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During the later half of the Koryo dynasty period, Neo-Confucian philosophies were introduced to the Korean peninsula, and had a tremendous influence upon not only the souls of this region, but also the history of Korea. Yet the ideas were not entirely welcomed at the beginning, as only a limited groups or classes were open to the new ideas, and even the Confucian scholars had their own doubts of the introduction. One of the most notable objections to the embracing of Neo-Confucian ideas came from Min Ji(閔漬:1248~1326), who was one of the most celebrated Confucian scholars of the time. Now the reason for his objection will be examined here.
The era that Min Ji lived in, particularly the reign of King Chungyeol-wang(1275~1308), was a difficult period for the Koryo dynasty that was in desperate need to hold the dynasty together and veer away from the Yuan intervention. The able dipliomacy on King Chungyeol-wang's part was what made possible the Yuan troops' and Darughachi officials' retreat and evacuation from the Koryo territory. After that the national authority regarding census registration and taxation was subsequently restored as well. This situation could be refferred to as a phase in which the age-old 'Commitment' made by Yuan Emperor Qubilai was being respected. But domestically the royal cronies of King Chungryeol-wang came to seize power and started to commit illegal acts, endangering the social stability and political integrity. Some officials tried to being reformation to the situation, but Min Ji believed that such reformative actions would only result in enforcing the Yuan position in its intervention in Koryo politcs, so he maintained a rather allof position to such reformative approaches.
After the enthronement of King Chungseon-wang, the diplomatic policy regarding the dynasty's relationship with the Yuan empire made a radical turn to willfully accepting Yuan's cultureal properties, and Min Ji concentrated on authoring historical textbooks in his own effeorts to preserve the traditional culture of Koryo, which the believed an act of defending the country itself. He also expressed negative feelings toward the introduction of Neo-Confucian philosophies, which we can clearly see from Min Ji's opinion about the Pyeonnyeon Tongrok(編年通錄) volume from the Royal Genealogy record. Min Ji also criticized Chu Hsi in his discussions of the So-Mok(昭穆) theory, because he did not approve the introduction or embracing of the incoming Neo-Confucian ideas.
Receiving Confucian ideas from the Chinese dynasties have never been a problem for the souls of the Korean peninsula. Yet Min Ji claimed the importance of the preservation of traditional culture, and refused to embrace the Neo-Confucian philosophies, because he thought it would directly lead to the instability of the country which was finally stablized by Emperor Sejo's commitment. There were other members inside the government who felt the same the Confucian group regarding the embracement of Neo-Confucian philosophies.
The era that Min Ji lived in, particularly the reign of King Chungyeol-wang(1275~1308), was a difficult period for the Koryo dynasty that was in desperate need to hold the dynasty together and veer away from the Yuan intervention. The able dipliomacy on King Chungyeol-wang's part was what made possible the Yuan troops' and Darughachi officials' retreat and evacuation from the Koryo territory. After that the national authority regarding census registration and taxation was subsequently restored as well. This situation could be refferred to as a phase in which the age-old 'Commitment' made by Yuan Emperor Qubilai was being respected. But domestically the royal cronies of King Chungryeol-wang came to seize power and started to commit illegal acts, endangering the social stability and political integrity. Some officials tried to being reformation to the situation, but Min Ji believed that such reformative actions would only result in enforcing the Yuan position in its intervention in Koryo politcs, so he maintained a rather allof position to such reformative approaches.
After the enthronement of King Chungseon-wang, the diplomatic policy regarding the dynasty's relationship with the Yuan empire made a radical turn to willfully accepting Yuan's cultureal properties, and Min Ji concentrated on authoring historical textbooks in his own effeorts to preserve the traditional culture of Koryo, which the believed an act of defending the country itself. He also expressed negative feelings toward the introduction of Neo-Confucian philosophies, which we can clearly see from Min Ji's opinion about the Pyeonnyeon Tongrok(編年通錄) volume from the Royal Genealogy record. Min Ji also criticized Chu Hsi in his discussions of the So-Mok(昭穆) theory, because he did not approve the introduction or embracing of the incoming Neo-Confucian ideas.
Receiving Confucian ideas from the Chinese dynasties have never been a problem for the souls of the Korean peninsula. Yet Min Ji claimed the importance of the preservation of traditional culture, and refused to embrace the Neo-Confucian philosophies, because he thought it would directly lead to the instability of the country which was finally stablized by Emperor Sejo's commitment. There were other members inside the government who felt the same the Confucian group regarding the embracement of Neo-Confucian philosophies.
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