Sirhak

Sirhak
Hangul 실학 Hanja 實學 Revised Romanization silhak McCune-Reischauer sirhak

Silhak was a Confucian social reform movement in late Joseon Dynasty Korea. Sil means "actual" or "practical," and hak means "studies" or "learning." It developed in response to the increasingly metaphysical nature of Neo-Confucianism (성리학) that seemed disconnected from the rapid agricultural, industrial, and political changes occurring in Korea between the late 17th and early 19th centuries. Silhak was designed to counter the "uncritical" following of Confucian teachings and the strict adherence to "formalism" and "ritual." [1]. Most of the Silhak scholars were from factions excluded from power and other disaffected scholars calling for reform. [2].

In a broad sense, the beginning of Silhak can be traced to the aftermath of the Seven Year War, the devastating 16th century invasion by Japan. After the Manchu invasions in the 17th century, Korean art and science continued under the Silhak scholars. [3]. Additionally, the discontent of the people was expressed in writings and dramas of the period made by these scholars. [4]. Generally, the term "Silhak" refers to the reform-minded scholarship within the Confucian framework, rather than the more nationalistic peasant movements or the later non- or anti-Confucian modernization schools.

Its proponents generally argued for reforming the rigid Confucian social structure, land reforms to relieve the plight of peasant farmers, redefining the traditionally submissive relationship with China, promoting Korea's independent national identity and culture, and adapting Western commerce, industry and technologies. Silhak scholars wanted to use realistic and experimental approaches to social problems with the consideration of the welfare of the people. [5]. Silhak scholars encouraged human equality and moved toward a more Korean-centric view of Korean history. [6]. The Silhak school is credited with helping to create a modern Korea.

Prominent scholars

• Kim Yuk, 1580–1658, postwar reformer
• Yi Su-gwang, 1563–1627, scholar-official who introduced Western thought to Korea.
• Yu Hyeong-won, 1622-1673, representing what is sometimes considered the first generation of Silhak scholars and advocated a "public land system" where the state would hold title and allocate the land for the farmer to use. [7].
• Yi Ik, 1681–1764, of the second generation of Silhak scholars, founder of the Gyeongsechiyongpa (경세치용파/經世致用派), advocating reforms of land ownership, economic infrastructure, and government administration. [8]. This is known as the "equal field system" and was suppose to guarantee enough land for each farmer to provide for his livelihood. [9].
• An Jeong-bok, 1712–1791, student of Yi Ik.
• Yun Hyu, 1617–1680
• Pak Se-dang, 1629–1703
• Pak Jiwon, 1737–1805, center of the Iyonghusaengpa (이용후생파/利用厚生派), promoting industrialization, technological reforms. [10].
• Sin Gyeong-jun, 1712–1781
• Wi Baek-gyu, 1727–1798
• Hong Dae-yong, 1731–1783
• Yi Deok-mu, 1741–1793
• Pak Je-ga, 1750–1815, was a part of the Northern School of Silhak and was particularly critical of the civil service examinations (kwago), which was designed to select the most intelligent men for high governmental service but had become corrupt and allowed incompetent men into government. [11].
• Kim Jeonghui, 1786–1856, representing the Silsagusipa (실사구시파/實事求是派)
• Jeong Yak-yong, 1762–1836, leading the third wave of Silhak. He was the author of the Mongmin Shimsu, written while he was under house arrest. He was a devout Catholic and advocate for the right of the people {min kwon). He believed that rigid class boundaries should be broken and thought that the common people should be able to participate in the government, criticize the government, and be able to vote. [12]. He advocated the "village land system" were the village would hold the land in common and the village would farm the land as a whole and the products of the land would be divided based on the amount of labor inputted. [13].

• Chak Yak Yong, wrote The Mind Governing the People and argued that a rigid social class order with the king at the top was necessary for the government to maintain order but also favored experimentation for the social good. [14].

See also

• Confucianism
• Korean Confucianism
• List of Korea-related topics

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