 It is not easy to find an analogue to someone such as Zhuangzi in the Western tradition. There are some important parallels in the Hellenistic Stoics and Epicureans to certain themes in Zhuangzi. They, like him, emphasized the need to accept the inevitable in human life, the need to dampen one’s desires to achieve tranquility in the face of the inevitable, and to identify with the world that makes acceptance and dampening of desires possible (Nussbaum, 1994). On the other hand, there is contrast in the Stoic belief in logos as the basis of order in the universe. There are parallels to some Zhuangist themes in Nietzsche: the skepticism about the adequacy of our conceptualizations of the world and of value; the warnings against conventional moralities as constricting, and the awareness of how the application of ethical judgment to others can be a means of asserting power over them (The Genealogy of Morals). However, Zhuangzi’s vision possesses a generosity and inclusiveness, an embrace of the lowly and cast-off, that seems anathema to Nietzsche’s celebration of the übermensch and his project of fashioning himself like a work of art. Nietzsche proposes strong, vital desire at the heart of this aesthetic project, rather than the dampening of desire. He represents a kind of radical individualism that did not find a congenial home in the Chinese tradition (Solomon, 1995).