This thesis contests that the cosmology of the Zhuangzi has not been sufficiently understood and its subversive character has remained unexplained. This failure relates to the fact that scholars have encountered great difficulties in the effort to explain ancient Chinese cosmology as a whole. At least in the English-speaking world, in fact, the two main theoretical models available suffer from important shortcomings. These are the models of David Hall and Roger Ames, and Michael Puett. On the one hand, Ames and Hall refuse to define the early Chinese worldview as a "cosmos" or a "cosmology," arguing that these concepts assume the existence of a transcendent type of cosmic agency and. Considering that such transcendent realm was never posited in ancient China, we should then define the early Chinese worldview as "acosmotic" and self-moving (Hall and Ames 1995) and thus understand Confucian ritual agency as "spontaneous." (Hall and Ames 1987) On the other hand, Puett has reacted strongly against this view, asserting that the ancient Chinese were, in fact, constantly engaged in ritual/sacrificial efforts to tame cosmic agencies, in the belief that if these were left to their own spontaneous inclinations, they could potentially harm humans. Given that ritual agency was directed at keeping these cosmic forces at bay we should then better describe ancient Chinese cosmology as possessing the "agonistic" and "discontinuous" character which is characteristic of theistic, ritual- based systems. (Puett 2002) Although quite elaborate, these models fail to account for the cosmology actually implicated in the practice and understanding of ritual in ancient China. As I will explain, early Chinese ritual agency was conceived as implying neither complete cosmic spontaneity nor total cosmic discontinuity. Instead, the practice of ritual, including sacrifices, was seen as an activity capable of generating and sustaining a continuity between humans and the divine forces of nature. In this way, ritual had an essentially cosmic, that is, ordering function. It was seen as capable of and responsible for creating and/or sustaining the order (cosmos) which defined the world as such. This is nowhere clearer than in texts such as the Shijing 詩經 and the Liji 禮記 For example, the "Yueling" 月令 section of this text explains the importance of performing the proper type of sacrifices in accordance with a specific season of the year. Failure to do this, and insistence, let us say, on performing summer sacrifices during the winter season, will result in immediate cosmic havoc. This is certainly not a spontaneous cosmos, but also not a cosmos which involves antagonistic discontinuity, instead, it is a cosmos of continued ritual activity which effectively dissolves the possibility of human-divine antagonism by actively sustaining a cosmic order. Furthermore, it is precisely this ritual-centered cosmology that the Zhuangzi was attempting to subvert by positing a spontaneous cosmos. The very idea of a self-moving, self-ordered world was an attempt to question the alleged necessity of ritual for the survival of the cosmos. It is this rebellious character of Zhuangzian cosmology that I believe has to be properly explained. In this study, I show a way of doing this, specifically in reference to the Qiwulun 齊物論 chapter of the text.