thumb|230px|Chugyedaeje, a Confucian ritual ceremony in autumn in [[Jeju Province|Jeju, South Korea]]
Korean Confucianism, or Korean Ruism, is the form of Confucianism that emerged and developed in Korea. One of the most substantial influences in Korean intellectual history was the introduction of Confucian thought as part of the cultural influence from China.
Today the legacy of Confucianism remains a fundamental part of Korean society, shaping the moral system, the way of life, social relations between old and young, high culture, and is the basis for much of the legal system. Confucianism in Korea is sometimes considered a pragmatic way of holding a nation together without the civil wars and internal dissent that were inherited from the Goryeo dynasty.
Origins of Confucian thought
Confucius ( , ) is generally thought to have been born in 551 BC and raised by his mother following the death of his father when Confucius was three years old. The Latinized name "Confucius" by which most Westerners recognize him is derived from "", probably first coined by 16th-century Jesuit missionaries to China. The Analects, or ( ), a collection of sayings and ideas attributed to the Chinese philosopher and his contemporaries, is believed to have been written by Confucius' followers during the Warring States period (475–221 BC), achieving its final form during the Han dynasty (206 BC – 220 AD). Confucius was born into the class of (), between the aristocracy and the common people. His public life included marriage at the age of 19 that produced a son and a variety of occupations as a farm worker, clerk and book-keeper. In his private life he studied and reflected on righteousness, proper conduct and the nature of government such that by the age of 50 he had established a reputation. This regard, however was insufficient for his success in advocating for a strong central government and the use of diplomacy over warfare as the ideal for international relationships. He is said to have spent his last years teaching an ardent group of followers of the values to be appreciated in a collection of ancient writings loosely identified as the Five Classics. Confucius is thought to have died in 479 BC at 71–72 years of age.
Under the succeeding Han dynasty and Tang dynasty, Confucian ideas gained even more widespread prominence. During the Song dynasty, the scholar Zhu Xi (AD 1130–1200) added ideas from Taoism and Buddhism into Confucianism. In his life Zhu Xi was largely ignored, but not long after his death his ideas became the new orthodox view of what Confucian texts actually meant. Modern historians view Zhu Xi as having created something rather different, and call his way of thinking Neo-Confucianism. Neo-Confucianism held sway in China, Japan, Korea and Vietnam until the 19th century.
Early developments towards Confucianism in Korea
Before Goryeo
thumb|A scene of historic paragons of filial piety conversing with one another, painted on a [[Lacquerware|lacquered basketwork box, excavated from an Eastern-Han tomb of what was the Lelang Commandery in present-day North Korea.]]
Confucianism can first be traced to the splitting of Korea into separate states, after which the development of the Korean writing system marked the period in which Confucianism began to be studied and endorsed by the higher classes. Additionally, artifacts that depict Confucian ideals, such as the famous "Painted Basket" and a roof tile imprinted with a Confucian institution's symbols, have been found in the Lelang Commandery (located in the modern day city of Pyongyang). These artifacts reflect the influence of Han Chinese and the prevalence of Confucianism among foreigners in Korea, rather than Koreans themselves.
As the Three Kingdoms Period emerged from the Four Commanderies, each Kingdom sought ideologies under which their populations could be consolidated and authority could be validated. From its introduction to the kingdom of Baekje in 338 AD, Korean Buddhism spread rapidly to all of the states of the Three Kingdoms Period. Though Korean Shamanism had been an integral part of Korean culture extending back to earliest time, Buddhism was able to strike a balance between the people and their administration by arbitrating the responsibilities of one to the other.
Goryeo period
By the time of the Goryeo Dynasty (918–1392) the position, influence, and status of Buddhism far exceeded its role as a mere religious faith. Buddhist temples, originally established as acts of faith had grown into influential landholdings replete with extensive infra-structure, cadre, tenants, slaves and commercial ventures. The state observed a number of Buddhist holidays during the year where the prosperity and security of the nation were inextricably tied to practices and rites that often mixed Buddhist and indigenous Korean beliefs.
Having supplanted all other models for the Korean nation-state, by the start of the 17th century, Neo-Confucian thought experienced first a split between Westerners and Easterners and again, between Southerners and Northerners. Central to these divisions was the question of succession in the Korean monarchy and the manner in which opposing factions should be dealt.
A growing number of Neo-Confucian scholars had also begun to question particular metaphysical beliefs and practices. A movement known as Silhak (lit. "practical learning") posited that Neo-Confucian thought ought be founded more in reform than in maintaining the status quo. Differences among various Confucian and Neo-Confucian schools of thought grew to conflicts as Western countries sought to force open Korean, Chinese and Japanese societies to Western trade, Western technologies and Western institutions. Of particular concern were the growing number of Catholic and Protestant missionary schools which not only taught a Western pedagogy but also Christian religious beliefs. In 1894, Korean Conservatives, nationalists and Neo-Confucians rebelled at what they viewed as the loss of Korean Society and Culture to alien influences by the abandonment of the Chinese classics and Confucian rites. Though, in the isolated areas of Korea, and well into Manchuria, Korean nationals continued to wage a guerrilla war against the Japanese and found sympathy for Neo-Confucian goals of reform and economic parity among the growing Communist movement. With the end of the Japanese occupation, Confucian and Neo-Confucian thought continued to experience neglect if not willful repression during the Korean War as well as the repressive dictatorships which followed. The organization was founded with the goal to eradicate and prevent further colonialist influence, and also update the once Myeongnyun Institute into the larger Seong Gyun-gwan College. The update was funded by the offerings given to the hyanggyo shrines, but fundings for the Union of Confucian Associations–later transformed into a new Confucian Association, or Yohoe, the following March–came from either membership dues or income from the land of the hyanggyo. All the collected money was then to be split 30/20/50; 30% was to go to the local chapter, 20% to the provincial chapter, and then 50% to the Association. In contemporary South Korea, very few people identify themselves as being Confucian when asked for their religious affiliation. The statistical studies done on this subject can be misleading, however. Confucianism is not an organized religion, making it hard to easily define a person as Confucian or not. Though its prominence as the dominant ideology has faded, there are a lot of Confucian ideas and practices that still saturate South Korean culture and daily life.
The traditional Confucian respect for education remains a vital part of South Korean culture. The civil service examinations were the gateway to prestige and power for a follower of Confucianism in the Joseon Dynasty. Today, exams continue to be an important aspect of South Korean life. The content of what is studied has changed over the years. Confucian teachings were replaced by other topics, such as foreign languages, modern history, economics, science, and mathematics. Like Confucianism from the past, a lot of emphasis is placed on the ability to study and memorize. Since exams are so important for gaining admission to better schools and jobs, a typical student's entire life is oriented toward preparing to pass the necessary exams.
Perhaps some of the strongest evidences of continuing Confucian influence can be found in South Korean family life. It is seen not just in South Korea's emphasis on family and group-oriented ways of living, but also in the Confucian rituals that are still commonly performed today, the ancestor memorial services. It is a way of showing respect for deceased parents, grandparents, and ancestors, and is a way of showing Confucian filial piety. In some cases, the memorial services have been changed to fit with religious views. This is an example of how Confucianism has melded with religion in South Korea, rather than competing against it.
In 1980, the "Guideline for Family Rituals" was made law. It declared that ancestral ceremonies can only be held for one's parents and grandparents, simplified the funeral ceremonies, and reduced the allowed mourning period. The law is not strictly enforced, and no one has been charged for violating it.
The Confucian emphasis on the importance of the family and the group over the individual has been extended to South Korean business, as well. Employees are expected to regard the workplace as a family, with the head of the company as the patriarch who enjoys exclusive privileges while the workers are expected to work harder. The businesses tend to operate on Confucian ethics, such as the importance of harmonious relations among the employees and loyalty to the company. Importance is placed on attributes such as differences in age, kinship status, sex, and sociopolitical status.
Confucian ethical rhetoric is still used in contemporary South Korea. Other religions will incorporate it into discussions on proper human behavior. It can be found in the government and in the business world being used to encourage people to put the needs of the group above their own individual needs.
Neo-Confucian philosophy going back to the 15th Century had relegated Korean women to little more than extensions of male dominance and producers of requisite progeny. This traditional view of the social role of women is fading away.
The arts still maintain major traditions: Korean Pottery, the Korean Tea Ceremony, Korean Gardens, and Korean flower arrangement follow Confucian principles and a Confucian aesthetic. Scholarly calligraphy and poetry also continue, in much fewer numbers, this heritage. In films, school stories of manners and comic situations within educational frames fit well into the satires on Confucianism from earlier writings. Loyalty to school and devotion to teachers is still an important genre in popular comedies.
With Neo-Confucianism taken out of the school curricula and removed from its prominence in the daily life of Koreans, the sense that something essential to Korean history is missing led to a rebirth of Confucianism in South Korea in the late 1990s.
It is difficult to find accurate information regarding Confucianism in North Korean religion or practices. However, the Juche ideology does encourage the Confucian virtues of loyalty, reverence, and obedience.
Women's rights
Traditionally, women in Korea took on a housewife role due to Confucian gender roles, which limited or completely restricted their ability to work outside the house. But as societies across the globe started to modernize, so did workplace regulations, and by 2001 the women's participation in the workforce was at 49.7 percent compared to only 34.4 percent in the 1960s. In 1987 equal opportunity legislation was introduced and been improved by additional reforms to ameliorate the rights of working women. As Korean feminist organizations gained more influence the government listened, and in 2000 the Department of Gender Equality was established to allow women to participate in policymaking. Although women are still expected to be the primary domestic worker in the family, While there were female Samsung employees before 1997, there was more rampant discrimination in the patriarchally-ran company. Most of the jobs of the women who worked at Samsung were lower-level. When the company did offer higher positions to women, many of the top male executives took advantage of the women and gave them menial chores. Additional, more recent, research of patriarchal workplace discrimination also show that women still suffer negative consequences such as increased symptoms of depression. However it is clear that the percentage of women is ever steadily increasing within South Korean workforces.
Korean diaspora
Korean-American Confucianism similarly emphasizes filial piety, patriarchal authority, and rigid gender roles. Confucian values within the Korean-American community tend to persist inter-generationally, shaping family dynamics, educational expectations, and workplace behaviors among Korean Americans. In particular, Confucian patriarchy has been linked to gendered mental health outcomes; Korean American women report a lack of self-development and self-expression due to lingering Confucian expectations of silence, modesty, and deference. Korean American families also experience intergenerational conflict as youth acculturate to American norms while parents retain Confucian expectations, often resulting in identity tension and reduced familial cohesion. This tension can be particularly pronounced for women, who may face expectations to fulfill traditional familial roles even as they navigate American educational and professional spaces that promote autonomy.