Fire plays a significant role in his picture of the cosmos. No God or man created the cosmos, but it always was, is, and will be fire. At times it seems as though fire, for Heraclitus, is a primary element from which all things come and to which they return. At others, his comments on fire could easily be seen metaphorically. What is fire? It is at once “need and satiety.” This back and forth, or better yet, this tension and distension is characteristic of life and reality—a reality that cannot function without contraries, such as war and peace. “A road up and down is one and the same” (F38). Whether one travels up the road or down it, the road is the same road. “On those stepping into rivers staying the same other and other waters flow” (F39). In his Cratylus , Plato quotes Heraclitus, via the mouthpiece of Cratylus, as saying that “you could not step twice into the same river,” comparing this to the way everything in life is in constant flux (Graham 158). This, according to Aristotle, supposedly drove Cratylus to the extreme of never saying anything for fear that the words would attempt to freeze a reality that is always fluid, and so, Cratylus merely pointed (Graham 183). So, the cosmos and all things that make it up are what they are through the tension and distention of time and becoming. The river is what it is by being what it is not. Fire, or the ever-burning cosmos, is at war with itself, and yet at peace—it is constantly wanting fuel to keep burning, and yet it burns and is satisfied.
Delving into the ways individual beings-for-itself relate to one another, Sartre argues that we, as human beings, can become aware of ourselves only when confronted with the gaze of another. Not until we are aware of being watched do we become aware of our own presence. The gaze of the other is objectifying in the sense that when one views another person building a house, he or she sees that person as simply a house builder. Sartre writes that we perceive ourselves being perceived and come to objectify ourselves in the same way we are being objectified. Thus, the gaze of the other robs us of our inherent freedom and causes us to deprive ourselves of our existence as a being-for-itself and instead learn to falsely self-identify as a being-in-itself.
East Asian philosophical thought began in Ancient China , and Chinese philosophy begins during the Western Zhou Dynasty and the following periods after its fall when the " Hundred Schools of Thought " flourished (6th century to 221 BCE).   This period was characterized by significant intellectual and cultural developments and saw the rise of the major philosophical schools of China, Confucianism , Legalism , and Daoism as well as numerous other less influential schools. These philosophical traditions developed metaphysical, political and ethical theories such Tao , Yin and yang , Ren and Li which, along with Chinese Buddhism , directly influenced Korean philosophy , Vietnamese philosophy and Japanese philosophy (which also includes the native Shinto tradition). Buddhism began arriving in China during the Han Dynasty (206 BCE–220 CE), through a gradual Silk road transmission and through native influences developed distinct Chinese forms (such as Chan/ Zen ) which spread throughout the East Asian cultural sphere . During later Chinese dynasties like the Ming Dynasty (1368–1644) as well as in the Korean Joseon dynasty (1392–1897) a resurgent Neo-Confucianism led by thinkers such as Wang Yangming (1472–1529) became the dominant school of thought, and was promoted by the imperial state.