Notice, the argument about the fish implies we have a perspective on the perspectives of others. So skepticism grounded in dependence or relativity of perspective need not be predominantly negative. Zhuangzi, here, uses it to justify a way of claiming to knowing. In many other parables, he addresses the kind of knowing that comes with a gestalt shift, especially when we see our own and others’ points of view as similar—see ourselves as others see us. This is the more comprehensive perspective Zhuangzi urges on us. We experience such gestalt shifts especially when we come appreciate we had been wrong before and now view things differently. We are confident from our own “now” that we have made epistemic progress—our new awareness seems “relatively” improved to us now. We reach a state where we judge our former perspective to be inferior to our present one. It includes insight into our relative situations. Evidently, this awareness of one’s own perspective as one of many, equally natural points of view motivates us to wonder if we have made the final correction. This enhanced awareness of ourselves as one of many perspectives is an intelligible candidate reading of Zhuangzi’s 明 míngclarity. It is harder to construct a coherent narrative for mystical and/or dogmatic readings—those that jump from an improved perspective to a perfect one.