Zhuang Zi is a renowned Taoist savant who presented an alternate perspective about the world and affected numerous scholars during the Warring States time frame. One point of view of Zhuang Zi’s convictions can be portrayed in his “Hypothesis of Big and Small”. In this part of thought, Zhuang Zi centers around the effect of the relativity of existence on human recognitions. He guarantees that the world will be experienced diversely for each being: spatially, the world may appear to be little or enormous relying upon the focal point one is glancing through, and transiently, life may appear to be short or long, additionally relying upon the viewpoint one is glancing through. Generally, due to this unavoidable relativity, Zhuang Zi contends that people live in a universe of self-assertive models, and accepts that there is no “right” point of vi Memo to management ew, and that all viewpoints are legitimate and equivalent. Besides, Zhuang Zi bolstered lighthearted meandering, and instructed to pursue “the Great Way” just by holding fast to nature. Through Chapters 1 and 17, Zhuang Zi utilizes the thought of all shapes and sizes to clarify his daoist theory. Zhuang Zi opens up the main section of his works by presenting the Peng flying creature. The content portrays the Peng fowl’s self important nearness, and cases that it is “enormous… its width ought to be a few thousand li… his wings resemble mists everywhere throughout the sky” (Chapter 1). Zhuang Zi then compares three generally little flying animals with the Peng winged animal: a cicada, a turtle dove, and a quail. The three little animals, knowing about the Peng feathered creature’s capacity to fly huge regions of land, inquires as to whether flying that far is important. The cicada and bird expresses that the most they have to fly is “similar to the elm or sapanwood tree” (Chapter 1), and the quail additionally includes that “the best sort of flying” (Chapter 1) is flying close to ten or twelve yards. This symbolism of the Peng feathered creature and the three little animals represent Zhuang Zi’s conviction that all points of view are equivalent. The Peng winged animal and the three little animals obviously have incomprehensibly various capacities as far as flying. The Peng fowl, stupendous in size, can fly far separations while the cicada, bird, and quail are little and are constrained in where they can fly. In any case, Zhuang Zi never expresses that the manner in which the Peng flying creature flies is the manner in which flying ought to be institutionalized to. Moreover, when the three animals are talking among themselves, they depict an exceptionally sure frame of mind. They “giggle” (Chapter 1) at the Peng flying creature’s extraordinary Memo to management  capacity, and even disparages it, esteeming the Peng feathered creature’s capacity superfluous. This affirms the possibility that there are alternate points of view and principles one submits to; for this situation, the little animals accept that what they are fit for was sufficient, and that the Peng feathered creature’s capacity was not required in their lives. Through this circumstance, Zhuang Zi exhibits that there is no unadulterated fact of the matter, as nature has set various ways for every animal. The Peng feathered creature is abled with its immense ability, however it doesn’t imply that the capacities of the little flying animals are invalid. The cicada, pigeon, and quail are made distinctively ordinarily, and can locate their very own one of a kind joys with what nature has enabled them to be. In entirety, in spite of the fact that the Peng winged animal generally is by all accounts ready to have more prominent abilities, Zhuang Zi contends through the points of view of the little animals to underscore that their perspective on the world is similarly as substantial, and are equivalent in esteem as that of the Peng flying creature. Section 1 sets up an establishment for Zhuang Zi’s advancement of getting one with “the Great Way” – to know one’s place in nature. In Chapter 17, Zhuang Zi represents that once one understands its place in nature, at that point it can step into understanding and getting one with “the Great Way”. In this section, there is a harvest time flood, and the Yellow River enormously floods. Watching this, the Lord of the River is blissful and feels that “the excellence on the planet had a place w Memo to management ith only him” (Chapter 17). Be that as it may, when the flood arrived at the North Sea, the Lord of the River understood that he was immaterial as far as enormity contrasted with the North Sea. The North Sea at that point reacts to the Lord of the River by saying “… understand your very own triviality. Starting now and into the foreseeable future it will be conceivable to converse with you about the Great Way” (Chapter 17). The North Sea is exemplified as a figure who appears to comprehend the Great Way. He holds an incredibly unassuming position on his unfathomability as he thinks about himself to “somewhat stone” (Chapter 17) or an “a little tree [sitting] on a colossal mountain” (Chapter 17). The North Sea advances by saying that “There is no closure to the weighing of things, no stop to time, no consistency… , no fixed principle to starting and end” (Chapter 17). At the end of the day, the North Sea discloses to the Lord of the River that judgment is relative, and that one needs to experience a re-assessment of his qualities so as to pursue “the Great Way”. By and by, Zhuang Zi utilizes the ideas of all shapes and sizes to clarify the relativity of our humanly principles. To the Lord of the River, he himself was the best thing he knew about; in any case, when he arrived at the North Sea, he understood that he was little. Also, after addressing the North Sea, we can see that the North Sea accepts that he himself is little contrasted with the universe. Zhuang Zi constantly utilizes the ideas of all shapes and sizes to clarify that human gauges are relative. In any case, in Chapter 17, in contrast to Chapter 1, Zhuang Zi further clarifies his position by saying that one must perceive its place in nature so as to pursue “the Great Way”. Th Memo to management e Lord of the River, in the wake of conversing with the North Sea, comprehend that he should be content with what nature has made him to be. The Lord of the River at that point asks “what should I do and what should I not do?” (Chapter 17). The North Sea at that point answers with numerous answers, which summarizes to just after the course of the immediacy of nature. This representation of the waterways appeared in Chapter 17 reinforces the relativism of the qualities saw by each being. In each and every circumstance, one’s observation and comprehension of the qualities are on the whole legitimate, in any case, is restricted to that particular setting. Subsequently, Zhuang Zi affirms that there can be no general standard that everybody can get it. What’s more, since one’s view of the world is so restricted, one is unequipped fo Memo to management r really understanding without a doubt the greatest and littlest. Consequently, on the grounds that we can’t comprehend, the main arrangement is to pursue “the Great Way”, which is to let everything look for and seek after the suddenness of nature, which is Dao. Zhuang Zi’s utilization of the Peng winged creature and the harvest time flood depicts that there are various elucidations of what is of all shapes and sizes, which implies that there will definitely be an alternate comprehension of what is correct or wrong, etc. This relativism restricts our insight incredibly, which takes into account the presence of partiality and contentions – we don’t see each other because of the distinctions in our points of view. In this way, that is the reason Zhuang Zi contends that we have to come in wording with the thought that there will consistently be more obscure than there is known. Moreover, he clarifies that we will never comprehend indisputably the of all shapes and sizes; He composes “… How would we realize that the tip of hair can be singled out as the masure of the littlest thing conceivable? … How would we realize that paradise and earth can completely incorporate the element of the biggest thing conceivable?” (Chapter 17), stressing that our insight is limited, and that we have to acknowledge this acknowledgment. Zhuang Zi deliberately utilizes the juxtaposition of all shapes and sizes through the Peng winged animal and the harvest time flood to underscore the relativity of our benchmarks and qualities, and gives us an answer: to seek after “the Great Way”, the suddenness of nature, or Dao.>