 The most obvious sin of doing comparative philosophy is assimilating another tradition to one’s own by unreflectively importing assumptions, frameworks, and agendas into one’s reading of that other tradition. Sometimes too much charity (as a principle of interpretation) is insufficiently respectful of the distinctness of the other tradition. There are more subtle dangers. If one is a dissident from main trends in one’s home tradition, one is tempted to find another tradition that “got it right.” This is fine as long as the desire to find another such tradition does not lead to distortion or oversimplification of that other tradition (see Hansen, 1992, 2004, for discussions of taking Confucianism as representative of the Chinese tradition as a whole and of trying to find in Confucianism something one may perceive as lacking in one’s own tradition). The result is a kind of “Orientalism” (Said 1978) that is turned on its head, so that the radical other is now superior. 