How to Deal with the Social Conflict on the
Neo-Confucianism’s Renovation of Choseon** A thesis submitted to the Council of the Graduate School of Kyungpook National University in partial fulfillment of the requirements for the degree of Ph.D. in December 2015.
Yoon, Jong-Sug
Department of Po...
How to Deal with the Social Conflict on the
Neo-Confucianism’s Renovation of Choseon** A thesis submitted to the Council of the Graduate School of Kyungpook National University in partial fulfillment of the requirements for the degree of Ph.D. in December 2015.
Yoon, Jong-Sug
Department of Political Science
Graduate School, Kyungpook National University
Daegu, Korea.
(Supervised by Professor Youn, Soon-Gap)
(Abstract)
Choseon's Neo-Confucianism is a ruling ideology that replaced the then ruling class and introduced the new economic reform through the Prerequisite Reformation during late 14th century of the Korea dynasty, during which the difficulties existed including the conflict between Gweonmunsaejok(權門勢族) and Sinjinsadaebu(新進士大夫), the plunder committed by Red Turbans(紅巾族)and Japanese raiders(倭寇), the confusion arisen from the change Yuan Dynasty to Ming Dynasty, and the corruption arisen from the Buddhism which was the then ruling ideology. Thus, it suggests the efforts and practical recommendations to reflect on the social environment and to bring its changes. The history of the Choseon Dynasty, which had remained for 500 years until the Japan's annexation of Korea, implies that the Neo-Confucianism was the ideological system that dealt with the political, economic, and social changes.
Noron(老論) faction's political ideology that had been established through the Choseon's Neo-Confucianism began with Yulgok Yi I and was formed through Jang-saeng Kim and Si-yeol Song. After the Japanese Invasion of Korea and the fall of the Ming dynasty, it tried to maintain the national identity and the social order through the Choseon's Sinocentrism, and it enforced the indirect awareness of time and the welfare policy which accepted the exclusion based on the dichotomous thought on the superior and mean men and the critical awakening of the Namin(南人) and Soron(小論) factions. As a result, policies such as Daedongbeop(大同法) and Hopojae(戶布制) could be proposed. Choseon's Neo-Confucianism was accepted by majority of factions including Hungu(勳舊), Sarim(士林), Seoin(西人), Dongin(東人), Noron, Seoron, Namin, and Bukin(北人); and because of this acceptability, it could change and develop the ideological system by embracing the chronological changes.
Neo-Confucianism established the theoretic system that brought the social change by physically corresponding the relationship between energy and the science physically and metaphysically corresponding the relationship between instrument and principles. Yiginonjaeng(理氣論爭), Sadanchiljeongnonjaeng(四端七情論爭), and Horaknonjaeng(湖洛論爭) were the perspectives that accepted the social changes and were of concerns to the methodology that could lead to the social changes. Known as the Choseon's ruling ideology, Neo-Confucianism internally accepted the consistent change to the system of governance of society that dealt with the social conflicts, and it led to the social and political renovation by debating on the natural changes of Taegeuk(太極) and the principles of Ŭm and Yang(陰陽), on the social norms from the theory of energy and science, and on the self-cultivation from the theory of mind. By discussing the ideology of social and political renovation of the Neo-Confucianism through the Inmulseongdongyiron(人物性同異論), this thesis tries to explain how the internal changes of the Choseon's Neo-Confucianism led to the social revolution.
Neo-Confucianism suggests the view of the world that takes account of the comprehensive harmony of the links between nature and human and between society and individuals. Thus, it pursues the fundamental identity that goes beyond the individual to the whole. This is not the result of the dissociation of the reasoning system but of the introspective thought based on the mutual cognition between the individuality and the universality. Thus, awareness of the truth and the ethical practice is not the separate work, and the social integrity is retained through the Bulsangjapbulsangli(不相雜不相離) principle between human and nature and between society and individuals. Therefore, this thesis argues that the debates such as Yiginonjaeng and Yaesongnonjaeng(禮訟論爭), which had been evaluated as the theoretic matters, were the ones that actually led to the change of the ideological structure to bring the social change, and it explains that the comprehensive and practical social change that Horaknonjaeng had pursued in late Choseon period was possible. In fact, Horon and Nakron that were differentiated from Horaknonjaeng in the early 18th century were differentiated depending on the position in terms of social change. Moreover, at the rear of Horaknonjaeng, there were the troubles that originated from dealing with the political situations such as the problem of the ruling class's growing awareness of the Qing dynasty, of the lower class that obtained attention after the 17th century, and of the Hwanguk(換局) and Tangpyung(蕩平) politics.
Horaknonjaeng that led to the social change becomes the clue that demonstrates the practical way of dealing with the conflict between the rich and the poor, generational conflicts, and regional conflicts that have been intensified in today's Korean society. This requires the establishment of our ideology and theory in order to explain and to deal with the social conflict in current society. To achieve, we have to pay attention to the Neo-Confucianism's ideology of the social and political reformation. In addition, this helps in understanding what processes the Neo-Confucianism's ideology of the social and political reformation experienced from the theoretic acceptance to the practical revolution through the contemplation of Horaknonjaeng. Moreover, the period in which Horaknonjaeng had occurred is similar in many perspectives to the NamSong's periodic situation in which Neo-Confucianism was being formed. At that time, Neo-Confucianism was formed by the newly formed force, which based its governance on the economic stabilization and growth in order to deal with the growth of fear from the foreign invasion from the Jin Dynasty and the weakening of the authority that transfer its power to NamSong. On the other hand, Horaknonjaeng appeared when the two national crisis and the concerns that arose from the growth of the Qing Dynasty were intensified. The legitimacy of the authority was suspected, and the newly formed social class came in due to the economic growth and commerce prosperity. Horaknonjaeng was the theoretic debate that accepted such process of changes as the internal development of the New-Confucianism. Outwardly, it supported the difference between the personality and the property of matter, but it effectively debated on whether discrimination among social classes and the newly formed social class, Jungin(中人) class, should be accepted. This could be view as the work of re-realizing the breakaway of the hereditary classes that Neo-Confucianism supported during the time in which it was being formed.
Furthermore, if we consider the situation in which Neo-Confucianism can not be rejected as the basis of our thoughts, we need the way of dealing with the social conflict that takes account of our needs which arose from the social conflicts that were different from those of the West. This could be also viewed as the contemplation of our ideological system that could deal with the social conflicts that our society is confronting. Based on such effort, the change of the fundamental framework of thought rather than the allopathic treatment against the conflictive phenomenon should be achieved through establishing the Neo-Confucianism's ideology of social and political renovation as the theoretic background and Horaknonjaeng as the practical effort. This should begin with the phenomenal diagnosis based on the debate on the risk society, with communalism, and with individualism; and rather than basing on the mutual critical views, it should continue with the change of the fundamental framework of thought that bases on the understanding of human, on the re-establishment of the categories of the members of society, and on the novel consideration of social functions.
How to Deal with the Social Conflict on the
Neo-Confucianism’s Renovation of Choseon** A thesis submitted to the Council of the Graduate School of Kyungpook National University in partial fulfillment of the requirements for the degree of Ph.D. in December 2015.
Yoon, Jong-Sug
Department of Political Science
Graduate School, Kyungpook National University
Daegu, Korea.
(Supervised by Professor Youn, Soon-Gap)
(Abstract)
Choseon's Neo-Confucianism is a ruling ideology that replaced the then ruling class and introduced the new economic reform through the Prerequisite Reformation during late 14th century of the Korea dynasty, during which the difficulties existed including the conflict between Gweonmunsaejok(權門勢族) and Sinjinsadaebu(新進士大夫), the plunder committed by Red Turbans(紅巾族)and Japanese raiders(倭寇), the confusion arisen from the change Yuan Dynasty to Ming Dynasty, and the corruption arisen from the Buddhism which was the then ruling ideology. Thus, it suggests the efforts and practical recommendations to reflect on the social environment and to bring its changes. The history of the Choseon Dynasty, which had remained for 500 years until the Japan's annexation of Korea, implies that the Neo-Confucianism was the ideological system that dealt with the political, economic, and social changes.
Noron(老論) faction's political ideology that had been established through the Choseon's Neo-Confucianism began with Yulgok Yi I and was formed through Jang-saeng Kim and Si-yeol Song. After the Japanese Invasion of Korea and the fall of the Ming dynasty, it tried to maintain the national identity and the social order through the Choseon's Sinocentrism, and it enforced the indirect awareness of time and the welfare policy which accepted the exclusion based on the dichotomous thought on the superior and mean men and the critical awakening of the Namin(南人) and Soron(小論) factions. As a result, policies such as Daedongbeop(大同法) and Hopojae(戶布制) could be proposed. Choseon's Neo-Confucianism was accepted by majority of factions including Hungu(勳舊), Sarim(士林), Seoin(西人), Dongin(東人), Noron, Seoron, Namin, and Bukin(北人); and because of this acceptability, it could change and develop the ideological system by embracing the chronological changes.
Neo-Confucianism established the theoretic system that brought the social change by physically corresponding the relationship between energy and the science physically and metaphysically corresponding the relationship between instrument and principles. Yiginonjaeng(理氣論爭), Sadanchiljeongnonjaeng(四端七情論爭), and Horaknonjaeng(湖洛論爭) were the perspectives that accepted the social changes and were of concerns to the methodology that could lead to the social changes. Known as the Choseon's ruling ideology, Neo-Confucianism internally accepted the consistent change to the system of governance of society that dealt with the social conflicts, and it led to the social and political renovation by debating on the natural changes of Taegeuk(太極) and the principles of Ŭm and Yang(陰陽), on the social norms from the theory of energy and science, and on the self-cultivation from the theory of mind. By discussing the ideology of social and political renovation of the Neo-Confucianism through the Inmulseongdongyiron(人物性同異論), this thesis tries to explain how the internal changes of the Choseon's Neo-Confucianism led to the social revolution.
Neo-Confucianism suggests the view of the world that takes account of the comprehensive harmony of the links between nature and human and between society and individuals. Thus, it pursues the fundamental identity that goes beyond the individual to the whole. This is not the result of the dissociation of the reasoning system but of the introspective thought based on the mutual cognition between the individuality and the universality. Thus, awareness of the truth and the ethical practice is not the separate work, and the social integrity is retained through the Bulsangjapbulsangli(不相雜不相離) principle between human and nature and between society and individuals. Therefore, this thesis argues that the debates such as Yiginonjaeng and Yaesongnonjaeng(禮訟論爭), which had been evaluated as the theoretic matters, were the ones that actually led to the change of the ideological structure to bring the social change, and it explains that the comprehensive and practical social change that Horaknonjaeng had pursued in late Choseon period was possible. In fact, Horon and Nakron that were differentiated from Horaknonjaeng in the early 18th century were differentiated depending on the position in terms of social change. Moreover, at the rear of Horaknonjaeng, there were the troubles that originated from dealing with the political situations such as the problem of the ruling class's growing awareness of the Qing dynasty, of the lower class that obtained attention after the 17th century, and of the Hwanguk(換局) and Tangpyung(蕩平) politics.
Horaknonjaeng that led to the social change becomes the clue that demonstrates the practical way of dealing with the conflict between the rich and the poor, generational conflicts, and regional conflicts that have been intensified in today's Korean society. This requires the establishment of our ideology and theory in order to explain and to deal with the social conflict in current society. To achieve, we have to pay attention to the Neo-Confucianism's ideology of the social and political reformation. In addition, this helps in understanding what processes the Neo-Confucianism's ideology of the social and political reformation experienced from the theoretic acceptance to the practical revolution through the contemplation of Horaknonjaeng. Moreover, the period in which Horaknonjaeng had occurred is similar in many perspectives to the NamSong's periodic situation in which Neo-Confucianism was being formed. At that time, Neo-Confucianism was formed by the newly formed force, which based its governance on the economic stabilization and growth in order to deal with the growth of fear from the foreign invasion from the Jin Dynasty and the weakening of the authority that transfer its power to NamSong. On the other hand, Horaknonjaeng appeared when the two national crisis and the concerns that arose from the growth of the Qing Dynasty were intensified. The legitimacy of the authority was suspected, and the newly formed social class came in due to the economic growth and commerce prosperity. Horaknonjaeng was the theoretic debate that accepted such process of changes as the internal development of the New-Confucianism. Outwardly, it supported the difference between the personality and the property of matter, but it effectively debated on whether discrimination among social classes and the newly formed social class, Jungin(中人) class, should be accepted. This could be view as the work of re-realizing the breakaway of the hereditary classes that Neo-Confucianism supported during the time in which it was being formed.
Furthermore, if we consider the situation in which Neo-Confucianism can not be rejected as the basis of our thoughts, we need the way of dealing with the social conflict that takes account of our needs which arose from the social conflicts that were different from those of the West. This could be also viewed as the contemplation of our ideological system that could deal with the social conflicts that our society is confronting. Based on such effort, the change of the fundamental framework of thought rather than the allopathic treatment against the conflictive phenomenon should be achieved through establishing the Neo-Confucianism's ideology of social and political renovation as the theoretic background and Horaknonjaeng as the practical effort. This should begin with the phenomenal diagnosis based on the debate on the risk society, with communalism, and with individualism; and rather than basing on the mutual critical views, it should continue with the change of the fundamental framework of thought that bases on the understanding of human, on the re-establishment of the categories of the members of society, and on the novel consideration of social functions.
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