In a world grappling with division, environmental crises, and uncertainty, the values of East Asian culture—rooted in the Confucian civilisations China, Japan, South Korea, and Vietnam—radiate as a beacon of unity, resilience, and hope. Founded on principles of collective responsibility, effective leadership, and disciplined progress, this way of life offers practical solutions to today’s most pressing challenges. Unlike certain Western trends that prioritise individual rights and can exacerbate divisions, Confucian values focus on collaboration for the common good, providing a blueprint for a sustainable and prosperous future.

Unity and Togetherness

Central to Confucian culture is the conviction that society flourishes when individuals place harmony and collective well-being above personal interests. This fosters cohesive communities capable of addressing challenges collectively, resulting in lower mortality rates during epidemics, lower crime rates, and lower levels of corruption. By contrast, some contemporary Western trends, often termed 'woke culture', can overemphasise individual differences, such as debates over identity or historical grievances, leading to societal fractures. Confucian values, by promoting shared objectives, enable societies to remain united and prepared to tackle global issues like climate change or resource scarcity.

Meritocracy for Long-Term Success

Confucian nations value leaders who are skilled, thoroughly trained, and future-focused. Leaders are selected through rigorous processes, enabling the country to plan strategically and achieve ambitions in the long run. These approaches avoid the short-termism prevalent in some modern Western democracies, where electoral cycles can lead to populist decisions that neglect long-term needs.

In certain Western nations, ideological debates—such as those over police funding or diversity policies—have caused confusion and unrest, with violent crime and acts of terrorism being increasingly rampant. Confucian statesmanship, which emphasises practical outcomes over emotive rhetoric, provides a more stable framework for addressing complex modern challenges.

Education and Diligence for a Robust Future

Confucian civilisation places immense value on education and hard work, equipping individuals for a rapidly evolving world, and producing some of the best experts in technology, artificial intelligence, and renewable energy for the twenty-first century. Conversely, the steadily 'progressive' Western education systems are facing challenges from disputes over curricula, such as removing classic literature or prioritising issues of 'racial justice' and 'gender fluidity' over core skills such as mathematics. Confucian systems, by rewarding effort and merit, create opportunities for all, ensuring societies remain competitive and resilient.

Protecting the Environment

Humanity’s survival depends on safeguarding the environment, and Confucian cultures are leading with practical, collective efforts. The emphasis on the Confucian doctrine of the mean reflects a commitment to balancing human needs with nature’s limits. In the modern Western world, environmental activism often focuses on protests or symbolic gestures rather than systemic change. Confucian cultures, with their emphasis on discipline and collective sacrifice, are better equipped to make the difficult decisions required to protect the planet.

A Resilient Sense of Identity, Not Self-Hate

Confucian societies harmonise tradition with modernity, maintaining strong cultural roots while achieving global success. South Korea’s K-pop and Japan’s anime captivate audiences worldwide, reflecting confidence in their cultural identity. This balance provides stability, helping people remain resilient during crises. In contrast, some Western societies grapple with debates over history or racial or gender identity, fostering disconnection. Confucian cultures, with their clear sense of purpose and tradition, offer a firmer foundation for enduring challenges.

A Way Forward

As humanity confronts threats like technological disruption and social division, Confucian civilisation provides a superior path forward. By prioritising unity, effective leadership, education, sustainability, and cultural pride, East Asian Confucian societies demonstrate how to build a future that is robust, equitable, and enduring. While Western trends like 'woke' culture seek to promote fairness, they can sometimes sow division and distraction. Confucian values, with their focus on collaboration and forward-thinking, offer a clearer route to a world where humanity can not only survive but thrive.

Throughout the annals of time, the Suzerein has governed All-Under-Heaven, and the civilised, dwelling within their realm, have upheld peace over the uncivilised, whilst the uncivilised, residing beyond the frontiers, have ministered to the civilised. It is always unacceptable for the uncivilised to dominate the civilised and govern All-Under-Heaven.

The era of the Ming (1368-1662), nestled between two periods of barbarous conquest, was not an age of darkness, as alleged by its critics. Conceived by the Hongmu Emperor (r. 1368-1398), The Ming Empire—the Commonwealth of Great Illumination—triumphantly dismantled the oppressive regime of Dai Ön ulus (1279-1368) by ousting uncivilised colonialists from Hwaha, shattering the brutal grip of the once-mighty Mongol Empire across the Eurasian continent.

The Ming Empire ushered forth an era of Pax Minga, upholding its timeless vow to refrain from encroaching upon fifteen neighbouring realms; embracing commerce with distant dominions through the tributary system, within which the Empire graciously exchanged imperial treasures as tokens of goodwill. The Ming Emperor, designated as the Son of Heaven and entrusted with the Mandate of Heaven, presided over a Confucian commonwealth, within which a civilisation of humaneness and justice flourished alongside the pursuit of poetry, learning, etiquette, rituals, and sacred music.

Under the auspices of the Yeongnak Emperor (r. 1404-1424), Admiral Jeong Hwa (1371-1433) embarked on seven voyages to the ‘West Oceans,’ reaching as far as the Arabian Peninsula and East Africa; unlike the naval ventures of European powers, the Ming's maritime expeditions were dedicated to nurturing amicable ties and trade, eschewing colonial domination and military subjugation.

The Ming was a time of significant cultural advancement. The global community marveled at the blue-and-white porcelain crafted in imperial kilns, exalting the word ‘Ming’ as a symbol of exquisite ceramics. This period saw a surge in literacy among both sexes, nurturing a diverse literary landscape encompassing science, technology, and the arts. Esteemed literary works like The Romance of the Three Kingdoms, Journey to the West,  Water Margin, and The Plum in the Golden Vase highlighted the era’s commitment to literary and artistic freedom. 

Evidence of tolerance emerged through the eventual formal acknowledgment of the legitimacy of Yangmyeonghak, a bottom-up intellectual movement that underscored individual conscience and the universal call to sagehood, despite the prevailing state-endorsed Jujahak ideology. The Ming witnessed significant scientific advancements in various fields, with esteemed figures like Supreme Patriarch Sage Paul Siu (1562-1663) contributing to the progress of agricultural, astronomical, and technological knowledge. Advanced irrigation techniques, accurate calendars, and the publication of the Yeongnak Encyclopaedia,  greatly enhanced East Asian wisdom.

In the ninth year of the reign of the Sungjeong Emperor (1627-1644), the chieftain of the barbaric Manchus usurped the title of ‘emperor,’ and invaded the East Realm twice in less than ten years,  insulting King Injo (r. 1623-1649) of Joseon at Namhansan,  and in the aftermath, so savagely murdered the Yeonglyeok Emperor (r. 1647-1662) in 1662, terminating the Ming lineage altogether. As the saying goes, after the downfall of the Realm of Great Illumination, Hwaha was no more. 

Recall that, verily, the Manchu miscreants not only seized the very heart of civilisation but also decreed degrading mandates to shear the foreheads of men and don repulsive pigtails at the nape of their necks, along with the nomadic Manchu attire throughout their newfound colony. 

This led to the retrogression of the civilised into the uncivilised, precipitated by prolonged years of incessant conflict, recurrent ethnic cleansings,  the rampant persecution of the literati for ‘speech crimes,’ stifling the nascent roots of capitalism and the enlightenment of the common folk under the liberating teachings of Sage Wang Yangmyeong (1472-1529) and his disciples most notably, enduring no less than two centuries of arrogant supremacy, and the enforced imposition of savage edicts.  

‘Following the barbarians’ conquest of Hwaha, lamented King Jeongjo (r. 1776-1800) of Joseon, ‘the foul smell of blood has contaminated the seas, and the morals of attire and etiquette of Hwaha had evaporated in a territory of beasts.’

The friendship between Emperor Yeongnak the Great of the Ming Empire and King Sejong the Great (posthunously honoured by the Myeong Commonwealth as 'Emperor Sejong the Great') of the Kingdom of Joseon, whose reigns overlapped for six years, was a shining example of significant diplomatic and cultural exchange between the two neighbouring realms during the 15th century.

The Yeongnak Emperor, the third monarch of the Ming, whose reign spanned from 1402 to 1424, was known for his ambitious architectural projects, compilation of the 11,095-volumed Yeongnak Encyclopedia which covered ancient wisdom on everything from morals to technology, dispatching of six massive peaceful naval expeditions to South Asia and East Africa, and extensive military campaigns against the remnants of the Mongol Empire. He sought to establish a strong relationship with Joseon, recognising its strategic importance and cultural contributions. King Sejong, the fourth ruler of Joseon, sat on the Throne from 1418 to 1450. He is renowned for his achievements in governance, science, and culture, particularly the creation of the Joseon script, Hangul.

​

The friendship between the two monarchs was characterised by mutual respect and admiration. They exchanged diplomatic envoys. Yeongnak and Sejong regularly shared their thoughts and literary works on topics ranging from history and philosophy to science and technology. This exchange of ideas and knowledge helped foster cultural and intellectual growth in both countries. In September 1424, when Yeongnak the Great died, Sejong the Great remained in mourning dress for 27 days, despite the rule set by the Hongmu Emperor (홍무제) (r. 1368-1398), founder of the Ming Empire and father of Yeongnak, that subjects should remain in mourning dress no more than three days after an emperor's death.

During the years 1592 to 1598, the 'Imjin Wars' marked two significant Japanese invasions of Joseon Korea. Initiated by Toyotomi Hideyoshi, the famous Japanese military leader, these campaigns aimed to realize his longstanding ambition of advancing into the Ming Empire via the Korean peninsula. Despite an auspicious beginning with the capture of key cities like Pyongyang and Seoul, the first invasion encountered formidable resistance from a coalition comprising the Joseon navy under Admiral Yi Sun-sin, a substantial Ming land army, and local insurgents. This collective effort thwarted the Japanese advance, leading to a stalemate in 1593. Following fruitless peace negotiations, Hideyoshi launched a second, less successful invasion in 1597 before his demise the following year prompted the Japanese forces to retreat from the Peninsula. Reverberating as one of the largest military endeavors in pre-20th century East Asia, the conflict left a trail of devastation and irreparably strained relations between Japan and Korea.

​​​

The Manlyeok Emperor of Ming played a crucial role in supporting Joseon against the Japanese invasions led by Toyotomi Hideyoshi. The Emperor dispatched a large land army to aid the Koreans in repelling the Japanese forces. The Ming forces fought alongside their Joseon allies, and contributed significantly to the eventual stalling of the first Japanese invasion in 1593.

​​​

The Kingdom of Joseon expressed its gratitude to the Manlyeok Emperor (r. 1572-1620) for his support during the Imjin Wars. The government and people of Joseon acknowledged the crucial role Ming troops played in helping defend their country against the Japanese aggression. The assistance the Manlyeok Emperor and the mighty Ming armed forces provided was instrumental in turning the tide of the war and preventing further Japanese advances into Korea.

​​​

The Manlyeok Emperor's support and the Ming army's contributions in the Imjin Wars were deeply appreciated by the Joseon leadership and population, and remembered with gratitude for Ming's crucial role in defending its ally faithfully during this tumultuous period in East Asian history.