 Developing an older distinction, the Chunqiu Fanlu uses the contrast of yin and yang, the qualities associated with each, and their transformations, to make sense of properties of the world and humans. One of the key features of this naturalistic shift of the Han is the view that “heaven/nature and humanity are as one” (tian ren yi ye 天人一也, CQFL 49.1). The principles and patterns that explain the operation of the natural world, such as yin-yang and the five phases, also explain human characteristics, society, and conduct. There is some debate as to whether yin and yang are something like properties of their own that belong to objects and events, or whether they are qualities or types of qi. In some parts of the text, yin and yang are discussed as if they are particular and concrete elements of the world, and in other parts of the text yin and yang are discussed as features of qi. The Chunqiu Fanlu, unlike earlier Daoist texts, takes a partisan stance here, arguing that we should value yang over yin. Yang is associated with positive features such as virtue, humanity, and life, while yin is understood as absence, and associated with the opposing features of vice, violence, and death. This contrasts with earlier “Daoist” texts, which generally take yin and yang to be mutually valuable principles of change, which should be followed as situations call for. The Chunqiu Fanlu argues instead that we should “honor yang and denigrate yin” (CQFL 43.1), and that “yang is lofty, yin is lowly.” (CQFL 43, Queen &amp; Major 2016: 393)