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The ‘Annotations to the Four Classics(the Saseo Jibju/四書集註)’ is one of the most important Neo-Confucian texts, and it contains the basic ideas of Neo-confucianism about character-building(修己) and guiding other souls(治人). After their annexation of the Chinese territory, the Mongols established the Yuan dynasty and embraced the Confucian ways in their ruling of the Chinese peoples, and the ‘Annotations’, was selected as a key curriculum for the national examination. Under the Yuan’s influence, the Koryo government also selected this text for the national examinations and general education, and the text served as a tunnel for Confucian thoughts to be introduced to the Koryo people.
One thing which should be noted is that during the latter half of the Koryo dynasty period, Meng Tzu’s theory of ‘Providing the world with Guidance’/經世論 began to be discussed singnificantly. During the middle period of the dynasty, Meng Tzu was enshrined at the National shrine, and his theories were being studied in historial textbooks such as the <Samguk Sagi/三國史記>. Yet his criticisms against heretic idels, or his economical theories such as the Jeongjeon-jae/井田制 policy or Hangsan-ron/恒産論 theory were not that much discussed, as the dynasty’s middle period was an age in which Buddhist philosophies and Confucian ideas were co-existing peacefully.
Then the Sadea-bu scholar-officials of the later periods began to learn the Confucian ideas through the ‘Annotations’, and as a result came to show a different perspective compared to the earlier generations. They supported the idea of ‘heavenly ruling’, which should be respected by the public, and required the public to keep their place and fulfill their social function. They found the Buddhist ideas quite heretic, but also considered the similarities it shared with the Confucian ideas, and deemed the basic and ultimate ideas of those two philosophies virtually identical to each other. Accounting for the human greed and desires, they also sought for the reinforcement of public authorities and fair polities. The Neo-Confucianism of this period was suggesting a much more active and reinforced moral base, which would eventually contribute to the reinforcement of the ruling authority.
One thing which should be noted is that during the latter half of the Koryo dynasty period, Meng Tzu’s theory of ‘Providing the world with Guidance’/經世論 began to be discussed singnificantly. During the middle period of the dynasty, Meng Tzu was enshrined at the National shrine, and his theories were being studied in historial textbooks such as the <Samguk Sagi/三國史記>. Yet his criticisms against heretic idels, or his economical theories such as the Jeongjeon-jae/井田制 policy or Hangsan-ron/恒産論 theory were not that much discussed, as the dynasty’s middle period was an age in which Buddhist philosophies and Confucian ideas were co-existing peacefully.
Then the Sadea-bu scholar-officials of the later periods began to learn the Confucian ideas through the ‘Annotations’, and as a result came to show a different perspective compared to the earlier generations. They supported the idea of ‘heavenly ruling’, which should be respected by the public, and required the public to keep their place and fulfill their social function. They found the Buddhist ideas quite heretic, but also considered the similarities it shared with the Confucian ideas, and deemed the basic and ultimate ideas of those two philosophies virtually identical to each other. Accounting for the human greed and desires, they also sought for the reinforcement of public authorities and fair polities. The Neo-Confucianism of this period was suggesting a much more active and reinforced moral base, which would eventually contribute to the reinforcement of the ruling authority.
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