Confucius said that "everything is originally predetermined by destiny and here nothing can neither be lowered, nor to add" ("Mo-tszy"," Against Confucians", h. II). Confucius said that the noble husband has to feel fear of heavenly destiny, and even emphasized: "Who does not recognize destiny, that cannot be considered as the noble husband".
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.
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.
In such literary historical monuments as "Shi a jing", "Shue a jing", we meet the certain philosophical ideas which evolved from synthesis of direct labor and socio-historical practice of people. However original blossoming of ancient Chinese philosophy falls on the period of VI-III in BC which is called by right the Golden Age of the Chinese philosophy. During this period there are such works of philosophical and sociological thought, as "Dao a jing", "Lun of yuiya", "Mo-tszy", "Maine-tszy", "Zhuang-tszy". During this period great thinkers Lao-Zi, Confucius, Mo-tszy, Zhuang-tszy, Xun-tszy make the concepts and ideas. During this period there is a formation of the Chinese schools - Taoism, Confucianism, Mohism, Legalism, the naturalistic philosophy representatives who had then enormous impact on all subsequent development of the Chinese philosophy. During this period those problems arise. Those concepts and categories which then become traditional for all subsequent history of the Chinese philosophy, up to the latest time.
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.
The philosophy of Ancient China is closely connected with mythology. However this communication had some features following from specifics of mythology in China. The Chinese myths appear first of all as historical legends about last dynasties, about "Golden Age".
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.
The philosophical thought of mankind arose during an era when the patrimonial relations were succeeded by the first class societies and the states. The separate philosophical ideas generalizing many thousands experience of mankind can be found in literary monuments of Ancient Egypt, Ancient Babylon. The most ancient is the philosophy which arose in the countries of the Ancient East: in India, China, Egypt and Babylon.
Two main stages of development of philosophical thought in Ancient China: a stage of origin of philosophical views which covers the period of the VIII-VI centuries BC, and to a stage of blossoming of philosophical thought - to a rivalry stage of "100 schools" which traditionally belongs to the VI-III centuries BC.
Many mythological images pass into the latest philosophical treatises. The philosophers living in the V-III century BC often address to myths to prove the concepts of true board and the norms of the correct behavior of the person. At the same time Confucians carry out an istorization of myths, demythologization of plots and images of ancient myths. "Istorization of myths consisting in aspiration to humanize actions of all mythical characters was the main task of Confucians. Seeking to bring mythical legends into accord with dogmas of the doctrine, Confucians worked much to turn spirits into people and for myths and legends to find a rational explanation. So the myth became part of traditional history". The rationalized myths become part of philosophical ideas, doctrines, and characters of myths - the historic figures used for the sermon of the Confucian doctrine.