word, however, never lost its power. Rather than writing replacing the power of the spoken word, both existed side by side. Scriptures had to be recited and heard in order to be efficacious, and the limitations of written texts were acknowledged particularly in Taoism and folk religion. There are the classic books () such as the Confucian canon including the "Four Books and Five Classics" () and the "Classic of Filial Piety" (), then there are the Mozi (Mohism), the Huainanzi, the Shizi and the Xunzi. The "Interactions Between Heaven and Mankind" () is a set of Confucianised doctrines compiled in the Han dynasty by Dong Zhongshu, discussing politics in accordance with a personal Tian of whom mankind is viewed as the incarnation. Taoism has a separate body of philosophical, theological and ritual literature, including the fundamental Daodejing (), the Daozang (Taoist Canon), the Liezi and the Zhuangzi, and a great number of other texts either included or not within the Taoist Canon. Vernacular literature and the folk religious sects have produced a great body of popular mythological and theological literature, the baojuan (). Recent discovery of ancient books, such as the "Guodian texts" in the 1990s and the Huangdi sijing () in the 1970s, has given rise to new interpretations of the ancient Chinese religion and new directions in its post-Maoist renewal. Many of these books overcome the dichotomy between Confucian and Taoist traditions. The Guodian texts include, among others, the Taiyi Shengshui (). Another book attributed to the Yellow Emperor is the Huangdi yinfujing (). Classical books of mythology include the "Classic of Mountains and Seas" (), the "Record of Heretofore Lost Works" (), "The Peach Blossom Spring" (), the "Investiture of the Gods" (), and the "Journey to the West" () among others. Core concepts of theology and cosmology Fan and Chen summarise four spiritual, cosmological, and moral concepts: Tian (), Heaven, the source of moral meaning; qi (), the breath or substance of which all things are made; the practice of jingzu (), the veneration of ancestors; bao ying (), moral reciprocity. Tian, its li and qi Confucians, Taoists, and other schools of thought share basic concepts of Tian. Tian is both the physical heavens, the home of the sun, moon, and stars, and also the home of the gods and ancestors. Tian by extension is source of moral meaning, as seen in the political principle,