As I’ve covered in the earlier chapters, “zhongdaology” is a philosophical school of thought that sprang out of the rich cultural and linguistic heritage of ancient China. Throughout the lengthy history of ancient China, Confucius and his followers have developed it both theoretically and practically. As a result, it exhibits several distinctively Chinese cultural traits. Even though it may appear a little strange and foreign to people who are only familiar with the Western tradition of philosophy, it can also be regarded as a general philosophy, much as some Western philosophical theories and propositions may also appear strange to some traditional Chinese scholars. Being a type of broad philosophy, the philosophical significance ought to be universal and consistent with the human race's shared rationale. Consequently, it is both necessary and desirable for there to be a conversation between zhongdaology and Western philosophy. In fact, there are a variety of ways in which non-Western philosophical traditions address the central philosophical questions if we can effectively overcome the prejudice of Western- or Euro-centrism, which is still pervasive in philosophical studies today. The Zhongdaological method is among them. It may be shown via discussion and comparison of many philosophical traditions that there are various ways for human intelligence to reach the highest wisdom. These methods may not be mutually exclusive, but rather they may complement one another.