In pre-modern China, the identity of womanhood was strictly defined, and women’s behavior was tightly bound by social norms and pressure. This runs into conflict with Chinese fluid view of gender system: a rather relative and flexible bipolarity based on the complementarity and dynamic interaction of two cosmological forces, yin and yang (Mann, p.87). This apparent paradox suggests that, complementary yin-yang forces have influenced Chinese social construction, but fluidity of yin and yang are not primary contributors to gender identification. Its fluidity leaves space for some other hierarchical social principles (1). Gender formation relies on strict social rules and relations within Confucian patrilineal structure. These norms imposed socially-sanctioned boundaries on the relative free and autonomous view of body, leading to women’s struggling identity and continuously shaping familial responsibility and state stability. On the one hand, the vague, flexible and complementary hierarchical gender dualism based on yin and yang influenced social organization. Different from western binary views of gender, yin and yang are complementary and mutually-dependent forces, constituting men, women and a larger world. It emphasizes maintaining balance within human body and holds a more tolerant view of sexual autonomy. The pragmatic implications of the relations suggested by yin and yang were a household economical model and a good conjugal union, where men and women separated but worked towards a shared outcome (Mann, p29). On the other, the fluidity of yin-yang theory leaves space for other strict social norms to determine gender formation. Under Confucian family paradigm, everyone has its position in the patrilineal system and should assume its responsibility accordingly. Men as successors of family heritage are in charge of public life, whereas women are secluded to domestic life and are highly dependent on men. They have their own plac