Confucianism was adopted as China's state religion by the Han Dynasty (250BCE-0CE). In the centuries ahead, the teachings of Confucius spread to countries throughout Asia and Southeast Asia. Confucianism and its prescritives gradually becamean integral part of the cultures of Japan, Korea, and Vietnam, and Southeast Asia. In our own times, growing populations of Asians in the U.S., Europe and Australia, as well as the prominent role of Asian nations in the the global economic and political scene,has meant that the dictums of Confucianism have come to the attention of the world community. Asian ways of doing business, how Asian countries are dealing with Confucianism, and what Americans can learn from Confucianismare some of the issues that face the modern world.

Confucianism

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In 1600, the Tokugawa clan succeeded in establishing its supremacy in Japan following over two centuries of civil wars between powerful clans. Following the historic Battle of Sekigihara in 1600, Tokugawa Ieysu and his descendants ruled as shogunswhile the emperors remained as figure heads. It was during this period of the Tokugawa Shogunate that Confucianism was introduced into Japan and adopted as a state ideology. Confucianism was also become an integral part of the warrior or bushido culture

Ieysu himself had begun studying Confucianism some time in the 1590's and once established as shogun, he was advised by two prominent Confucian scholars, Fujiwara Seika and Hayashi Razan. Seika introduced Ieysu to the works of the Sung Dynasty Confucian scholar, Chu Hsi (1130-1200).

The vision of a future Japanese society as a seamless, hierarchically-ordered unit between heaven and earth appealed to Ieysu. Social harmony, according to this view was possible only as the separate parts of human society and the natural universe were engaged in a relationship of mutuality. Leaders in particular were morally responsible for great understanding of the dynamics between humans and the universe. Their positions as leaders, furthermore, obligated them to the exercise of dedication and benevolent in the interest of promoting social harmony.

Hayashi Razan who served the shogun as an advisor was extremely influential in terms of articulating the societal ramifications of Chu Hsi's Confucianism. According to Hayashi:

"Heaven is above and earth is below. . .if we can understand the meaning of order existing between heaven and earth, we can also perceive that everything there is an order separating those who are above and those who are below. When we extend this understanding between between heaven and earth, we cannot allow disorder in the relations between the ruler and the subject, and between those who are above and those who are below. The separation into four classes of samurai, farmers, artisans and merchants, like the five relationships [of ruler and subject, father and son, husband and wife, older and younger brother, and friend and friend] is part of the principles of heaven and the Way which was taught by the Sage [Confucius.]"

Confucianism in Korea

Confucianism became the state ideology of Korea during the Choson Dynasty in Korea in 1392. The introduction of Confucianism transformed Korean culture and according to scholars brought about a period of great changes in Korean history.¹ Many of the customs, rituals, rites of passageand beliefs that are presumed to be native to Korea such as veneration of ancestors, filial piety, social roles and system of societal commitments are in fact the Legacy of Confucianism.

The Confucian classics were brought to Korea along with other Chinese texts before the Common Era. Historical records from the kingdoms ofKoguryo, Paekcheand Shillaall attest to the presence of Confucianism. By 4 CE for instance, Koguryo had a center of Confucian scholarship, and there is evidence that other areas had Confucian schools known as kyongdang.

When the southern kingdom of Shilla was absorbed in 7 CE Confucianism and Chinese culture were rapidly integrated into all aspects of Korean life. During this period, official delegations of scholars were frequently sent to China. They brought back volumes of Confucian texts and scholarship relating to the teachings. In addition, these scholars brought back to Korea the administrative methods that they had observed in Chinese Confucian institutions.

From the very first, Korea adopted the strictest observance of Confucian values to the extent that even the Chinese regarded Koreans as being the most virtuous of people. China was to refer to Korea as "'the country of Eastern decorum' a reference to the punctiliousness with which the Koreans observed all phases of the doctrinal ritual."²
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¹Marlene Deuchler,The Confucian Transformation of Korea: A Study of Society and IdeologyCambridge:Harvard University Press, 1992, p.6.
₂Confucianism in Korea


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