In avoiding the unjustifiable imposition of Western ideas and values upon the Chinese, and yet orienting Sun’s thought with respect to the West, the interpretation will have to resort to several fairly evident means. In the first place, it will have to transpose Chinese ideas into the Western ideology, and yet avoid distortions of meaning. This can be partly done by the use of neutral terms, of terms which are simple and clear enough to reproduce the Chinese, and nevertheless not so heavily burdened with connotations that they will cause a reading-in of Western ideas not relevant to the point in question. More simply, the Chinese ideas must be represented by terms which approximate the same set of values in the West that their originals have in China. This will sometimes require the use of unfamiliar periphrases: the words “music” and “rites” may be given as “the rhythm of life” and “conformity to the ideology.” Secondly, the Chinese ideology need not be given as a whole; it is improbable that it could, without a terrific expansion of the Western ideology to accommodate it; but enough of the Chinese ideology must be given to explain the significant differences between the Chinese system of controlling the behavior of men, and the Western. This latter involves the choice of material, and is therefore by its nature challengeable. Again, in demonstrating significant differences instead of merely seeking analogous (and probably misleading) examples, the interpretation might turn to certain aspects of Chinese philosophy which appear as strikingly illustrative of the point of view of the Chinese. Confucius the political thinker is only a small part of Confucius the man and the philosopher; Chinese political thought, although a vast field, is only a small part of the social thought of the Chinese. Only an infinitesimal part of this comparatively minor area of Chinese study will suffice to make clear some, at least, of the sharp differences of outlook between China and the West.