 One reason for thinking so is that comparative philosophy is an instance of a sound and sensible strategy for doing philosophy. When facing hard problems it is simply a good strategy to consider a wide range of enduring, respected ideas bearing on those problems. We of course must be wary of the possibility that the other tradition is not really addressing the same problem we are, or that it is addressing only part of the problem we are addressing. But when there is common address of a problem, it is not always the case that one tradition must be adjudicated as entirely right and the other as entirely wrong. There is a good possibility that each tradition has something insightful to say about some aspect of the problem and that each tradition could incorporate something of what the other tradition has to say (see Yu and Bunnin, 2001). Yu (2007) appropriates Aristotle’s conception of the friend as a second self, a mirror, by which one can come to know oneself better, one’s unexamined presuppositions, for instance. May Sim (2007) argues that Aristotle’s metaphysics of the soul supplies a substantial self that is both needed and presupposed by Confucius’ virtue ethics. At the same time she argues that Aristotle’s metaphysics tilts too far towards an individualism that does not motivate sufficient attention to the culturally laden social relations required by his own ethics of character and politics of virtue, and so Aristotelian ethics could benefit by taking from Confucianism an acknowledgment of the ethical importance of ceremony and decorum. When one crosses traditions in enacting such strategies, there is the opportunity for fruitful interaction and mutual influence. Already discussed above is the opportunity for fruitful interaction between rights-oriented traditions and traditions such as Confucianism focused on the value of relationship and community.