Black Corporation: Joseon [EN]: Chapter 868

868. Imperial Form, Imperial Style (5)

“The problem was that since Greece and Rome, there has been philosophy for the individual, but not for the state…”

Cosimo muttered, still looking like he had taken a hit.

The era of Greece and Rome, which scholars in Florence and other European universities today call the ‘Classical Era,’ was a time when all the knowledge of the world, at least as it was known then, gathered in those two centers.

Naturally, it was a time when various philosophies and ideas flourished.

It was the time when Athens, famously described as a place where ‘if 100 people gather, 101 opinions come out,’ existed, highlighting the diversity of thought.

However, there was a distinct lack of philosophy focused on the state.

Indeed, aside from Plato’s ‘Republic,’ there was almost nothing.

The famous Solon also left records of his actions—though their accuracy is debated—but little was recorded about his underlying philosophy or reasoning.

Similarly, Numa Pompilius, credited with laying the foundation of Rome, didn’t convey his guiding principles behind his policies.

Of course, accounts of famous heroes, kings, and politicians survived through works like Plutarch’s ‘Parallel Lives.’ However, these were mostly heroic tales embellished with legends and myths, offering little insight into their thoughts on governance, the people, or their visions for the future.

The remaining philosophical discourse primarily concerned metaphysical questions, such as the nature of reality and the composition of the universe.

And after the fall of the Western Roman Empire a thousand years ago….

“It was an era of violence and religion. Hooo~,” Cosimo sighed.

* * *

As Europe transitioned into the feudal era, people’s perspectives narrowed to their immediate surroundings, the manor to which they belonged.

The same held true for kings and nobles.

Loyalty and reward were based on a ‘mutual contract between kings and nobles,’ with little consideration for the common people.

Philosophy followed suit, with discussions of humanity and society giving way to the dominance of Christianity.

Christianity proved to be a double-edged sword.

It played a role in curbing the momentum of the Vikings, who had terrorized Europe for a time, as their acceptance of Christianity contributed to their integration.

However, Christianity also fueled a long history of bloody warfare with Islamic forces.

Cosimo, of course, conveniently overlooked the machinations of Italian merchant forces seeking to control the lucrative relay trade [trade between the East and West that passed through Italian ports].

The situation remained largely unchanged even after the Crusades waned.

Eastern Europe was ravaged by the Mongol invasion, while Western Europe was embroiled in the Hundred Years’ War, leading to continuous conflict and significant societal shifts.

Furthermore, even as the Empire [likely referring to the Byzantine Empire or another powerful Eastern entity] began to capture the attention of Europeans, and exchanges between East and West became more frequent via the Suez route, changes within European countries were slow to materialize.

France, with its rallying cry of ‘France, French people, the nation of French people,’ remained largely stagnant beyond that sentiment.

England?

The ‘Magna Carta’ did exist, but for a time, it was essentially a dead letter. While it contained the phrase ‘consent of the English people,’ in practice, it primarily served as an agreement on the division of power between the king and the nobles.

Additionally, ‘parliaments’ were established and operated in several countries and cities, including Florence.

However, these ‘parliaments’ were exclusive institutions, accessible only to the privileged elite, with no representation for commoners.

In essence, there was no overarching ideology or philosophy of governance that considered the commoners, the ‘people’ as they were called in the East.

It wasn’t about grand pronouncements, but rather a guiding ideology or philosophy that articulated:

-How the people should live in the future.

-What principles should guide their lives.

However, the prevailing mindset among many European monarchs and nobles that Cosimo had encountered was remarkably simple:

“The people? Isn’t it enough to simply prevent them from starving?”

“How should they live? That’s a question for the Church. Why are you asking me?”

Cosimo, reflecting on these attitudes, sighed again.

“Hooo~. It always comes back to the Church. But, the Church has become the very embodiment of ‘Pandemonium’ [a chaotic, lawless place or situation]….”

* * *

As Cosimo observed, the Church at this time was a symbol of ‘injustice, corruption, and depravity’.

For nearly 60 years, the council and the pope were locked in a power struggle over the Church’s authority.

Furthermore, conflicts between secular monarchs and the Pope intensified, marked by events such as the ‘Humiliation of Canossa’ [where Emperor Henry IV had to beg Pope Gregory VII for forgiveness], the ‘Ani Incident’ [likely a reference to a historical event involving conflict between religious and secular powers], and the ‘Avignon Papacy’ [when the papacy was moved to Avignon, France, leading to a schism].

Amidst this turmoil, various denominations emerged within the Church, leading to disputes over biblical interpretation and doctrinal differences.

The common people suffered the most, unable to find guidance amidst the chaos.

Whenever commoners asked, ‘How should we live?’, the clergy’s responses were invariably similar:

“You must live a ‘righteous Christian life’.”

“But what does a ‘righteous Christian life’ entail?”

This is where the people became lost and confused.

“If your job is honest, you should be faithful to it. Ah! Of course, if you can help others, do so.”

“But what if I’m a merchant?”

“It’s not a sin if you don’t deceive your customers.”

Some clergymen offered this perspective, but many others vehemently disagreed.

“What are you saying! Practice abstinence! Wealth is a temptation of the devil, so live frugally! Work diligently, but give the rest to others—that is the true Christian life!”

As these conflicting views clashed, theologians engaged in fierce debates, and believers aligned with different doctrines clashed with one another.

“Wealth is not a sin! If it is earned through honest labor, enjoying it is not a sin but a natural right!”

“There is no such thing as honest wealth! It’s all exploitation! Your doctrine only leads believers to corruption! Start with the Vatican itself….”

“Look at that grand Vatican! The Pope is often an illegitimate child of a powerful family, and there isn’t a cardinal or bishop who doesn’t have concubines! Isn’t that corruption!”

As the situation within the Church spiraled into disarray, believers were left without direction.

The state, the king, the nobles, and the Church had all failed to provide the commoners with guidance and a vision for the future.

Cosimo, reflecting on the state of Europe, which appeared increasingly splendid on the surface but was deeply troubled beneath, sighed deeply.

“Hooo~. Perhaps it would be better to adopt ideas from the Empire, or rather, the East.”

* * *

As exchanges with the East, including the Empire [again, likely referring to a powerful Eastern entity], continued in earnest, the number of European scholars studying Eastern subjects began to increase.

The emergence of a new academic trend called ‘Oriental Studies’ was largely driven by professors and international students who had worked at or returned from the Empire’s research institutes.

One policy that particularly piqued their interest was the Empire’s ‘suppression of Buddhism’.

From the early days of the founding of Joseon [Korean kingdom], the policy of ‘promoting Confucianism and suppressing Buddhism’ had been implemented. While the ‘promotion of Confucianism’ aspect was sometimes omitted or weakened, the ‘suppression of Buddhism’ continued steadily.

Firstly, the construction of new temples, beyond the 36 designated by Sejong [Korean king] at the beginning of his reign, was prohibited. Even existing temples were not allowed to expand; only repairs were permitted.

The same restrictions applied to becoming a monk. Only adults could become monks, and child monks were completely banned.

Even for adults, becoming a monk was not easy.

One had to possess a thorough knowledge of Buddhist scriptures and be able to transcribe them.

In addition to these requirements, the Empire’s policy of suppressing Buddhism was subtly strict, prohibiting the increase of temple property.

The Empire’s demands of Buddhism, or rather, of monks, were simple:

-We don’t care if you believe in Buddha with all your heart, but don’t expect to live a luxurious life!

This policy fascinated European scholars, perhaps because they had spent their entire lives in a society heavily influenced by the Church.

As a result, they became interested in Confucianism. After investigating in their spare time, they gradually became drawn to the political ideology of the Empire, or rather, the East.

“Benevolent government….”

“Benevolence and hegemony….”

“Confucianism and Legalism….”

“Minbon [a political philosophy emphasizing the importance of the people]….”

The more they delved into these concepts, the more captivated the European scholars became.

And at the pinnacle of their fascination was ‘Chobeop’ [likely a specific legal code or system].

“‘Benefit people widely.’… Isn’t this the Christian ideal!”

“Equality for all! There is no distinction between rich and poor before the law! What a wonderful saying!”

“To clearly codify the distribution of power between the monarch and the people!”

“Legislative Review Board! Laws that constantly evolve while maintaining a stable foundation!”

“Pursuing the perfect harmony of Confucianism and Legalism!”

Enthralled by ‘Chobeop’, European scholars diligently wrote letters to their colleagues back in Europe.

“Oh my god! A letter with no ink stains at all!”

The recipients were astonished by the pristine condition of the letters, having never received one without ink smudges before.

Having grown accustomed to even simple greetings and replies being marred by ink, the scholars read the contents with great curiosity.

And they were captivated by what they read. After rereading the letters several times, they immediately sent letters to their colleagues in Seoul:

-Please obtain and send the code of Chobeop.

Those who received these requests immediately forwarded them to their superiors. Wan, upon receiving the report, immediately granted permission.

“How can we prevent them from admiring the Empire’s Chobeop and wanting to learn more about it? Sell it to them.”

“Sell it?”

“Yes, for sale. But don’t forget to carefully review the contents before loading it onto the ship.”

“I will follow your orders.”

In this way, dozens of volumes of the code documenting the Empire’s Chobeop made their way to Europe.

This trend continued, and reports of the growing number of people studying the Empire’s Chobeop in Europe were regularly sent to Wan.

As time passed, Wan, while explaining his plan at a gathering that included even Hyang [likely a high-ranking official or member of the royal family], cited this as an example.

“It is said that there are numerous scholars in Europe studying the Empire’s laws and systems. However, to truly understand them, one must also understand the Empire’s national policy. Therefore, I propose that we call the visible aspects, such as the Empire’s laws, systems, and culture, ‘Imperial Form’, and the underlying national policy or meaning, ‘Imperial Style’.”

At Wan’s words, Hyang and the ministers all nodded in agreement. Representing the ministers, Hwangbo-in responded:

“The form that is visible on the outside and the style that flows within… It is truly fitting.”

At Hwangbo-in’s words, Hyang nodded and muttered inwardly:

‘Is it Imperial Style instead of Korean Wave [a reference to the modern phenomenon of South Korean cultural influence]? Interesting. Imperial style instead of American style… Is history really repeating itself?’