Yin and yang viewed as parts of an oneness that is expressed in the Tao. The term "dualistic-monism" or dialectical monism has been coined in an attempt to express this fruitful paradox of simultaneous unity and duality. Yin and yang can be thought of as complementary (rather than opposing) forces that interact to form a dynamic system in which the whole is greater than the assembled parts. According to this philosophy, everything has both yin and yang aspects (for instance, shadow cannot exist without light). Either of the two major aspects may manifest more strongly in a particular object, depending on the criterion
Yin and yang < *"ʔəm" compares with Burmese "ʔum" "overcast; cloudy", Adi "muk-jum" "shade", and Lepcha "so'yǔm" "shade"; and is probably cognate with Chinese "àn" < *"ʔə̂mʔ" "dim; gloomy" and "qīn" < *"khəm" "blanket" "Yang" < *"laŋ" compares with Lepcha "a-lóŋ" "reflecting light", Burmese "laŋ" "be bright" and "ə-laŋ" "light"; and is perhaps cognate with Chinese "chāng" < *"k-hlaŋ" "prosperous; bright"; "bǐng" < *"braŋʔ" "bright"; "liàng" < "*raŋh" "(pale) light"; "lǎng" < "raŋʔ" "brilliant light"; "míng" < "mraŋ" "bright, become light, enlighten". Schuessler surmises that those items either are areal words (cf. Tai "plaŋ" "bright") or belong to an Austroasiatic word family (cf.