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THE SUPREME COUNCIL FOR
THE DOCTRINE OF THE SAGES 
유교 최고 평의회


Confucian Civilisation

The Myeong Commonwealth is the foremost Confucian micronation—a confederation of micronations to be exact— in the world and a custodian of human civilisation-at-large.

Confucian civilisation shines as a guiding light of moral excellence and unity, standing out as superior to other societies for multiple reasons. 
The Commonwealth's cultural heritage, focusing on education, respect for family, and ethical development, lays the groundwork for a well-structured community. Through the timeless wisdom of Sage Confucius and the teachings of revered sages and scholars of exemplary character, the Commonwealth has restored a tradition of ethical leadership, reverence for the virtuous, and the significance of familial values.
In contrast to civilisations that prioritise self-interest or material wealth, Confucian society places a significant emphasis on the common good and collective welfare. The Commonwealth's ceremonies, customs, and music are designed to uplift moral character and nurture a sense of community and shared obligations.
Furthermore, the enduring strength and longevity of Confucian civilisation over millennia bear witness to the lasting significance of Confucian principles in fostering societal harmony and steadiness. By cherishing the virtues of humaneness, justice, propriety, wisdom, and trustworthiness, Confucian civilisation offers a pathway to a fairer and more balanced society, where individuals are motivated to carry out their responsibilities with grace and honour.



THE CONFUCIAN CHEONJA
 
The Confucian Emperor, according to millennia of tradition, holds the peerage of Cheongja (천자) (literally 'Son of Heaven')​, and is the nominal Head of the Confucian Religion. The Cheongja has a sacred duty to maintain order and harmony within the Commonwealth. He is expected to offer sacrifices of praise to God (황천상제) on behalf of his people. 

The Cheongja is expected to embody the Confucian virtues of humaneness, justice, propriety, and wisdom in his daily life, serving as a moral exemplar for the people. Confucian doctrine, as taught by Sage Mencius, holds that, should a Cheongja fail to reign with benevolence and compassion, he should be regarded as having lost his status as Cheongja and the people would have a right to depose him. 
The establishment of the Myeong Commonwealth marked the first time during which the Cheongja constitutionally reigns but does not rule, for actual power is vested in a democratically elected Central Assembly, and a Government elected by that legislature. 

The incumbent Cheongja is HM The Seongchi Emperor (성치제) (pictured here in traditional Myeongbok imperial robes). While the Cheonja is nominally the Head of the Confucian religion of the Commonwealth, it is the Supreme Patriarch who presides over the Supreme Council for the Doctrine of the Sages, and serves as the spiritual leader of the people.


THE CHAIR OF SAGE PAUL
Supreme Patriarch Seo Gwang-gye (양명학  서광계) (1562-1633), commonly known as Paul Hsu, was a prominent polymath of the Myeong Empire: a Confucian scholar-official of the Yangmyeonghak tradition (양명학), statesman, scientist, and mathematician. He gained recognition for his exceptional mathematical skills and became a trusted advisor to the Daemyeong emperor. Hsu was crucial in promoting agricultural reforms and collaborated with Matteo Ricci (1552-1610) to introduce Western scientific knowledge to the Far East. 

As a devout Catholic Christian, Seo also worked to bridge the gap between Confucianism and Christianity. His achievements and dedication to scientific innovation left a lasting impact on East Asian society. In 1630, three years before his death, Seo, then aged 69, was appointed Supreme Patriarch (서광계) by the Sungjeong Emperor (숭정제) as celebrant of the sacred rites of the Daemyeong Empire. Paul Hsu's legacy as a scholar, statesman, spiritual leader, and advocate for cultural exchange continues to inspire generations.


Earlier in his political career, Sage Paul had proposed a policy aimed at protecting the Daemyeong Kingdom of Joseon from the threat of the Jurchen (later renamed 'Manchu') nomads, who later formed the Manchu Daecheongguk (대청국), which assassinated the last Daemyeong emperor in 1662 and illegitimately claimed the mandate of Heaven. Sage Paul's proposed policy strengthened the alliance and military cooperation between the Daemyeong and Joseon realms. He advocated for increased military presence along the border, fortifying key strategic points, and establishing a joint defense system. This approach aimed to deter potential invasions and provide a strong defense against the Manchus.

Additionally, Sage Paul emphasised the importance of maintaining friendly diplomatic relations with Hanseong. He proposed fostering cultural and economic exchanges to strengthen the ties between the two realms. 


HIS SAGELINESS THE SUPREME PATRIARCH OF THE MYEONG COMMONWEALTH


The Supreme Council for the Doctrine of the Sages (유교 최고 평의회) of the Myeong Commonwealth is the highest body in charge of Confucian doctrine, led by the Supreme Patriarch as the head of this impartial community of Confucian scholars and serves as the spiritual leader of the Commonwealth, who provides ritual support to the Imperial House, promotes Confucianism in Myeong society and beyond, and ensures that all laws and policies align with Confucian ethics to a substantial extent.

The seat of the Supreme Patriarch (양명학), known as the Chair of Sage Paul (성현 보록 성좌) is attached to the Seonggyungwan Basilica (성균관 대성전). The Supreme Council advises the Monarch on his speeches and decrees, following the Constitution and the doctrines of Confucianism. If requested, the Supreme Council may also provide input on proposed policies to ensure their compatibility with Confucian values, as requested by the Prime Minister. The Supreme Council  is made up of all senior prelates of the Commonwealth called 'Counselors,' who elect amongst themselves the Supreme Patriarch (대종백), according to ancient Confucian tradition traceable back to the Ju Dynasty (1046 BC – 256 BC).  ​

In January Seongchi 2 (2024), The Rt Hon Lord Kong PC (공리만) (left), HG The Duke of Yeonseong (연성공), was elected as His Sageliness Supreme Patriarch Jumang Polok (대종백 유망보록) to serve an indefinite term. The Chair of Sage Paul or the Sagely See, located in The Seonggyungwan Basilica, is a legal entity that designates the current residence of the Supreme Patriarch. This See is named after Sage Paul Hsu.

DEAN OF THE COLLEGE OF COUNSELORS

The Dean of the College of Counselors is a high-ranking Confucian prelate in the Supreme Council for the Doctrine of the Sages, second only to the Supreme Patriarch, and holds the title of Lord Patriarch (소고요). This position is primarily responsible for overseeing the activities of the College, a group of senior clerics who advise the Supreme Patriarch and participate in the election of a new Supreme Patriarch when necessary. 

The Dean presides over the College and is responsible for convening and presiding over its meetings. The Dean plays a prominent role in assisting the Supreme Patriarch during rituals and ceremonies. He may, with the authorisation of HM The Emperor, perform a sacrifice of praise to Heaven. Additionally, the Dean may represent the College of Counselors on various occasions and perform certain administrative tasks related to the College. 

The incumbent Dean is His Eminence Yi-lak Counselor Muk (목이락) (The Rt Hon Lord Muk LC PC, HG The Duke of Yeongguk). His titular shrine is The Shrine of Sage Goyo (고요)


CONFUCIANS BELIEVE IN ONE GOD
It is commonly asserted that Confucianism is merely a school of ethics, devoid of all supernatural beliefs and religious rituals. Nothing is farther than the truth. 
Undeniably, Confucianism is a sophisticated system of moral philosophy, but orthodox Confucians have always believed in One God, whom they refer to as the Lord God of Sovereign Heaven (Hwangcheon Sangje; 황천상제; 皇天上帝), sometimes simply referred to as 'Heaven' (Cheon; 천; 天). The terms 'God' (상제) and 'Heaven' (천) are used inter-changeably by Confucians. 
As explained by Sage Jeong Yak-yong (정약용) (1762-1836) of the Daemyeong Kingdom of Joseon, 'Who is God? God is none other than the creator of the world Who is independent of the cosmos, earth, spirits, and human beings, the ruler and guardian of all things. To call God 'Heaven' is not different from calling the monarch 'State'; it is hardly about identifying the Earth's visible atmosphere with God Himself.' (上帝者何?是於天地神人之外造化天地,率庾那萬物之類而宰制、安養之者也。謂帝為天,猶謂王為國,非以彼蒼蒼有形之天指為上帝也。) (The Complete Works of Jeong Yak-yong). Consider the following sample of verses drawn from the Confucian and Neo-Confucian classics. 
God is the Ruler of the Cosmos and Creator of the World and Humanity
'Heaven created people who were originally good; however, after being born, they were exposed to all kinds of temptations, and few of them were able to end up in a good way.' ( 天生烝民,其命匪諶。 靡不有初,鮮克有終。) (The Book of Songs)
'Heaven created people, and endowed them with the things and laws that they needed.' (天生蒸明,有物有則) (The Book of Songs)
'Heaven created the high mountains' (天作高山) (The Book of Songs)
'The cosmos is the strongest and most active thing, which naturally runs its course ceaselessly. Given all these, it must have a Ruler.' (蓋天是箇至剛至陽之物,自然如此運轉不息。所以如此,必有為之主宰者。) (The Collected Sayings of Ju Hui)


God should be Worshipped Reverently

'This great and wise monarch is careful, respectful, and humble; he serves God with diligence and endeavour, and brings us countless blessings.' (維此文王,小心翼翼昭事上帝,聿懷多福。) (The Book of Songs)
​'The Lord is upon you; have no second thoughts.' (上帝臨汝,無貳爾心。) (The Book of Songs)

God Cares about Human Affairs
'Great is God, beholding this lower world in majesty. He surveyed the four quarters of the world, seeking for someone to give settlement to the people. Those two earlier dynasties had failed to satisfy Him with their governments; so throughout the various kingdoms, He sought and considered, for one on which he might confer the power to rule. Hating all of the great kingdoms, He turned His kindness towards the west, and there gave a settlement to their king.' (皇矣上帝、臨下有赫。監觀四方、求民之莫。維此二國、其政不獲。維彼四國、爰究爰度。上帝耆之、憎其式廓。乃眷西顧、止維與宅。) (The Book of Songs)
'God surveyed the people, and there was no fragrance of virtue arising from them, but the rank odour of  their cruel punishments.' (上帝監民,岡有馨香德,刑發聞惟腥。) (The Book of Venerated Documents)
God is Merciful
'For God so loved the world that he would not allow one man to take his will and way over others, indulging his excessive desires and discarding the benevolent nature of Heaven and Earth. Such a thing could not be.' (天之愛民甚矣,豈其使一人肆於民上,以從其淫,而棄天地之性,必不然矣。) (Spring and Autumn Annals-Commentary of Jwa)
'Heaven, for the good sake of the ordinary people, ordained for them rulers and teachers, so that they might be able to render assistance to God in loving and caring people from every part of the realm.' (天佑下民,作之君、作之師,惟其克相上帝,寵綏四方。) (The Mencius)

'The Divine Logos is adored by all under Heaven, and thus referred to as the Sovereign. In saying 'God sends down His blessings to the people,' the notion of 'sending down,' implies that God is Lord and Ruler.' (天下莫尊於理,故以帝名之。「惟皇上帝降衷於下民」,降,便有主宰意。) (The Collected Sayings of Ju Hui)
God is Just
'Sovereign Heaven is just and selfless and helps only those who are virtuous.' (皇天無親,惟德是輔(The Book of Venerated Documents)
'God is not indifferent; He gives every kind of good fortune to those who do good, and every kind of calamity to those who do evil.' ( 惟上帝不常,作善降之百祥,作不善降之百殃。) (The Book of Venerated Documents)
'The Ha Dynasty has sinned; I fear God, and so I dare not to leave the Ha unpunished' (夏氏有罪。予畏上帝,不敢不正。) (The Book of Venerated Documents
'The luxuriance of wheat is a gift from God. As the wheat gradually matures, it is about to become God's clear git. God has clearly given it, but if you are a lazy farmer, you will not be able to inherit it and will lose God's gift. You should always be active in your fields to show God's gift, and you will be able to succeed in a good year.' (夫牟麥之茂盛,皆上帝之明賜也。牟麥漸熟,則行將受上帝之明賜矣。上帝有是明賜,爾苟惰農自安,是不克靈承而泯上帝之賜矣。爾尚永力爾田,以昭明上帝之賜,務底於豐年有成可也。) (The Collected Works of Wang Yangmyeong)

The Supreme Council for the Doctrine of the Sages of the Myeong Commonwealth is fully open to the position that the God worshipped by Confucians is the same God worshipped by the Abrahamic religions. 
The absence of any mention of, for instance, the doctrine of trinity in classical Confucian and Neo-Confucian texts does not necessarily mean that the doctrine is incompatible with Confucianism. The absence of affirmation is not evidence of denial. It is, therefore, possible for an excellent Confucian to be a good Christian, just like Sage Paul Hsu, who has been declared a 'Servant of God' by the Holy See in Rome. Indeed, Confucian Christians make up the vast majority of the population of the Commonwealth.
THREE PRINCIPLES AND EIGHT CLAUSES OF MORAL CULTIVATION 
삼강팔목

명명덕 明明德 
Illuminate one's 
innate luminous virtue
 신민 親民
Love one another
지지선 止至善 
Until these reach perfection
격물 格物
Do good and avoid evil when dealing with things and incidents
치지 致知
Extend one's conscience to its utmost 
성의 誠意 
Be honest to one's thoughts
정심 正心
Rectify one's heartmind
수신 修身
Cultivate one's moral character
제가 齊家
Order the family
치국 治國
Govern the polity well
평천하 平天下
Bring peace to the world
FIVE CONSTANT RELATIONS
오륜
군신유의
君臣有義
Sovereign and Minister

Righteousness

부자유친
父子有親
Parent and Child 

Intimacy 

장유유서 
長幼有序
Sibling and Sibling

Order

부부유별
夫婦有別
Husband and Wife

Distinction

 붕우유신
朋友有信  
Friend and Friend

Faithfulness

FIVE CONSTANT VIRTUES

오상
인 仁
Humaneness
의 義
Justice
예 禮
Propriety
지 智
Wisdom
신 信 
Trustworthiness 
BECOME A SAGE. NOW.
Becoming a sage is not like a goal that can never be met. Sage Mencius has confirmed that 'every person can become a sage.' A sage is an individual who has attained a tremendous understanding of transcendental moral reality and who acts in accordance with their innate knowledge of right and wrong. 


Every person, poor or rich, powerless or powerful, has an intuitive knowledge of moral truths. Such intuitive knowledge is often obstructed by concupiscence and excessive desires. To recover one's original, all-good, heartmind, one must self-cultivate through self-reflection and self-discipline. The heartmind of the sage is one that has achieved unity and harmony within oneself and with the universe.


Why should we become a sage? Because: (1) We will attain inner peace and harmony: a sage is someone who has achieved a deep sense of inner peace and harmony, and who is able to maintain equanimity in the face of adversity; (2) We will take up moral authority: a sage is someone who is respected and admired for their moral integrity and wisdom, and who has the ability to inspire others to lead virtuous lives; (3) We will be able to exercise social influence responsibly: a sage is someone who has the ability to influence others and to bring about positive change in society; (4) We will reach an enlightened level of personal flourishing: becoming a sage is seen as the fulfillment of human potential, and as a source of great personal satisfaction and flourishing. Overall, the quest of becoming a sage is a most rewarding path towards living a meaningful and fulfilling life.

Confucian-Mencian-Yangmyeongism
The Supreme Council for the Doctrine of the Sages broadly adheres to the interpretation of sagely doctrine (성학) by the preeminent Myeong Empire statesman, philosopher, and military hero Sage Wang Yangmyeong (왕수인) (1472-1529), the Earl of Singeong (신건백), which emphasises that every person has an innate moral conscience (양지) that can guide him towards doing what is right, and underscores the unity of conscience and action (지행합일): that true understanding is only achieved through action and that, in a similar vein, one cannot fully comprehend a moral concept until they have experienced it through action, especially self-cultivation, which involves constantly reflecting on one's own thoughts and actions and striving to improve oneself.
Confucian-Mencian-Yangmyeongism (양명학) embraces the idea of 'extensionality' (만물일체), that is, the mind and the world are interconnected, such that our thoughts and actions have an impact on the world around us, and that the world can also shape our thoughts and actions. It follows that we should be aware of our impact on the world and strive to act in a way that benefits others. The following principles capture the tenets of Confucian doctrine seen through the lens of Wang Yangmyeong's work:

I. Innate moral conscience: Every person has an innate moral conscience that can guide them towards doing what is right.
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II. Unity of conscience and action: True moral knowledge is only achieved through action, and conscience and action cannot be separated.
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III. Self-cultivation: One should constantly reflect on one's own thoughts and actions and strive to improve oneself.
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IV. Extensionality: The mind and the world are interconnected, and our thoughts and actions impact the world around us.
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V. The importance of moral action: Doing what is right is key to a meaningful human life.
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VI. The moral role of the monarch: The monarch has a responsibility to lead by example and set a moral standard for the people.
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VII. The importance of education: Education should focus on cultivating moral character and developing the innate moral conscience.
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VIII. The unity of heaven, earth, and humanity: The universe is a unified whole, and humanity is an integral part of it.
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IX. The rejection of empty formalism: True morality is not just a matter of following rules and rituals, but of genuine moral action and self-cultivation.
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X. The importance of social harmony: Society should be based on mutual respect and cooperation, and individuals should strive to live in harmony with others.

THE MYEONG MORAL CREED

명한 도덕적 신조

First issued by the Hongmu Emperor in Hongmu 30 (1397); 
Re-issued by the Seongchi Emperor in Seongchi 2 (2024). 

I. Serve the Lord your God.

II. ⁠Be dutiful to your parents.

III. Be respectful to your elders.

IV. ⁠Live in harmony with your neighbours.

V. ⁠Instruct your children and grandchildren.

VI. ⁠Stay faithful to your calling.

VII. ⁠Do no evil.