 Given that individuals enjoy a particular “share” of the Dao, differences in natural endowment should be recognized. For example, due to the different allotment of qi, some people are born with a high degree of intelligence or gifted in other ways. Because everything is what it is “so of itself,” Guo Xiang must admit that “what one is born with is not something that is undue or inappropriate” (commentary to Zhuangzi 5). Because one’s nature is determined by exact principles, one may also speak of destiny in this connection. Is Guo, then, committed to a kind of thoroughgoing fatalism? Does this entail a rigid system in which individuals merely conform to prescribed roles?