 Furthermore, in understanding why Confucians take a life of ritual practice to be partly constitutive of a fully human life, one must understand the aesthetic dimension of their notion of a fully human life. Such a life is lived as a beautiful and graceful coordinated interaction with others according to conventionally established forms that express mutual respect. A good part of the value attached to the fully human life lies in the aesthetic dimensions of a “dance” (Ihara, 2004) one performs with others. To better understand why the moral and the aesthetic cannot be cleanly separated in Confucian ethics, consider that a graceful and whole-hearted expression of respect can be beautiful precisely because it reflects the extent that the agent has made this moral attitude part of her second nature. The beauty has a moral dimension. Both these themes—the importance of contextualized moral judgment and aesthetic value of human interaction according to custom and tradition—offer opportunities for practitioners of, say, Anglo-American moral philosophy to reflect on what their approaches to the moral life might miss.