But no translation is innocent, nor any interpretation. The form of our questions determine the range of the possible answers we can obtain. Thus, if we ask what view of the inner life Confucius held, we almost surely will not be able to see that perhaps he didn’t hold any such view, or even think about having an “inner life”, as Herbert Fingarette argued in his famous book on the Master (1972). Asking which theory of propositional truth early Daoists held makes it difficult to see, as Hansen argued, that the early Daoists (and all other early Chinese thinkers) had little interest in propositional truth, but in language as praxis-guiding behavior, as we noted earlier (§2.2, and will take up again in §4.3 ). There are multiple cosmologies in Western philosophy, beginning with the several put forth by the Greeks, all of them conforming to a logical order. But we shouldn’t ask which one of them early Chinese cosmology most nearly resembles if Hall and Ames are right in claiming that Chinese cosmology is best described as an aesthetic order not a logical one (1987: 16). It might be that the early Confucians didn’t have any ethical theory, but based their descriptions, analyses and evaluations of human activity on the basis of their roles (Rosemont and Ames 2009; Ames 2011; Rosemont 2015).