 Going back to the issue of the relative differences between Chinese and Western philosophy, it would be fair to say that the former is more consistently focused on the question of how to live one’s life, even when the topic is the metaphysics of the world or of the self. This makes a difference to the way philosophy is done. As argued above, Chinese philosophy has argumentation and the ambition to explain through theory, but its commitment to the ethical and the practical in general has led to a tighter connection between approaches to how to live one’s life and what it is to do philosophy. Chinese philosophy is done in ways that have significantly non- or extra-discursive dimensions. Jenco (2007) has pointed out that even when Western philosophers have discussed the ills of ethnocentrism, they have typically framed their critiques in concepts and language from Western discourses, such as Marxism and poststructuralism. They have called for cross-cultural dialogue as a way of countering ethnocentrism without raising the question of whether the exclusive use of dialogue itself might be a form of ethnocentrism. Dialogue tends to focus our attention on texts and leaves out of focus practices such as memorization, recitation, meditation, imitation, ritual, and dance (Jenco, 2007; Kalmonson, 2017). It is not as if the texts are left out of one’s attention. It is rather that these non-discursive practices become part of one’s attempt to interpret and live the meaning of the texts in one’s personal experience. To fully engage in cross-cultural philosophy may require an openness to and experimentation in these non-discursive practices. At a time when the boundaries between reason and emotion and body and mind are being called into question, and when the operations of reason and decision-making have increasingly been found by cognitive psychology and science to depend on the state of the emotions and the body, it seems appropriate to consider that meditation and ritual practices may alter for the better the emotional and somatic basis of effective thinking and acting.