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If Lao Tzii then had revolted against the growing artificiality of life in his day, a return to nature must have seemed doubly imperative to his disciple Chuang Tzii, who ﬂourished more than a couple of centuries later, when the bugbear of civilisation had steadily advanced. With chagrin he saw that Lao Tzii's teaching had never obtained any firm hold on the masses, still less on the rulers of China, whereas the star of Confucius was unmistakably in the ascendant. Within his own recollection the propagation of Confucian ethics had received a powerful impetus from Mencius, the second of China's orthodox sages. Now Chuang Tzii was imbued to the core with the principles of pure Taoism as handed down by Lao Tzii. He might more fitly be dubbed the Tao-saturated man than Spinoza the God intoxicated.' Tao in its various phases pervaded his inmost being and was reﬂected in all his thought. He was therefore eminently qualified to revive his Master's ringing protest against the materialistic tendencies of the time.