Confucianism Persons
96-815: Topics Neo Confucianism New Confucianism Daoism Persons Topics Legalism Mohism Military and Strategy Han Buddhism Tibetan Buddhism Maoism General topics Vedic philosophy Mimamsa Vedanta Samkhya Yoga Nyaya Navya-Nyāya Vaisheshika Nāstika (heterodox) Tamil Other General topics Jainism Buddhism Traditions Topics Japanese Buddhism Japanese Confucianism Kokugaku Modern Thought Statism Kyoto School Korean Buddhism Korean Confucianism Persons Topics Donghak Modern Thought Persons Topics Filial piety
192-739: A god or gods , an afterlife , or an eternal soul . 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
288-546: A follower of Confucianism in the Joseon Dynasty. Today, exams continue to be an important aspect of South Korean life. The content of what is studied has changed over the years. Confucian teachings were replaced by other topics, such as foreign languages, modern history, economics, science, and mathematics. Like Confucianism from the past, a lot of emphasis is placed on the ability to study and memorize. Since exams are so important for gaining admission to better schools and jobs,
384-670: A good society using the principle of filial piety. Filial piety is central to Confucian role ethics . In more general terms, filial piety means to be good to one's parents; to take care of one's parents; to engage in good conduct, not just towards parents but also outside the home so as to bring a good name to one's parents and ancestors; to show love, respect, and support; to display courtesy; to ensure male heirs; to uphold fraternity among brothers; to wisely advise one's parents, including dissuading them from moral unrighteousness; to display sorrow for their sickness and death; and to bury them and carry out sacrifices after their death. Filial piety
480-626: A gradual realization of the Great Ultimate... Buddhists, and to some degree, Taoists as well, relied on meditation and insight to achieve supreme reason; the Neo-Confucianists chose to follow Reason. The importance of li in Neo-Confucianism gave the movement its Chinese name, literally "The study of Li ". In the view of Neo-Confucians, the true form of Confucianism had been lost after Mencius as "later" Confucians were more concerned with
576-553: A rationalist ethical philosophy. Neo-Confucianism has its origins in the Tang dynasty; the Confucianist scholars Han Yu and Li Ao are seen as forebears of the neo-Confucianists of the Song dynasty. The Song dynasty philosopher Zhou Dunyi (1017–1073) is seen as the first true "pioneer" of neo-Confucianism, using Taoist metaphysics as a framework for his ethical philosophy. Neo-Confucianism
672-505: 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 surrounding suburban areas. Though, in
768-570: A typical student's entire life is oriented toward preparing to pass the necessary exams. Perhaps some of the strongest evidences of continuing Confucian influence can be found in South Korean family life. It is seen not just in South Korea's emphasis on family and group-oriented ways of living, but also in the Confucian rituals that are still commonly performed today, the ancestor memorial services. It
864-665: Is intuitive and not rational . These revolutionizing ideas of Wang Yangming would later inspire prominent Japanese thinkers like Motoori Norinaga , who argued that because of the Shinto deities, Japanese people alone had the intuitive ability to distinguish good and evil without complex rationalization. Wang Yangming's school of thought ( Ōyōmei-gaku in Japanese) also provided, in part, an ideological basis for some samurai who sought to pursue action based on intuition rather than scholasticism. As such, it also provided an intellectual foundation for
960-453: Is a combination of the character lao (old) above the character zi (son), that is, an elder being carried by a son. This indicates that the older generation should be supported by the younger generation. In Korean Confucianism , the character 孝 is pronounced hyo ( 효 ). In Vietnamese, the character 孝 is written in the Vietnamese alphabet as hiếu . In Japanese, the term
1056-489: Is a way of showing respect for deceased parents, grandparents, and ancestors, and is a way of showing Confucian filial piety. In some cases, the memorial services have been changed to fit with religious views. This is an example of how Confucianism has melded with religion in South Korea, rather than competing against it. In 1980, the "Guideline for Family Rituals" was made law. It declared that ancestral ceremonies can only be held for one's parents and grandparents, simplified
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#17328849996221152-474: Is an awareness of repaying the burden borne by one's parents. As such, filial piety is done to reciprocate the care one's parents have given. However, it is also practiced because of an obligation towards one's ancestors. According to some modern scholars, xiào is the root of rén ( 仁 ; benevolence, humaneness ), but other scholars state that rén , as well as yì ( 義 ; righteousness ) and li ( 禮 ; propriety ) should be interpreted as
1248-436: Is based on Buddhist systems of the time that divided things into principle (again, li), and function ( Chinese : 事 ; pinyin : shì ). In the neo-Confucian formulation, li in itself is pure and almost-perfect, but with the addition of qi , base emotions and conflicts arise. Human nature is originally good, the neo-Confucians argued (following Mencius ), but not pure unless action is taken to purify it. The imperative
1344-515: Is considered a key virtue in Chinese and other East Asian cultures, and it is the main subject of many stories. One of the most famous collections of such stories is The Twenty-four Cases of Filial Piety . These stories depict how children exercised their filial piety customs in the past. While China has always had a diversity of religious beliefs, the custom of filial piety has been common to almost all of them; historian Hugh D.R. Baker calls respect for
1440-587: 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 (475–221 BC), achieving its final form during the Han dynasty (206 BC – 220 AD). Confucius
1536-551: Is generally categorized into two different schools of thought. The school that remained dominant throughout the medieval and early modern periods is called the Cheng–Zhu school for the esteem it places in Cheng Yi , Cheng Hao , and Zhu Xi . The less dominant, opposing school was the Lu–Wang school , based on its esteem for Lu Jiuyuan and Wang Yangming. In contrast to this two-branch model,
1632-626: Is generally rendered in spoken and written language as 親孝行 ( oyakōkō ) adding the characters for parent and conduct to the Chinese character to make the word more specific. Confucian teachings about filial piety can be found in numerous texts, including the Four Books , that is the Great Learning ( 大學 ), the Doctrine of the Mean ( 中庸 ), Analects ( 論語 ), and the book Mencius , as well as
1728-431: Is not an organized religion, making it hard to easily define a person as Confucian or not. Though its prominence as the dominant ideology has faded, there are a lot of Confucian ideas and practices that still saturate South Korean culture and daily life. The traditional Confucian respect for education remains a vital part of South Korean culture. The civil service examinations were the gateway to prestige and power for
1824-503: Is reputed that he wrote many essays attempting to explain how his ideas were not Buddhist or Taoist and included some heated denunciations of Buddhism and Taoism. After the Xining era [ zh ] (1068–1077), Wang Yangming (1472–1529) is commonly regarded as the most important Neo-Confucian thinker. Wang's interpretation of Confucianism denied the rationalist dualism of Zhu's orthodox philosophy. There were many competing views within
1920-473: 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. Confucius (孔夫子 Kǒng Fūzǐ , lit. "Master Kong") is generally thought to have been born in 551 BC 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
2016-547: Is still an important genre in popular comedies. With Neo-Confucianism taken out of the school curricula and removed from its prominence in the daily life of Koreans, the sense that something essential to Korean history is missing led to a rebirth of Confucianism in South Korea in the late 1990s. In 2006, roughly 1.2% of the South Korean population were Confucian. It is difficult to find accurate information regarding Confucianism in North Korean religion or practices. However,
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#17328849996222112-480: Is the virtue of exhibiting love and respect for one's parents, elders, and ancestors, particularly within the context of Confucian , Chinese Buddhist , and Daoist ethics. The Confucian Classic of Filial Piety , thought to be written around the late Warring States - Qin - Han period, has historically been the authoritative source on the Confucian tenet of filial piety. The book—a purported dialogue between Confucius and his student Zengzi —is about how to set up
2208-414: Is then to purify one's li . However, in contrast to Buddhists and Taoists, neo-Confucians did not believe in an external world unconnected with the world of matter. In addition, neo-Confucians in general rejected the idea of reincarnation and the associated idea of karma . Different neo-Confucians had differing ideas for how to do so. Zhu Xi believed in gewu ( Chinese : 格物 ; pinyin : géwù ),
2304-649: The Goryeo dynasty . At the time that he introduced neo-Confucianism, the Goryeo dynasty was in the last century of its existence and influenced by the Mongol Yuan dynasty . Many Korean scholars visited China during the Yuan era and An was among them. In 1286, he read a book of Zhu Xi in Yanjing and was so moved by it that he transcribed the book in its entirety and came back to Korea with it. It greatly inspired Korean intellectuals at
2400-525: The Juche ideology does encourage the Confucian virtues of loyalty, reverence, and obedience. Traditionally women in Korea were given the role of housewife due to Confucian gender roles. Meaning women were not allowed to work outside the house. This started to change and by 2001 the women's participation in the workforce was at 49.7 percent compared to only 34.4 percent in the 1960s. In 1987 equal opportunity legislation
2496-471: 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
2592-611: The Lelang Commandery (located in the modern day city of Pyongyang). These artifacts reflect the influence of Han Chinese and the prevalence of Confucianism among foreigners in Korea, rather than Koreans themselves. 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
2688-543: The New Confucian Mou Zongsan argues that there existed a third branch of learning, the Hu-Liu school , based on the teachings of Hu Hong (Hu Wufeng, 1106–1161) and Liu Zongzhou (Liu Jishan, 1578–1645). The significance of this third branch, according to Mou, was that they represented the direct lineage of the pioneers of neo-Confucianism, Zhou Dunyi, Zhang Zai and Cheng Hao. Moreover, this third Hu-Liu school and
2784-579: The Song and Ming dynasties under the formulations of Zhu Xi (1130–1200). After the Mongol conquest of China in the thirteenth century, Chinese scholars and officials restored and preserved neo-Confucianism as a way to safeguard the cultural heritage of China. Neo-Confucianism could have been an attempt to create a more rationalist and secular form of Confucianism by rejecting mystical elements of Taoism and Buddhism that had influenced Confucianism during and after
2880-456: The Western learning to seek a way to modernize Chinese culture based on the traditional Confucianism. It centers on four topics: The modern transformation of Chinese culture; Humanistic spirit of Chinese culture; Religious connotation in Chinese culture; and Intuitive way of thinking, to go beyond the logic and to wipe out the concept of exclusion analysis. Adhering to the traditional Confucianism and
2976-602: The bureaucrats and Chinese gentry actually believed those interpretations, and point out that there were very active schools such as Han learning which offered competing interpretations of Confucianism. The competing school of Confucianism was called the Evidential School or Han Learning and argued that neo-Confucianism had caused the teachings of Confucianism to be hopelessly contaminated with Buddhist thinking. This school also criticized neo-Confucianism for being overly concerned with empty philosophical speculation that
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3072-471: The 15th century, the esteemed philosopher Wang Yangming took sides with Lu and critiqued some of the foundations of the Tao school, albeit not rejecting the school entirely. Objections arose to Yangming's philosophy within his lifetime, and shortly after his death, Chen Jian (1497–1567) grouped Wang together with Lu as unorthodox writers, dividing neo-Confucianism into two schools. As a result, neo-Confucianism today
3168-428: The 19th century. Confucianism can first be traced to the splitting of Korea into separate states, after which the development of the Korean writing system marked the period in which Confucianism began to be studied and endorsed by the higher classes. Additionally, artifacts that depict Confucian ideals, such as the famous "Painted Basket" and a roof tile imprinted with a Confucian institution's symbols, have been found in
3264-517: The Association. Unfortunately, after the ravaging of factionalism and struggle swept throughout the country after 1945, many local chapters refused to contribute, which further fueled the battle in maintaining Confucianism with the Association. As it was, there was an estimate of 150,000 members in the Association of South Korea's then population of 26 million. In comparison, Buddhism had over 5,000 monks and roughly 3,500,000 people that actively practiced
3360-581: 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 Qing 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
3456-501: The Han dynasty. Although the neo-Confucianists were critical of Taoism and Buddhism, the two did have an influence on the philosophy, and the neo-Confucianists borrowed terms and concepts. However, unlike the Buddhists and Taoists, who saw metaphysics as a catalyst for spiritual development, religious enlightenment, and immortality, the neo-Confucianists used metaphysics as a guide for developing
3552-463: The Investigation of Things, essentially an academic form of observational science, based on the idea that li lies within the world. Wang Yangming (Wang Shouren), probably the second most influential neo-Confucian, came to another conclusion: namely, that if li is in all things, and li is in one's heart-mind, there is no better place to seek than within oneself. His preferred method of doing so
3648-472: The average age of the local chairmen was 63, and there were very few followers in their thirties or twenties. In conjunction, a misconception was arising in Soul at the time that only aristocratic yangban families were able to join and follow Confucianism. This was presumably due to the two local chapters–located on remote Korean islands–that had established that only descendents of Confucius were able to join. This
3744-411: The belief that the universe could be understood through human reason, and that it was up to humanity to create a harmonious relationship between the universe and the individual. The rationalism of neo-Confucianism is in contrast to the mysticism of the previously dominant Chan Buddhism . Unlike the Buddhists, the neo-Confucians believed that reality existed, and could be understood by humankind, even if
3840-400: 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
3936-675: The development of Japanese neo-Confucianism. In 1070, emperor Lý Thánh Tông opened first Confucius university in Hanoi named Văn Miếu . The Lý, Trần court expanded the Confucianism influences in Vietnamese Mandarin through year examinations, continued the model of Tang dynasty until being annexed by the Ming invaders in 1407. In 1460, emperor Lê Thánh Tông of Lê dynasty adopted Neo-Confucianism as Đại Việt's basic values. Neo-Confucianism became
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4032-420: The early 16th century, Jo attempted to transform Joseon into an ideal neo-Confucian society with a series of radical reforms until he was executed in 1520. Despite this, neo-Confucianism soon assumed an even greater role in the Joseon dynasty. Soon neo-Confucian scholars, no longer content to only read and remember the Chinese original precepts, began to develop new neo-Confucian theories. Yi Hwang and Yi I were
4128-403: The employees and loyalty to the company. Importance is placed on attributes such as differences in age, kinship status, sex, and sociopolitical status. Confucian ethical rhetoric is still used in contemporary South Korea. Other religions will incorporate it into discussions on proper human behavior. It can be found in the government and in the business world being used to encourage people to put
4224-430: The equals of officials, capable of bottom-up collective action, constrained the authority of the local officials. Neo-Confucianism was a heterogeneous philosophical tradition, and is generally categorized into two different schools. In medieval China, the mainstream of neo-Confucian thought, dubbed the "Tao school", had long categorized a thinker named Lu Jiuyuan among the unorthodox, non-Confucian writers. However, in
4320-458: 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 Neo-Confucianism , in which the older teachings of Confucius had been melded to Taoism and Buddhism. Neo-Confucian adherents could now offer
4416-402: The family the one element common to almost all Chinese people. The western term filial piety was originally derived from studies of Western societies, based on Mediterranean cultures. However, filial piety among the ancient Romans , for example, was largely different from the Chinese in its logic and enactment. Filial piety is illustrated by the Chinese character xiao (孝). The character
4512-428: The funeral ceremonies, and reduced the allowed mourning period. The law is not strictly enforced, and no one has been charged for violating it. In more recent years, there has been a move away from the traditional Confucian idea of complete respect for and submission to parental authority. It can be seen in how marriage has become less of a family decision, and more of an individual's choice. The Confucian emphasis on
4608-409: The imperial court and instead argued for more local autonomy and the creation of lateral, community-centred institutions for social improvement. These voluntary local literati organizations focused on local education and local relief instead of aligning with the requirements of government service or government officials. The growing numbers of literati who did not serve in government but saw themselves as
4704-406: The importance of the family and the group over the individual has been extended to South Korean business, as well. Employees are expected to regard the workplace as a family, with the head of the company as the patriarch who enjoys exclusive privileges while the workers are expected to work harder. The businesses tend to operate on Confucian ethics, such as the importance of harmonious relations among
4800-604: The interpretation of Confucianism whose mastery was necessary to pass the bureaucratic examinations by the Ming , and continued in this way through the Qing dynasty until the end of the Imperial examination system in 1905. However, many scholars such as Benjamin Elman have questioned the degree to which their role as the orthodox interpretation in state examinations reflects the degree to which both
4896-423: The interpretations of reality were slightly different depending on the school of neo-Confucianism. But the spirit of Neo-Confucian rationalism is diametrically opposed to that of Buddhist mysticism. Whereas Buddhism insisted on the unreality of things, Neo-Confucianism stressed their reality. Buddhism and Taoism asserted that existence came out of, and returned to, non-existence; Neo-Confucianism regarded reality as
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#17328849996224992-458: 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
5088-466: The kingdom of Baekje in 338 AD, Korean Buddhism spread rapidly to all of the states of the Three Kingdoms Period. Though Korean 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)
5184-415: The local chapters no longer had as much income to fund the upkeep for the hyanggyo shrines or the activities that occurred throughout the Association. But the Association was also struggling with the problem their rapidly aging followers posed. With the decline in popularity, according to a questionnaire conducted in 1963, the average Confucian followers per local chapter were in their forties. In contrast,
5280-609: The loss of Korean Society and Culture to alien influences by the abandonment of the Chinese classics and Confucian rites. The Donghak 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
5376-496: 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
5472-469: The most prominent of these new theorists. Yi Hwang's most prominent disciples were Kim Seong-il (金誠一, 1538–1593), Yu Seong-ryong (柳成龍 1542–1607) and Jeong Gu (한강 정구, 寒岡 鄭逑, 1543–1620), known as the "three heroes". They were followed by a second generation of scholars who included Jang Hyungwang (張顯光, 1554–1637) and Jang Heung-Hyo (敬堂 張興孝, 1564–1633), and by a third generation (including Heo Mok , Yun Hyu , Yun Seon-do and Song Si-yeol ) who brought
5568-405: 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
5664-489: The needs of the group above their own individual needs. 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. This traditional view of the social role of women is fading away. There is an increasing number of women students holding good positions in universities and the work force, as well as in politics. The arts still maintain major traditions: Korean Pottery ,
5760-484: The neo-Confucian community, but overall, a system emerged that resembled both Buddhist and Taoist (Daoist) thought of the time and some of the ideas expressed in the I Ching (Book of Changes) as well as other yin yang theories associated with the Taiji symbol ( Taijitu ). A well known neo-Confucian motif is paintings of Confucius , Buddha , and Lao Tzu all drinking out of the same vinegar jar, paintings associated with
5856-486: The neo-confucianism, the modern neo-Confucianism contributes the nation's emerging from the predicament faced by the ancient Chinese traditional culture in the process of modernization; furthermore, it also promotes the world culture of industrial civilization rather than the traditional personal senses. Korean Confucianism Korean Confucianism is the form of Confucianism that emerged and developed in Korea . One of
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#17328849996225952-532: 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
6048-451: The newly emerging ruling class called Sarim (사림, 士林) also split into political factions according to their diversity of neo-Confucian views on politics. There were two large factions and many subfactions. During the Japanese invasions of Korea (1592–1598) , many Korean neo-Confucian books and scholars were taken to Japan and influenced Japanese scholars such as Fujiwara Seika and affected
6144-583: The position, influence, and status of Buddhism far exceeded its role as a mere religious faith. Buddhist temples, originally established as acts of faith had grown into influential landholdings replete with extensive infra-structure, cadre, tenants, slaves and commercial ventures. The state observed a number of Buddhist 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 divided into
6240-414: The primary domestic worker in the family. However, these changes have given women in south Korea more of an option between being a housewife or working outside of the house. The women who have chosen to work due to the changes in government and legislation had and still have major challenges to face in the workforce. Major companies in South Korea began to change their hiring practices such as Samsung which
6336-596: The radical political actions of low ranking samurai in the decades prior to the Meiji Restoration (1868), in which the Tokugawa shogunate (1600–1868) was overthrown. Defunct In Joseon Korea, neo-Confucianism was established as the state ideology. The Yuan occupation of the Korean Peninsula introduced Zhu Xi 's school of neo-Confucianism to Korea. Neo-Confucianism was introduced to Korea by An Hyang during
6432-510: The religion within South Korea alone. After the land reform by the Rhee government in 1949, the Association began losing another significant amount of money as the land previously owned by the hyanggyo began to dwindle. The once vast land amounts that the hyanggyo owned in the Yi dynasty were forced to be ceded to the government for farmland distribution, or given up for education establishments. Slowly,
6528-484: The repressive dictatorships which followed. However, secret Confucian practice and organization still took place, and later took form as the Union of Confucian Associations in 1945–shortly after the Japanese influence was gone. The organization was founded with the goal to eradicate and prevent further colonialist influence, and also update the once Myeongnyun Institute into the larger Seong Gyun-gwan College . The update
6624-407: The roots of xiào . Rén means favorable behavior to those whom we are close to. Yì refers to respect to those considered worthy of respect, such as parents and superiors. Li is defined as behaving according to social norms and cultural values. Moreover, it is defined in the texts as deference , which is respectful submission, and reverence , meaning deep respect and awe. Filial piety
6720-593: The school into the 18th century But neo-Confucianism became so dogmatic in a relatively rapid time that it prevented much needed socioeconomic development and change, and led to internal divisions and criticism of many new theories regardless of their popular appeal. For instance, Wang Yangming 's theories, which were popular in the Chinese Ming dynasty , were considered heresy and severely condemned by Korean neo-Confucianists. Furthermore, any annotations on Confucian canon different from Zhu Xi were excluded. Under Joseon,
6816-668: The second Lu–Wang school , combined, form the true mainstream of neo-Confucianism instead of the Cheng–Zhu school. The mainstream represented a return to the teachings of Confucius , Mengzi , the Doctrine of the Mean and the Commentaries of the Book of Changes . The Cheng–Zhu school was therefore only a minority branch based on the Great Learning and mistakenly emphasized intellectual studies over
6912-473: The single most important Confucianist quality. Neo Confucianism Neo-Confucianism ( Chinese : 宋明理學 ; pinyin : Sòng-Míng lǐxué , often shortened to lǐxué 理學, literally "School of Principle") is a moral , ethical , and metaphysical Chinese philosophy influenced by Confucianism , which originated with Han Yu (768–824) and Li Ao (772–841) in the Tang dynasty , and became prominent during
7008-433: The slogan "The three teachings are one!" While neo-Confucianism incorporated Buddhist and Taoist ideas, many neo-Confucianists strongly opposed Buddhism and Taoism. Indeed, they rejected the Buddhist and Taoist religions. One of Han Yu 's most famous essays decries the worship of Buddhist relics . Nonetheless, neo-Confucian writings adapted Buddhist thoughts and beliefs to the Confucian interest. In China , neo-Confucianism
7104-506: The state ideology. The new Joseon Dynasty (1392–1910) followed suit and also adopted Neo-Confucianism as the primary belief system among scholars and administrators. Jo Gwangjo 's efforts to promulgate Neo-Confucianism among the populace had been followed by the rise 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 . Korean Neo-Confucianist organizations typically did not believe in
7200-518: 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
7296-509: The study of sagehood. Zhu Xi's formulation of the neo-Confucian world view is as follows. He believed that the Tao ( Chinese : 道 ; pinyin : dào ; lit. 'way') of Tian ( Chinese : 天 ; pinyin : tiān ; lit. 'heaven') is expressed in principle or li ( Chinese : 理 ; pinyin : lǐ ), but that it is sheathed in matter or qi ( Chinese : 氣 ; pinyin : qì ). In this, his system
7392-567: 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
7488-446: The time and many, predominantly from the middle class and disillusioned with the excesses of organized religion (namely Buddhism) and the old nobility, embraced neo-Confucianism. The newly rising neo-Confucian intellectuals were leading groups aimed at the overthrow of the old (and increasingly foreign-influenced) Goryeo dynasty. After the fall of Goryeo and the establishment of the Joseon dynasty by Yi Song-gye in 1392, neo-Confucianism
7584-454: 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
7680-597: The top male executives took advantage of the women and gave them menial chores, not unlike how some husbands may expect of their wives at home. However, this all began to change in 1994 when an open personnel reform from Samsung's chairman, forced top executives to treat and pay men and women equally. Samsung's newest goal is increasing the percentage of female top executives from 2 percent to 10 percent by 2020. Still today however in South Korea, women are being discriminated against especially in work environments. Korean Confucian art and philosophy had great and deep effects on
7776-614: The vehicles of knowledge such as Classics or literary writing rather than the "values that all should share," They claimed that "later" Confucians focused on correct governance (found in the canonical texts) to the exclusion of "correct learning," the necessary basis for moral order. Their ideal of moral order, which could be inculcated by scholars outside of government, stood in contrast with previous ideas of moral instruction by ruling authorities. Neo-Confucians could be distinguished by their stronger concern with personal ethics and morals. Politically, Neo-Confucians also opposed centralization in
7872-399: The veneration of ancestors. Buddhist thought soon attracted him, and he began to argue in Confucian style for the Buddhist observance of high moral standards. He also believed that it was important to practical affairs that one should engage in both academic and philosophical pursuits, although his writings are concentrated more on issues of theoretical (as opposed to practical) significance. It
7968-612: The works Classic of Filial Piety ( 孝經 ) and the Book of Rites ( 禮記 ). In the Classic of Filial Piety , Confucius (551–479 BCE ) says that "filial piety is the root of virtue and the basis of philosophy" and modern philosopher Fung Yu-lan describes filial piety as "the ideological basis for traditional [Chinese] society". For Confucius, filial piety is not merely a ritual outside respect to one's parents, but an inward attitude as well. Filial piety consists of several aspects. Filial piety
8064-442: Was jingzuo ( Chinese : 靜坐 ; pinyin : jìngzuò ; lit. 'quiet sitting'), a practice that strongly resembles Chan (Zen) meditation , or zuochan ( Japanese : 座禅 ; Chinese : 坐禪 ; pinyin : zuòchán ; lit. 'seated meditation'). Wang Yangming developed the idea of innate knowing , arguing that every person knows from birth the difference between good and evil . Such knowledge
8160-434: Was Zhu Xi (1130–1200), his teachings were so influential that they were integrated into civil-service examination from approximately 1314 until 1905. He was a rather prolific writer, maintaining and defending his Confucian beliefs of social harmony and proper personal conduct. One of his most remembered was the book Family Rituals , where he provided detailed advice on how to conduct weddings, funerals, family ceremonies, and
8256-465: Was an officially recognized creed from its development during the Song dynasty until the early twentieth century, and lands in the sphere of Song China ( Vietnam , Korea , and Japan ) were all deeply influenced by neo-Confucianism for more than half a millennium. Neo-Confucianism is a social and ethical philosophy using metaphysical ideas, some borrowed from Taoism, as its framework. The philosophy can be characterized as humanistic and rationalistic, with
8352-415: 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
8448-479: Was both a revival of classical Confucianism, updated to align with the social values of the Song dynasty, and a reaction to the challenges of Buddhism and Taoism philosophy and religion which emerged during the Zhou and Han dynasties. Although the neo-Confucianists denounced Buddhist metaphysics, Neo-Confucianism did borrow Taoist and Buddhist terminology and concepts. One of the most important exponents of neo-Confucianism
8544-415: Was funded by the offerings given to the hyanggyo shrines, but fundings for the Union of Confucian Associations –later transformed into a new Confucian Association, or Yohoe , the following March–came from either membership dues or income from the land of the hyanggyo . All the collected money was then to be split 30/20/50; 30% was to go to the local chapter, 20% to the provincial chapter, and then 50% to
8640-519: Was installed as the state ideology. Buddhism, and organized religion in general, was considered poisonous to the neo-Confucian order. Buddhism was accordingly restricted and occasionally persecuted by Joseon. As neo-Confucianism encouraged education, a number of neo-Confucian schools (서원 seowon and 향교 hyanggyo ) were founded throughout the country, producing many scholars including Jo Gwang-jo (조광조, 趙光祖; 1482–1520), Yi Hwang (이황, 李滉; pen name Toegye 퇴계, 退溪; 1501–1570) and Yi I (이이, 李珥; 1536–1584). In
8736-481: 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 BC at 71–72 years of age. Under
8832-476: Was introduced and been improved by reforms since then to improve the rights of working women. As Korean feminist organizations gained more influence the government listened, and in 2000 established the Department of Gender Equality to allow women to participate in making policy. Even though women are gaining by working right, it has not fully changed the roles when at the house. Working women are still expected to be
8928-423: Was one of the first major companies to do so. In 1997 Samsung removed gender discrimination in recruitment and by 2012 had hired 56,000 women employees. However, before 1997 some women did manage to work at Samsung, and there was discrimination in the patriarchally-ran company. Most of the jobs of the woman who worked at Samsung were low-level workers. When the company tried to offer higher positions to women, many of
9024-419: Was quickly diffused, however, as it contradicts Confucius' own outlook on the hereditary ruling class. With the fall of the Joseon Dynasty in 1910, Neo-Confucianism lost much of its influence. In contemporary South Korea, very few people identify themselves as being Confucian when asked for their religious affiliation. The statistical studies done on this subject can be misleading, however. Confucianism there
9120-482: Was taught by Confucius as part of a broad ideal of self-cultivation ( Chinese : 君子 ; pinyin : jūnzǐ ) toward being a perfect human being. Modern philosopher Hu Shih argued that filial piety gained its central role in Confucian ideology only among later Confucianists. He proposed that Confucius originally taught the quality of rén in general, and did not yet emphasize xiào as much. Only later Confucianists such as Tseng Tzu focused on xiào as
9216-587: Was unconnected with reality. The Confucian canon as it exists today was essentially compiled by Zhu Xi . Zhu codified the canon of Four Books (the Great Learning , the Doctrine of the Mean , the Analects of Confucius, and the Mencius ) which in the subsequent Ming and Qing dynasties were made the core of the official curriculum for the civil service examination. In the 1920s, New Confucianism , also known as modern neo-Confucianism, started developing and absorbed
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