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
The Religion of China: Confucianism and Taoism a question why capitalism did not develop in China. From the chronological perspective, he concentrated on early period of Chinese history (Hundred Schools of Thought, Warring States period), during which major Chinese schools of thoughts (Confucianism, Taoism) were invented. In that period, he focused on the issues of Chinese urban development, Chinese patrimonialism and officialdom, and Chinese religion, as the areas in which Chinese development differed most distinctively from the European route. Weber's choice of topics and analysis inspired further attention and critique. The sociologist of Chinese religion C.K. Yang, for instance, wrote that Weber's interpretation is "largely the result