Confucius read the sky as the terrible, vseediny and supernatural master possessing thus known anthropomorphic properties. Confucius's sky defines for each person his place in society, awards, punishes.
Later, at a turn of our era, this classification was added with four more "schools" which, however behind an exception, or "schools of eklektik", actually, have no relation to philosophy of China. One schools are called on nature of public work of the founder of school, others - by name the founder of the doctrine, the third - on the main principles of concept of this doctrine.
Together that, despite all specifics of philosophy in Ancient China, the relation between philosophical schools was reduced finally to fight of two main tendencies - materialistic and idealistic though, of course, it is impossible to present this fight in pure form.
Fight for domination between kingdoms brought in the second half of the III century BC to destruction of "The battling kingdoms" and association of China to the centralized state under the auspices of the strongest kingdom Qin.
Representations of unfortunate and oppressed mass of chzhousky society are reflected in the utopian concept Xu of Xing. Their value consisted that they undermined Confucianism doctrines about firmness and justice of a public order in Celestial Empire.
The relation between pervonachala was characterized by two features: vzaimoporozheniye and mutually overcoming. Vzaimoporozheniye had such sequence pervonachat: tree, fire, earth, metal, water; the tree generates fire, fire generates the earth, the earth generates metal, metal generates water, water again generates a tree etc. The sequence of the beginnings from the point of view of mutually overcoming was another: water, fire, metal, tree, earth; water overcomes fire, fire - metal etc.