 Still, it is hasty to assume any resemblance here amounts to an equivalence. Aristotle’s principles are grounded in a theory of predication that is anything but neutral with respect to the basic structure of a proposition. A categorical proposition has a subject-predicate structure that partly determines whether or not it is true, and this structure contributes to the explanation of the assertoric force of this proposition when asserted. There is no clear evidence that the Mohists were making a point here about truth, if truth is conceived as a semantic property of propositions that have a subject-predicate structure. Indeed, some scholars have rejected the idea that a subject-predicate structure is a necessary condition of sentences of even contemporary Chinese, let alone is classical forbear (e.g., Han 2009). Tiles and Yuan (2004) argue that the subject-predicate structure of Aristotle’s categorical propositions only makes sense against the backdrop of a classificatory system in which things are categorized in terms of genera and species, something absent in early Chinese philosophers’ emphasis on context-dependent relationships among things in varying fields of focus. That is, to assert “This is an ox” is not to identify a substance in terms of a species of things to which it belongs, but to make an association between one thing and other things with the same name according to a presupposed criterion or standard, which varies depending on the context in which the association is made. More fundamentally, A.C. Graham claims that the proposition was a philosophical discovery only of the later Mohists, with their earlier counterparts primarily interested in teasing out the philosophical implications of individual terms and their combinations in expressions (2003 [1978]). But in his view this discovery did not lead to an analysis of subject-predicate structure. Chad Hansen (1983) even rejects the view that early Chinese philosophers were concerned with articulating theories of truth, suggesting instead that their primary focus was on the pragmatic, behavior-guiding functions of language, and how these functions contribute to normative views about proper ethical discourse and conduct.