Comparison Neo-Confucianism in China and Korea - Essay Example

Comparison Neo-Confucianism in China and Korea Neo-Confucianism is a term used in referring to the revival of the various strands of Confucianism philosophy and political culture that dates back to mid-9th century, and currently, the Northern Song Dynasty has established a highly social and intellectual society of the 11 century as in the case of the Chinese society that showed significant vitality (De Bary 308). Two nations that have had significant influence and participation in Confucianism are China and Korea. The two nations indeed experienced Confucianism in different perspectives; however, in certain instances, a number of similarities were evident. Based on such a perspective, this paper makes a comparison of the Neo- Confucianism in China and Korea by establishing discussions on the different perspectives and circumstances that both nations experienced during the different eras. Indeed, the main area of discussion for this paper involves the benefits of Neo-Confucianism to both China and Korea and the various ways through which Neo-Confucianism influenced the lives of citizens in the two nations. Ideally, in the study of the numerous dynasties that played roles in China, the Song dynasty made a significant impact, despite the fact that it was less known for its power and stability, during a period in which Tang had previously imposed great suffering among the people. The Song dynasty, therefore, developed mechanisms for ensuring that the oppressive nature of the Tang came to an end and that all the oppressive activities reversed. Indeed, during the period, the Chinese society showed significant improvements in the various aspects including economy and cities’ expansions, contrary to the occurrences during the Tang regime in which oppression was high, resulting in the fall of the economy with success of few individuals and great suffering for the majority. The Song dynasty indeed influenced a state of significant development in all the different sectors of the economy. Such a perspective has an accurate view that through Neo-Confucianism a rationalist and worldlier Confucianisms form was established, which involved the rejection of the previous superstitious and mystical elements of Daoism and Buddhism, which had substantive influence on Confucianism, most especially during and after the Han Dynasty (De Bary 314). Neo-Confucianism that had its origins in the Tang Dynasty, ideally, sort to create the existence of a peaceful coexistence between an individual and the universe. As such, in the Korean perspective through its scholars, classics were studied as functional elements of Daoism in order to establish standard principles with universal applicability and equally, with the ability of providing sufficient solutions to the common problems as well as influencing good conduct. Such practices start with the particular leader leading the way as others follow as in the case of Shun in which different practices are practiced that offer benefits to the society members (De Bary 327). One of the similarities of Neo-Confucianism in China and Korea involves the practical application of the Confucianism principles towards the provision of solutions to the common daily occurring problems (De Bary 310). Commonly, with the end of the first dynasty, certain customs changed as in the case in which “men would still marry their concubines making them their first wives, causing a deterioration of family relations,” (De Bary 585). As in the case of classical studies and philosophical inquiry, Confucianism was to involve the social, economic, and the political thoughts as its pillars of the establishment. Evidently, such aspects contribute immensely towards the development of a society by influencing a better living for the residents. Considering Wang Anshis leadership as one of Chinese’ most respected leaders with absolute consciousness and alert at all times, developed numerous strategies as a means of reforming and rectifying the evils that existed in the memorials of his Confucian contemporaries (De Bary 314). Evidently, the previous deeds by the former dynasties contributed significantly towards the oppression of numerous individuals. As such, the only means through which Confucian revival could be made a reality was to ensure that all the previous atrocities were eliminated. The Chinese society had integrated into the conditions of the previous dynasties such as Tang, and, therefore, as a means of restoring sanity to the Chines society as attributed to the classical statements, a complete restoration was necessary. However, In Wang’s case, the intention was to adapt the principles of the song dynasty as a way of applying leadership, with two major concerns; the interests of the Chinese people and the welfare of the Chinese people (De Bary 316). As a means of ensuring that, he achieved all his projections and Wang’ developed his ideas on two broad principles. One involved officials are reselling the goods once collected during the oppressive era and use the funds realized from the re-sales to purchase goods of benefit to the government. By such means, the government would be able to make improvements to the lives of the Chinese (De Bary 312). Additionally, a second principle would involve the provisions of peasants with loans in the forms of seeds, farms implements, and other necessary equipment for farming, which the farmers would pay back during the harvest. Such principles significantly improved the well-being of the Chinese people. Additionally, a number of aspects had to be included in the daily operations in the society. Such included the cultivation of rights, which was ideally, the only means through which good rule would be established (De Bary 583). It is only with the establishment of the good rule that the two above principles, most especially the first would be easily applicable. In the case of the Korean people, a different perspective is observable in the influence and role of Neo-Confucianism. Because Confucian was introduced in Korea as part of the Chinese cultural influence, it played a significant role in holding the society and nation at large together. Additionally, it is only ideas of the Korean Confucian that were applicable in Korea. The primary contributing factor to such an occurrence involves the slight differences in the two societies, considering that the ideas of applications were borrowed from the dynasties of China (De Bary 572). Regardless of such limitations, the impact that Neo-Confucianism had on the Korean people was equally massive and similar to the case of the Chinese. The universe is unified with a number of aspects interconnected with each other. Through the interaction of different aspects, other elements are affected. Through critical study, it is evident that Confucian emphasized the continuity of the family, a point with strong ethic of indebtedness to the previous generations and the intended obligations to future generations. Similarly, religions in China and Korea such as Buddhism have similar perspectives in driving their agenda and achievement prospects through the mechanism of classic texts (De Bary 582). In both instances, a common goal involves the potentiality in evoking a sense of self-restraint and communal responsibility with the responsibility of ensuring a friendly environmental for future generations. Ideally, Neo-Confucianism in Korea, made substantive changes to the society with the introduction of new dynasties. Indeed, from the emulation of the different Chinese behaviors, certain Korean educationalists advocated for the abandonment of the Korean culture such as the use of the Korean alphabet as such would eliminate the identification of Korean culture to the civilization of China (De Bary 574). Read More