 The text questions the coherence of the “everything is one” view. To treat the myriad things and oneself as “one” is already to distinguish them from nothing, on the one hand, and from what is not one, on the other. Indeed, the proponent of the “one unit” view cannot even state his position consistently. Merely to say that everything is “one” is to recognize something else besides the one, namely our statement pointing it out. The one and the name we give it or what we say about it already make two. And as soon as we notice that we’ve got two, we’ve already got three—the one, what we said about it, and the “two” comprising the one and what we said. The playful mockery has an underlying point. The “all is one” view is not more “real” or more justified than other schemes of distinctions, and it is useless as a solution to the problem of what scheme of distinctions to adopt in guiding life and action. It yields no normative guidance—not even Hui Shi’s “comprehensively care for all things.” Instead of attempting to find the “absolute” or “real” scheme of action-guiding distinctions, our energy would be better spent simply by guiding and justifying our actions contextually, responding to the needs of each particular situation as it arises. 