 Interpretations of the Zhuangzi tend to give primacy either to the skeptical passages or to the passages suggesting special access to the grain of things. On the first option, Zhuangzi simply appreciates the many perspectives on the world one could have, the many ways of dividing the world up by sets of distinctions, none of which can be shown in a non-question-begging manner to be superior to the others (Hansen, 1992, 2003; see also Chong, 2016). On the second option, Zhuangzi is often taken to hold in a kind of ineffable and nonconceptual access to the world, an access that makes possible the efficacy of activities such as Cook Ding’s (Ivanhoe, 1996; Roth 1999, 2000). A third possibility is that the text demonstrates a kind of continuing dialectic between skepticism and the conviction that one has genuine knowledge, and that the dialectic has no envisioned end. The dialectic includes a stage of skeptical questioning of whatever one’s current beliefs are, but the aim is not merely to undermine but to reveal something about the way the world that is occluded by one’s current beliefs. However, one is not allowed to rest content with the new beliefs but is led to question their comprehensiveness and adequacy precisely because they are suspected of occluding still something else about the world (Wong, 2005).