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She explores these challenges via a quick but correct survey of a number of the major modern approaches, together with Lee Yearley’s seek for “similarities in variations and differences in similarities,” 2 Martha Nussbaum’s attraction to “thick” vs. “skinny” ideas, 3 Karen Carr and Philip Ivanhoe’s dialogue of the standards for selecting thinkers and texts to compare, four and Aaron Stalnaker’s use of “bridge concepts.” 5 Cline concludes by claiming that she herself makes use of an “anti-methodology” approach, which tries “to provide consideration to interpretive, thematic, and procedural issues” (seventy two), but without subscribing to any particular methodology for doing so. However, it appears to me that Cline does have a technique: she makes use of the “thin” ideas of “justice,” “sense of justice,” and “moral cultivation” to identify general subjects mentioned by both Confucius and Rawls, and then explores the similarities and variations in their detailed, “thick” conceptions of these terms.
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