Name: Marina Barranco Number of words: 1785

“THE GOLDEN MOMENT OF CONFUCIANISM: THE CHOSUN

DYNASTY”

ABSTRACT

Confucius (or Kongzi) was a Chinese philosopher who lived in the 6th century
BC and whose work was developed and codified by two important later philosophers,
Mencius (or Mengzi) and Xunzi (or Hsun Tzu). In this way, the line of thought known as
Confucianism was created, based mainly on the importance of virtuous living, filial piety
and ancestor worship. This school of thought is known all over the world, as it has
strongly influenced Asian societies for centuries, and actually its influence remains being
important nowadays. Consequently, Korea’s History has been strongly influenced by this
philosophy, as well as China’s at Vietnam.

Therefore, the aim of this essay is to analyze the main points of Confucianism and
its influence and impact on ancient Korea, taking into account political as well as social
and economic criteria, focusing especially on the Chosun dynasty.

INTRODUCTION

Confucius (551-479 BC), also called Master Kong, was the Chinese thinker and
educator from whom the doctrine of Confucianism emerged. He was born in the province
of Lu, where the city of Qufu is located today, and was dedicated to education and
government management, being part of a new intellectual class that emerged in this
period, who were engaged in advising the fighting kings with the aim of winning battles.
However, the true desire of Master Kong was to return to the previous ruling system, in
pursuit of an ideal society based on the cultivation of the self; this was intended to be
achieved through developing the basic virtues of each person and acting as an example to
the rest of society (Stevenson, Haberman, Wright, Witt, 2018). In other words, Confucius'
goal was to achieve a new ruling class- an educated and capable bureaucracy that would
procure an optimal government that would ensure the welfare of ordinary people and give
rise to harmonious relations among citizens.

To achieve this, Confucius advocated ethical living, based on five main virtues(
五常) (Zhenjiang, 2014): the first and most essential, rén (仁), is the virtue of benevolence
or "humanity," which should govern human relations. Second, we find the virtue of
justice, or yì (義).

After it, we find the virtue of lǐ (禮), which is grounded in respect for rites. The
fourth virtue is the so-called zhì virtue (智), that of knowledge. Lastly, the virtue xìn(信
), the virtue of integrity. These virtues were reflected in the five basic relationships to be
respected, which monopolized various spectrums of social life: sovereign and subject,
father and son, husband and wife, elder brother and younger brother, and between friends;
these form the system of hierarchical relationships and the Confucian value system, which
ideally would organize society.

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Name: Marina Barranco Number of words: 1785

CONFUCIONALIZATION OF KOREA

By the 2nd century BC, Confucianism was the official state religion in Han
dynasty China. During the Tang dynasty (618-907 AD) it became an essential part of the
education of the elites. Later, the Song dynasty (960-1279 AD) gave even more
importance to Confucianism. This pattern would be repeated when Confucianism was
transmitted to Korea, a former trading partner of China, probably through the Chinese
commanderies that controlled the northern territories, especially Lelang, until the 4th
century A.D. Confucianism would become established, but only superficially, without
altering the order of society or bringing about any significant change. During these early
stages, Confucianism was still only study material for those Koreans who saw in
bureaucratized China a model to follow.

Thanks to the records found in the Chronicles of the Three Kingdom (which dated
from 4th to 7th centuries), it is known that around 372 A.D in the kingdom of Goguryo, a
national academy where the sons of the nobles devoted themselves to the study of
Confucian classics was founded (Levi, 2013). Therefore, it can be said that during the
Three Kingdom Period (4th-7th centuries), Confucianism began to attract attention
among the secular kings. Subsequently, during the Koryo period (918-1392 A.D),
Confucianism gradually began to gain importance through the Confucian state
examination, and even Confucian national university (국자감) was founded. However,
despite this, the influence of Confucianism was limited, as it was overshadowed by
Buddhist monks and military officials, as well as the Mongolian Empire.

HISTORICAL BACKGROUND: CHOSUN DYNASTY

During the final period of the Koryo dynasty (1259-1392 A.D), instability was
becoming a reality, mainly due to successive invasions by the Mongol empire and the
failed attempts at reform initiated by King Kongmin (1352-74 A.D), as well as the
growing influence of the Ming dynasty. This, in addition to the growing pressure from
Neo-Confucianism scholars, resulted in the fall of the shaky Koryo dynasty in 1392
(thanks to Yi Sŏng-gye), and led to the subsequent establishment of the Chosun dynasty,
considered the ideal state of neo-Confucianism.

Thus, the establishment of the longest-lasting dynasty in the history of Korea

would take place; at a time when the bureaucratic class had gained prestige and power
through state examinations, there was a resurgence of Chinese influence that led to
Buddhism taking a back seat (Holcombe, 2016). As a result, it was considered of utmost
importance to solve society's problems, leaving aside Taoist and Buddhist thoughts. Even
though these thoughts started to develop from the 11th century onwards, they reached the
peak thanks to its greatest representative, Master Chucha.

As a result, Confucianism was no more understood as a collection of moral principles

and statesmanship; it evolved to a philosophical theory that would become an
international movement that would spread among China, Korea, Vietnam and Japan. This
Korean neo-Confucianism, based on the interpretations of Zhu Xi, was characterized by

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a reaffirmation of its traditional character, which sought a solution to the external

problems of society as well as the internal problems of man. In other words, they sought
a unity between the moral philosophy and the political reality of the time.

CONFUCIAN INFLUENCE ON CHOSUN DYNASTY

Neo-Confucianism gained great importance during the Joseon Dynasty; it was no

longer a national ideology, but a universal theory applicable to the principles that rule the
world and human relations. According to this theory, the state is the extension of the
family structure, and the King should be the highest referent. Nevertheless, the King’s
power should be strongly influenced by Confucians and by landlords; it was not about the
law of force anymore, but about the law of right, understood as education and morality.

As a result, Confucianism played a key role in the political, social and economic
organization of the Chosun dynasty. The Chosun rulers ruled using a sophisticated and
balanced political system based on Confucian principles; the importance of cultivating
the land, the centralization of the power, and secularism, which led to completely new
statal structures.

Consequently, Confucianism determined the rigid social structure, which would

place a high value on academic studies and disdained commerce and manufacturing. This
is reflected in the Confucianist theory of "earthborn and earthbound rice-farmers",
according to which society was bipolar. On the one hand, uneducated people should
devote themselves to being farmers and tending the land, while, on the other hand,
Confucian upper-class scholars should focus their efforts on studying and developing
their knowledge, since they were a fundamental pillar for the King's regency. In addition
to this, during their spare time, Confucian scholars were also in charge of educating the
people, as well as women and children.

Based on this theory, society was organized in a pyramidal fashion; at the top was the
King, followed by the Yangban or scholar and aristocratic class that dominated the
administration (in which the Confucianists were found) and the army. After them was the
middle class called Chungin ,which consisted of the professionals such as lower
government officials, doctors, lawyers and artists. Below this class was the Sangmin
class, a plebeian class consisting of the majority of the population, generally farmers,
merchants and artisans. The lowest stratum of society was the Cheonmin class, consisting
of serfs, slaves and outcasts, which also included Buddhist monks.

However, it was thanks to the Japanese that the Confucianization of Korea increased
it speed; in the late 16th century, the Japanese army swept through most of Joseon on
their way to invade China. Most of the peninsula was devastated, and numerous cultural
treasures and artifacts were stolen. Korean patriots made spiritual resistance and, thanks
to heroes such as Admiral Yi Sun-sin, were able to cut off the Japanese supply lines. The
Japanese retreated and the war ended in 1598, having done terrible damage to Korea; this
event encouraged nationalism and a strong feeling towards Confucianism and its core
ideas.

Once again, Korea was invaded in 1627 and 1636 by the Manchurians, who eventually
conquered the Ming dynasty of China and established the Ching dynasty (1644-1911).

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After the Manchurians were defeated, the Chosun Government formed by Confucian
scholars incremented their power, strengthening their ideas among the population. As a
result, Korea remained a hermit kingdom, firmly opposed to the West and its ideas,
technology, diplomacy and trade, which would remain until the decline of Chosun in
1910.

CONCLUSION

All in all, Confucianism has been an ideology that has actively influenced the history
of many Asian countries, especially Korea. Since this school of thought entered the
country during the Three Kingdom, its influence gradually gained importance, reaching
its peak during the Chosun dynasty, leaving aside the previously influential Buddhism.
During this period, political, social and economic reform was firmly anchored in and
based on the principles of Neo-Confucianism. These principles strongly advocated an
agrarian economy, education, and the influence of Confucian scholars in government,
which promoted a strong stratification of society. As a result, the economy became
primarily agrarian, and slavery raised its importance.

However, it was not until the Japanese Invasions and the subsequent Qing Invasion
that Neo-Confucianism took full root in society. This is basically because such constant
invasions appealed to a "realistic" approach on the part of the Chosun dynasty
government, provoking a nationalistic and protective sentiment towards the rest of the
world. In other words, the aforementioned invasions provoked, on the one hand, the
strengthening of the government, which, being mostly influenced by Confucianist
scholars, meant a great reaffirmation of the values they defended, in all spheres: political,
cultural and economic. On the other hand, this sentiment would cause Korea to close in
on itself, becoming a "hermit" country until the decline of the Chosun dynasty, which
would take place in 1910.

BIBBLIOGRAPHY

Marín, Catherine Márquez. 2016. “Aproximación a La Influencia Del

Confucianismo En La Cultura Corporativa Coreana. ¿Clave Para Entender El ‘Milagro’
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Cumings, Bruce. 2005. Koreas Place in the Sun: a Modern History. New York:
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Cartwright, Mark. 2021. “Confucianism in Ancient Korea.” World History

Encyclopedia. https://www.worldhistory.org/article/969/confucianism-in-ancient-korea/
(October 3, 2021).

“Chosŏn Dynasty.” Encyclopædia Britannica.

https://www.britannica.com/topic/Choson-dynasty (October 3, 2021).

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