#点亮真知计划 #
How the Japanese viewed Korea before the nineteenth century
The Japanese regard Korea as a vassal state, beginning with the records of emperor Shengong's conquest of Samhan in the Kojiki and Nihon Shoki. The idea of contempt for Korea is rooted in the sense of national superiority formed by the Medieval Japanese Huayi consciousness, the concept of the field, and japan as a divine kingdom.
After the so-called Empress Shengong conquered Sanhan, Sanhan became the myth and legend of Japan's tributary state, which has remained unchanged in recent times. The Japanese-type Huayi consciousness is an international order in which Japan is "Hua" and the peninsula countries are "Yi"; The concept of the realm is the center of the realm: the emperor is pure, and the farther away from the imperial capital, the more filthy it will increase. Thus the exotic Goryeo is a land of defilement, and the inhabitants of the land of oblivion are equivalent to the untouchables of the territory;
The idea that Japan was the kingdom of God gave rise to Japanese supremacy, to the extent that the countries of the peninsula were regarded as livestock.
The combination of these consciousnesses, concepts, and ideas has made medieval Japan always harbor a hidden contempt for the countries of the peninsula. On the other hand, because Goryeo assisted in the Mongol invasion, it resented Goryeo and described the foreigners on the peninsula as "ghosts" and "dogs". This contempt for the Korean view has also been passed down to recent generations.
During the Muromachi period, the shogun's letter of state to Korea did not claim to be king because Japan regarded Korea as a "Tsukiyo". During the Edo period, Korean diplomatic envoys to Japan were known as "Korean messengers of correspondence" and were regarded as tributary envoys; When presenting the national letter at Edo Castle, the general must perform the four prayers of the kingdom;
In 1711, Arai Shirai, who was in charge of receiving the Korean messenger, ignored diplomatic etiquette and temporarily demanded that Korea revise the state document, completely ignoring Korea as an equivalent country.
During the Edo period, Japanese scholars were deeply influenced by Theo-myōshin, and their views on Korea were diverse, such as Fujiwara Andaw and Hayashi Rakusan, both of whom were heavily influenced by the Great Confucian of Korean Science, Lee Seo-hee. Confucians such as Kinoshita Shun'an talked with the messenger about the Korean cultural relics system, customs, medicine, and Korean writings, or asked for calligraphy, painting, singing, and Chinese poetry.
However, there are other scholars who pursue the ancient path, such as Kumazawa Boshan, Yamaga Suyuki, Ando Masayoshi, Nakai Takeyama, Honju Nobunaga, etc., who believe that Korea has been conquered by Japan since ancient times and paid tribute to Japan. Criticize the national character of Korea, affirm Toyotomi Hideyoshi's aggression against Korea, and despise Korea.
After the middle of the eighteenth century, in the face of the threat from northern Tsarist Russia, Lin Ziping, Bendoli Akira, Sato Nobufuchi, and others put forward the theory of invading Korea -- the theory of conquest of Korea.
Sato Nobuchi even believes that the annexation of North Korea is one of the processes of annexation of China. The conquest of Korea is the theoretical basis for these scholars to advocate the defense of Japan.
As for the Japanese people, they generally still have great admiration for Korean culture, believing that Korean culture comes from China and represents advanced, which is no different from some scholars.
In the daily festivals, dramas, and paintings, although there are still Korean tributes and the appearance of ghosts and dogs, the ordinary people have a very welcoming attitude toward the Korean messenger, and the ordinary scribes and merchants are keen to ask the Korean envoys for poetry and paintings, and they are proud of getting the inkblots of the envoys, and the psychology of contempt for the DPRK does not seem to be obvious.
Japan's sense of superiority over Korea basically began around the eighth century. This consciousness continued until the end of the eighteenth century, when it evolved into a claim to invade Korea over coastal defense, and even took action at the end of the nineteenth century. Although there was a great deal of Korean culture in the Edo period, the idea that Korea was a tributary state of Japan and the psychology of contempt for Korea dominated the Japanese consciousness until the nineteenth century.
4-8 figure, North Korean communications make a map
