 It also presents an ethic in supporting the idea of inclusiveness and acceptance. Here skeptical questioning of what we think we know, especially what we think we know about people and who is good and has something to offer to us are questioned in the chapter featuring stigmatized individuals, often with feet amputated (a common criminal punishment of the time), who turn out to be masters drawing as many students as Confucius. The Zhuangzi also urges identification and acceptance of the whole and of any and all of the changes that its creatures undergo. We should not be so sure that life is great and death is evil, and accept everything that comes our way, marveling at the possibility that upon our death we might be made into a fly’s foreleg the next time around. The Zhuangzi, like the Daodejing, calls upon human beings to identify with the whole of the cosmos and its transformations, and such identification involves acceptance, even celebration of death and loss, because in dying one participates in the next transformation of the cosmos and becomes something else to marvel at, such as a fly’s foreleg. Such a call may hold deep appeal, especially for those who cannot see any form of monotheism as a viable object for belief and yet desire some sort of spiritual connection that stretches beyond the merely human community.