Zhuang Zi is a popular Taoist logician who presented an alternate perspective about the world and affected numerous masterminds during the Warring States time frame. One viewpoint of Zhuang Zi’s convictions can be portrayed in his “Hypothesis of Big and Small”. Right now thought, Zhuang Zi centers around the effect of the relativity of existence on human recognitions. He asserts that the world will be experienced contrastingly for each being: spatially, the world may appear to be little or huge relying upon the focal point one is glancing through, and transiently, life may appear to be short or long, likewise relying upon the viewpoint one is glancing through. Generally, in view of this inescapable relativity, Zhuang Zi contends that people live in a universe of discretionary principles, and accepts that there is no “right” point of view, and that all viewpoints are legitimate and equivalent. Moreover, Zhuang Zi upheld lighthearted meandering, and educated to follow “the Great Way” basically by holding fast to nature. Through Chapters 1 and 17, Zhuang Zi utilizes the thought of all shapes and sizes to clarify his daoist theory. Zhuang Zi opens up the principal section of his works by presenting the Peng winged animal. The content depicts the Peng fowl’s vainglorious nearness, and cases that it is “enormous… its width ought to be a few thousand li… his wings resemble mists everywhere throughout the sky” (Chapter 1). Zhuang Zi then compares three generally little flying animals with the Peng feathered creature: a cicada, a turtle dove, and a quail. The three little animals, knowing about the Peng fowl’s capacity to fly tremendous regions of land, inquires as to whether flying that far is important. The cicada and bird expresses that the most they have to fly is “similar to the elm or sapanwood tree” (Chapter 1), and the quail likewise includes that “the best sort of flying” (Chapter 1) is flying close to ten or twelve yards. This symbolism of the Peng winged animal and the three little animals outline Zhuang Zi’s conviction that all viewpoints are equivalent. The Peng winged animal and the three little animals plainly have endlessly various capacities as far as flying. The Peng winged animal, terrific in size, can fly far separations while the cicada, pigeon, and quail are little and are extremely constrained in where they can fly. In any case, Zhuang Zi never expresses that the manner in which the Peng feathered creature flies is the manner in which flying ought to be institutionalized to. Moreover, when the three animals are talking among themselves, they depict an extremely certain frame of mind. They “snicker” (Chapter 1) at the Peng winged creature’s extraordinary capacity, and even criticizes it, regarding the Peng feathered creature’s capacity superfluous. This affirms the possibility that there are alternate points of view and norms one complies with; right now, little animals accept that what they are equipped for was sufficient, and that the Peng fowl’s capacity was not required in their lives. Through this circumstance, Zhuang Zi shows that there is no essential fact of the matter, as nature has set various ways for every animal. The Peng flying creature is abled with its tremendous ability, yet it doesn’t imply that the capacities of the little flying animals are invalid. The cicada, bird, and quail are made diversely commonly, and can locate their own novel joys with what nature has permitted them to be. In whole, in spite of the fact that the Peng feathered creature generally is by all accounts ready to have more noteworthy abilities, Zhuang Zi contends through the viewpoints of the little animals to underscore that their perspective on the world is similarly as legitimate, and are equivalent in esteem as that of the Peng winged creature. Section 1 builds up an establishment for Zhuang Zi’s advancement of getting one with “the Great Way” – to know one’s place in nature. In Chapter 17, Zhuang Zi shows that once one understands its place in nature, at that point it can step into understanding and getting one with “the Great Way”. Right now, is a fall flood, and the Yellow River gigantically floods. Watching this, the Lord of the River is blissful and feels that “the magnificence on the planet had a place with only him” (Chapter 17). Notwithstanding, when the flood arrived at the North Sea, the Lord of the River understood that he was unimportant regarding significance contrasted with the North Sea. The North Sea at that point reacts to the Lord of the River by saying “… understand your own triviality. Starting now and into the foreseeable future it will be conceivable to converse with you about the Great Way” (Chapter 17). The North Sea is embodied as a figure who appears to comprehend the Great Way. He holds a very modest position on his incomprehensibility as he thinks about himself to “somewhat stone” (Chapter 17) or an “a little tree [sitting] on a colossal mountain” (Chapter 17). The North Sea promotes by saying that “There is no closure to the weighing of things, no stop to time, no consistency… , no fixed guideline to starting and end” (Chapter 17). At the end of the day, the North Sea discloses to the Lord of the River that judgment is relative, and that one needs to experience a re-assessment of his qualities so as to follow “the Great Way”. By and by, Zhuang Zi utilizes the ideas of all shapes and sizes to clarify the relativity of our humanly gauges. To the Lord of the River, he himself was the best thing he knew about; notwithstanding, when he arrived at the North Sea, he understood that he was little. What’s more, after addressing the North Sea, we can see that the North Sea accepts that he himself is little contrasted with the universe. Zhuang Zi industriously utilizes the ideas of all shapes and sizes to clarify that human principles are relative. Be that as it may, in Chapter 17, in contrast to Chapter 1, Zhuang Zi further clarifies his position by saying that one must perceive its place in nature so as to follow “the Great Way”. The Lord of the River, subsequent to conversing with the North Sea, comprehend that he should be content with what nature has made him to be. The Lord of the River at that point asks “what should I do and what should I not do?” (Chapter 17). The North Sea at that point answers with numerous answers, which summarizes to just after the course of the suddenness of nature. This embodiment of the waterways appeared in Chapter 17 fortifies the relativism of the qualities saw by each being. In each and every circumstance, one’s observation and comprehension of the qualities are for the most part legitimate, nonetheless, is restricted to that particular setting. Thusly, Zhuang Zi states that there can be no widespread standard that everybody can comprehend. What’s more, since one’s impression of the world is so restricted, one is unequipped for really understanding unquestionably the greatest and littlest. Thusly, on the grounds that we can’t comprehend, the main arrangement is to follow “the Great Way”, which is to allow everything to look for and seek after the immediacy of nature, which is Dao. Zhuang Zi’s utilization of the Peng fowl and the fall flood depicts that there are various translations of what is of all shapes and sizes, which implies that there will unavoidably be an alternate comprehension of what is correct or wrong, etc. This relativism confines our insight significantly, which takes into consideration the presence of partiality and contentions – we don’t see each other because of the distinctions in our points of view. Thusly, that is the reason Zhuang Zi contends that we have to come in wording with the thought that there will consistently be more obscure than there is known. Moreover, he clarifies that we will never comprehend unquestionably the of all shapes and sizes; He composes “… How would we realize that the tip of hair can be singled out as the masure of the littlest thing conceivable? … How would we realize that paradise and earth can completely incorporate the component of the biggest thing conceivable?” (Chapter 17), accentuating that our insight is limited, and that we have to acknowledge this acknowledgment. Zhuang Zi deliberately utilizes the juxtaposition of all shapes and sizes through the Peng winged creature and the pre-winter flood to underline the relativity of our guidelines and qualities, and gives us an answer: to seek after “the Great Way”, the suddenness of nature, or Dao.>