 So, good afternoon everyone. Welcome to today's Center of Korean Studies seminar. We are very happy to have with us Sujin Hyun, who is a PhD student from Sunggyugwon University, writing a dissertation at the Department of History. She has her previous degrees, both BA and MA degree from Sunggyugwon University as well. So she's a specialist on the Korea period, and she's especially working on Confucian political thought in the Korea period, a topic on which she has written several papers. She's also now a visiting scholar with us here at SOA. So she's been with us since September last year, and we're happy to have her with us, and she will be until the end of the summer. She will talk about this topic. Today as well, so Confucian thought in the Korea period. She will talk for about 45 to 50 minutes, after which we will have a question and a Q&A period. If you have any question coming to mind as you're listening, you can put it in the Q&A box. So please don't put questions in the chat box, rather in the Q&A box. And then afterwards of course you can still put the questions in the Q&A box, or if you want you can raise your hand and give your question straight away. So let's get started. So Soojin-hyun, please. I'm looking forward to your talk. Thank you, Dr. Karsten. So good afternoon. I'm the speaker of this lecture, Hyun Soojin. At first, thank you so much for attending today's lecture. So actually I didn't expect that such many people would come to this lecture, so I'm really happy about that. And I also mindfully appreciate the Center of Korean Studies for giving me this precious opportunity. So actually this talk is ultimately based on my published works that will form my PhD dissertation. So I want to give you some like what the Confucian thought of Gula Dynasty is, and then I want to discuss about them. So at first let me share my PPT. Can you see my PPT? Slice? Okay. So I'm going to divide this talk into six parts. So at first I will explain my research topic in questions briefly, and then I will explain what Confucian thought of Gula Dynasty was and how they were utilized in the Gula Dynasty. So in the chronological order from the chapter 2 to chapter 5. So today I would like to start our talk with these two images. Firstly, I would like to ask what your image of Gula Dynasty is. So it's almost 40 people there, so I can't ask you personally, but I cannot be sure of your answers, but I suppose that one of your answers will regard to those images, so Buddhism or Taoism. So as you know, Gula people have believed in and practiced in Buddhism in their daily lives. So they also believed in Taoism and Shamanism at the same time. As you know, Buddhism was the national religion of Gorya with co-existing practices of Taoism and Shamanism. So Gula Dynasty was usually understood as pluralistic society. So however, we need to focus more on Confucianism in the Gorya Dynasty. So generally, we regard that Joseon is like Confucian society, and Gorya was the Buddhist society. So generally, we interpreted the historical transition from Gorya to Joseon as a Buddhist society to the transition from the Buddhist society to the Confucian society. However, kings and courtiers of Gorya tried to rule their country based on the Confucian thought. So it brings us to today's topic, the political and social role of Confucianism in Gorya Dynasty. So let me explain my research topic and questions briefly. So that is my question. And I will especially focus on introduction, understanding and utilization of Confucian canons and their major annotations. So unfortunately, there have not been many studies about Confucian thoughts in early Gorya Dynasty. It's because most of the previous studies have focused on the new Confucianism in Gorya Dynasty, which were introduced to the late Gorya Dynasty. So many studies evaluated Confucian thoughts of early Gorya Dynasty on the perspective of Neo-Confucianism. So we can observe some Anacvonistic problems there. And the most important thing is that actually the major studies about Confucianism in Gorya Dynasty focused on Neo-Confucianism because as you know, Joseon was operated based on the Neo-Confucianism. So the previous studies wanted to figure out how Neo-Confucianism was adopted in Joseon Dynasty. That's why they focused on the Neo-Confucianism as the origin of the Neo-Confucianism. However, they tried to explain the Neo-Confucianism in the late Gorya Dynasty into two groups. So they found the two Confucian groups in the very late Gorya Dynasty. So one is so-called progressive Confucian scholars, and the other one is the so-called conservative Confucian scholars. And then previous scholars interpreted that the young and progressive Confucian scholars adopted Neo-Confucianism. Otherwise, the conservative Confucian scholars adopted the old Confucian thought. However, based on the materials, I can observe new things that both of them, they read and they accepted and they utilized the old and the new Confucianism Confucian thoughts at the same time. So I can make a different perspective of that period from the transition from the Gorya to Joseon Dynasty. So it brings us to my research questions. So the most important question is that how did bureaucrats as intellectuals ruling Gorya Dynasty shaped their political thoughts to govern the country and what kinds of thoughts influenced them? And then I am also interested in the relationship between the political thoughts and the actual political situation. It's because previous studies focused on the contents of ideology itself, not related to the reality. So that's one of the points of my studies. And the third question is that how were those thoughts transformed according to the historical transition? So let's move on to find the answer in the historical materials and history. So the first chapter, the title of the first chapter is Application of Five Classics and Establishment of Confucian Politics. So I will deal with the period from the 7th century to 10th century. So let me explain about the establishment of Gorya Dynasty first. So Gorya Dynasty was, I'm sure that many people already know about them. The Gorya Dynasty was the former dynasty of Joseon Dynasty. So it was established in the second half of the 10th century. And then at that time, there were five big countries and 10 small countries in China. So there was one historical figure, he's very famous actually in Korea. So his name is Wangon, who became the first king of the Gorya Dynasty. So you can see the state of the King Tejo, Wangon. Wangon is his personal name and Tejo is the name of the king. So it was excavated in North Korea, the state too. So we can see, actually I can't see the state too directly, but I suggest that if you can go to North Korea, then you can see at the National Museum. So Wangon had defected the Laesla and the late Baekje, called Hubekje in Korean. And then he wanted to find and gather the Confucian scholars. Let me explain who these Confucian scholars were. So they are initially from the sixth grade called Yukdukpoom of Silla Dynasty. So Dukpoom was the, this is kind of status system of Silla Dynasty. So since then, but they, the Confucian scholars from sixth grade of Silla Dynasty, they couldn't get the highest positions due to their limitation of status. So many of them have immigrated to Tang China. They have studied Confucian thought and tried to pass the civil examination of Tang Dynasty. And actually they got official, the job as an officer there. And so, and they learned the Confucian thought based on the Wugyeongjeongi. So it is the translation name, the name is that the correct meaning of five classics. So I will explain it later, which is the brand new statecraft of Tang Dynasty. So Kim Taejoo thought they could become good officers of good a dynasty since they have been well educated by new Confucian ideology as a statecraft at the time. So, and then they already learned how to, how to operate the bureaucratic system because they were solved as officers in Tang Dynasty, as I said. And they also knew how to write diplomatic documents, not only for internal countries like the late Peking in the Korean Peninsula, but also for the powerful external countries in China. So the writing diplomatic documents is related to Confucian, Confucian attainments at the time. So the scholars welcomed the new opportunities in the new government. Like Insula, they could take over the higher and highest position under the King Taejoo, King, under the King Taejoo Hwangon. So they could realize their political thoughts in the new government. They're full, full of hope. So I want to introduce one case of those people, those persons. So there is a historical figure called Choi Eun. So he is from Hwangju, and it is located in Hwangju-gun, or Hwangyebuk-do, in North Korea now. And he studied hard when he was young. So he became well versed in five classics when he grew up. So he could write both royal documents and the diplomatic documents very well. So he was also good at administrative work. So King Taejoo appointed him as one of the new dynasty's officers by highly valuing his knowledge and talents. So Choi Eun was, as I said, not from the capital city, Gyeongju of Silla Dynasty. He is from the very far, the region, he is from the region very far from the capital city of Silla Dynasty. This means that he was not the leading noble of Silla. So Choi Eun could get an opportunity to get a high officer, like by his own ability, and Confucian ability. So Confucian scholars who served Taejoo and Rit, they learned five classics based on the correct meaning of five classics, Woogyeongjeong in Korean. Then what is the correct meaning of five classics? So they are basically annotations of five classics. So five classics called Woogyeong in the Korean language are the primary Confucian classics established around the Western Han Dynasty. So five classics consist of classics of poetry called Sikyeong, and book of documents called Sangseo, and book of Yegi, and book of changes to Yeop, and spring and autumn annals, Soonchul. So those annotations were published according to Emperor Taizong of Tangs-Ude, and I'm sorry for my Chinese pronunciation, but please understand me. So Emperor Taizong has designed a vast imperial country. He also tried to renovate the institutions and flourished the culture. So compiling low and strengthening the civil examination show his great interest to rule the big imperial country in a cultural way. That was why he ordered famous scholars to collect previous Confucian classics and put commentaries on them. As a result, his new son, the salt and favor of Tang dynasty, have completed this work and published annotations. So that is the correct meaning of five classics. So it contains the annotations of Han and Tang scholars. The emperor designated the classics as text books of the civil examinations and educated the books at the national school called Kukak. After that, the books were distributed to other East Asian countries and became a canon of Confucian salt. So actually it is not directly regarded to my topics, but the correct meaning of five classics were distributed, where the civil examination was exist, but also Japan. So in Japan, there wasn't the civil examination. So at there, the Buddhist monk accepted the, introduced the correct meaning of five classics and they read and they cited these Confucian classics with a Buddhist classics. So that's very interesting. So moving on now to examine the turning point of Confucian thought of Buddha dynasty. King Guangzhong the first, please don't mind the names many names of the kings. So King Guangzhong the first, one of the sons of Pedro, so mounted the throne and he was actually powerful of powerful king and he intended to stabilize the new country. So one of his most powerful policies was the introduction of the civil examination of the past. So it is called the past. So the person whose name is Sangyi from the late Zhou dynasty of China suggested this examination and Guangzhong accepted and performed it. So since then the civil examination had functioned as a primary system to choose bureaucrats until 1894. So the whole period from Gura to Joseon almost 936 years. So we can shed light on the fact that the textbook of the civil examination were five classics. People who want to take the examination should read the correct meaning of five classics to understand five classics itself. Also Guangzhong showed his power to his courtiers while reading the Confucian political texts called the essentials of our politics from Zhengguan reign. So Zhengguan is the era of the Taizong of Kang dynasty. So as we can see is the as we can see from the name of the book it is the it it is the politics politics about of Taizong of Tang dynasty. So this book consisted of dialogues between Emperor Taizong and his courtiers. So in the in the in that book they discussed how they can rule the country well. So the book says that the monarch must lead the politics based on his virtue but should listen to courtiers advice. Also the monarch should choose courtiers can suggest a wide way of governance. The important thing is that only monarch can decide political and social affairs who are open-minded to listening to his decision. The King Guangzhong the force of Gura had been reading the book to show his aspiration for Emperor Taizong's rule. And then King Guangzhong the six was the person who had adopted the bureaucratic system of Tang all along the line and transferred in transferred it to the Gura dynasty. So he was actually very Confucian ruler and tried to trying to adopt Confucian thought to rule the Gura society. So he ordered the King Guangzhong ordered the fifth race courtiers were were above to offer the excellent and bad things about the current politics. So the famous Confucian scholar Choi Seung-ro suggested some advice and Seong-jong selected that advice. So according to the Choi Seung-ro article for the King we can get a lot of clues of Confucian thought and his role in Gura dynasty. So let's dive into the materials. So it is the article from Choi Seung-ro. So in my humble opinion Woo-jin who was an official historian of Kai-ian period of Emperor Seong-jong of Tang dynasty but essentials about politics from Jeongkwon reign to recommend to Emperor Chun-jong to emulate Emperor Taizong's rule and cultivate it diligently. So in this phase we can understand the Choi Seung-ro's direction to rule the country. He explained that the reason why the essentials about politics from Jeongkwon reign was written to emulate the Emperor Taizong's governance and then Choi Seung-ro evaluated excellent and bad points about the politics of the previous five kings of Gura. And he in this article there is very important sentence to understand the Gura's political thought. So he said conducting Buddhist teaching is the basis of cultivating myself and conducting Confucian instruction is the source of governing the country. So this sentence shows the clear role of Confucian thought in the Gura dynasty to rule the country. That is the rule the country. So the thought was based on Confucian thought of Tang Taizong and then his politics that the Emperor's politics were in the text, the correct meaning of the five classics and then the essentials about politics from Jeongkwon reign. So let me move on to the next part of the presentation. So in this part I will examine how Confucian thoughts were utilized in Gura dynasty in earnest. First people of Gura intended to utilize Confucian ideas in the political space. So then we can ask how they were used and who used the thoughts and what situation were Confucian thoughts used in and what's the intellectual basis of Confucian thought at the time. So I will try to figure out the common utilization of Confucian thought focusing on times to 12 centuries when the typical utilizations were formed. So we can observe five to several types of several ways to utilize Confucian classics, Confucian thoughts. So the most important thing is the citation of five classics and I will talk about later as soon. And then the other thing is that they used the five classics when they want to establish institutions or policies. So they want to model after the institutions or policies from the five classics. And so they means that ruling class of Gura, the kings and courtiers. And then sometimes kings of Gura displayed a folding screen with phrases from five classics at the court. So this image is folding screen but not in Gura dynasty because it's gone. It doesn't exist anymore. But like this they were the phrases of five classics and they displayed at the court to be seen for everybody. And some kings bestowed five classics to courtiers. So I will tell you the reason why soon later. So the most frequent form of utilization of Confucian thoughts were citing specific phrases in Confucian classics by kings and courtiers. So when kings and courtiers suggested political opinions they cited particular words of Confucian classics and their annotations. Especially they prefer the phrases regarding their own situations. So they chose a similar situation for them in the five classics. So let's dive into an example for our better understanding. So King Wundong is the king in the 11th century. So he ordered according to the book of documents that is the one of the five classics. Food only time matters. If one person doesn't cultivate oneself there must be people starving. Thus local officers should prioritize farming the field and farming self-reinforced. Have the heads of local officers in every province serve as Gwon-dongsa too. So in the material the king ordered the heads of local officers in every province to serve as Gwon-dongsa. So Gwon-dongsa is the position of recommending agriculture. So he ordered it to accelerating farming and cultivation. So cultivation they were the most important for common people to live in the farming. So since the country could collect taxes based on the revenue from agriculture. So farming is very very essential to rule the country. So King Wundong cited the phrase of the book of documents. And the phrase was understood according to the correct meaning of the book of documents. So one of the correct meaning of five classics. And then citation of the classic could authorize the king's order. We can figure the reason is because the content of the book of documents one of the five classics mainly dealt with how Saint Monarch such as Yosun Wu or very ancient China operated their country. For example the book shows the virtue of Monarchs and courtiers and how they used the bureaucratic system and how they appointed people to rule the country and then how they let the common people. So kings and courtiers could get the previous ideal politics and apply those ideal politics to Goryeo while citing the phrases of the book. Also the king himself could compare himself to those Confucian saint king by citing the text. So it means he can get Confucian saint king's authority and lastimacy through this behavior, this behavior, so citing classics. Also Goryeo's ruling class understood the classic based on the correct meaning of five classics which was published according to Taizong of Tang's order. The citation means that the king of Goryeo would choose the Taizong's politics as well. Actually so not only kings but also courtiers often cited specific phrases of five classics when they need. So I will give one example. So the ace king Hyunjong of Goryeo dynasty discussed courtiers to increase the number and the kinds of the white ritual vessels for rural ancestor worship ceremony. However the ministry of ritual criticized the king because and they cited phases from the book of whites, the one of the five classics, that is that don't extravagant in a rich ear and don't be frugar in a lean ear. So as a result the king accepted their advice and didn't increase the number and the kinds of white ritual vessels. So as we can see courtiers also used Confucian text to insist on their policy. So this behavior could authorize the to the courtiers who used the phrase. And I like to spend on our vital roles of Confucian thought, other vital roles of Confucian thought. So kings and courtiers found their ideal role as rulers in the five Confucian classics. So it is very important for them. So especially the book of documents as I said before could be a good model for them because the book deals with the political decision making and opinions of idea kings and opinions of idea kings and courtiers in ancient China. So they found their position in the classics and then tried to realize their role in the reality where they lived. So let's examine the material material. The king in the order king of Shang dynasty relied on chancellor Yiying and helped the country prosper and then skip one sentence. So every man of virtue must gain fame by fulfilling their duty, collaborate with and respect their colleagues and make their work flourish. Hereby if the man can contribute to heaven and heaven may help me prevent making mistakes, there will be endless beauty in the country. Then isn't it beautiful? So in this statement, King Yin Zhong presented what the ideal monarch and courtiers should do, talking about ancient king and chancellor in China. So he made an example of the ideal king and chancellor with King Taizia and chancellor Yiying's episode. So I will explain a little bit more about the Taizia story. So King Taizia was the king of Shang dynasty in the ancient China about BC 16th centuries ago. So and then he was a grandson of King Tang, the great king. So King Tang was the person who eliminated a tyrant of the Xia dynasty and then established Shang dynasty. As a result, Tang, the king Tang, the great, had been regarded as the saint king who saved the common people's life. So Yiying was the wise chancellor of him and helped him establish the new country Shang dynasty. So according to the stories of book of darkness, Yiying convinced Taizia to have the virtue of the king and rule the country who country well. But King Taizia didn't listen to his advice. So Yiying expelled Taizia and had him returned when he reflected on himself. So that's the original story of from the book of documents. So King Yin Zhong cited this story and he he he he ordered the courtiers that to help me prevent making mistakes. So he he can he could become Taizia and then the courtiers can become the Yi in the very wise chancellor. So that's what I what he wanted to say. So he decided to listen to courtiers advice and cultivate the king's virtue. Otherwise he asked his courtiers to do their duty as officers like Yiying did. So in a nutshell, kings and courtiers in the Gora dynasty should find and do their roles in Confucian classics. So and as we saw a while ago, citation of classics could give them austerity by following the ancient Confucian saint's behavior. So let's turn to the contents of Confucian political thoughts. So I think I suppose you already caught the brief guest of the thought because we examined. So Confucian thought in the Gora dynasty was based on the correct meaning of five classics and essentials of our politics, which reflected the political thought of Emperor Taizong of Tang dynasty. And we can figure out through the classics that Confucian thought at the time was a state craft, namely it says how to rule the country and how how the relationship between the kings and courtiers should be formed. So based on the materials, they thought I can I can figure out the kings and the courtiers virtue. So the people of Gorya, actually the ruling class of Gorya, thought that the king should have virtue like this. So benevolent attitude towards common people, fair bureaucratic appointment, listening to courtier's petitions and advice, their law enforcement, diligence and so on. And courtiers virtue is like that, virtues are like that, providing constructive criticism and support to the king. And then they should be diligent as well. So and then the most important thing is that they couldn't decide policies themselves. So they means that courtiers. So and then they must follow the king's final orders. So king always have the final say in the classics in those classics. So the duty of the courtiers is limited to supporting and advising the kings. So in a brief summary, kings and courtiers who were the ruling class of Gorya should make harmonious relationship while they firmly admitted the king's power, austerity and decision. So they wanted a very strong and wise king like Taizong of Tang dynasty. And then the way they utilize Confucian thought become typical in Gorya dynasty, in the whole Gorya dynasty. So even in the military period, this kind of tendency continued. So there is a very famous military dictator, Choi Chung-hyeon. So we are in Korea, in Korean history, real graphic, they, they, they called the period as the military period when the military dictators govern the country. So although they are, they are, they were military dictators. They profess to be a Confucian chancellor like E in, as we saw before, right before. So it's very different from our prejudices. So we, we, we general, generally, we suppose that actually the previous studies are supposed that the military dictators are very ignorant and they didn't know how to rule the country based on the Confucian thought. But, however, he, the Choi Chung-hyeon, the military dictator, compared himself as a Confucian scholar and an officer at the same time. So, and then his descendants who seized the power following by him also, also, also cited Confucian classics and best told those classics. And they, they tried to authorize their, their power by using those Confucian classics. So let's move on the next chapter, the coexistence of old and new Confucian thought. So Confucian thoughts, political and social role changed from the Mongol domination in the late, late 13th century. So the Mongol Empire invaded not only China and Europe, but also Korea as well. So after 30 years of the war, Gura Dynasty surrendered the Mongol Empire in 12, 1259. So since then, Gura had been dominated by the Mongol Empire, which became the Yen dynasty until 13, 1356, or almost 100 years. So during this period, Confucian thought couldn't work as a sacred like before, because at the time, in the reality, in the political reality, Confucian virtues or moralities couldn't, isn't, wasn't important like before. So it's because the Mongolians, Mongolians has had a custom to emphasize the personal relationship, like the blood relationship or marriage relationship to, to interact in the reality. So Gura, so, so Kings of Gorye should marry a princess of royal family of Yen at the time, following the Mongolian customs. So they, they could act as a servant of Yen dynasty and then as a son-in-law of the Yen dynasty, not a Confucian, Confucian saintly king like before. So it, it, it happened the same for the courtiers. So the courtiers of Gura Dynasty, if they wanted to, like, they, if they wanted to insist, insist political opinions or policies or something, they should find the connections between the personal connections to the Yen dynasty. So at that time, the people who had a relationship with Yen dynasty had a great power. At the same time, interestingly, it was the turning point of, turning point of Confucianism as well. So Gura adopted Neo Confucianism from the Yen, Yen dynasty in the 13th century. So Neo Confucianism was actually a new type of Confucian thought and metaphysical Confucian thought emphasizing the personal cultivation developed by scholars of southern Song dynasty, such as Juxi, Jodun, I know the, I don't know the pronunciation, sorry, the Judo-ni in Korean and John's brothers. So Yen's rulers chose Neo Confucianism as the political thought to accept Han Chinese culture. So they designated the four books compiled by Juxi, the Neo Confucianist, as the textbook of the civil examination. So the four books were, these four books were like the representative Neo Confucian canon text. So it consists of Analyx and Manchus and great learning and doctrine of the Min. So let's examine how the Neo Confucianism was introduced to Gura dynasty at the time. So there was a King Chungseon, the 26th, and he is the actually, he's very interesting person because he is the king of Gura, but he is the grandson of Tokulai Khan, or the first emperor of Yen dynasty. So he could gain a great power both in the court, both court of the Yen and Gura dynasty. So King Chungseon established, and King Chungseon had a lot of interested in the culture of Yen dynasty. So he established a library called Angonbang. So it means that the 10,000 book, the building of 10,000 books in Yenching, so Beijing, Beijing nowadays, and he collected precious books, and he invited famous scholars of Gura and Yen dynasty. So the scholars from multiple regions gathered, studied, and discussed Neo Confucianism. That is the brand new idealist at the time. So prominent scholars like Gura, prominent scholars of Gura, like Lee Jae-hyun, or Park Jong-jae, Park Jong-ja, studied Neo Confucianism there and transferred new ideology to Gura's intellectuals. Furthermore, the four books, the four books was designated the main study text for the civil examination of Gura. So from that time, the intellectuals of Gura should learn four books compared by Juicy to pass the civil examination and get the job of the officer. However, we should note that Confucianism had existed as an idealism among intellectuals, not actual sacred like in the old days. So after King Gongmin the 31st ascended, the word changed because when dynasty power was weakened and then King Gongmin himself couldn't have enough power to rule Gura as the king because he didn't have enough basis of power through the marriage relationship between you and dynasty. So he married the one of the princess called Noguk Daejang. So she is the person who is in the picture, but she is a collateral princess of Yen. So Gongmin couldn't have enough power through the marriage and he should find another ways. So he chose the same way of utilizing Confucian thought as they did in early Gura to show his authority as the king of Gura, so not as the servant of Yen dynasty. So the specific ways are like he ordered his courtiers to transcribe one chapter of the book of documents that's showing the king's duty and the king's authority and he also held royal lectures again and he read the five classics and then hung up the classics in the court to reveal his will about the Confucian rule. So that's how he wanted to show his power to the courtiers. As a result, old Confucian thoughts as take off and new Confucianism as ideology could coexist during this period. So let's go to the last chapter, new ways to utilize Confucian thoughts. So the king Gongmin was assassinated and then his son King Wu got a throne. But at the time when he got a throne, King Wu, he was just nine years old, so he couldn't rule the country like the previous kings and besides influential courtiers called Yi Enim seized the power at the time and committed political and socio-economic coercions. And King Wu, unfortunately, he didn't have interested in ruling country. Instead, he was mad at hunting, raping women and then the bankers held bankers like that. So some courtiers strongly warned the king and strongly recommended that he should concentrate on the ruling country. However, King Wu didn't listen to his courtiers advice. Instead, he teased and punished them. So King Wu made a trap in the field and put his teacher in his own purpose. So that's what the king did. And so at that time, good intellectuals continuously learned new Confucian classics such as four books compiled by Zhu Xi. So many young scholars studied and discussed old and new annotations. So the Confucian text from the Han Tang dynasty and then new Confucianism together. So the most popular scholar at the time was Yi Seng. So he sought new Confucian classics to young people like Guan Bin, Yun So Zhong, and Zheng Du Zheng and so on. And some of them supported Yi Sengge, who became the first king of the Joseon dynasty. So you can see him under this portrait. So Yi Sengge to establish a new country, Joseon. So finally, King Wu was expelled in 1388. And then they right before that, right before that time, King Wu and his close courtiers tried to attack the Chinese Ming dynasty and ordered it to general Yi Sengge. So Yi Sengge is the name of the Yi Sengge is the person who became the first king. But he disobeyed the order and returned his army at Rihardo. So you can see the map. So it's very close to China. So at there, he returned to his army. So it's like, yeah, so it's like rebellion is a coup. So and Yi Sengge had a tactician group consisting of young scholars who studied new Confucianism. So the young scholars could find hope in the current political situation and found another choice to rescue their country. So they answered King Chang, the son of King Wu, and then right after the army's retreat. And Yi Sengge wanted to find tactics to criticize their political enemies now. So mainly they wanted to throw out people like Yi Seng, so who were the are not in favor of Yi Sengge. And they wanted to kick out King Chang again. So they found tactics to perform their political ambition in male Confucianism. That's what they chose. So Yu Zuozhong and Zuo Jun were the main people who established this tactic. So they decided to use Confucian, use Confucian legitimacy to eliminate their enemies and fall the Moor, is pal the King. So they forged a diplomatic document from the first emperor of Ming dynasty and put a phrase of spring and awesome honos. So I hope that you can remember that that is also the one of the five classics. So we can see the phrase of other spring and awesome honos of what they chose in the document like below. So the king's descendant was gone after King Kongming's murder. Although King Wu and Chang orgyi the surname of Wang and became kings, it's not a good custom to be protected passed down. In the old days, a person who was called enemy murdered his monarch because the word was full of King's villainy. Among people who murdered the king, there were people who ruled the country benevolently. Thereby they turned heaven's will and made public content, although they were nanshin deokja. However, Wu has not been peaceful until now because courtes involved in discreet machinations and deceived people again. So in this material, we can see that Isongas group forged this document in two ways. So one is to claim that King Wu and Chang were not the descendant of King Kongming. So King Wu was actually suspected to be the son of a monk of power, Xindong. Actually it's a very interesting story because King Kongming was not a gay. So he didn't want to make a relationship with women. So that's why the rumor, the kind of rumor was revealed at the time. And then the other way is to criticize traitors as the phrase of nanshin deokja. So we should focus on this word, nanshin deokja. So nanshin means that the courtes who killed their king and deokja means that the person who killed their parents. So this phrase, this word, nanshin deokja, was actually a phrase that comes from the commentary on nanshins compiled by Ju-si, compiled and annotated by Ju-si. And initially, the spring and autumn almost, that is actually the classical history and model of all the history books in East Asia, and it was regarded as Confucius work. And nanshins analyzed the meaning of writing, meaning of the writing of this book of Confucius, that Confucius wrote this book to criticize and punish traitors by recording their name forever, recording their name in the history forever. So that's the nanshins interpretation towards the spring and autumn models. And Ju-si reinterpreted this phrase again, his notation. So that is that the reason of Confucius writing that book, the spring and autumn models, was to punish nanshin deokja. So the word of nanshin deokja of the document as we see the document was originated from the Ju-si's interpretations of Mengja's evaluation for Confucius. So young Confucians of East group read and adopted Mengju's commentary as their intellectual basis and utilized the phrase to attack their enemy. So ideological foundation of this phrase was based on Confucian classic written and stepped down through Confucius, Mengju's and Ju-si's interpretation. So referring this phrase could justify to criticize the enemy who didn't fit the term. As a result of the document, King Chang was expelled. And furthermore, King Wu and Chang was executed. They died. They died. They died. And then he said the head of the opposite group was kicked out from the court. So every time they were expelled or executed, we can find the phrase of nanshin deokja as the justification of East group. So finally, East group seized the power and became leaders to establish the Ju-si dynasty. So this way of utilizing Confucian thought to attack the enemy would be the significant way to attack political enemies in the court, even in the Ju-si dynasty. Yeah, so that's what I prepared for this presentation. So I will give you a brief conclusion. So when we think about Confucianism, in actually we generally we think about the Joseon dynasty and the Neo-Confucianism. Then the Confucian cultures and politics of Joseon dynasty, where the Confucian cultures of politics and politics of Joseon dynasty came from is it originated from Joseon itself or not? So actually it didn't as we see. So from the Gura dynasty, Confucianism, Confucian thought was used in the reality all the time. But the contents and the basis of the Confucianism was different depending on the period and the text. So at the time when Gura was established, the Neo-Confucianism didn't exist. Instead, there was a Confucian thought based on Han and Tang's politics, especially the Taizong's politics. So that kind of thinking was in the text called the correct meaning of five classics and the essentials about politics from the Jeongan period of Jeongan period. So after the Yen's domination, Confucianism as a statecraft was weakened. But the Neo-Confucianism as an ideology introduced to Gura dynasty. And then intellectuals of Gura, the late Gura, learned both of the Confucian thought. However, in the very late Gura dynasty, the young Confucian scholars who started Neo-Confucianism, they chose some phrase and they utilized their phrase to attack their enemy. So the way to utilize the Confucianism was changed from the early Gura dynasty. And this type of the way to utilize Confucian thought would continue to Joseon dynasty. Yeah, so that's my conclusion. And thank you again to come and listen to my presentation. So please feel free to ask whatever you are curious about. Thank you very much. Thank you. So Jin's a very interesting talk and as you rightly say on a topic that has not been covered so much. So I have learned a lot and I'm sure there will be questions. Actually in the beginning, Andrew had a question asking about the difference between Neo-Confucianism and Confucianism. You did talk about that later on, the kind of metaphysics with Neo-Confucianism, etc. But I thought maybe we could still delve on that kind of difference. And because you said that you think that one problem when studying early Korean Confucianism is that scholars do that with Neo-Confucian mindset, so that they don't separate between the two of them. So more in kind of concrete terms in terms of political thought, actually in terms of actual policies. Well, what would be the difference then between that kind of pre-New Confucianism of early Korea and later period and into the Chosun period? Okay, thank you for a very interesting question. Actually that's the main point of my research, my future research projects. So now I don't have like the firm conclusion that I can give you a great idea, the rough idea of mine. So I think they have a common basis as Confucianism itself. That is like the characteristic of as a state craft. So the pre-New Confucianism and Neo-Confucianism, both of them, they provide some ideas about how to rule the country. So that's very important. But in Han and Dan's Confucianism, so pre-Confucianism, they actually focused on, actually they focused on to interpret the old classics characters itself. So they try to figure out the meaning of the characters itself and then phrases itself. So they are obsessed with that to interpret the characters. Otherwise, the Neo-Confucianism has like the metaphysical philosophical characteristics and they focus on the personal virtue of each literatist. So in the Neo-Confucianism, every literatist should have a Confucian virtue and they have this virtue in their deep in mind. So that's the very distinctive characteristic of Neo-Confucianism. So in my thinking, in all the Guru Dynasty, there wasn't the concept about the like the each person's the morality and virtue. So at that time, the kind of the utilisation to attack the enemy didn't exist. That's why I think about that because in the Neo-Confucian thought, each person must have a Confucian virtue. So if they don't have the virtue, then they can be attacked by the the logics of the Neo-Confucian thought. But before that, they didn't emphasise the personal virtue and they just provide the how to rule the country and what the kings and courtiers behave, not that they didn't focus on their deep mind itself. So I think that's the distinctive characteristic of those two kind of Confucian thoughts. I'm not sure I can't answer well, but yeah, please. No, no, that's very interesting. Of course, attacks on personal virtue would be very prominent when we get into the Chosen dynasty. Yeah, that's fine. So please, questions in the Q&A box. And if you want to give Sujin your question, I'd like to raise your hand. I have a question from Chan-Hee Lee. And it's related to sources. So thank you for the great presentation. I would like to ask about any other evidences for the political application of Confucianism beside Koryosa, and Koryosa then being the history of Korya that was compiled in the beginning of the Chosen dynasty. So what other kind of sources could we use to know more about how Confucianism would have been applied? Oh yeah, thank you for interesting questions. So actually, Gura dynasty was like the dynasty before Koryosa dynasty. So there are not many materials, but however, we have Koryosa, like the official records from the government, written by Koryosa. And there are some materials, like the literatures of the literatis and then the aphytops. And there are like almost 350 aphytops of literatis, but not only literatis, there are some women's aphytops, and then there were some generals aphytops, but most of them are for the scholars. And there I can observe a lot of like Confucian, the utilization of Confucian sauce there. So even for the women, they cited women, even in the women's aphytops, they cited some Confucian classics, and they suggested that how the person acted like that. So that's basically like, so it's a good mother, or a good mother, or a good wife, like that. But that's the basis of the this idea was from the classics, Confucian classics. So we can end them, there are lots of literatures of the collection of literatures. So I think I can figure out the utilization of Confucianism and Confucianism, not only in the history of Gura, but also other like personal records, I think so. So thank you very much for your question. Thank you. And actually your answers linked very well with another question that we have from Viola. So thank you for your talk, it was still educational. Then have you by any chance come cross evidence of women who were instructed in Confucian thought? So you talked about how in the epitaph about women, they referred to Confucianism, but is there anything then that shows that women might have been instructed in Confucian thought, or such a thing allowed? The question? Oh yeah, this is actually that's what I interested in as well. So there are obviously some evidence that women can get some education and then actually, but it's like the upper classes women, so not the common people. So according to based on the recent studies, the women from the upper class, they were educated by some basic Confucian texts and then Buddhist classics. So in the epitaphs from the Gura dynasty, there were some I think more than like there are almost 20 epitaphs of women, I'm not sure, but there are. And as I examine that the record, I can realize that so they read Confucian classics, so like basic classics like Analyze of Confucius or like something, and then they often like it at the base of the Analyze. So I think this kind of the cultural basis of the women in Gura dynasty, and actually the more important thing is that for women, Buddhism is actually the much more important. So there were some records about that the lady keep reading the Buddhist classics and keep memorizing the Buddhist classics until she died. So she could go to the Buddhist heaven well, something like the phrase. So it was allowed and they were educated in the Confucian thought. But what I want to emphasize is that in Gura dynasty, Confucian thought was basically functioned in the political space. So it is not allowed for women. And then so the Confucian norm was not, let's say, was not the, not regulate the people of Gura dynasty, not only men but also women. So even if, even though the men like Ben did against the Confucianism, they could go to the court and they could get a good officer. So and then for women, the woman, if a lady, the woman behaved like the Confucian term, she would be, she would be praised. However, if she didn't, it doesn't matter at the time. So it's like the, it's a norm but not strict norm as much as Joseon did, I think so. So I hope that I can give you the enough explanation to Viola. Thank you. And we have two questions that's both related to the relationship between Confucianism and Buddhism. So I'll read the two questions and then maybe you can answer them together. The first one is from Wing Shan Chan. So thank you very much. It is an inspiring presentation. So when looking at the annals of the Joseon dynasty, the Confucian-oriented courtiers argued that activities or rights related to Buddhism resulted in negative political and social impacts on society. Therefore, they imposed reform policies such as suppression of Buddhism or banning people from visiting temples in the Joseon dynasty. So then could you please tell us a little bit more about the relationship between Confucianism and Buddhism during the Koryo dynasty? So how did they influence each other? Were similar disputes between the two of them? So that's the first question and the second is from Barbara Huskuva. So thank you for your presentation. Do you think that antagonism towards Buddhism at the end of Koryo dynasty and during Joseon dynasty is connected to new Confucianism? It seems during Koryo those two are in some sort of symbiosis or is antagonism derived from political situation rather than ideological? Oh yeah, thank you for the two questions. And I think the relationship between the Confucianism and Buddhism can be the most important characteristics of Koryo's Koryo's religion were such people differently to Joseon dynasty. So I want to give answers to you. So I think in Koryo dynasty, as many of them already know, Buddhism is like national religions at the time. But at that time, the Buddha's people believed Buddhism and Taoism and Shamanism simultaneously and they also read the Confucian text. And at that time, they didn't exist like exclusively like Joseon dynasty. So it was possible at the time. But the role of those religions were different, I think so. So the role of the Confucianism was limited in the political situation, political space. Otherwise, the Buddhism and Taoism and Shamanism, the religions were like the norm and the practice of the daily lives of the Buddha's people. So of course, we can observe that the Buddhist influence the politics as well, and then Confucianism influence the daily lives as well. But I can observe some tendencies to like the distinctive role of those regions in Buddha's dynasty. So that's what I think about. And then I can say that the antagonism towards Buddhism was definitely the characteristic of Neo-Konfucianism. So in the Korean Peninsula, so I don't know much of, I don't know the situation in China, but in the Gura dynasty. So before their Confucianism was introduced to Gura dynasty, actually at the time, until that time, the people who learned Confucian, not people, the literati, the man literati, who learned Confucian thought, they also believed the Buddhism at the same time. So for them, it is not the awkward or it is not the bad thing, but very late, from the very late Joseon dynasty, so Joseon dynasty, like 1390, like the two or three years before the establishment of Joseon dynasty. From that time, that strong criticism towards the Buddhism was at the time. But what I want to say is that even that time, the person who criticized the Buddhism was very, very few people. So did I survive? I really think that question. Yeah. Thank you. So please, more questions. As I said, you can raise your hand or put question in the Q&A box. And as you are typing, I had another question. It's interesting you said that even in the military period, it seems that the military leaders were versed in Confucianism and they used that in their statecraft. I mean, if we look at the Joseon dynasty, I mean applicants in the military exams, they would have been tested in Confucianism as well. Are there any indications? Do we know from the courtier period, was it part of military training or would they have been tested as well in Confucianism? Actually, there was like the military examination at once in the 12th century, but after that, it was demolished. So there was no like the official way to learn Confucianism for the military generals or military soldiers. But through the record, I can also observe that some military officers from the high classes learned Confucian classics, like women, like women, I said, so basic Confucian classics. So they didn't study like five classics, which is very, very difficult. Like the other scholars who wanted to pass the civil examination, but they learned the very basic Confucian classics at the time. But of the military soldiers from the lower classes who fight like in the at the front of the war, they didn't, they didn't learn the Confucian classics. So I want to say that in the military period of the dynasty, there were a few military dictators like Yi, Yi Ming or like Yi, Yi Bang. So they were from very low class and they didn't know the characters or they didn't know that actually they were ignorant. But they couldn't rule the country for a long time because they tried to suppress the courtiers by the by the strength, but it couldn't exist longer. So Choi Chung-heon and Jung Jung-bu is from very high class. And actually Choi Chung-heon was, I think Choi Chung-heon, he knew like he is, he was very good at to see the situation. So as soon as he got the power, what he did was to like suggest the advice for the king like Choi Chung-heon. So and and then he, although the reality is totally different, he, he suggested that the position as Confucian scholars, although he, he was the military general and then he want to advise, he, he chose the way to advise for the king, although he tried to do whatever he wanted. So yeah. Okay. Are there any more questions? Typing moment? So it's a question from Richard, Richard King. So what drove the adoption of the Confucianism? Was it adopted first and then used to attack people or was it adopted because it provided a justification to attack people? And was it adapted and utilized this purpose? So what, what drove them the adoption of Neo Confucianism? I think at first they adopt the Neo Confucianism as a new fancy like ideology. So in the Yen period, the kings and some of kings and courtiers, they, they wanted to accept the Yen dynasty systems and institutions and cultures. And because at the time the China was the, the Yen dynasty was like the central of the culture. So, so at the time, Yen dynasty's rulers adopted the Neo Confucianism as the, as a state craft to rule the country because they, they couldn't, they couldn't consist, they couldn't continue the way they, the way they did before. So that's why they adopted the Neo Confucianism. So at that time in the like the scholastic, scholastic field, the academic field, the many of scholars tried to discuss and discuss the Neo Confucianism. So King Chung Sun, who was the king of the Goryeo, he was actually eager to, eager to adopt the Yen's assistance and culture. So that's how they, that's how the Goryeo's intellectuals adopted the Neo Confucianism. And then, and then, and then liter, literate, literaties of Goryeo dynasty should literate literaties of Goryeo dynasty. Some of them went to the Yen dynasty and they tried to pass the civil examination of Yen dynasty. Then they had to unite the text. So that's how the four books, which is the Neo Confucian, Neo Confucian book was selected as the textbook of Goryeo dynasty. So that's the drive. And then, I think it was adopted, their Confucianism was adopted as the ideology. And then some of the Neo Confucian scholars tried to find the content of, to, to attack the enemy, to justify themselves in the other ways. So I think it happened in the very, very political reasons, not like ideological reasons or not like, yeah, I think so. Thank you, Richard. Thank you. A question from Salome. So thanks a lot. Could you elaborate on East Group tactics based on Confucian classics? Yeah. Yeah, actually, I have lots of interest in that. So, so the East Group, they had two tactics based on Confucian classics. I think so. So, based on my research, so until now. So, the one is to make Yixiangge, the king's title the first, to become like, to become the chancellor, the Confucian chancellor of the king. So, they tried to give the name of Yin, as I said before, to the Yixiangge, to Yixiangge. So, they at first, they want to like, they want to praise Yixiangge as very, very wise Confucian scholar, Confucian chancellor, and based on the logic, Yin expelled the king. And then after, after the king was, king reflected, and then, and then Yin had him return to the country. So, they want to that position for Yixiangge. So, at the end of the Gura Dynasty, some East Group, the Confucian group, told the set, told to set to the last king, Gongyangwang, that if you are good, then you can return because there is a good chancellor like Yin, that is Yixiangge. But everyone knows it never happens. So, it's like just justification. So, that's the one way. And the other way, and the other way is that what I said in the presentation. So, they wanted to make enemies, the political enemies, traitors of the Gura Dynasty. So, they borrowed the phrase of the traitors in spring and awesome honors, and they criticized lies based on the phrase. So, whenever they expelled political groups or the enemies, and then whenever they like, executed the king, actually they executed two kings at the time. So, kings, they always mentioned the phrase of the traitors of the spring and awesome. So, I think that's the tactics of them. And it worked, I think so. Okay, thank you. Then we have a question from Nicole. So, thank you so much for the interesting talk. You briefly mentioned royal lectures. I was wondering in your opinion what kind of role did these royal lectures have in shaping the direction of Confucian politics? Yeah, thank you very much. You can't remember a brief thing of royal lectures. Actually, I dismissed that part of my presentation because it was too long, but it was important in Gura Dynasty. So, actually, royal lectures is the meeting with kings and courtiers, which, so they, the kings and courtiers read the Confucian text together and they discussed the politics at the royal lectures. That was what royal lecture is. So, royal lecture was actually held in the 12th century at first. But, and the royal lecture was, that institution was from the Song Dynasty. So, it was not originated from the Gura itself. And, but a likely Song Dynasty, Gura kings and courtiers used the royal lecture other way, not reading, they read Confucian classics, of course, but not study deeply Confucian texts or discuss the politics. They just held royal lectures when the natural disasters happened. So, when natural disasters, they held royal lectures and they read Confucian texts at the, at there, and they prayed to, like the sea is the natural disaster. So, actually, it's like very similar to the Buddhist rituals. So, from the 6th to 7th century in Buddhist rituals, kings often read Buddhist classics when the natural disasters happened. So, I think the kings and courtiers of Gura dynasty, they chose the royal lectures to solve the natural disaster like the Buddhist way, not the Confucian way. So, I think, actually for them, the royal lectures were not a point, not an important thing to, like, shape the Confucian politics. It's like just a show or a performance to authorize or legitimize the kings, king or courtiers, power, I think so. So, if I have time, then I will deal about that thing. And then I can, I can, like, I can show the relationship between the Buddhism and Confucianism in the Gura dynasty. Well, I think so. So, thank you for your question. Thank you. I have another question from Wing Shan. So, it has often been claimed that there were less restrictions imposed on women during the courtier dynasty and women could enjoy many privileges such as freedom of movement, easy interaction between men and women, remarriage, etc. But I wonder if there were any regulations on law only imposed on women during the courtier dynasty? Okay, thank you very much, Chan. Please, I will turn the light on. Hi, sorry. Yes, thank you very much for your question. So, I think, yeah, they, as you said, the woman in Gura dynasty could remarry and they could inherit some, some properties from their, from their fathers or mothers. And then actually they could, after marriage, the men moved to women's house and they lived together. And then after they gave birth, they will, they will move in their own, own house. So, after 10 years to 20, 20 years of the marriage, the son-in-law will live together, will live with his wife and his like mother-in-law and father-in-law together. So, it's very different. And then, and there were about, however, there were regulations or laws only imposed on women during Gura dynasty. Because in law courts, Gora, actually I think the many studies said that there were not like the court law of Gora's, Gora's own court law, like Joseon's, or Gyeongguk Daejeon, or something. So, they borrowed the law court from the Chinese dynasty. So, at first it was Tang's law. And then in the middle of the century, it was the Song's law. And then in the late Gura dynasty, it was the Yan's law. And then they used some like cases together. So, they, they, when they have some law, they have to, they have to deal with the law things. They use both of the system. The one is the court law, and then the other is the actual cases in Gura dynasty. But I think, I think many people know, but in the court law of China, there are some regulations of law, were laws for the women. So, like, Chilgajak, were some like, some regulations about the divorce or something. But in Gura, I think although the law was existed, existed, but the reality was different, I think so. So, because they can remarriage or something, and they can divorce or some divorce. So, I'm actually, I'm not expert about the law or like the woman's status, but I think there were regulations about, almost about the marriage, but the reality was different. So, I'm sorry that I'm not the expert about that. Thank you very much. Thank you. It's an interesting question. I think it might come down to, I mean, they seem to have been quite selective in the courtier dynasty just using Chinese law codes as reference works. And they're not really binding, in that sense. Okay. I think that was the last question. So, thank you so much. Soldiers, very interesting. A lot of questions. I guess you're feeling tired now. I'm okay. I'm very, I'm so happy that I received a lot of questions. Yes. And very informative and very informative answers. And thank you all for coming and listening to this talk. And I hope you all have a good Friday evening. Okay. Thank you, everyone. Thank you very much. Bye. Bye. Bye. Thank you.