Korean Confucianism

Van Gwangjon instituted exams for the bureaucratic apparatus of the ministries, and van Songjon was a key figure in establishing Confucianism. King Sonjon founded the Gukchagam , a higher education institution of the Koryo era. This was facilitated by the creation in 1398 of Songyungwan , an academy with a Confucian curriculum, and the construction of an altar in the palace, where the van could honor his ancestors.

In the Joseon era, neo-Confucianism or sonynihak spread even more Confucian ideas, such as

• jung or devotion
• hyo or filial piety
• ying or goodwill
• sin is trust.

During the Joseon state, beginning in 1432 , Confucianism was the dominant belief system among the Yanban intelligentsia and among generals. Koreans historically easily perceive religions and find them natural; and they are very characteristic of the imposition of one religion on another. For example, generals from the Li clan restricted Buddhism , abandoned shamanism in the countryside and encouraged Confucianism in government and social regulation, and also integrated the civilized community ^{[ unknown term ]} with Chinese bureaucratic models to accelerate the import of Chinese culture.

Korean Confucian schools were built, all of which had scholars trained abroad, large libraries, the patronage of artisans ^{[ an unknown term ]} and artists, and a curriculum based on Confucian ideals. So, by the beginning of Sejon’s reign (1418-1450), all branches of the educational system were built on such a basis of philosophical thought, although Buddhist trends ^{[ an unknown term ]} were allowed to develop outside the main political centers from tolerance to other types of worship.

Confucianism in Joseon flourished and reached a climax in the 16th century. Cho Gwangjo’s efforts to spread neo-Confucianism among the common people gave rise to Korea’s two most important Confucian scholars. Lee Hwang (1501-1570) and Li Yi (1536-1584), known by their literary pseudonyms as Toge and Yulgok , whose portraits are depicted today on Korean banknotes of 1,000 and 5,000 won respectively, and the busiest streets of Seoul are named after them.

Based on the fact that Joseon has existed for more than five centuries, the following is an example of the development of Confucianism in Korea:

• First century ^{[ when? ]} : The government administration became Confucian.
• Second century ^{[ when? ]} : The Golden Age of Confucian thinkers.
• Third century ^{[ when? ]} : The development of the patriarchal system of genealogy ^{[ unknown term ]} based on the power of the elder son ^{[ unknown term ]} .
• Fourth century ^{[ when? ]} : Confucian mysticism and the search for "qualities of a sage" in the ruling classes.
• Fifth century ^{[ when? ]} : The collapse of the Confucian system after the invasion of the West and the fall of the Qing Empire and Japanese occupation ; Confucianism goes underground, awaiting a revival in the sixth century of the republican period.

Since the end of the XVII century. some Confucians began to respond to the metaphysical nature of Confucianism. These scholars advocated more practical reforms in society, in a movement known as Schilhack.

Today, the landscape of Confucian schools, temples, places of worship for ancestors, and scholarships ^{[ an unknown term ] are} minimized, if not reduced to the status of simply historical artifacts that are significant only for tourists, scholars, or to maintain historical cultural monuments. Confucian values, however, probably have a huge impact on the souls of Koreans. Moreover, Confucianism is no longer recognized as a religion, allowing it to be combined with Taoism, Christianity, Buddhism, and at the same time allowing people to profess Confucian beliefs.

Strong elements of Confucian thought still exist in everyday administrative or organizational hierarchies ^{[ an unknown term ]} , but the constancy of the rituals and their very performance, which gave rise to all this, disappear. Since Confucian curricula were abolished in schools and worship was abolished as mandatory, people got the feeling that something vital was missing for Korean history, which led to the revival of Confucianism in the late 1990s. Foreign scholars also show interest in Korean Confucianism as the dominant element of government, making the newly made elite dependent on all the attributes of Confucianism brought back from the fourteenth century.

In a cultural sense, the main traditions are still preserved: Korean pottery, Korean tea ceremony, Korean gardens, Korean floristry, following Confucian principles and Confucian aesthetics. Calligraphy and high poetry continue this legacy. In films, in school textbooks on teaching manners, as part of the educational program, comic situations are combined with satyrs from the early literary works of Confucianism. Loyalty to school and devotion to the teacher are still important genres in popular comedies.

Korean Confucian art greatly influenced Korean culture.

The most important ceremonies in Korean Confucianism are the celebration of the birthday, marriage, death, and the anniversary of the death of ancestors. The funeral is of the greatest importance in the life of an ordinary person.

Although Confucianism is no longer the ruling ideology, its influence on modern Korean society is not difficult to recognize.

Modern Confucians are trying to return colleges and universities based on Confucianism to educate a new generation of scientists. Old temples in cities are being restored for tourist purposes.

• Buddhism in Korea
• Korean culture
• Taoism in Korea
• Religion in Korea

• Introduction and Translation of Jong and Gihwa Texts