Neo-Confucianism

Neo-Confucianism is a moral,  ethical and metaphysical Chinese philosophy influenced by Confucianism. It originated with Han Yu (768-824) and Li Ao (772-841) in the Tang dynasty and became prominent during the Song and Ming dynasties under the formulations of Zhu Xi (1130-1200). After the Mongol conquest of China in the 13th century, Chinese scholars and officials restored and preserved Neo-Confucianism to protect China's cultural heritage.

Neo-Confucianism may have been an attempt to create a more rational and secular form of Confucianism by rejecting superstitious and mystical elements of Taoism and Buddhism that had influenced Confucianism during and after the Han dynasty. Although Neo-Confucianists were critical of Taoism and Buddhism, both had an influence on philosophy, and Neo-Confucianists adopted terms and concepts. Unlike the Buddhists and Taoists, who viewed metaphysics as a catalyst for spiritual development, religious enlightenment, and immortality, the Neo-Confucianists used metaphysics as a guide for developing a rationalist ethical philosophy. Traditional Confucian beliefs such as gender roles were also incorporated, leading to the devaluation of women in Korea.

Neo-Confucianism Philosophies
Neo-Confucianists have a strong sense of social mission, taking the world as their responsibility and wanting to build a society where the world has a moral purpose.

Neo-confucianism philosophy is influenced by the doctrines of Buddhism and Taoism, and incorporates elements of Zen in its approach to spirituality and even secular ethics, but it also criticizes some of the ideas of Zen.

It believes in the existence of Li in the world (literally mandated principles, A priori eternal existence which is the master of good and evil) and has the pursuit of Li as its ultimate goal.

Neo-Confucianism had a skeptical attitude toward Orthodox Confucianism and adapted its books in different ways.

History
Neo-Confucianism dates back to the Tang Dynasty and originated and developed between the Song and Ming Dynasties.

Northern Song Dynasty
Neo-Confucianism of the Northern Song Dynasty focused on the interpretation of Confucian classics, valued the concepts of benevolence and mindfulness, and believed that Li could be obtained through the constant observation of things.

Southern Song Dynasty
During the Southern Song Dynasty, Neo-Confucianism was divided into three schools, namely the Cheng-Zhu School, the Lu-Wang School, and the Yongjia School. The Cheng-Zhu School focused on acquiring knowledge through constant observation of things, the Lu-Wang School believed that the highest truth could be obtained from the heart and the way to learn was to know one's own heart, while the Yongjia School advocated people-oriented and continuous reform and sought ways to revive the Southern Song Dynasty in history and develop a capitalist economy.

Yuan Dynasty
In the Yuan Dynasty, the massive construction of academies throughout the country promoted the spread of Neo-Confucianism. At the same time, the Cheng-zhu school became the content of imperial examinations and became the orthodoxy of Neo-Confucianism.

Ming Dynasty
In the Ming Dynasty, Wang Yangming integrated the theories of the Lu Wang School and proposed that through self-reflection, one should acquire the ability to distinguish between right and wrong. Wang Yangming suggested that the highest truth lies in the heart, which influenced the positive view of pleasure in the late Ming Dynasty. By the end of the Ming dynasty, the Lu Wang school was gradually falling behind in China. (While Yangmingism influenced Japanese political movements, especially the anti-government movement.)

Qing Dynasty
In the Qing Dynasty, Confucianism gradually became the subject of bureaucratic scrutiny, of which the Cheng-zhu school was the most prestigious. In the 51 years of the Kangxi Dynasty (1712), Zhu Xi was given a seat in the Confucius Temple, marking the beginning of the official scholarship of the Cheng-zhu school.

Modern times
Most modern Confucian scholars believe in branches of Neo-Confucianism, mainly in the Cheng-Zhu School or Lu-Wang School. modern Neo-Confucianism has greatly influenced New Confucianism.

Cheng-zhu School
Cheng-zhu School believe that "Li" is the origin of all things and is the highest good. "Li" is the nature of human beings, and it is easy for them to lose this nature, and thus, society loses its manners.

It takes "Li" as the opposite of desire, and believes that a gentleman who follows "Li" should abandon desires other than those required for basic survival, and advocates a social form of Asceticism, following benevolence and morality, and opposing Hedonism and Nihilism.

It advocates the theory of "格物致知", which states that by observing things in detail, one can achieve the goal of knowing the truth.

Lu-Wang School
Lu-wang school considers the mind as the origin of all things and posits a oneness of action and knowledge in relation to one's concepts of morality.

It is often seen as the antithesis of the Cheng-zhu School, but some scholars believe that it and Cheng-Zhu School are different forms of exposition of the same truth.

The Lu-wang School later spread overseas and is thought to have influenced the samurai movement(mainly ronins) in Japan from the 17th century to the mid-to-late 19th century.

Yongjia School
The Yongjia School advocates a combination of practical work and practical politics, emphasizing the consistency of morality and interests, and opposing empty talk of righteousness and unconditional give-and-take.

It emphasizes people-oriented thinking, supports social policies of continuous reform, and hopes to find ways to govern from history.

It has a relatively strong nationalist flavor and emphasizes the justice of fighting against foreign enemies.

It also opposed the small-peasant economy that had always existed in China, advocated the revitalization of commerce, and believed that the employment system and the capitalist system had a certain rationality.