descriptive function, but a fundamentally performative one as well. Attributing names to objects is not a matter of describing the world, but of influencing it in a way that causes certain modes of interaction and existence to be realized. One can do this poorly, contributing to the degradation of social relationships and one’s relationship with nature, or skillfully, in a way that contributes to social harmony and prosperity. The skillful use of language depends on the extent to which one’s use of it reflects a conscientious awareness of the meanings and values that are essential to acting effectively. This goes hand-in-hand with the realization that acting on behalf of these meanings and values is itself constitutive of the very relational efficacy one seeks to establish.