 These developments notwithstanding, it is still important to recognize that the demise of Mohism following the Warring States period appears to have squelched philosophical interest in the study of language and logic mostly until modern times, when it was revived in 1894 the writings of Sun Yirang (Graham 2003 [1978]: 70–2). Matters are complicated by the fact that logic as a unique object of study or discipline disentangled from other philosophical pursuits was historically awakened in Chinese philosophical thought only after the introduction of Western philosophical notions and methods in the 16th and 17th centuries. The Jesuit scholar Matteo Ricci, who first arrived in China in 1583, brought more than Western science and literature; he introduced Euclid’s Elements to the Chinese and arranged a translation of it with the assistance of the Chinese scholar Xu Guangqi. For these reasons, considerable caution has to be exercised in any attempt to reconstruct the philosophical views of classical Chinese philosophers about language and logic, to avoid anachronistically imposing notions that were not part of their original philosophical programs (Garrett 1993). Debates surrounding these issues are very much alive today, with contemporary scholars of Chinese philosophy tending to fall on one or the other side of the general dispute about whether it is appropriate to utilize concepts, terms, distinctions, modes of expression, or methods of analysis that may have been of foreign origin to interpret the works of classical Chinese philosophers (see the entry  comparative philosophy: Chinese and Western  for further discussion).