Yin and Yang, Shen and Gui

The Jiao Method for Understanding Nature

Alignment

A typical creature in the game world has an alignment, which broadly describes its moral and personal attitudes. Normally,alignment is a combination of two factors: one identifies morality (good, evil, or neutral), and the other describes attitudes toward society and order (lawful, chaotic, or neutral). Thus, nine distinct alignments define the possible combinations.
However, in an Eastern Fantasy Setting there is another way we can craft 9 alignments that are at the same time familiar and excitingly new.
These brief summaries of the nine alignments describe the typical behavior of a creature with that alignment. Individuals might vary significantly from that typical behavior, and few people are perfectly and consistently faithful to the precepts of their alignment.

Alignment Descriptions

• Yang Shen. These creatures tend to be cheerier, warmer, and more godly. This is the alignment of holy people and noble creatures, such as Imperial Dragons.
• Neutral Yang. Typically good natured and helpful when its necessary, the average humanoid has this alignment.
• Yang Gui. This alignment describes creatures that are free spirited and kindly. This alignment can be ascribed to ki-rin (qi-lin), nian, and longma. For westerners, think "unicorn."
• Neutral Shen. Whenever possible these creatures take actions in accordance with what they believe to be the will of Tian (Heaven). Celestials tend to have this alignment.
• Wuji. "infinite Oneness", this alignment is for creatures that strive to maintain balance in all parts of their lives and they avoid extremes in preference and ideology. This alignment is common among monks and druids.
• Neutral Gui. Personal freedom is the highest ideal of this alignment; these creatures often rebuke civilized society. Nomads and knights errant often have this alignment.
• Yin Shen. Careful and methodical cultivation are the traits of these creatures. They are patient and ambitious, and will wait for the right moment to take power. Devils are often this alignment.
• Neutral Yin. These creatures act without regard for the effects of their actions, neither on their fellows nor their Karma. Celestials and Fiends alike who work for the Judge of Hell typically are Neutral Yin.
• Yin Gui. Arbitrary violence or motivated by greed or malice, these creatures choose evil on a whim. Demons are most often this alignment.

Is this just a reflavor of the normal alignment chart?

Yes and no. For those of us more familiar with western fantasy in a dnd setting, its a great place to start. In many ways, I think a better understanding of the terminology would facilitate how this alignment chart might improve the standard one.
With that said, this chart could be further changed to fit settings with other inspiration from the east, such as in Videha, inspired by ancient India, or Kimokotan, inpsired by ancient Japan. For Kimokotan, you might use "Honor" instead of Law and "Mayhem" instead of Chaos, and from there develop a more nuanced chart.
For context on the terminology, I've provided a brief quote below.

Yin Chinese: 陰 and yang Chinese: 陽, whose root meanings respectively are "shady" and "sunny", or "dark" and "light", are modes of manifestation of the qi, not material things in themselves. Yin is the qi in its dense, dark, sinking, wet, condensing mode; yang denotes the light, and the bright, rising, dry, expanding modality. Described as Taiji (the "Great Pole"), they represent the polarity and complementarity that enlivens the cosmos.[86] They can also be conceived as "disorder" and "order", "activity" or "passivity", with act (yang) usually preferred over receptiveness (yin).[15]
The concept Chinese: 神 "shén" (cognate of Chinese: 申 shēn, "extending, expanding"[88]) is translated as "gods" or "spirits". There are shén of nature; gods who were once people, such as the warrior Guan Gong; household gods, such as the Stove God; as well as ancestral gods (zu or zuxian).[89] In the domain of humanity the shen is the "psyche", or the power or agency within humans.[90] They are intimately involved in the life of this world.[90] As spirits of stars, mountains and streams, shen exert a direct influence on things, making phenomena appear and things grow or extend themselves.[90] An early Chinese dictionary, the Shuowen jiezi by Xu Shen, explains that they "are the spirits of Heaven" and they "draw out the ten thousand things".[90] As forces of growth the gods are regarded as yang, opposed to a yin class of entities called Chinese: 鬼 "guǐ" (cognate of Chinese: 歸 guī, "return, contraction"),[88] chaotic beings.[91] A disciple of Zhu Xi noted that "between Heaven and Earth there is no thing that does not consist of yin and yang, and there is no place where yin and yang are not found. Therefore there is no place where gods and spirits do not exist".[91] The Dragon is a symbol of yang, the principle of generation.[75]
In Taoist and Confucian thought, the supreme God and its order and the multiplicity of shen are identified as one and the same.[92] In the Yizhuan, a commentary to the Yijing, it is written that "one yin and one yang are called the Tao ... the unfathomable change of yin and yang is called shen".[92] In other texts, with a tradition going back to the Han period, the gods and spirits are explained to be names of yin and yang, forces of contraction and forces of growth.[92]
While in popular thought they have conscience and personality,[93] Neo-Confucian scholars tended to rationalise them.[94] Zhu Xi wrote that they act according to the li.[88] Zhang Zai wrote that they are "the inherent potential (liang neng) of the two ways of qi".[95] Cheng Yi said that they are "traces of the creative process".[88] Chen Chun wrote that shen and gui are expansions and contractions, going and coming, of yin and yang—qi.[88] -- Chinese Folk Religion, Wikipedia