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.
The "Veda" literally meaning in translation from a Sanskrit "knowledge, maintaining" were the first monument to thought of ancient Indians. The Veda, having arisen between the second and first millennium till our era, played the huge, defining role in development of spiritual culture of Old Indian society, including development of philosophical thought.
When writing this work predstavlyalyaetsya especially important some moments: before all - acquaintance with the main ideas Drevnevostochnoy of philosophy, and also aspiration to understand in what appeal and survivability of these ideas is covered, moreover, why they not only did not become something last and forgotten, but live and extend far out of limits of the East and to this day.
Through everything Upanishada the idea about identity of spiritual essence of the subject (people and object (nature) that found the reflection in the well-known saying stands out: "The Tat to Asya's tva" ("You are that", or "You - one with that").
Other feature of development of the Chinese philosophy it is connected with that natural-science supervision of the Chinese scientists did not find, behind a small exception, more or less adequate expression in philosophy as philosophers, as a rule, did not consider it necessary to address to natural sciences materials. Perhaps, the only exception something like that is the school of Mohists and school of naturalistic philosophy representatives which, however, after Zhou's era stopped the existence.
For Old Indian philosophy development in a framework of certain systems, or schools, and their division into two big groups is characteristic. The first group is the orthodox philosophical schools of Ancient India recognizing authority of the Veda (Vedanta (IV-II century of century BC), Mimamsa (VI century BC), Samkhya (VI century BC), Nyaya (III century BC), Yoga (II century BC), Vaisheshika (VI-V century BC)). The second group - the heterodox schools which are not recognizing avtorite the Veda (Jainism (IV century BC), the Buddhism (VII-VI century BC), Charvaka-Lokayat.