Disclaimer

This blog may contain not-so-strong languages and slightly strong ecchi pictures. Please proceed with caution.

Thursday, 14 November 2013

Confucian Confusions in Korea, Part I: Introduction to Korean Confucianism

Sungkyunkwan University, the oldest Confucian Institution in Korea since 1398.
Korean Confucianism is the form of Confucianism that emerged and developed in Korea. One of the most substantial influences in Korean intellectual history was the introduction of Confucian thought as part of the cultural influence from China. Today the legacy of Confucianism remains a fundamental part of Korean society, shaping the moral system, the way of life, social relations between old and young, high culture, and is the basis for much of the legal system. Confucianism in Korea is sometimes considered a pragmatic way of holding a nation together without the civil wars and internal dissent that were inherited from the Goryeo dynasty, and before.

Confucius (孔夫子 Kǒng Fūzǐ, lit. "Master Kong") is generally thought to have been born in 551 BCE and raised by his mother following the death of his father when Confucius was three years old. The Latinized name "Confucius" by which most Westerners recognize him is derived from "Kong Fuzi", probably first coined by 16th-century Jesuit missionaries to China. The Analects, or Lunyu (論語; lit."Selected Sayings"), a collection of sayings and ideas attributed to the Chinese philosopher and his contemporaries, is believed to have been written by Confucius' followers during the Warring States period (475 BC - 221 BC), achieving its final form during the Han dynasty (206 BC-220 AD). Confucius was born into the class of shi (士), between the aristocracy and the common people. His public life included marriage at the age of 19 that produced a son and a variety of occupations as a farm worker, clerk and book-keeper. In his private life he studied and reflected on righteousness, proper conduct and the nature of government such that by the age of 50 he had established a reputation. This regard, however was insufficient for his success in advocating for a strong central government and the use of diplomacy over warfare as the ideal for international relationships. He is said to have spent his last years teaching an ardent group of followers of the values to be appreciated in a collection of ancient writings loosely identified as the Five Classics. Confucius is thought to have died in 479 BCE.

Under the succeeding Han Dynasty and Tang Dynasty, Confucian ideas gained even more widespread prominence. During the Song Dynasty, the scholar Zhu Xi (AD 1130–1200) added ideas from Taoism and Buddhism into Confucianism. In his life, Zhu Xi was largely ignored, but not long after his death his ideas became the new orthodox view of what Confucian texts actually meant. Modern historians view Zhu Xi as having created something rather different, and call his way of thinking Neo-Confucianism. Neo-Confucianism held sway in China, Japan, Korea and Vietnam until the 19th century.

Although often followed in a religious manner by the Chinese, scholars continue to debate its standing as a true religion. Confucian beliefs do consider the influences of spiritual matters including the possibility of an afterlife and the nature of Heaven. However Confucian beliefs have little concern for rituals which intend intercession with a deity, or the nature of the human soul.

Confucian thought places great emphasis on study and intellectual achievement. Rather than advocate for creative thought and critical thinking, however, Confucius taught that his followers should master and internalize the old classics in order to relate current issues to problems and solutions of the past. In this way, the accrual of knowledge fostered the development of virtue such that the benevolent man could be identified by the way he treated others. Ethics, therefore, is held as one of the pillars of Confucian thought, with the superiority of personal exemplification valued over explicit rules of behavior. Confucian moral teachings emphasize self-cultivation, emulation of moral exemplars, and the attainment of skilled judgment rather than knowledge of rules. Virtuous action towards others is founded in virtuous and sincere thought, which begins with knowledge. A virtuous disposition without knowledge is susceptible to corruption and virtuous action without sincerity is not true righteousness. Cultivating knowledge and sincerity is also important for one's own sake; the superior person loves learning for the sake of learning and righteousness for the sake of righteousness.

Confucian political thought is, likewise, based in benevolence and ethical thought, holding that the best government is one that rules through rites and people's natural morality rather than the use of bribery and coercion. In his Analects, Confucius is declares:"If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of the shame, and moreover will become good." This "sense of shame" is an internalization of duty, where the punishment precedes the evil action, instead of following it in the form of laws as in Legalism. A strong central government, led by an enlightened despot, would also be regulated in that sound governmental practices could be recognized by the peace and prosperity they bring. In the absence of these results a leader could lose his right to rule (Mandate of Heaven).

Following the death of Confucius, his teachings were consolidated and defended by Mencius (372 - 289 BC), among others, who feared the eclipse of these beliefs by rival schools of thought. While embracing the Confucian pursuit of a moral virtuous life, Mencius expanded on the teaching of Confucius in two important ways. One was Mencius' focus on human nature and specifically that Humans are essentially good. In this way, Mencius continued to prize education as a method of enhancing Character rather than simply as an expression of moral worth. Through education, Mencius held that all people could attain the four most important ethical attributes: benevolence, observance of rites, righteousness and wisdom. The second expansion that Mencius made on Confucian teachings concerned the nature of a benevolent ruler. Confucius had held that a ruler be benevolent, to which Mencius added that the ruler be righteous as well. In this way it was not enough that a ruler be magnanimous or charitable, but that ruler must also respect his people and treat them with dignity. "A king", he claimed, "is he who gives expression of his humanity through virtuous conduct." In the absence of such a ruler, subjects could leave that domain to seek an appropriate ruler. Violence was to be avoided at all costs. The Neo-Confucians of the later Song dynasty would consider Mencius the orthodox version of Confucianism.

Long History of the Confucianism in Korea
The nature of early Korean political and cultural organization centered on the clan and the tribe rather than cities and states. A Chinese record of the Gojoseon Kingdom (1000BCE - 300 BCE) labeled the inhabitants of the peninsula as DONG-I or "eastern barbarians" or "eastern bowmen". Though the Shang Dynasty (1766BCE – 1040 BCE) is recognized chiefly for its metallurgical accomplishments, its organizational accomplishments included the invocation of authority through one's ancestors. When the Shang Dynasty was overtaken by the Western Zhou (1122 BCE – 771 BCE), the Zhou modified the Shang belief in ancestors belief to invoke the "Mandate of Heaven" as a way of identifying the divine right to rule. The Mandate of Heaven was based on rules of good governance and the emperor was granted the right to rule by heaven as long as those rules of good governance were obeyed. The scattered rule of many semi-autonomous holdings were increasingly brought under the rule of a central government as a Zongfa or "kinship network" though as time went on the territory ruled was far too large for all vassals to be actual blood relatives. Vassals to the king enjoyed hereditary titles and were expected to provide labor and fighting forces as circumstances merited. In these many ways, the Gojoseon kingdom would have been “validated” by their “big brother” to the south, and while the Gojoseon king would still rule, the “Mandate of Heaven” lay obligations on him to rule justly and fairly and for the benefit of his people and not just his favorites or relatives. As the Western Zhou declined, China entered into a period known as the Spring and Autumn period (771 BCE – 471BCE) and the "kinship network" also declined. Control of many feudal holdings fell to feudal lords and knights, or "fighting gentlemen", (C. SHI). Unbound by family relationships, these men were free to attack their neighbors and accrue holdings. It was into this period, then, that Confucius was born and spent his entire life seeming to strive for the construction of a governmental ideal in the nature of the Zhou centralized government. However, in 109 BCE the Han Emperor, Wu-Ti overwhelmed Gojoseon by both land and sea and established four bases, or "commanderies", Four Commanderies of Han in the region as a way to stabilize the area for trade. The subsequent introduction of four separate administrations to oversee the region only served to prolong the divided nature of the Korean peninsula and hamper an adoption of the Confucian model.

As the Three Kingdoms Period emerged from the Four Commanderies, each Kingdom sought ideologies under which their populations could be consolidated and authority could be validated. From its introduction to the kingdom of Baekje in 338 AD, Buddhism spread rapidly to all of the states of the Three Kingdoms Period. Though Shamanism had been an integral part of Korean culture extending back to earliest time, Buddhism was able to strike a balance between the people and their administration by arbitrating the responsibilities of one to the other. By the time of the Goryeo Dynasty (918 - 1392) the position, influence and status of Buddhism far exceeded its role are a mere religious faith. Buddhist temples, originally established as acts of Faith had grown into influential landholdings replete with extensive infa-structure, cadre, tenants, slaves and commercial ventures. The state observed a number of Buddhists holidays during the year where the prosperity and security of the nation were inextricably tied to practices and rites that often mixed Buddhist and indigenous Korean beliefs. As in China, Buddhism had divided into the more urban faith rooted religious texts and the more contemplative faith of the rural areas. This emphasis on texts and learning produced a "monk examination" wherein the Buddhist clergy could vie with Confucian scholars for positions in the local and national government. During this time, Confucian thought remained in the shadow of its Buddhist rival, vying for the hearts and minds of Korean culture, but with growing antagonism.

With the fall of Goryeo, the position of the landed aristocracy crumbled to be replaced by the growing power of the Korean illiterati who advocated strenuously for land reform. Interest in Chinese literature during the Goryeo Dynasty had encouraged the spread of Seonngnihak or Neo-Confucianism, in which the older teachings of Confucius had been melded to Taoism and Buddhism. Neo-Confucian adherents could now offer the new Joseon Dynasty (1392 - 1910) an alternative to the influence of Buddhism. In Goryeo, King Gwangjong (949 - 975) had created the national civil service examinations, and King Seongjong (1083 - 1094) was a key advocate for Confucianism by establishing the Gukjagam, the highest educational institution of the Goryeo dynasty. This was enhanced, in 1398, by the Sunggyungwan – an academy with a Neo-Confucian curriculum – and the building of an altar at the palace, where the king would worship his ancestors. Neo-Confucian thought, with its emphasis on Ethics and the government's moral authority provided considerable rationale for land reform and redistribution of wealth. Rather than attack Buddhism outright, Neo-Confucian critics simply continued to criticize the system of Temples and the excesses of the clergy.

By the time of King Sejong (ruled 1418–1450), all branches of learning were rooted in Confucian thought. Korean Confucian schools were firmly established, most with foreign educated scholars, large libraries, patronage of artisans and artists, and a curriculum of 13 to 15 major Confucian works. Branches of Buddhism in Korea were still tolerated outside of the major political centers. In Ming China (1368–1644), Neo-Confucianism had been adopted as the state ideology. The new Joseon Dynasty (1398–1910) followed suit and also adopted Neo-Confucianism as the primary belief system among scholars and administrators. Jo Gwang-jo's efforts to promulgate Neo-Confucianism among the populace had been followed by appearance of Korea's two most prominent Confucian scholars, Yi Hwang (1501–1570) and Yi I (1536–1584), who are often referred to by their pen names Toe gye and Yul gok. Having supplanted all other models for the Korean nation-state, by the start of the 17th century, Neo-Confucian thought experienced first a split between Westerners and Easterners and again, between Southerners and Northerners. Central to these divisions was the question of succession in the Korean monarchy and the manner in which opposing factions should be dealt. A growing number of Neo-Confucian scholars had also begun to question particular metaphysical beliefs and practices. A movement known as Silhak (lit. "practical learning") posited that Neo-Confucian thought ought be founded more in reform than in maintaining the status quo. Differences among various Confucian and Neo-Confucian schools of thought grew to conflicts as Western countries sought to force open Korean, Chinese and Japanese societies to Western trade, Western technologies and Western institutions. Of particular concern were the growing number of Catholic and Protestant missionary schools which not only taught a Western pedagogy but also Christian religious beliefs. In 1894, Korean Conservatives, nationalists and Neo-Confucians rebelled at what they viewed as the loss of Korean Society and Culture to alien influences by the abandonment of the Chinese classics and Confucian rites. The Dong Hak Rebellion—also called the 1894 Peasant War (Nongmin Jeonjaeng)—expanded on the actions of the small groups of the Donghak (lit. Eastern Learning) movement begun in 1892. Uniting into a single peasant guerrilla army (Donghak Peasant Army) the rebels armed themselves, raided government offices and killed rich landlords, traders and foreigners. The defeat of the Dong Hak rebels drove ardent Neo-Confucians out of the cities and into the rural and isolated areas of the country. However, the rebellion had pulled China into the conflict and in direct contention with Japan (First Sino-Japanese War). With the subsequent defeat of Ching China, Korea was wrested from Chinese influence concerning its administration and development. In 1904, the Japanese defeated Russia (Russo-Japanese War) ending Russian influence in Korea as well. As a result, Japan annexed Korea as a protectorate in 1910, ending the Joseon kingdom and producing a thirty-year occupation (Korea under Japanese rule) which sought to substitute Japanese culture for that of Korea. During this period, a Japanese administration imposed Japanese language, Japanese education, Japanese practices and even Japanese surnames on the Korean population predominantly in the large cities and surround suburban areas. However, in the isolated areas of Korea, and well into Manchuria, Korean nationals continued to wage a guerrilla war against the Japanese and found sympathy for Neo-Confucian goals of reform and economic parity among the growing Communist movement. With the end of the Japanese occupation, Confucian and Neo-Confucian thought continued to experience neglect if not willful repression during the Korean War as well as the repressive dictatorships which followed.

Today, the landscape of Neo-Confucian schools, temples, places of ancestral worship, and scholarship contend with a range of modern practices and ideologies. Strong elements of Neo-Confucian thought still exist in day-to-day administrative and organizational hierarchies, but the fixtures and services which brought these into being have disappeared. With Neo-Confucianism taken out of the school curricula and removed from the daily life of Koreans, the sense that something essential to Korean history is missing led to a rebirth of Confucianism in the late 1990s. Foreign scholars have also developed an interest in Korean Confucianism as an overriding element of governance that maintained a newly-arisen elite within Korea dependent on all the cohesive devices of Confucianism from the 14th century onwards.

Culturally, such national observances as Chiseok underscore the Confucian ideal of filial piety, while such Confucian values as a special respect for teachers and the wisdom of elders remain ingrained influences of daily life. The arts still maintain major traditions: Korean Pottery, the Korean Tea Ceremony, Korean Gardens, and Korean flower arrangement follow Confucian principles and a Confucian aesthetic. Scholarly calligraphy and poetry also continue, in much fewer numbers, this heritage. In films, school stories of manners and comic situations within educational frames fit well into the satires on Confucianism from earlier writings. Loyalty to school and devotion to teachers is still an important genre in popular comedies. Confucian values arguably still have an immense influence on the daily affairs of the Korean people. Modern Confucianism and Neo-Confucianism is also not without its challenges. Perhaps the single greatest challenge is reconciling the modern role of women in Society and the future of the Korean family as an institution. Neo-Confucian philosophy going back to the 15th Century had relegated Korean women to little more than extensions of male dominance and producers of requisite progeny. Shifting views on the relationships in Korean families has introduced a host of issues concerning women's rights to self-determination and the nature of care for an aging generation.

We've confused with Confucianism. Is it some of doctrine or religion?
Ever since Europeans first encountered Confucianism, the issue of how Confucianism should be classified has been subject to debate. In the 16th and the 17th centuries, the earliest European arrivals in China, the Christian Jesuits, considered Confucianism to be an ethical system, not a religion, and one that was compatible with Christianity. The Jesuits, including Matteo Ricci, saw Chinese rituals as "civil rituals" that could co-exist alongside the spiritual rituals of Catholicism. By the early 18th century, this initial portrayal was rejected by the Dominicans and Franciscans, creating a dispute among Catholics in East Asia that was known as the "Rites Controversy". The Dominicans and Franciscans argued that ancestral worship was a form of pagan idolatry that was contradictory to the tenets of Christianity. This view was reinforced by Pope Benedict XIV, who ordered a ban on Chinese rituals.

This debate continues into the modern era. There is consensus among scholars that, whether or not it is religious, Confucianism is definitively non-theistic. Confucianism is humanistic, and does not involve a belief in the supernatural or in a personal god. On spirituality, Confucius said to Chi Lu, one of his students, that "You are not yet able to serve men, how can you serve spirits?" Attributes that are seen as religious—such as ancestor worship, ritual, and sacrifice—were advocated by Confucius as necessary for social harmony; however, these attributes can be traced to the traditional non-Confucian Chinese beliefs of Chinese folk religion, and are also practiced by Daoists and Chinese Buddhists. Scholars recognize that classification ultimately depends on how one defines religion. Using stricter definitions of religion, Confucianism has been described as a moral science or philosophy. But using a broader definition, such as Frederick Streng's characterization of religion as "a means of ultimate transformation", Confucianism could be described as a "sociopolitical doctrine having religious qualities." With the latter definition, Confucianism is religious, even if non-theistic, in the sense that it "performs some of the basic psycho-social functions of full-fledged religions", in the same way that non-theistic ideologies like Communism do.