 Although the Neo-Mohists were never able to formulate an exhaustive response to Hui Shi’s radical relativism, his contemporary Zhuangzi (4th century BC) clearly found it to be an important stimulus for his own thought, and was definitely influenced by him when elaborating his own epistemological system. Zhuangzi believed that because knowledge was infinite, the human capacity for comprehension was too limited to enable us to gain any true knowledge (Zhuangzi CTP: Yang sheng zhu, 1). Thus, he believed that comprehension is always something relative (Zhuangzi CTP: Qiwu lun, 11). As a result, we are lost in a labyrinth of real and false recognitions. But this apparently tragic situation is mitigated by the fact that we do not have to face it alone, we are always accompanied by other people who are just as blind as we are. All of us are busy dealing with questions of mastering our reality and thus with questions of the indefinite nature of our existence (Zhuangzi CTP: Qiwu lun, 3). Since we are determined by the limitations of our senses, we naturally tend to acknowledge the truth of those kinds of recognitions that happen to match our own value systems (Zhuangzi CTP: Yu yan, 1). Ultimately, human subjectivity determines what should be regarded as (true and universally valid) knowledge. The apparent objectivity and independence of the human mind has repeatedly been proven to be a false, illusory chimera, which only leads to self-deception. The quality, the features and the extent of our perception are always determined by the actual conditions of our existence. Hence, our perception—and the actions resulting from it—are always dependent upon external factors, even though ultimately, every form of dependence is actually a form of self-dependence. Of course, such dependence and determination are connected to our ignorance, to our incapacity to recognize our essence and the essence of our surroundings (Zhuangzi CTP: Qiwu lun, 13).