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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- The Academy of Korean Studies THE REVIEW OF KOREAN STUDIES THE REVIEW OF KOREAN STUDIES Vol.5 No.2 DECEMBER 2002
- 발행연도
- 2002.12
- 수록면
- 233 - 260 (28page)
이용수
초록· 키워드
오류제보하기
The term of Confucian state is self-contradictory. How is Confucianism able to be confined in a particular political entity seeking its own interest? So is the term of scholar-official. How can a Confucian scholar pursuing ‘This Culture’ of Confucius coincide with the governmental functionary? In this paper I discuss how the two concepts of Confucianism and the state and scholar and official compromise and compete with each other.
The first ‘state’ of China, in its modern sense, was invented by Ch’in Shih Huang-ti and the Legalists. Confucians had to adjust themselves to the new political environment. The doctrine of the mandate of heaven, exalting the king’s authority on the one hand and controlling its arbitrariness on the other was contrived by the Confucians of the imperial era. Even though they inherited the myth of the sage-ministers of Mencius and tried to limit autocracy, many imperial Confucians oscillated the two ideological posts of pure (controlling) Confucianism and Legalist Confucianism. When in government they had to choose their political identity being either authentic Confucians or the king’s subjects.
Neo-Confucians, criticizing the conformist posture of the imperial Confucians of the Han and T’ ang period, made it clear that the essence of Confucian spirit lay in its controlling power. However, the more they took the radical position, the more their self-consciousness dissociated. As long as they remained officials, they could not help choosing their priority between being authentic scholars or officials.
The literati purges of mid Chos?n Korea were triggered by the Neo-Confucians claiming the supremacy of Confucian ideology over the state and the king’s authority. They had to confront the king on the one hand and the official-scholars on the other. In spite of seeming defeat, the martyrdom of the orthodox Neo-Confucian scholar-officials decided a Korean identity which put more value on Confucianism than the state.
The first ‘state’ of China, in its modern sense, was invented by Ch’in Shih Huang-ti and the Legalists. Confucians had to adjust themselves to the new political environment. The doctrine of the mandate of heaven, exalting the king’s authority on the one hand and controlling its arbitrariness on the other was contrived by the Confucians of the imperial era. Even though they inherited the myth of the sage-ministers of Mencius and tried to limit autocracy, many imperial Confucians oscillated the two ideological posts of pure (controlling) Confucianism and Legalist Confucianism. When in government they had to choose their political identity being either authentic Confucians or the king’s subjects.
Neo-Confucians, criticizing the conformist posture of the imperial Confucians of the Han and T’ ang period, made it clear that the essence of Confucian spirit lay in its controlling power. However, the more they took the radical position, the more their self-consciousness dissociated. As long as they remained officials, they could not help choosing their priority between being authentic scholars or officials.
The literati purges of mid Chos?n Korea were triggered by the Neo-Confucians claiming the supremacy of Confucian ideology over the state and the king’s authority. They had to confront the king on the one hand and the official-scholars on the other. In spite of seeming defeat, the martyrdom of the orthodox Neo-Confucian scholar-officials decided a Korean identity which put more value on Confucianism than the state.
목차
1. Introduction
2. King and Hierocratic Bureaucracy in the Confucian State
3. The Political Controversy of 1515
4. Conclusion: A Search for the Identity of the Confucian state
Reference
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