 Within the Chinese tradition, Confucian, Daoist and Buddhist approaches to understanding the world are broadly similar in their tendencies to understand things in terms of their relationships to other things and ultimately to the wholes that contain them. Rather than seeing the world as composed of plural substances causally interacting in a linear fashion on the model of a billiard ball hitting another billiard ball and setting it into motion, there is a tendency to think of systems or wholes, the structures of which are constituted by the relationships between their parts. The paradigms here are biological or organic systems (Wang, 2013). The mode of thinking about these relationships in Confucianism and Daoism, has been termed “correlative.” Eminent sinologists have meant significantly different things by these terms (see Granet, 1934; Needham, 1954; Graham, 1989; Hall and Ames, 1998), but they all seem to be pointing to a species of analogical thought identifying correspondences between kinds (lei). These kinds might be differentiated according to functions within a structure of relationships, such that those having similar functions in similar structures would be of the same kind. The most general of kinds came to be identified as yin and yang, where yin is the tendency to contract and yield (associated with darkness and the feminine), and yang is the tendency to expand and dominate associated with light and the masculine). A thing that is yin has a relationship with something that is yang. Natural patterns displayed by interactions within wholes, whether they be the universe or the human body, involve the interaction of things that are yin and yang, and this interaction can involve opposition, complementarity, and cyclical alternation (Wang, 2013). 