Chinese sun and moon mirrors being hung round the neck, or because necks are concave things. Liu An's (c. 139 BCE) "Huainanzi" "Masters of Huainan", which is a compendium of writings from various schools of Chinese philosophy, was the first text to record "fangzhu" dew-collectors. Two "Huainanzi" chapters metaphorically use "sun and moon mirrors" to exemplify "yang" and "yin" categories and elucidate the Chinese notion of "ganying" "cosmic resonance" through which categorically identical things mutually resonate and influence each other. The "yángsuì" 陽燧 "burning-mirror" is "yang", round, and sun-like; the "fāngzhū" 方諸 "square receptacle" is "yin", square, and moon-like. The first context describes "yangsui" and
Yin and yang light; female and male; moon and sun", however, is an exception. Scholars have proposed various explanations for why "yinyang" violates this pattern, including "linguistic convenience" (it is easier to say "yinyang" than "yangyin"), the idea that "proto-Chinese society was matriarchal", or perhaps, since "yinyang" first became prominent during the late Warring States period, this term was "purposely directed at challenging persistent cultural assumptions". Needham discusses Yin and Yang together with Five Elements as part of the School of Naturalists. He says that it would be proper to begin with Yin and Yang before Five Elements because the former: "lay, as