[KS] Re: Koreanstudies digest, Vol 1 #527 - 5 msgs
Chaibong Hahm
cbhahm at yonsei.ac.kr
Tue Feb 11 17:58:53 EST 2003
Dear Professors Duncan, Robinson, De Ceuster, Hoffmann, Howard, and
Tikhonov,
Thanks for the responses which have been quite overwhelming. Allow me to
try and respond to your points as best I can.
I agree that the "Confucian" patriarchy of Korea is similar in kind to those
found in other "premodern" societies, including that of the West. In fact,
what has been taking place in Korea is also called "modernization" because
there are so many parallels to those transformations that have taken place
elsewhere under the same name. However, my interest is in describing the
"Korean" side of "Korean modernization." What was "Korean" about this
"universal" process of modernization that took place in Korea over the past
50 years? If we are only looking at how Korea came to "fit the pattern" of
modernization, so to speak, Korea merely becomes another example to prove a
general/universal theory that one is trying to prove, be it modernization
theory, dependencia, or Marxist. Again, for me, the interest is in
emphasizing the distinctness of the Korean experience. In so doing, I do
have to rely quite a bit on "philosophical rationalization" that Prof.
Duncan opposes to "actual practice." Actually, as far as I am concerned,
the dichotomy is itself highly questionable. All practices are part of the
"discourse" that people employ and are part of and there are no "pure" or
"actual" practices independent of the "philosophical rationalization" that
people employ to describe and justify them. Here, my point of reference is
Clifford Geertz's notion of "thick description" (which, of course, he
borrows from Gilber Ryle), but also the theory of "discourse" as propounded
by Michel Foucault and others. That is why even as I am fully aware of the
existence of premodern patriarchies, nepotism, cliquism in other societies
and also that "yonchul" is, indeed, a version of such "universal" practices
(as Prof. Tikhonov rightly points out,) I persist in describing them in
Confucian terms.
Now, this brings me to the point concerning whether such practices in Korea
itself can be callled "Confucian." In trying to come up with a "thick
description" of the Korean experience with modernization, I think an
appreciation and application of the Confucian discourse is indispensable,
not because they conform to the actual tenets as propounded in the
"classics," but because Confucian values and terms are still employed by
most Koreans to argue for and justify their words and actions. That is, it
is the language actually employed by Koreans to talk about such issues. Of
course, as scholars, there is a sense in which we need to come up with
"objective" descriptions using a "neutral language." I do not deny the need
for this and in fact, I fully realize that such is the "mainstream" view,
particularly in the social sciences. However, I also think an important
contribution can be made in understanding the Korean experience if we can
come up with a description of it by utilizing the "native's language," so to
speak, and without abstracting too much from the actual practices and
discourses in the name of generalization. Given that the everyday language
of Koreans in talking about politics, society, economy, culture, values,
etc. are still almost entirely beholden to Confucian concepts (kukga, kamun,
doduk, yooli, hakkyo, sunsaeng, bumonim, hyungjae, chingoo, chinchok, in
addition to choongsung, hyodo, etc.) and that everyday practices are still
very much beholden to Confucian precepts of "ritual propriety," using
Confucianism to name contemporary Korean practices would not be to stretch
things too much.
Nor does this approach prohibit me from appreciating the fact that Confucian
discourses have been used/abused by politcal leaders/elites for ends other
than purely Confucian or that there is a real danger of slipping into the
East Asian version of Orientalist discourse. In fact, if anything, such an
approach makes it easier to detect and describe such efforts/practices. (I
have dealt with this issue previously, in my "How the East was Won" article,
for one.) What is really interesting, however, is the fact that invoking
Confucianism still carries such authority, so much so that
authoritarians/militarists/communists from Park Chunghee to Lee Kwan-yew to
Liu Xiaochi (although not explicitly) to Jiang Zemin, to Kim Jung-il
continue to appeal to it. Bad people in Korea continue to refer to
Confucianism to justify their authoritarian and otherwise distasteful
practices. Just because someone invokes Confucius does not mean s/he is
Confucian. Again, what is interesting is that Confucianism continues to
carry such weight and that people continue to borrow its authority for even
clearly un-Confucian practices. To me, this shows that Koreans are still
beholden to Confucian discourse, not exclusively, to be sure, but to a
greater extent than we would suspect looking at the lightening modernization
and globalization going on in Korea.
A word on "invented traditions." Confucianism was an "invented tradition"
from the beginning. Confucius himself always claimed that he was a
"transmitter." In a sense, he clearly "invented" the tradition, as he tried
to revive the lost art of "Chou (Zhou) rituals" that everyone else had
forgotten how to practice. Tung Chung-shu also "invented" the tradition to
fit the demands of a centralized empire of the Han. In fact, the
Neo-Confucians, including Chu Hsi (Zhu Xi) himself, also "invented" the
tradition by mixing Taoist and Buddhist theories, concepts, and diagrams to
fit their own times, needs, and purposes. In that sense, Park Chung-hee or
Lee Kwan-yew, and for that matter, even Kim Jung-il can try to "invent" the
Confucian tradition. The point is not whether such "undesirable types" (if
that is what you think of some or all of them) should or should not try at
all but whether others agree and endorse it and support it. As we know, the
efforts on the part of Park and Lee were "yi-dan" because no one believed in
them. It just was not persuasive, intellectual or otherwise, and the
outcomes were so far from what we have come to expect of "Confucianism." As
we all know very well, what becomes the "canon" and the "classic" is a
highly political process. Indeed, it is politics par excellence. In that
sense all traditions are "invented." (Witness the 80s "cannon controversy"
between the likes of E.D. Hirsch, William Bennet, Lynne Cheney, Harold
Bloom, on the one hand, and the "postmodernists" and "multiculturalists," on
the other, a controversy that started out over what should go in the
"reading list" for the "Occidental Civilization" course at Stanford.)
Lastly, I agree with Prof. Robinson that "private property" was a concept
familiar to Choson people. However, again, I am interested in delineating
the distinctly Korean/Confucian way in which "private property" was
conceived and "practiced." One interesting thing in this regard is that
with the expansion of modern "private law system" (sabop-jedo) in Korea, the
lands traditionally belonging to the "clan" (munjoong), such as ancestral
grave sites (sonsan), are now being divided into "private property" of each
descendants, a painful process inevitably involving a lot of litigation.
Also, more straightforwardly, whether daughters can/should inherit wealth
from their fathers is another case in point. I'm sure there are parallels in
other traditional societies, but the Korean particularities are what
interest me.
Best,
HAHM Chaibong
----- Original Message -----
From: <Koreanstudies-request at koreaweb.ws>
To: <Koreanstudies at koreaweb.ws>
Sent: Tuesday, February 11, 2003 8:18 AM
Subject: Koreanstudies digest, Vol 1 #527 - 5 msgs
>
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> <<------------ KoreanStudies mailing list DIGEST ------------>>
>
>
> Today's Topics:
>
> 1. RE: Korea's Confucian Tradition (Koen De Ceuster)
> 2. RE: Korea's Confucian Tradition (Frank Hoffmann)
> 3. RE: Korea's Confucian Tradition (Koen De Ceuster)
> 4. 'Invented' 'Traditions' (Keith Howard)
> 5. Re: Re: Koreanstudies digest, Vol 1 #523 - 3 msgs (Vladimir
Tikhonov)
>
> --__--__--
>
> Message: 1
> From: "Koen De Ceuster" <koen.de.ceuster at pandora.be>
> To: <Koreanstudies at koreaweb.ws>
> Subject: RE: [KS] Korea's Confucian Tradition
> Date: Tue, 11 Feb 2003 09:21:03 +0100
> Reply-To: Koreanstudies at koreaweb.ws
>
> For what it's worth, and admitting that I have always talked with some
> trepidation about Korea's Confucian tradition, not being too sure about
how
> to define it, I would like to add to Mike's comments a question: would it
be
> a non-starter to begin our investigation into Korea's Confucian tradition
> with the statement that it is an invented tradition?
>
> Indeed, as Mike mentions, Korea's Confucian tradition came under fire from
> reform liberals at the end of the 19th Century. To them, Confucianism was
an
> impediment to 'modernization.' Confucianism reappeared on the intellectual
> horizon during the Park Chung Hee era, as an asset, rather than the
> liability it had been considered to be before.
>
> While the packaging may be the same, it is doubtful the content was/is
> (entirely) the same.
> How about considering Confucianism a trope? And should we not be attentive
> to the (ideological?) motivations of those who stress the Confucianness of
> Korean society?
>
> Koen De Ceuster
>
> -----Original Message-----
> From: Koreanstudies-admin at koreaweb.ws
> [mailto:Koreanstudies-admin at koreaweb.ws]On Behalf Of Michael Robinson
> Sent: dinsdag 11 februari 2003 0:12
> To: Koreanstudies at koreaweb.ws
> Subject: Re: [KS] Re: Koreanstudies digest, Vol 1 #523 - 3 msgs
>
> Dear Professor Hahm:
>
> I read with interest your posting on Neo-Confucianism and its influences
on
> Korean society. But I'm a bit bewildered by your assertion that Koreans
> have only recently absorbed the value (concept) of private property. I'm
> sure the elite land owning class of Choson understood the issue of my
> property and yours. And this would go for anyone else who was lucky
enough
> to own landAs for the last 50 years of reform fever. I would push such
> fervorback to the late 19th century. Certainly the debate over the
obvious
> changes occurring in Korean society go back to before the 1910 divide.
> Indeed it started with a fairly outright and unanimous denunciation of the
> evils of Confucianism....most evils of which were not part of Confucianism
> in the first place. This brings me to a last point. As Confucianism has
> operated as an important reference point in Korean society for the last
400
> years or so, how is it now possible to extract a Confucian value or its
> "influence" on another valuewhen it has become so inextricably woven in
with
> other ideas and values for such a long period. Just because the parlance
of
> some important interpersonal and spiritual constructs are from the
Confucian
> canon doesn't make them a purely Confucian expression as syncretized in
> Korean society over half a millennium.
>
> Mike Robinson.
>
>
>
>
> --__--__--
>
> Message: 2
> Date: Tue, 11 Feb 2003 01:55:12 -0800
> To: Koreanstudies at koreaweb.ws
> From: Frank Hoffmann <hoffmann at fas.harvard.edu>
> Subject: RE: [KS] Korea's Confucian Tradition
> Reply-To: Koreanstudies at koreaweb.ws
>
> >... would it be
> >a non-starter to begin our investigation into Korea's Confucian tradition
> >with the statement that it is an invented tradition?
>
> "Invented tradition" in Eric Hobsbawm's sense (guess there is no
> other understanding of this term) would mean a tradition that was
> indeed INVENTED by a political or social group (e.g. a government,
> colonial regime, a club, or a fraternity) with the obvious purpose to
> manifest, reinstate and/or legitimate that group's power or claim to
> power. Hobsbawm's May Day example shows how invented traditions like
> May Day were actually reinvented each time a new regime learned to
> use and abuse it for their own purposes. Now, if we would talk about
> "Confucian tradition(s)" as invented tradition, then I'd like to know
> how to define the difference between "tradition" and "invented
> tradition"? Are you suggesting that all traditions are invented
> traditions? i don't think this is what Hobsbawm and Ranger mean to
> say, nor do I see how this could be the case.
>
> Hobsbawm deals mostly with modern Europe, the 19th and 20th century
> -- invented traditions in the modernization process. If we look at
> Confucian tradition(s) as invented tradition(s), then where do we
> begin, historically? And what would be an example of an invented
> Confucian tradition? I can give you countless examples from 19th and
> 20th century Europe .... but how about invented Confucian traditions
> in Korea -- nothing comes to mind, unless, maybe, if we talk about
> the application of what is considered Confucian values to, say,
> employees' work and life in Korean conglomerates like Samsung,
> Daewoo, etc. E.g., is the group morning exercise an invented
> Confucian tradition, or is it just the translation of Confucian
> family values to an industrialized Asian society? In other words, we
> do have to consider that indeed there are Confucian traditions and
> value systems that have formed Korea.
>
> Frank
>
>
> --
> ______________________________________________________
> Frank Hoffmann
> http://KoreaWeb.ws * Fax: (415) 727-4792
>
>
> --__--__--
>
> Message: 3
> From: "Koen De Ceuster" <koen.de.ceuster at pandora.be>
> To: <Koreanstudies at koreaweb.ws>
> Subject: RE: [KS] Korea's Confucian Tradition
> Date: Tue, 11 Feb 2003 11:44:33 +0100
> Reply-To: Koreanstudies at koreaweb.ws
>
> Sure, I am obviously not contesting the existence of a Confucian tradition
> in Korea. At the same time, I do not want to stick too rigidly to
Hobsbawm's
> definition: some (modern) traditions are plainly invented, many also have
> antecedents. What I am interested in, is how these antecedents are
> reinterpreted to suit contemporary demands. You use the word
'translation.'
> Well, that is indeed what I was thinking of. Following all the critique in
> late 19th C Korea on Confucian traditions, some form of 'translation' must
> have taken place in order for it to regain some standing. So, in that
sense
> I am following Hobsbawm in as far as indeed this tradition is
> (re-)'invented' in the process of modernization.
>
> But we may be talking about two different things here: the residue of
> Confucian traditions in Korean societies, and the discourse on Korea's
> Confucian tradition. They are altogether two different things.
>
> Koen
>
> -----Original Message-----
> From: Koreanstudies-admin at koreaweb.ws
> [mailto:Koreanstudies-admin at koreaweb.ws] On Behalf Of Frank Hoffmann
> Sent: dinsdag 11 februari 2003 10:55
> To: Koreanstudies at koreaweb.ws
> Subject: RE: [KS] Korea's Confucian Tradition
>
> >... would it be
> >a non-starter to begin our investigation into Korea's Confucian tradition
> >with the statement that it is an invented tradition?
>
> E.g., is the group morning exercise an invented
> Confucian tradition, or is it just the translation of Confucian
> family values to an industrialized Asian society? In other words, we
> do have to consider that indeed there are Confucian traditions and
> value systems that have formed Korea.
>
> Frank
>
>
>
>
>
> --__--__--
>
> Message: 4
> Date: Tue, 11 Feb 2003 12:33:36 +0000
> To: Koreanstudies at koreaweb.ws
> From: Keith Howard <kh at soas.ac.uk>
> Subject: [KS] 'Invented' 'Traditions'
> Reply-To: Koreanstudies at koreaweb.ws
>
> --============_-1167155680==_ma============
> Content-Type: text/plain; charset="us-ascii" ; format="flowed"
>
> With reference to Koen de Ceuster and Frank Hoffman's recent EMails:
>
> Now that Terrence Ranger has departed this life, I increasingly find
> it appropriate to delete the very words 'invented tradition' from my
> vocabulary. Within H&R's definition, connections to a past, whether
> reinterpreted or not, is a necessary given. This presents us with a
> number of problems, not least of which concerns the nature of
> 'tradition'. Tradition, we must surely accept, evolves and develops,
> rather than being frozen in the mists of time.
>
> Again, who decides on the elements that constitute 'invention'? In
> H&R's 1983 book, Ranger's discussion of Scottish kilts illustrates
> this perfectly. If you fancy telling a Scottish National Party member
> that his kilt is based on a pattern of material imported from the
> Netherlands by Lancashire mill owners, and that clan tartans were
> merely a marketing ploy by those same mill owners -- however true
> this may be -- you deserve to end up with a bloodied nose: the SNP
> member will clearly not share your opinion. Similarly, in my work on
> Korean music, I once thought of SamulNori as an 'invented tradition',
> but quickly realised that no Korean playing the music agreed.
> SamulNori may have first been performed on stage in February 1978,
> and the performance style may be geared to a contemporary setting,
> but it is based on percussion band music stretching back many
> centuries. The roots of the tradition are more important to Korean
> SamulNori musicians than the changes created in and since 1978.
>
> Incidentally, reacting to Frank's comment that nothing similar to the
> H&R definition of 'invented traditions' comes to mind in respect to
> Korean Confucianism, I would recommend some of the research by Kim
> Kwangok (particularly: 'Socio-cultural Implications of the Recent
> Invention of Tradition in Korea', published in Papers of the British
> Association for Korean Studies 1: 7-27).
>
> Keith Howard
>
> >>... would it be
> >>a non-starter to begin our investigation into Korea's Confucian
tradition
> >>with the statement that it is an invented tradition?
> >
> >"Invented tradition" in Eric Hobsbawm's sense (guess there is no
> >other understanding of this term) would mean a tradition that was
> >indeed INVENTED by a political or social group (e.g. a government,
> >colonial regime, a club, or a fraternity) with the obvious purpose
> >to manifest, reinstate and/or legitimate that group's power or claim
> >to power. Hobsbawm's May Day example shows how invented traditions
> >like May Day were actually reinvented each time a new regime learned
> >to use and abuse it for their own purposes. Now, if we would talk
> >about "Confucian tradition(s)" as invented tradition, then I'd like
> >to know how to define the difference between "tradition" and
> >"invented tradition"? Are you suggesting that all traditions are
> >invented traditions? i don't think this is what Hobsbawm and Ranger
> >mean to say, nor do I see how this could be the case.
> >
> >Hobsbawm deals mostly with modern Europe, the 19th and 20th century
> >-- invented traditions in the modernization process. If we look at
> >Confucian tradition(s) as invented tradition(s), then where do we
> >begin, historically? And what would be an example of an invented
> >Confucian tradition? I can give you countless examples from 19th and
> >20th century Europe .... but how about invented Confucian traditions
> >in Korea -- nothing comes to mind, unless, maybe, if we talk about
> >the application of what is considered Confucian values to, say,
> >employees' work and life in Korean conglomerates like Samsung,
> >Daewoo, etc. E.g., is the group morning exercise an invented
> >Confucian tradition, or is it just the translation of Confucian
> >family values to an industrialized Asian society? In other words,
> >we do have to consider that indeed there are Confucian traditions
> >and value systems that have formed Korea.
> >
> >Frank
> >
> >
> >--
> >______________________________________________________
> >Frank Hoffmann
> >http://KoreaWeb.ws * Fax: (415) 727-4792
>
>
> --
> Dr Keith Howard
> Senior Lecturer in Music, SOAS,
> Director, AHRB Research Centre for Cross-Cultural Music and Dance
> Thornhaugh Street, Russell Square, London WC1H 0XG
> Tel: 020 7898 4687; Mobile: 07815 812144; Fax: 020 7898 4519
> --============_-1167155680==_ma============
> Content-Type: text/html; charset="us-ascii"
>
> <!doctype html public "-//W3C//DTD W3 HTML//EN">
> <html><head><style type="text/css"><!--
> blockquote, dl, ul, ol, li { padding-top: 0 ; padding-bottom: 0 }
> --></style><title>'Invented' 'Traditions'</title></head><body>
> <div>With reference to Koen de Ceuster and Frank Hoffman's recent
> EMails:</div>
> <div><br></div>
> <div>Now that Terrence Ranger has departed this life, I increasingly
> find it appropriate to delete the very words 'invented tradition' from
> my vocabulary. Within H&R's definition, connections to a past,
> whether reinterpreted or not, is a necessary given. This presents us
> with a number of problems, not least of which concerns the nature of
> 'tradition'. Tradition, we must surely accept, evolves and develops,
> rather than being frozen in the mists of time.</div>
> <div><br></div>
> <div>Again, who decides on the elements that constitute 'invention'?
> In H&R's 1983 book, Ranger's discussion of Scottish kilts
> illustrates this perfectly. If you fancy telling a Scottish National
> Party member that his kilt is based on a pattern of material imported
> from the Netherlands by Lancashire mill owners, and that clan tartans
> were merely a marketing ploy by those same mill owners -- however true
> this may be -- you deserve to end up with a bloodied nose: the SNP
> member will clearly not share your opinion. Similarly, in my work on
> Korean music, I once thought of SamulNori as an 'invented tradition',
> but quickly realised that no Korean playing the music agreed.
> SamulNori may have first been performed on stage in February 1978, and
> the performance style may be geared to a contemporary setting, but it
> is based on percussion band music stretching back many centuries.
> The<i> roots</i> of the tradition are more important to Korean
> SamulNori musicians than the changes created in and since 1978.</div>
> <div><br></div>
> <div>Incidentally, reacting to Frank's comment that nothing similar to
> the H&R definition of 'invented traditions' comes to mind in
> respect to Korean Confucianism, I would recommend some of the research
> by Kim Kwangok (particularly: 'Socio-cultural Implications of the
> Recent Invention of Tradition in Korea', published in<i> Papers of the
> British Association for Korean Studies</i> 1: 7-27).</div>
> <div><br></div>
> <div>Keith Howard</div>
> <div><br></div>
> <blockquote type="cite" cite>
> <blockquote type="cite" cite>... would it be<br>
> a non-starter to begin our investigation into Korea's Confucian
> tradition<br>
> with the statement that it is an invented tradition?</blockquote>
> </blockquote>
> <blockquote type="cite" cite><br>
> "Invented tradition" in Eric Hobsbawm's sense (guess there
> is no other understanding of this term) would mean a tradition that
> was indeed INVENTED by a political or social group (e.g. a government,
> colonial regime, a club, or a fraternity) with the obvious purpose to
> manifest, reinstate and/or legitimate that group's power or claim to
> power. Hobsbawm's May Day example shows how invented traditions like
> May Day were actually reinvented each time a new regime learned to use
> and abuse it for their own purposes. Now, if we would talk about
> "Confucian tradition(s)" as invented tradition, then I'd
> like to know how to define the difference between "tradition"
> and "invented tradition"? Are you suggesting that all
> traditions are invented traditions? i don't think this is what
> Hobsbawm and Ranger mean to say, nor do I see how this could be the
> case.<br>
> <br>
> Hobsbawm deals mostly with modern Europe, the 19th and 20th century --
> invented traditions in the modernization process. If we look at
> Confucian tradition(s) as invented tradition(s), then where do we
> begin, historically? And what would be an example of an invented
> Confucian tradition? I can give you countless examples from 19th and
> 20th century Europe .... but how about invented Confucian traditions
> in Korea -- nothing comes to mind, unless, maybe, if we talk about the
> application of what is considered Confucian values to, say, employees'
> work and life in Korean conglomerates like Samsung, Daewoo, etc.
> E.g., is the group morning exercise an invented Confucian tradition,
> or is it just the translation of Confucian family values to an
> industrialized Asian society? In other words, we do have to
> consider that indeed there are Confucian traditions and value systems
> that have formed Korea.<br>
> <br>
> Frank<br>
> <br>
> <br>
> --<br>
> ______________________________________________________<br>
> Frank Hoffmann<br>
> http://KoreaWeb.ws * Fax: (415) 727-4792</blockquote>
> <div><br></div>
> <div><br></div>
> <x-sigsep><pre>--
> </pre></x-sigsep>
> <div>Dr Keith Howard<br>
> Senior Lecturer in Music, SOAS,</div>
> <div>Director, AHRB Research Centre for Cross-Cultural Music and
> Dance<br>
> Thornhaugh Street, Russell Square, London WC1H 0XG<br>
> Tel: 020 7898 4687; Mobile: 07815 812144; Fax: 020 7898 4519</div>
> </body>
> </html>
> --============_-1167155680==_ma============--
>
>
> --__--__--
>
> Message: 5
> Date: Tue, 11 Feb 2003 13:52:22 +0100
> To: Koreanstudies at koreaweb.ws
> From: Vladimir Tikhonov <vladimir.tikhonov at east.uio.no>
> Subject: Re: [KS] Re: Koreanstudies digest, Vol 1 #523 - 3 msgs
> Cc: cbhahm at yonsei.ac.kr
> Reply-To: Koreanstudies at koreaweb.ws
>
> --=====================_13267908==_.ALT
> Content-Type: text/plain; charset="iso-8859-1"; format=flowed
> Content-Transfer-Encoding: quoted-printable
>
> Dear Prof. Hahm,
>
> Thank you very much for your message, and for the very instructive list
of=
> =20
> your works. I am really sorry if the expression "extremely
conservative"=20
> gave the wrong impression about what I meant - in fact, i mostly
referred=20
> to your articles in popular newspapers and journals, which I always try
my=
> =20
> best to follow closely.
> With all the due respect to your argument, I cannot help to express the=20
> same doubt as Prof. Koen De Ceuster - I always wonder to what extent
what=20
> as popularly known and propagated as "Confucian" today has any direct=20
> relationship to either the way of life and thought of Confucian
literati=20
> before 1910 or the teachings of Master as they are laid in the
canonical=20
> books. Take, for example, "yOnchul" - in fact, the private networks of
this=
> =20
> sort that also influence to certain degree the course of political or=20
> social life, exist in practically every corner of the planet, even=20
> Scandinavian countries, known in general for high transparency
standards,=20
> being no exception. The phenomenon looks more like the general way
members=
> =20
> of the dominant elites are supposed to utilize their "social capital",
and=
> =20
> indeed doesn't seem to be limited to the "Confucian" area. But the real=20
> difference between, say. Norway, where "yOnchul" may help your business
or=
> =20
> career, and some other places where it is INDISPENSABLE for the both,
is=20
> whether there are some INSTITUTIONS in place that check the cliquish=20
> tendencies of the dominant elites and give the dominated some space for=20
> vertical social mobility. And the reason the battle cry for reforms has=20
> been sounding so loudly for so long period in Korea, seems to be
exactly=20
> the malfunction - or, in some cases, utter absence - of such
institutions,=
> =20
> and the consequent alienation of the vast masses of the ruled from the=20
> "political class" - which seems to be overcome to some degree only in
last=
> =20
> few years. Consider, for one thing, the situation in academia - do you=20
> think we would have heard about professorships in provincial
universities=20
> being virtually bought and sold for illicit "donations", once student=20
> bodies would have had strong say in the matters of appointment, as they
do=
> =20
> in many other places? By the way, I always thought that "maegwanmaejik"
is=
> =20
> the most anti-Confucian thing in the world - it was condemned, as you=20
> surely know, by every major Confucian of the "Kuhanmal" period... In
more=20
> general way, "The Analects" seem to emphasize the idea of "common good"
as=
> =20
> much as interpersonal hierarchical relationship - so, the attempts to
look=
> =20
> for the seeds of "yOnchul" in the classics only really do smack of=20
> "invented tradition".
>
> With best wishes,
>
> V.Tikhonov (Pak Noja)
>
>
>
>
> At 10:04 10.02.2003 -0500, you wrote:
> >As one of the "extremely conservative" scholars with "all too obivous"
> >"political bias" that Mr. Tikhonov mentions, I felt complelled to reply.
> >That Korea is still greatly influenced by Neo-Confucianism (Sungli-hak or
> >Chuja-hak) is the obvious starting point of my own inquiries into Korean
> >politics, society, and culture. That Confucianism has influenced Korea's
> >economic and political development should not be news to anyone either.
A
> >corollary of this is that Koreans were not imbued with the values of
> >"private property," "individual rights," and "democracy," from the
> >beginning. In fact, such values and the institutions that nurture and
> >support them were only introduced to the Korean scene in the past 50
years
> >or so. Given this, it should also be obvious that Koreans who effected
the
> >enormous economic and political transformation of the past half a century
> >grew up in the traditional "Confucian" milieu and based their political,
> >economic, and social behavior on Confucian values, tenets, and=
> institutions.
> >
> >Explaining South Korea's political and economic rise, then is tantamount
to
> >explaining how Confucian values and institutions operated as "functional
> >equivalents" or substitutes for the values and institutions of democracy=
> and
> >the free market which she lacked at the start of her great
transformation.
> >This is where the institutions of Confucian family and "yonjul"
(affective
> >networks), among other things, come into play. Whether one approves of=
> such
> >institutions in the present, past, or the future, is beside the point.
What
> >I am trying to do is to understand what happened. In my view, ignoring
the
> >role that Confucianism played, again, whether one approves of it or not,
is
> >to paint an incomplete picture.
> >
> >Today, South Korea is the in the throes of "reform" fever. In fact, calls
> >for "reforms" have been a permanent part of the Korean political and
> >economic landscape for the past 50 years. This shows that Koreans=
> themselves
> >were never under the illusion that the institutions and practices that
they
> >have adopted were "perfect" or "ideal," be they Confucian, democratic, or
> >capitalist. In fact, they always thought it was "corrupt" and=
> "inefficient."
> >The beauty of it is that they produced astonishing results despite the
> >internal and external criticism. Again, this is in no way to justify
them
> >or to call for their continued use in the future. It is only to give an
> >"objective" and "accurate" description of what happened.
> >
> >The intellectually challenging part of expalining South Korean politics
and
> >economy lies precisely in the fact that a country that had such meager
> >resources, natural, historical, or intellectual, to meet the challenges
of
> >industrialization and democratization, have succeeded to the degree that
it
> >has. The role of Confucianism is an integral and fascinating part of the
> >story that we need to tell.
> >
> >Of course, both personally and intellectually, I think there are facets
of
> >Confucianism that are still of great value and relevance to the modern
> >world. But, that is another story.
> >
> >HAHM Chaibong
> >Professor, Department of Political Science, Yonsei University, Seoul,
> >120-749 Korea
> >Adjunct Professor, Department of Government, Georgetown University
(Spring,
> >2003)
> >Visiting Professor, Departement of East Asian Studies, Princeton
University
> >(Spring, 2003)
> >Tel: US 703-850-3293 (until August 31, 2003)
> >Email: cbhahm at yonsei.ac.kr
> >
> >The following is a partial list of my writings in English that deal with
> >this theme. Some of these can be downloaded from my webpage that Mr.
> >Tikhonov so kindly referred you to.
> >
> >"The Family v. the Individual: The Politics of Family Law in Korea,"
Daniel
> >A. Bell & Hahm Chaibong eds., Confucianism for the Modern World
(Cambridge:
> >Cambridge University Press, 2003, forthcoming)
> >
> >"Why Asian Values?", Korea Journal, Vol. 41, No. 2, Summer, 2001, pp.
> >265-274.
> >
> >
> >
> > =A1=B0Confucian Rituals and the Technology of the Self: A Foucaultian
> >Interpretation,=A1=B1 Philosophy East and West, Vol. 51, No. 3, July
2001.
> >
> >
> >
> >"Postmodernism in the Post-Confucian Context: Epistemological and
Political
> >Considerations,=A1=B1 Human Studies 24:29-44, 2001
> >
> >
> >
> > =A1=B0How the East was Won: Orientalism and the New Confucian
Discourse=
> in East
> >Asia,=A1=B1 Development and Society, Vol. 29, No. 1, June 2000, pp.
97-109.
> >
> >
> >
> >"Confucianism and Western Rights: Conflict or Harmony?=A1=B1 Responsive
> >Community, Winter 1999/2000, Vol. 10, Issue 1.
> >
> >
> >
> >"The Cultural Challenge to Individualism,=A1=B1 Journal of Democracy,=
> January,
> >Vol. 11, No. 1, 200, pp. 127-134.
> >
> >
> >
> >"Democratic Reform and Consolidation in South Korea: The Promise of
> >Democracy,=A1=B1 (co-author, Rhyu Sang-young), Moon Chung-in and Mo=
> Jongryn,
> >eds., Democratization and Globalization in Korea: Assessments and
Prospects
> >(Seoul: Yonsei University Press, 1999.)
> >
> >
> >
> >"The Post-Confucian State and Economic Development,=A1=B1 Law in a
Changing
> >World: Asian Alternatives, Morigiwa Yasutomo, ed. (Stuttgart: Franz
Steiner
> >Verlag, 1998)
> >
> >
> >
> >"The Confucian Tradition and Economic Reform in South Korea,=A1=B1 in=
> Jongryn
> >Mo, Chung-in Moon eds., Democracy and the Korean Economy (Stanford:
Hoover
> >Institution Press, 1998.)
> >
> >
> >
> >The Clash of Civilizations Revisited: A Confucian Perspective,=A1=B1 in=
> Selim
> >Rashid ed., The Clash of Civilizations?: Asian Responses (Dhaka,=
> Bangladesh:
> >The University Press Limited, 1997.)
> >
> >
> >
> >"The Confucian Political Discourse and the Politics of Reform in
Korea,=A1=
> =B1
> >Korea Journal, Vol. 37, No. 4, Winter, 1997, pp. 65-77.
> >
> >
> >
> >
> >----- Original Message -----
> >From: <Koreanstudies-request at koreaweb.ws>
> >To: <Koreanstudies at koreaweb.ws>
> >Sent: Monday, February 10, 2003 8:15 AM
> >Subject: Koreanstudies digest, Vol 1 #523 - 3 msgs
> >
> >
> > >
> > > Send Koreanstudies mailing list submissions to
> > > Koreanstudies at koreaweb.ws
> > >
> > > To subscribe or unsubscribe via the World Wide Web, visit
> > > http://koreaweb.ws/mailman/listinfo/koreanstudies_koreaweb.ws
> > > or, via email, send a message with subject or body 'help' to
> > > Koreanstudies-request at koreaweb.ws
> > >
> > > You can reach the person managing the list at
> > > Koreanstudies-admin at koreaweb.ws
> > >
> > > When replying, please edit your Subject line so it is more specific
> > > than "Re: Contents of Koreanstudies digest..."
> > >
> > >
> > > <<------------ KoreanStudies mailing list DIGEST ------------>>
> > >
> > >
> > > Today's Topics:
> > >
> > > 1. Re: Confucianism and economic development (Vladimir Tikhonov)
> > > 2. RE: Confucianism and economic development (A bibliographic s
> > > uggestion) (Bretzke, James)
> > >
> > > -- __--__--
> > >
> > > Message: 1
> > > Date: Sun, 09 Feb 2003 17:25:54 +0100
> > > To: Koreanstudies at koreaweb.ws
> > > From: Vladimir Tikhonov <vladimir.tikhonov at east.uio.no>
> > > Subject: Re: [KS] Confucianism and economic development
> > > Reply-To: Koreanstudies at koreaweb.ws
> > >
> >
> --=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D_111107=
> 7=3D=3D_.ALT
> > > Content-Type: text/plain; charset=3D"us-ascii"; format=3Dflowed
> > >
> > > I am also not sure how relevant my advice will be to your advisee's
> > > inquiry, but I would suggest that reading some of the works by South
> >Korean
> > > proponents of the "Asian Values" theory might be of certain help. This
> > > group of extremely conservative scholars - most of them,surprisingly,=
> with
> > > American educational credentials - suggests that what is usually
> >identified
> > > as "social evil" in South Korea (regionalism, culture of informal
> > > networking known as "yOnjul", etc.) is, indeed, a valuable part of
> > > "Confucian culture", which gave Korea some advantage over its=
> competitors.
> > > Web page of one of them, Lew Seok-Choon from Yonsei Un-ty
> > > (http://suny.yonsei.ac.kr/%7Esclew/ ), seems to contain some English
as
> > > well. Other prominent one is Ham Chaebong
> > > (http://polisci.yonsei.ac.kr/%7Ecbhahm). Frankly, I would not cite
their
> > > works without certain reservations because political bias is all too
> > > obvious, but as a particular kind of pseudo-Confucian socio-political
> > > ideology that may be of some interest as an object for study.
> > >
> > > V.Tikhonov
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > > At 13:56 07.02.2003 -0700, you wrote:
> > > >I am not sure how much relevance it would have, but here is something
> >that
> > > >your advisee might find interesting.
> > > >
> > > >Hoyt Tillman, Business as a Vocation: The Autobiography of Mr. Wu=
> Ho-su.
> > > >Havard University Press, 2002. This is Prof. Tillman's translation=
> (with
> >an
> > > >introduction and epilogue) of Huang Chin-shing's Ban shiji de
fendou:=
> Wu
> > > >Huoshi xiansheng koushu zhuanji (Taibei: Yunchen wenhua gongsi,
1990).
> >Mr.
> > > >Wu Ho-su is a Taiwanese businessman. Here is a short introduction
from
> >the
> > > >web site of Harvard University Press:
> > > >
> > > >-------------------------------
> > > >Wu Ho-Su (1919-1986) pioneered business ventures ranging from cloth
and
> > > >synthetic fiber industries to department stores and life insurance.=
> This
> >son
> > > >of a crippled former coolie began as a laborer for a Japanese
> > > >cloth-importing company in the 1930s, but eventually became a
manager=
> and
> > > >then an independent entrepreneur. Overcoming business obstacles in=
> Chiang
> > > >Kai-shek's Nationalist-ruled Taiwan after 1945, Mr. Wu painstakingly
> >built
> > > >Shinkong into Taiwan's sixth-largest business enterprise by the
1980s.
> >This
> > > >account of Wu Ho-Su's life, developed by Mr. Wu working directly
with=
> Dr.
> > > >Huang Chin-shing of the Academia Sinica, one of Taiwan's most
> >distinguished
> > > >historians, is instructive for the lessons it offers about both=
> business
> > > >practices in East Asia and their interplay with Confucian values. The
> >book
> > > >recounts with graphic examples the changing role of family and other
> > > >networks in Taiwan's economic "miracle" and in the region more=
> generally.
> > > >The blend that Mr. Wu evidenced of business acumen and concern for
> > > >Confucianism, in turn, raises broader questions of the type that=
> scholars
> > > >and businesspeople have strenuously debated since the time of Max
Weber
> > > >about the compatibility of Confucian norms and modern business=
> practices.
> > > >
> > > >-----------------------------------------
> > > >
> > > >Best,
> > > >
> > > >Young Kyun Oh
> > > >Instructor of Korean
> > > >Arizona State University
> > > >Dept. of Languages and Literatures
> > > >(480)727-7447
> > > >http://www.asu.edu/clas/dll/kor/korean.html
> > > >http://www.learnkorean.com
> > > >----- Original Message -----
> > > >From: "Morgan Pitelka" <mpitelka at oxy.edu>
> > > >To: <Koreanstudies at koreaweb.ws>
> > > >Sent: Tuesday, February 04, 2003 2:17 PM
> > > >Subject: [KS] Confucianism and economic development
> > > >
> > > >
> > > > >
> > > > > Dear Colleagues,
> > > > >
> > > > > One of my advisees is conducting research on the connection
between
> > > > > Confucianism and economic development in postwar South Korea. He
is
> > > > > interested in both practice and discourse. In other words, he is
not
> > > > > assuming that the connection always exists and is important, but
> >rather
> > > > > expects that in many examples the rhetoric of Confucianism became
a
> > > > > corporate and state tool in the attempt to construct certain
kinds=
> of
> > > > > identities and encourage certain kinds of behavior.
> > > > >
> > > > > The problem he is encountering is a plethora of vague references
to
> >the
> > > > > Confucian-development connection (particularly in discussions of
the
> > > > > chaebol) combined with a lack of specific evidence.
> > > > >
> > > > > Can anyone suggest materials that might be useful in the study of=
> this
> > > > > issue? Interviews, case studies, diaries, corporate PR, etc.? I've
> >pasted
> > > > > the basic reading list he is working with at this point to the=
> bottom
> >of
> > > > > this message. (I am a specialist in East Asian premodern ceramics=
> and
> > > > > cultural history, and thus out of my depth when it comes to modern
> > > >economic
> > > > > history.)
> > > > >
> > > > > Thanks,
> > > > >
> > > > > Morgan
> > > > >
> > > > > *****************
> > > > > Morgan Pitelka
> > > > > Asian Studies Department
> > > > > 408 Johnson Hall
> > > > > Occidental College
> > > > > 1600 Campus Road
> > > > > Los Angeles, CA 90041
> > > > > 1-323-259-1421
> > > > > mailto:mpitelka at oxy.edu
> > > > > *****************
> > > > >
> > > > > Amsden, Alice. Asia's Next Giant: South Korea and Late
> >Industrialization.
> > > > > Oxford, 1989.
> > > > >
> > > > > Borthwick, Mark. The Pacific Century: The Emergence of Modern=
> Pacific
> > > >Asia.
> > > > > Westview, 1992.
> > > > >
> > > > > Brook, Timothy and H.V. Luong. Culture and Economy: The Shaping of
> > > > > Capitalism in Eastern Asia. Michigan, 1997.
> > > > >
> > > > > Chung Kae H. and H.C. Lee. Korean Managerial Dynamics. Praeger,=
> 1989.
> > > > >
> > > > > Cummings, Bruce. Korea's Place in the Sun: A Modern History.
Norton,
> >1997.
> > > > >
> > > > > Das, Dilip K. Korean Economic Dynamism. St. Martin's Press, 1992.
> > > > >
> > > > > Kim, Eun M. Big Business, Strong State: Collusion and Conflict in
> >South
> > > > > Korean Development, 1960-1990. State University of New York, 1997
> > > > >
> > > > > Steers, Richard M. Made in Korea: Chung Ju Yung and the Rise of
> >Hyundai.
> > > > > Routledge, 1999.
> > > > >
> > > > > Tai, Hung-chao. Confucianism and Economic Development: An Oriental
> > > > > Alternative? Washington Institute Press, 1989.
> > > > >
> > > > > Ungson, Gerardo R., R.M. Steers, and S.H. Park. Korean
Enterprise:=
> The
> > > >Quest
> > > > > for Globalization. Harvard Business School, 1997.
> > > > >
> > > > >
> > > > >
> > >
> > > Vladimir Tikhonov,
> > > Department of East European and Oriental Studies,
> > > Faculty of Arts,
> > > University of Oslo,
> > > P.b. 1030, Blindern, 0315, Oslo, Norway.
> > > Fax: 47-22854140; Tel: 47-22857118
> > > Personal web page:
> > > http://www.geocities.com/volodyatikhonov/volodyatikhonov.html
> > > Electronic classrooms: East Asian/Korean Society and Politics:
> > > =
> http://www.geocities.com/uioeastasia2002/main.html
> > > East Asian/Korean Religion and Philosophy:
> > >
> >http://www.geocities.com/uioeastasia2003/classroom.html
> > >
> > > ----------
> > >
> >
> --=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D_111107=
> 7=3D=3D_.ALT
> > > Content-Type: text/html; charset=3D"iso-8859-1"
> > > Content-Transfer-Encoding: quoted-printable
> > >
> > > <html>
> > > I am also not sure how relevant my advice will be to your advisee's
> > > inquiry, but I would suggest that reading some of the works by South
> > > Korean proponents of the "Asian Values" theory might be of
> > > certain help. This group of extremely conservative scholars - most of
> > > them,surprisingly, with American educational credentials - suggests
that
> > > what is usually identified as "social evil" in South Korea
> > > (regionalism, culture of informal networking known as=
> "yOnjul",
> > > etc.) is, indeed, a valuable part of "Confucian culture",=
> which
> > > gave Korea some advantage over its competitors. Web page of one of
them,
> > > Lew Seok-Choon from Yonsei Un-ty
> > > (<a href=3D3D"http://suny.yonsei.ac.kr/~sclew/"=3D
> > > eudora=3D3D"autourl">http</a>://suny.yonsei.ac.kr<a=3D
> > > href=3D3D"http://suny.yonsei.ac.kr/~sclew/"=
> eudora=3D3D"autourl">/%7Esclew/
> > > </a>), seems to contain some English as well. Other prominent one is
Ham
> > > Chaebong
> > > (<a href=3D3D"http://polisci.yonsei.ac.kr/~cbhahm"=
> eudora=3D3D"autourl"><font
> >co=3D
> > >=
>
lor=3D3D"#008000"><u>http://polisci.yonsei.ac.kr/%7Ecbhahm</a></font>)</u>.
> > > Frankly, I would not cite their works without certain reservations
> > > because political bias is all too obvious, but as a particular kind of
> > > pseudo-Confucian socio-political ideology that may be of some
interest=
> as
> > > an object for study.<br>
> > > <br>
> > > V.Tikhonov <br>
> > > <br>
> > > <br>
> > > <br>
> > > <br>
> > > <br>
> > > <br>
> > > <br>
> > > <br>
> > > <br>
> > > At 13:56 07.02.2003 -0700, you wrote:<br>
> > > <blockquote type=3D3Dcite class=3D3Dcite cite>I am not sure how much=
> relevance
> >i=3D
> > > t
> > > would have, but here is something that<br>
> > > your advisee might find interesting.<br>
> > > <br>
> > > Hoyt Tillman, Business as a Vocation: The Autobiography of Mr. Wu
> > > Ho-su.<br>
> > > Havard University Press, 2002. This is Prof. Tillman's
translation
> > > (with an<br>
> > > introduction and epilogue) of Huang Chin-shing's Ban shiji de fendou:
> > > Wu<br>
> > > Huoshi xiansheng koushu zhuanji (Taibei: Yunchen wenhua gongsi,
> > > 1990). Mr.<br>
> > > Wu Ho-su is a Taiwanese businessman. Here is a short
introduction
> > > from the<br>
> > > web site of Harvard University Press:<br>
> > > <br>
> > > -------------------------------<br>
> > > Wu Ho-Su (1919-1986) pioneered business ventures ranging from cloth
> > > and<br>
> > > synthetic fiber industries to department stores and life insurance.
This
> > > son<br>
> > > of a crippled former coolie began as a laborer for a Japanese<br>
> > > cloth-importing company in the 1930s, but eventually became a manager
> > > and<br>
> > > then an independent entrepreneur. Overcoming business obstacles in
> > > Chiang<br>
> > > Kai-shek's Nationalist-ruled Taiwan after 1945, Mr. Wu painstakingly
> > > built<br>
> > > Shinkong into Taiwan's sixth-largest business enterprise by the 1980s.
> > > This<br>
> > > account of Wu Ho-Su's life, developed by Mr. Wu working directly with
> > > Dr.<br>
> > > Huang Chin-shing of the Academia Sinica, one of Taiwan's most
> > > distinguished<br>
> > > historians, is instructive for the lessons it offers about both
> > > business<br>
> > > practices in East Asia and their interplay with Confucian values. The
> > > book<br>
> > > recounts with graphic examples the changing role of family and=3D20
> > > other<br>
> > > networks in Taiwan's economic "miracle" and in the region
more
> > > generally.<br>
> > > The blend that Mr. Wu evidenced of business acumen and concern for<br>
> > > Confucianism, in turn, raises broader questions of the type that
> > > scholars<br>
> > > and businesspeople have strenuously debated since the time of Max
> > > Weber<br>
> > > about the compatibility of Confucian norms and modern business
> > > practices.<br>
> > > <br>
> > > -----------------------------------------<br>
> > > <br>
> > > Best,<br>
> > > <br>
> > > Young Kyun Oh<br>
> > > Instructor of Korean<br>
> > > Arizona State University<br>
> > > Dept. of Languages and Literatures<br>
> > > (480)727-7447<br>
> > > <a href=3D3D"http://www.asu.edu/clas/dll/kor/korean.html"=3D
> > >
eudora=3D3D"autourl">http://www.asu.edu/clas/dll/kor/korean.html</a><br=
> >
> > > <a href=3D3D"http://www.learnkorean.com/"=3D
> > > eudora=3D3D"autourl">http://www.learnkorean.com</a><br>
> > > ----- Original Message -----<br>
> > > From: "Morgan Pitelka" <mpitelka at oxy.edu><br>
> > > To: <Koreanstudies at koreaweb.ws><br>
> > > Sent: Tuesday, February 04, 2003 2:17 PM<br>
> > > Subject: [KS] Confucianism and economic development<br>
> > > <br>
> > > <br>
> > > ><br>
> > > > Dear Colleagues,<br>
> > > ><br>
> > > > One of my advisees is conducting research on the connection
> > > between<br>
> > > > Confucianism and economic development in postwar South Korea. He
> > > is<br>
> > > > interested in both practice and discourse. In other words, he is
> > > not<br>
> > > > assuming that the connection always exists and is important, but
> > > rather<br>
> > > > expects that in many examples the rhetoric of Confucianism became
> > > a<br>
> > > > corporate and state tool in the attempt to construct certain
kinds
> > > of<br>
> > > > identities and encourage certain kinds of behavior.<br>
> > > ><br>
> > > > The problem he is encountering is a plethora of vague references
to
> > > the<br>
> > > > Confucian-development connection (particularly in discussions of
> > > the<br>
> > > > chaebol) combined with a lack of specific evidence.<br>
> > > ><br>
> > > > Can anyone suggest materials that might be useful in the study of
> > > this<br>
> > > > issue? Interviews, case studies, diaries, corporate PR, etc.?
I've
> > > pasted<br>
> > > > the basic reading list he is working with at this point to the
> > > bottom of<br>
> > > > this message. (I am a specialist in East Asian premodern ceramics
> > > and<br>
> > > > cultural history, and thus out of my depth when it comes to
> > > modern<br>
> > > economic<br>
> > > > history.)<br>
> > > ><br>
> > > > Thanks,<br>
> > > ><br>
> > > > Morgan<br>
> > > ><br>
> > > > *****************<br>
> > > > Morgan Pitelka<br>
> > > > Asian Studies Department<br>
> > > > 408 Johnson Hall<br>
> > > > Occidental College<br>
> > > > 1600 Campus Road<br>
> > > > Los Angeles, CA 90041<br>
> > > > 1-323-259-1421<br>
> > > >
> > > <a href=3D3D"mailto:mpitelka at oxy.edu"=3D
> > > eudora=3D3D"autourl">mailto:mpitelka at oxy.edu</a><br>
> > > > *****************<br>
> > > ><br>
> > > > Amsden, Alice. Asia's Next Giant: South Korea and Late
> > > Industrialization.<br>
> > > > Oxford, 1989.<br>
> > > ><br>
> > > > Borthwick, Mark. The Pacific Century: The Emergence of Modern
> > > Pacific<br>
> > > Asia.<br>
> > > > Westview, 1992.<br>
> > > ><br>
> > > > Brook, Timothy and H.V. Luong. Culture and Economy: The Shaping
> > > of<br>
> > > > Capitalism in Eastern Asia. Michigan, 1997.<br>
> > > ><br>
> > > > Chung Kae H. and H.C. Lee. Korean Managerial Dynamics. Praeger,
> > > 1989.<br>
> > > ><br>
> > > > Cummings, Bruce. Korea's Place in the Sun: A Modern History.=
> Norton,
> > > 1997.<br>
> > > ><br>
> > > > Das, Dilip K. Korean Economic Dynamism. St. Martin's Press,
> > > 1992.<br>
> > > ><br>
> > > > Kim, Eun M. Big Business, Strong State: Collusion and Conflict in
> > > South<br>
> > > > Korean Development, 1960-1990. State University of New York,
> > > 1997<br>
> > > ><br>
> > > > Steers, Richard M. Made in Korea: Chung Ju Yung and the Rise of
> > > Hyundai.<br>
> > > > Routledge, 1999.<br>
> > > ><br>
> > > > Tai, Hung-chao. Confucianism and Economic Development: An
> > > Oriental<br>
> > > > Alternative? Washington Institute Press, 1989.<br>
> > > ><br>
> > > > Ungson, Gerardo R., R.M. Steers, and S.H. Park. Korean
Enterprise:
> > > The<br>
> > > Quest<br>
> > > > for Globalization. Harvard Business School, 1997.<br>
> > > ><br>
> > > ><br>
> > > ></blockquote>
> > > <x-sigsep><p></x-sigsep>
> > > Vladimir Tikhonov,<br>
> > > Department of East European and Oriental Studies,<br>
> > > Faculty of Arts,<br>
> > > University of Oslo,<br>
> > > P.b. 1030, Blindern, 0315, Oslo, Norway.<br>
> > > Fax: 47-22854140; Tel: 47-22857118<br>
> > > Personal web page:
> > > <a=
>
href=3D3D"http://www.geocities.com/volodyatikhonov/volodyatikhonov.html"=3D
> > >
>
>eudora=3D3D"autourl">http://www.geocities.com/volodyatikhonov/volodyatikhon
=
> ov=3D
> > > .html</a><br>
> > > Electronic classrooms: East Asian/Korean Society and Politics:<br>
> > >
>
> &nb
=
> s
> >=3D
> > > p;
> > > <a href=3D3D"http://www.geocities.com/uioeastasia2002/main.html"=3D
> > > =
>
eudora=3D3D"autourl">http://www.geocities.com/uioeastasia2002/main.</a><a=
> =3D
> > > href=3D3D"http://www.geocities.com/uioeastasia2002/main.html"=3D
> > > eudora=3D3D"autourl">html<br>
> > >
>
></a>  
=
> ;
> >=3D
> > >
> > > East Asian/Korean Religion and Philosophy:<br>
> > >
>
> &nb
=
> s
> >=3D
> > > p;
> > > <a
href=3D3D"http://www.geocities.com/uioeastasia2003/classroom.html"=3D
> > > eudora=3D3D"autourl">http://</a>www.geocities.com<a=3D
> > > href=3D3D"http://www.geocities.com/uioeastasia2003/classroom.html"=3D
> > > eudora=3D3D"autourl">/uioeastasia2003/classroom.html</a><br>
> > > <hr>
> > > </html>
> > >
> >
> --=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D_111107=
> 7=3D=3D_.ALT--
> > >
> > >
> > >
> > > -- __--__--
> > >
> > > Message: 2
> > > From: "Bretzke, James" <JBRETZKE at JSTB.EDU>
> > > To: "'Koreanstudies at koreaweb.ws'" <Koreanstudies at koreaweb.ws>
> > > Subject: RE: [KS] Confucianism and economic development (A
bibliographic=
> s
> > > uggestion)
> > > Date: Sun, 9 Feb 2003 20:15:07 -0800
> > > Reply-To: Koreanstudies at koreaweb.ws
> > >
> > > This message is in MIME format. Since your mail reader does not=
> understand
> > > this format, some or all of this message may not be legible.
> > >
> > > ------_=3D_NextPart_001_01C2D0BA.FEA536D0
> > > Content-Type: text/plain;
> > > charset=3D"iso-8859-1"
> > >
> > > I might suggest some of the references in my annotated research
> > > bibliography: Bibliography on East Asian Religion and Philosophy=
> (Mellen,
> > > 2002). I have a section there Business and Economic Ethics in Asia
(pp.
> > > 223- 230), plus the index is fairly extensive for other topics.
There=
> are
> >a
> > > considerable number of sections and entries that deal with aspects of
> > > Confucianism as well.
> > >
> > > James T. Bretzke
> > >
> > > -----Original Message-----
> > > From: Vladimir Tikhonov [mailto:vladimir.tikhonov at east.uio.no]
> > > Sent: Sunday, February 09, 2003 8:26 AM
> > > To: Koreanstudies at koreaweb.ws
> > > Subject: Re: [KS] Confucianism and economic development
> > >
> > >
> > > I am also not sure how relevant my advice will be to your advisee's
> >inquiry,
> > > but I would suggest that reading some of the works by South Korean
> > > proponents of the "Asian Values" theory might be of certain help. This
> >group
> > > of extremely conservative scholars - most of them,surprisingly, with
> > > American educational credentials - suggests that what is usually
> >identified
> > > as "social evil" in South Korea (regionalism, culture of informal
> >networking
> > > known as "yOnjul", etc.) is, indeed, a valuable part of "Confucian
> >culture",
> > > which gave Korea some advantage over its competitors. Web page of one
of
> > > them, Lew Seok-Choon from Yonsei Un-ty ( http
> > > <http://suny.yonsei.ac.kr/~sclew/> ://suny.yonsei.ac.kr /%7Esclew/
> > > <http://suny.yonsei.ac.kr/~sclew/> ), seems to contain some English as
> >well.
> > > Other prominent one is Ham Chaebong (
> ><http://polisci.yonsei.ac.kr/~cbhahm>
> > > http://polisci.yonsei.ac.kr/%7Ecbhahm). Frankly, I would not cite
their
> > > works without certain reservations because political bias is all too
> > > obvious, but as a particular kind of pseudo-Confucian socio-political
> > > ideology that may be of some interest as an object for study.
> > >
> > > V.Tikhonov
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > > At 13:56 07.02.2003 -0700, you wrote:
> > >
> > >
> > > I am not sure how much relevance it would have, but here is something=
> that
> > > your advisee might find interesting.
> > >
> > > Hoyt Tillman, Business as a Vocation: The Autobiography of Mr. Wu
Ho-su.
> > > Havard University Press, 2002. This is Prof. Tillman's translation=
> (with
> >an
> > > introduction and epilogue) of Huang Chin-shing's Ban shiji de fendou:
Wu
> > > Huoshi xiansheng koushu zhuanji (Taibei: Yunchen wenhua gongsi, 1990).
> >Mr.
> > > Wu Ho-su is a Taiwanese businessman. Here is a short introduction
from
> >the
> > > web site of Harvard University Press:
> > >
> > > -------------------------------
> > > Wu Ho-Su (1919-1986) pioneered business ventures ranging from cloth
and
> > > synthetic fiber industries to department stores and life insurance.
This
> >son
> > > of a crippled former coolie began as a laborer for a Japanese
> > > cloth-importing company in the 1930s, but eventually became a manager=
> and
> > > then an independent entrepreneur. Overcoming business obstacles in=
> Chiang
> > > Kai-shek's Nationalist-ruled Taiwan after 1945, Mr. Wu painstakingly=
> built
> > > Shinkong into Taiwan's sixth-largest business enterprise by the 1980s.
> >This
> > > account of Wu Ho-Su's life, developed by Mr. Wu working directly with=
> Dr.
> > > Huang Chin-shing of the Academia Sinica, one of Taiwan's most
> >distinguished
> > > historians, is instructive for the lessons it offers about both
business
> > > practices in East Asia and their interplay with Confucian values. The=
> book
> > > recounts with graphic examples the changing role of family and other
> > > networks in Taiwan's economic "miracle" and in the region more=
> generally.
> > > The blend that Mr. Wu evidenced of business acumen and concern for
> > > Confucianism, in turn, raises broader questions of the type that=
> scholars
> > > and businesspeople have strenuously debated since the time of Max
Weber
> > > about the compatibility of Confucian norms and modern business=
> practices.
> > >
> > > -----------------------------------------
> > >
> > > Best,
> > >
> > > Young Kyun Oh
> > > Instructor of Korean
> > > Arizona State University
> > > Dept. of Languages and Literatures
> > > (480)727-7447
> > > http://www.asu.edu/clas/dll/kor/korean.html
> > > <http://www.asu.edu/clas/dll/kor/korean.html>
> > > http://www.learnkorean.com <http://www.learnkorean.com/>
> > > ----- Original Message -----
> > > From: "Morgan Pitelka" <mpitelka at oxy.edu>
> > > To: <Koreanstudies at koreaweb.ws>
> > > Sent: Tuesday, February 04, 2003 2:17 PM
> > > Subject: [KS] Confucianism and economic development
> > >
> > >
> > > >
> > > > Dear Colleagues,
> > > >
> > > > One of my advisees is conducting research on the connection between
> > > > Confucianism and economic development in postwar South Korea. He is
> > > > interested in both practice and discourse. In other words, he is not
> > > > assuming that the connection always exists and is important, but=
> rather
> > > > expects that in many examples the rhetoric of Confucianism became a
> > > > corporate and state tool in the attempt to construct certain kinds
of
> > > > identities and encourage certain kinds of behavior.
> > > >
> > > > The problem he is encountering is a plethora of vague references to=
> the
> > > > Confucian-development connection (particularly in discussions of the
> > > > chaebol) combined with a lack of specific evidence.
> > > >
> > > > Can anyone suggest materials that might be useful in the study of
this
> > > > issue? Interviews, case studies, diaries, corporate PR, etc.? I've
> >pasted
> > > > the basic reading list he is working with at this point to the
bottom=
> of
> > > > this message. (I am a specialist in East Asian premodern ceramics
and
> > > > cultural history, and thus out of my depth when it comes to modern
> > > economic
> > > > history.)
> > > >
> > > > Thanks,
> > > >
> > > > Morgan
> > > >
> > > > *****************
> > > > Morgan Pitelka
> > > > Asian Studies Department
> > > > 408 Johnson Hall
> > > > Occidental College
> > > > 1600 Campus Road
> > > > Los Angeles, CA 90041
> > > > 1-323-259-1421
> > > > mailto:mpitelka at oxy.edu <mailto:mpitelka at oxy.edu>
> > > > *****************
> > > >
> > > > Amsden, Alice. Asia's Next Giant: South Korea and Late
> >Industrialization.
> > > > Oxford, 1989.
> > > >
> > > > Borthwick, Mark. The Pacific Century: The Emergence of Modern
Pacific
> > > Asia.
> > > > Westview, 1992.
> > > >
> > > > Brook, Timothy and H.V. Luong. Culture and Economy: The Shaping of
> > > > Capitalism in Eastern Asia. Michigan, 1997.
> > > >
> > > > Chung Kae H. and H.C. Lee. Korean Managerial Dynamics. Praeger,
1989.
> > > >
> > > > Cummings, Bruce. Korea's Place in the Sun: A Modern History. Norton,
> >1997.
> > > >
> > > > Das, Dilip K. Korean Economic Dynamism. St. Martin's Press, 1992.
> > > >
> > > > Kim, Eun M. Big Business, Strong State: Collusion and Conflict in=
> South
> > > > Korean Development, 1960-1990. State University of New York, 1997
> > > >
> > > > Steers, Richard M. Made in Korea: Chung Ju Yung and the Rise of=
> Hyundai.
> > > > Routledge, 1999.
> > > >
> > > > Tai, Hung-chao. Confucianism and Economic Development: An Oriental
> > > > Alternative? Washington Institute Press, 1989.
> > > >
> > > > Ungson, Gerardo R., R.M. Steers, and S.H. Park. Korean Enterprise:
The
> > > Quest
> > > > for Globalization. Harvard Business School, 1997.
> > > >
> > > >
> > > >
> > >
> > > Vladimir Tikhonov,
> > > Department of East European and Oriental Studies,
> > > Faculty of Arts,
> > > University of Oslo,
> > > P.b. 1030, Blindern, 0315, Oslo, Norway.
> > > Fax: 47-22854140; Tel: 47-22857118
> > > Personal web page:
> > > http://www.geocities.com/volodyatikhonov/volodyatikhonov.html
> > > <http://www.geocities.com/volodyatikhonov/volodyatikhonov.html>
> > > Electronic classrooms: East Asian/Korean Society and Politics:
> > > http://www.geocities.com/uioeastasia2002/main.
> > > <http://www.geocities.com/uioeastasia2002/main.html> html
> > > <http://www.geocities.com/uioeastasia2002/main.html>
> > > East Asian/Korean Religion and Philosophy:
> > > http://
> > > <http://www.geocities.com/uioeastasia2003/classroom.html>
> >www.geocities.com
> > > /uioeastasia2003/classroom.html
> > > <http://www.geocities.com/uioeastasia2003/classroom.html>
> > >
> > >
> > > _____
> > >
> > >
> > >
> > > ------_=3D_NextPart_001_01C2D0BA.FEA536D0
> > > Content-Type: text/html;
> > > charset=3D"iso-8859-1"
> > >
> > > <!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
> > > <HTML><HEAD>
> > > <META HTTP-EQUIV=3D"Content-Type" CONTENT=3D"text/html;=
> charset=3Diso-8859-1">
> > >
> > >
> > > <META content=3D"MSHTML 6.00.2723.2500" name=3DGENERATOR></HEAD>
> > > <BODY>
> > > <DIV><SPAN class=3D221462804-10022003><FONT face=3DArial
color=3D#0000ff
> >size=3D2>I
> > > might suggest some of the references in my annotated research
> > > bibliography: <EM>Bibliography on East Asian Religion and
> >Philosophy</EM>
> > > (Mellen, 2002). I have a section there Business and Economic=
> Ethics
> >in
> > > Asia (pp. 223- 230), plus the index is fairly extensive for other
> >topics.
> > > There are a considerable number of sections and entries that deal with
> >aspects
> > > of Confucianism as well.</FONT></SPAN></DIV>
> > > <DIV><SPAN class=3D221462804-10022003><FONT face=3DArial
color=3D#0000ff
> > > size=3D2></FONT></SPAN> </DIV>
> > > <DIV><SPAN class=3D221462804-10022003><FONT face=3DArial
color=3D#0000ff
> >size=3D2>James
> > > T. Bretzke</FONT></SPAN></DIV>
> > > <BLOCKQUOTE>
> > > <DIV class=3DOutlookMessageHeader dir=3Dltr align=3Dleft><FONT=
> face=3DTahoma
> > > size=3D2>-----Original Message-----<BR><B>From:</B> Vladimir
Tikhonov
> > > [mailto:vladimir.tikhonov at east.uio.no]<BR><B>Sent:</B> Sunday,=
> February
> >09,
> > > 2003 8:26 AM<BR><B>To:</B>=
> Koreanstudies at koreaweb.ws<BR><B>Subject:</B>
> >Re:
> > > [KS] Confucianism and economic development<BR><BR></FONT></DIV>I am=
> also
> >not
> > > sure how relevant my advice will be to your advisee's inquiry, but I
> >would
> > > suggest that reading some of the works by South Korean proponents
of=
> the
> > > "Asian Values" theory might be of certain help. This group of=
> extremely
> > > conservative scholars - most of them,surprisingly, with American
> >educational
> > > credentials - suggests that what is usually identified as "social=
> evil"
> >in
> > > South Korea (regionalism, culture of informal networking known as
> >"yOnjul",
> > > etc.) is, indeed, a valuable part of "Confucian culture", which gave
> >Korea
> > > some advantage over its competitors. Web page of one of them, Lew
> >Seok-Choon
> > > from Yonsei Un-ty (<A href=3D"http://suny.yonsei.ac.kr/~sclew/"
> > > eudora=3D"autourl">http</A>://suny.yonsei.ac.kr<A
> > > href=3D"http://suny.yonsei.ac.kr/~sclew/"
eudora=3D"autourl">/%7Esclew=
> /
> ></A>),
> > > seems to contain some English as well. Other prominent one is Ham
> >Chaebong (<A
> > > href=3D"http://polisci.yonsei.ac.kr/~cbhahm"
eudora=3D"autourl"><FONT
> > > =
> color=3D#008000><U>http://polisci.yonsei.ac.kr/%7Ecbhahm</A></FONT>)</U>.
> > > Frankly, I would not cite their works without certain reservations
> >because
> > > political bias is all too obvious, but as a particular kind of
> > > pseudo-Confucian socio-political ideology that may be of some
interest
> >as an
> > > object for study.<BR><BR>V.Tikhonov <BR><BR>
> > > <BR><BR><BR><BR><BR><BR><BR><BR>At 13:56 07.02.2003 -0700, you
> >wrote:<BR>
> > > <BLOCKQUOTE class=3Dcite cite=3D"" type=3D"cite">I am not sure how=
> much
> >relevance
> > > it would have, but here is something that<BR>your advisee might
find
> > > interesting.<BR><BR>Hoyt Tillman, Business as a Vocation: The
> >Autobiography
> > > of Mr. Wu Ho-su.<BR>Havard University Press, 2002. This is=
> Prof.
> > > Tillman's translation (with an<BR>introduction and epilogue) of=
> Huang
> > > Chin-shing's Ban shiji de fendou: Wu<BR>Huoshi xiansheng koushu
> >zhuanji
> > > (Taibei: Yunchen wenhua gongsi, 1990). Mr.<BR>Wu Ho-su is a
> >Taiwanese
> > > businessman. Here is a short introduction from the<BR>web
site
> >of
> > > Harvard University=
> Press:<BR><BR>-------------------------------<BR>Wu
> >Ho-Su
> > > (1919-1986) pioneered business ventures ranging from cloth
> >and<BR>synthetic
> > > fiber industries to department stores and life insurance. This
> >son<BR>of a
> > > crippled former coolie began as a laborer for a
> >Japanese<BR>cloth-importing
> > > company in the 1930s, but eventually became a manager and<BR>then
an
> > > independent entrepreneur. Overcoming business obstacles in
> > > Chiang<BR>Kai-shek's Nationalist-ruled Taiwan after 1945, Mr. Wu
> > > painstakingly built<BR>Shinkong into Taiwan's sixth-largest
business
> > > enterprise by the 1980s. This<BR>account of Wu Ho-Su's life,=
> developed
> >by
> > > Mr. Wu working directly with Dr.<BR>Huang Chin-shing of the
Academia
> >Sinica,
> > > one of Taiwan's most distinguished<BR>historians, is instructive
for
> >the
> > > lessons it offers about both business<BR>practices in East Asia
and
> >their
> > > interplay with Confucian values. The book<BR>recounts with graphic
> >examples
> > > the changing role of family and other<BR>networks in Taiwan's=
> economic
> > > "miracle" and in the region more generally.<BR>The blend that Mr.
Wu
> > > evidenced of business acumen and concern for<BR>Confucianism, in=
> turn,
> > > raises broader questions of the type that scholars<BR>and
> >businesspeople
> > > have strenuously debated since the time of Max Weber<BR>about the
> > > compatibility of Confucian norms and modern business
> > >
>
>practices.<BR><BR>-----------------------------------------<BR><BR>Best,<BR
=
> >
> ><BR>Young
> > > Kyun Oh<BR>Instructor of Korean<BR>Arizona State
University<BR>Dept.
> >of
> > > Languages and Literatures<BR>(480)727-7447<BR><A
> > > href=3D"http://www.asu.edu/clas/dll/kor/korean.html"
> > > =
> eudora=3D"autourl">http://www.asu.edu/clas/dll/kor/korean.html</A><BR><A
> > > href=3D"http://www.learnkorean.com/"
> > > eudora=3D"autourl">http://www.learnkorean.com</A><BR>-----
Original
> >Message
> > > -----<BR>From: "Morgan Pitelka" <mpitelka at oxy.edu><BR>To:
> > > <Koreanstudies at koreaweb.ws><BR>Sent: Tuesday, February 04,=
> 2003
> >2:17
> > > PM<BR>Subject: [KS] Confucianism and economic
> > > development<BR><BR><BR>><BR>> Dear
Colleagues,<BR>><BR>>
> >One of
> > > my advisees is conducting research on the connection
between<BR>>
> > > Confucianism and economic development in postwar South Korea. He
> >is<BR>>
> > > interested in both practice and discourse. In other words, he is
> >not<BR>>
> > > assuming that the connection always exists and is important, but
> > > rather<BR>> expects that in many examples the rhetoric of
> >Confucianism
> > > became a<BR>> corporate and state tool in the attempt to=
> construct
> > > certain kinds of<BR>> identities and encourage certain kinds of
> > > behavior.<BR>><BR>> The problem he is encountering is a=
> plethora
> >of
> > > vague references to the<BR>> Confucian-development connection
> > > (particularly in discussions of the<BR>> chaebol) combined with
a
> >lack of
> > > specific evidence.<BR>><BR>> Can anyone suggest materials
that
> >might
> > > be useful in the study of this<BR>> issue? Interviews, case
> >studies,
> > > diaries, corporate PR, etc.? I've pasted<BR>> the basic reading
> >list he
> > > is working with at this point to the bottom of<BR>> this
message.
> >(I am a
> > > specialist in East Asian premodern ceramics and<BR>> cultural
> >history,
> > > and thus out of my depth when it comes to
modern<BR>economic<BR>>
> > > history.)<BR>><BR>> Thanks,<BR>><BR>>
> >Morgan<BR>><BR>>
> > > *****************<BR>> Morgan Pitelka<BR>> Asian Studies
> > > Department<BR>> 408 Johnson Hall<BR>> Occidental=
> College<BR>>
> >1600
> > > Campus Road<BR>> Los Angeles, CA 90041<BR>>
> >1-323-259-1421<BR>> <A
> > > href=3D"mailto:mpitelka at oxy.edu"
> > > eudora=3D"autourl">mailto:mpitelka at oxy.edu</A><BR>>
> > > *****************<BR>><BR>> Amsden, Alice. Asia's Next
Giant:
> >South
> > > Korea and Late Industrialization.<BR>> Oxford,
> >1989.<BR>><BR>>
> > > Borthwick, Mark. The Pacific Century: The Emergence of Modern
> > > Pacific<BR>Asia.<BR>> Westview, 1992.<BR>><BR>> Brook,
> >Timothy and
> > > H.V. Luong. Culture and Economy: The Shaping of<BR>>
Capitalism=
> in
> > > Eastern Asia. Michigan, 1997.<BR>><BR>> Chung Kae H. and
H.C.
> >Lee.
> > > Korean Managerial Dynamics. Praeger, 1989.<BR>><BR>>
Cummings,
> >Bruce.
> > > Korea's Place in the Sun: A Modern History. Norton,
> >1997.<BR>><BR>>
> > > Das, Dilip K. Korean Economic Dynamism. St. Martin's Press,
> > > 1992.<BR>><BR>> Kim, Eun M. Big Business, Strong State:
> >Collusion and
> > > Conflict in South<BR>> Korean Development, 1960-1990. State
> >University of
> > > New York, 1997<BR>><BR>> Steers, Richard M. Made in Korea:=
> Chung
> >Ju
> > > Yung and the Rise of Hyundai.<BR>> Routledge,=
> 1999.<BR>><BR>>
> >Tai,
> > > Hung-chao. Confucianism and Economic Development: An=
> Oriental<BR>>
> > > Alternative? Washington Institute Press, 1989.<BR>><BR>>=
> Ungson,
> > > Gerardo R., R.M. Steers, and S.H. Park. Korean Enterprise:
> > > The<BR>Quest<BR>> for Globalization. Harvard Business School,
> > > 1997.<BR>><BR>><BR>></BLOCKQUOTE><X-SIGSEP>
> > > <P></X-SIGSEP>Vladimir Tikhonov,<BR>Department of East European and
> >Oriental
> > > Studies,<BR>Faculty of Arts,<BR>University of Oslo,<BR>P.b. 1030,
> >Blindern,
> > > 0315, Oslo, Norway.<BR>Fax: 47-22854140; Tel:
47-22857118<BR>Personal
> >web
> > > page: <A
> >href=3D"http://www.geocities.com/volodyatikhonov/volodyatikhonov.html"
> > >
>
>eudora=3D"autourl">http://www.geocities.com/volodyatikhonov/volodyatikhonov
=
> .ht
> >ml</A><BR>Electronic
> > > classrooms: East Asian/Korean Society and
> > >
>
>Politics:<BR> &n
=
> b
> >sp;
> > > <A href=3D"http://www.geocities.com/uioeastasia2002/main.html"
> > >
eudora=3D"autourl">http://www.geocities.com/uioeastasia2002/main.</A><=
> A
> > > href=3D"http://www.geocities.com/uioeastasia2002/main.html"
> > >
>
>eudora=3D"autourl">html<BR></A> &n
=
> bsp
>
>; &n
=
> b
> >sp;
> > > East Asian/Korean Religion and
> > >
>
>Philosophy:<BR>
=
> &
> >nbsp;
> > > <A href=3D"http://www.geocities.com/uioeastasia2003/classroom.html"
> > > eudora=3D"autourl">http://</A>www.geocities.com<A
> > > href=3D"http://www.geocities.com/uioeastasia2003/classroom.html"
> > > eudora=3D"autourl">/uioeastasia2003/classroom.html</A><BR>
> > > <HR>
> > > </BLOCKQUOTE></BODY></HTML>
> > >
> > > ------_=3D_NextPart_001_01C2D0BA.FEA536D0--
> > >
> > >
> > >
> > >
> > > End of Koreanstudies Digest
> > >
> > >
> > >
> > >
> > >
> > >
> > >
>
> Vladimir Tikhonov,
> Department of East European and Oriental Studies,
> Faculty of Arts,
> University of Oslo,
> P.b. 1030, Blindern, 0315, Oslo, Norway.
> Fax: 47-22854140; Tel: 47-22857118
> Personal web page:=20
> http://www.geocities.com/volodyatikhonov/volodyatikhonov.html
> Electronic classrooms: East Asian/Korean Society and Politics:
> http://www.geocities.com/uioeastasia2002/main.html
> East Asian/Korean Religion and Philosophy:
> =
> http://www.geocities.com/uioeastasia2003/classroom.html
>
> ----------
>
> --=====================_13267908==_.ALT
> Content-Type: text/html; charset="iso-8859-1"
> Content-Transfer-Encoding: quoted-printable
>
> <html>
> Dear Prof. Hahm,<br>
> <br>
> Thank you very much for your message, and for the very instructive list
> of your works. I am really sorry if the expression "extremely
> conservative" gave the wrong impression about what I meant - in
> fact, i mostly referred to your articles in popular newspapers and
> journals, which I always try my best to follow closely.<br>
> With all the due respect to your argument, I cannot help to express the
> same doubt as Prof. Koen De Ceuster - I always wonder to what extent what
> as popularly known and propagated as "Confucian" today has any
> direct relationship to either the way of life and thought of Confucian
> literati before 1910 or the teachings of Master as they are laid in the
> canonical books. Take, for example, "yOnchul" - in fact, the
> private networks of this sort that also influence to certain degree the
> course of political or social life, exist in practically every corner of
> the planet, even Scandinavian countries, known in general for high
> transparency standards, being no exception. The phenomenon looks more
> like the general way members of the dominant elites are supposed to
> utilize their "social capital", and indeed doesn't seem to be
> limited to the "Confucian" area. But the real difference
> between, say. Norway, where "yOnchul" may help your business or
> career, and some other places where it is INDISPENSABLE for the both, is
> whether there are some INSTITUTIONS in place that check the cliquish
> tendencies of the dominant elites and give the dominated some space for
> vertical social mobility. And the reason the battle cry for reforms has
> been sounding so loudly for so long period in Korea, seems to be exactly
> the malfunction - or, in some cases, utter absence - of such
> institutions, and the consequent alienation of the vast masses of the
> ruled from the "political class" - which seems to be overcome
> to some degree only in last few years. Consider, for one thing, the
> situation in academia - do you think we would have heard about
> professorships in provincial universities being virtually bought and sold
> for illicit "donations", once student bodies would have had
> strong say in the matters of appointment, as they do in many other
> places? By the way, I always thought that "maegwanmaejik" is
> the most anti-Confucian thing in the world - it was condemned, as you
> surely know, by every major Confucian of the "Kuhanmal"
> period... In more general way, "The Analects" seem to emphasize
> the idea of "common good" as much as interpersonal hierarchical
> relationship - so, the attempts to look for the seeds of
> "yOnchul" in the classics only really do smack of
> "invented tradition".<br>
> <br>
> With best wishes,<br>
> <br>
> V.Tikhonov (Pak Noja)<br>
> <br>
> <br>
> <br>
> <br>
> At 10:04 10.02.2003 -0500, you wrote:<br>
> <blockquote type=3Dcite class=3Dcite cite>As one of the "extremely
> conservative" scholars with "all too obivous"<br>
> "political bias" that Mr. Tikhonov mentions, I felt complelled
> to reply.<br>
> That Korea is still greatly influenced by Neo-Confucianism (Sungli-hak
> or<br>
> Chuja-hak) is the obvious starting point of my own inquiries into
> Korean<br>
> politics, society, and culture. That Confucianism has influenced
> Korea's<br>
> economic and political development should not be news to anyone
> either. A<br>
> corollary of this is that Koreans were not imbued with the values=20
> of<br>
> "private property," "individual rights," and
> "democracy," from the<br>
> beginning. In fact, such values and the institutions that nurture
> and<br>
> support them were only introduced to the Korean scene in the past 50
> years<br>
> or so. Given this, it should also be obvious that Koreans who
> effected the<br>
> enormous economic and political transformation of the past half a
> century<br>
> grew up in the traditional "Confucian" milieu and based their
> political,<br>
> economic, and social behavior on Confucian values, tenets, and
> institutions.<br>
> <br>
> Explaining South Korea's political and economic rise, then is tantamount
> to<br>
> explaining how Confucian values and institutions operated as
> "functional<br>
> equivalents" or substitutes for the values and institutions of
> democracy and<br>
> the free market which she lacked at the start of her great
> transformation.<br>
> This is where the institutions of Confucian family and "yonjul"
> (affective<br>
> networks), among other things, come into play. Whether one approves
> of such<br>
> institutions in the present, past, or the future, is beside the point.
> What<br>
> I am trying to do is to understand what happened. In my view,
> ignoring the<br>
> role that Confucianism played, again, whether one approves of it or not,
> is<br>
> to paint an incomplete picture.<br>
> <br>
> Today, South Korea is the in the throes of "reform" fever. In
> fact, calls<br>
> for "reforms" have been a permanent part of the Korean
> political and<br>
> economic landscape for the past 50 years. This shows that Koreans
> themselves<br>
> were never under the illusion that the institutions and practices that
> they<br>
> have adopted were "perfect" or "ideal," be they
> Confucian, democratic, or<br>
> capitalist. In fact, they always thought it was "corrupt" and
> "inefficient."<br>
> The beauty of it is that they produced astonishing results despite
> the<br>
> internal and external criticism. Again, this is in no way to
> justify them<br>
> or to call for their continued use in the future. It is only to
> give an<br>
> "objective" and "accurate" description of what
> happened.<br>
> <br>
> The intellectually challenging part of expalining South Korean politics
> and<br>
> economy lies precisely in the fact that a country that had such
> meager<br>
> resources, natural, historical, or intellectual, to meet the challenges
> of<br>
> industrialization and democratization, have succeeded to the degree that
> it<br>
> has. The role of Confucianism is an integral and fascinating part of
> the<br>
> story that we need to tell.<br>
> <br>
> Of course, both personally and intellectually, I think there are facets
> of<br>
> Confucianism that are still of great value and relevance to the
> modern<br>
> world. But, that is another story.<br>
> <br>
> HAHM Chaibong<br>
> Professor, Department of Political Science, Yonsei University,
> Seoul,<br>
> 120-749 Korea<br>
> Adjunct Professor, Department of Government, Georgetown University
> (Spring,<br>
> 2003)<br>
> Visiting Professor, Departement of East Asian Studies, Princeton
> University<br>
> (Spring, 2003)<br>
> Tel: US 703-850-3293 (until August 31, 2003)<br>
> Email: cbhahm at yonsei.ac.kr<br>
> <br>
> The following is a partial list of my writings in English that deal
> with<br>
> this theme. Some of these can be downloaded from my webpage that=20
> Mr.<br>
> Tikhonov so kindly referred you to.<br>
> <br>
> "The Family v. the Individual: The Politics of Family Law in
> Korea," Daniel<br>
> A. Bell & Hahm Chaibong eds., Confucianism for the Modern World
> (Cambridge:<br>
> Cambridge University Press, 2003, forthcoming)<br>
> <br>
> "Why Asian Values?", Korea Journal, Vol. 41, No. 2, Summer,
> 2001, pp.<br>
> 265-274.<br>
> <br>
> <br>
> <br>
> =A1=B0Confucian Rituals and the Technology of the Self: A
> Foucaultian<br>
> Interpretation,=A1=B1 Philosophy East and West, Vol. 51, No. 3, July
> 2001.<br>
> <br>
> <br>
> <br>
> "Postmodernism in the Post-Confucian Context: Epistemological and
> Political<br>
> Considerations,=A1=B1 Human Studies 24:29-44, 2001<br>
> <br>
> <br>
> <br>
> =A1=B0How the East was Won: Orientalism and the New Confucian
Discours=
> e
> in East<br>
> Asia,=A1=B1 Development and Society, Vol. 29, No. 1, June 2000, pp.
> 97-109.<br>
> <br>
> <br>
> <br>
> "Confucianism and Western Rights: Conflict or Harmony?=A1=B1
> Responsive<br>
> Community, Winter 1999/2000, Vol. 10, Issue 1.<br>
> <br>
> <br>
> <br>
> "The Cultural Challenge to Individualism,=A1=B1 Journal of Democracy,
> January,<br>
> Vol. 11, No. 1, 200, pp. 127-134.<br>
> <br>
> <br>
> <br>
> "Democratic Reform and Consolidation in South Korea: The Promise
> of<br>
> Democracy,=A1=B1 (co-author, Rhyu Sang-young), Moon Chung-in and Mo
> Jongryn,<br>
> eds., Democratization and Globalization in Korea: Assessments and
> Prospects<br>
> (Seoul: Yonsei University Press, 1999.)<br>
> <br>
> <br>
> <br>
> "The Post-Confucian State and Economic Development,=A1=B1 Law in a
> Changing<br>
> World: Asian Alternatives, Morigiwa Yasutomo, ed. (Stuttgart: Franz
> Steiner<br>
> Verlag, 1998)<br>
> <br>
> <br>
> <br>
> "The Confucian Tradition and Economic Reform in South Korea,=A1=B1 in
> Jongryn<br>
> Mo, Chung-in Moon eds., Democracy and the Korean Economy (Stanford:
> Hoover<br>
> Institution Press, 1998.)<br>
> <br>
> <br>
> <br>
> The Clash of Civilizations Revisited: A Confucian Perspective,=A1=B1 in
> Selim<br>
> Rashid ed., The Clash of Civilizations?: Asian Responses (Dhaka,
> Bangladesh:<br>
> The University Press Limited, 1997.)<br>
> <br>
> <br>
> <br>
> "The Confucian Political Discourse and the Politics of Reform in
> Korea,=A1=B1<br>
> Korea Journal, Vol. 37, No. 4, Winter, 1997, pp. 65-77.<br>
> <br>
> <br>
> <br>
> <br>
> ----- Original Message -----<br>
> From: <Koreanstudies-request at koreaweb.ws><br>
> To: <Koreanstudies at koreaweb.ws><br>
> Sent: Monday, February 10, 2003 8:15 AM<br>
> Subject: Koreanstudies digest, Vol 1 #523 - 3 msgs<br>
> <br>
> <br>
> ><br>
> > Send Koreanstudies mailing list submissions to<br>
> > Koreanstudies at koreaweb.ws<br>
> ><br>
> > To subscribe or unsubscribe via the World Wide Web, visit<br>
> >
> <a href=3D"http://koreaweb.ws/mailman/listinfo/koreanstudies_koreaweb.ws"=
>
eudora=3D"autourl">http://koreaweb.ws/mailman/listinfo/koreanstudies_koreaw=
> eb.ws</a><br>
> > or, via email, send a message with subject or body 'help' to<br>
> > Koreanstudies-request at koreaweb.ws<br>
> ><br>
> > You can reach the person managing the list at<br>
> > Koreanstudies-admin at koreaweb.ws<br>
> ><br>
> > When replying, please edit your Subject line so it is more
> specific<br>
> > than "Re: Contents of Koreanstudies digest..."<br>
> ><br>
> ><br>
> > <<------------ KoreanStudies mailing list DIGEST
> ------------>><br>
> ><br>
> ><br>
> > Today's Topics:<br>
> ><br>
> > 1. Re: Confucianism and economic development
> (Vladimir Tikhonov)<br>
> > 2. RE: Confucianism and economic development (A
> bibliographic s<br>
> > uggestion) (Bretzke,
> James)<br>
> ><br>
> > -- __--__-- <br>
> ><br>
> > Message: 1<br>
> > Date: Sun, 09 Feb 2003 17:25:54 +0100<br>
> > To: Koreanstudies at koreaweb.ws<br>
> > From: Vladimir Tikhonov <vladimir.tikhonov at east.uio.no><br>
> > Subject: Re: [KS] Confucianism and economic development<br>
> > Reply-To: Koreanstudies at koreaweb.ws<br>
> ><br>
>
> --=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D_11110
=
> 77=3D=3D_.ALT<br>
> > Content-Type: text/plain; charset=3D"us-ascii";
> format=3Dflowed<br>
> ><br>
> > I am also not sure how relevant my advice will be to your
> advisee's<br>
> > inquiry, but I would suggest that reading some of the works by
> South<br>
> Korean<br>
> > proponents of the "Asian Values" theory might be of
> certain help. This<br>
> > group of extremely conservative scholars - most of
> them,surprisingly, with<br>
> > American educational credentials - suggests that what is
> usually<br>
> identified<br>
> > as "social evil" in South Korea (regionalism, culture of
> informal<br>
> > networking known as "yOnjul", etc.) is, indeed, a valuable
> part of<br>
> > "Confucian culture", which gave Korea some advantage over
> its competitors.<br>
> > Web page of one of them, Lew Seok-Choon from Yonsei Un-ty<br>
> >
> (<a href=3D"http://suny.yonsei.ac.kr/~sclew/"
eudora=3D"autourl">http://suny=
> .yonsei.ac.kr/%7Esclew/
> </a>), seems to contain some English as<br>
> > well. Other prominent one is Ham Chaebong<br>
> >
> (<a href=3D"http://polisci.yonsei.ac.kr/~cbhahm"
eudora=3D"autourl">http://p=
> olisci.yonsei.ac.kr/%7Ecbhahm</a>).
> Frankly, I would not cite their<br>
> > works without certain reservations because political bias is all
> too<br>
> > obvious, but as a particular kind of pseudo-Confucian
> socio-political<br>
> > ideology that may be of some interest as an object for study.<br>
> ><br>
> > V.Tikhonov<br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> > At 13:56 07.02.2003 -0700, you wrote:<br>
> > >I am not sure how much relevance it would have, but here is
> something<br>
> that<br>
> > >your advisee might find interesting.<br>
> > ><br>
> > >Hoyt Tillman, Business as a Vocation: The Autobiography of Mr.
> Wu Ho-su.<br>
> > >Havard University Press, 2002. This is Prof. Tillman's
> translation (with<br>
> an<br>
> > >introduction and epilogue) of Huang Chin-shing's Ban shiji de
> fendou: Wu<br>
> > >Huoshi xiansheng koushu zhuanji (Taibei: Yunchen wenhua gongsi,
> 1990).<br>
> Mr.<br>
> > >Wu Ho-su is a Taiwanese businessman. Here is a short
> introduction from<br>
> the<br>
> > >web site of Harvard University Press:<br>
> > ><br>
> > >-------------------------------<br>
> > >Wu Ho-Su (1919-1986) pioneered business ventures ranging from
> cloth and<br>
> > >synthetic fiber industries to department stores and life
> insurance. This<br>
> son<br>
> > >of a crippled former coolie began as a laborer for a
> Japanese<br>
> > >cloth-importing company in the 1930s, but eventually became a
> manager and<br>
> > >then an independent entrepreneur. Overcoming business obstacles
> in Chiang<br>
> > >Kai-shek's Nationalist-ruled Taiwan after 1945, Mr. Wu
> painstakingly<br>
> built<br>
> > >Shinkong into Taiwan's sixth-largest business enterprise by the
> 1980s.<br>
> This<br>
> > >account of Wu Ho-Su's life, developed by Mr. Wu working directly
> with Dr.<br>
> > >Huang Chin-shing of the Academia Sinica, one of Taiwan's
> most<br>
> distinguished<br>
> > >historians, is instructive for the lessons it offers about both
> business<br>
> > >practices in East Asia and their interplay with Confucian
> values. The<br>
> book<br>
> > >recounts with graphic examples the changing role of family and
> other<br>
> > >networks in Taiwan's economic "miracle" and in the
> region more generally.<br>
> > >The blend that Mr. Wu evidenced of business acumen and concern
> for<br>
> > >Confucianism, in turn, raises broader questions of the type that
> scholars<br>
> > >and businesspeople have strenuously debated since the time of
> Max Weber<br>
> > >about the compatibility of Confucian norms and modern business
> practices.<br>
> > ><br>
> > >-----------------------------------------<br>
> > ><br>
> > >Best,<br>
> > ><br>
> > >Young Kyun Oh<br>
> > >Instructor of Korean<br>
> > >Arizona State University<br>
> > >Dept. of Languages and Literatures<br>
> > >(480)727-7447<br>
> >
> ><a href=3D"http://www.asu.edu/clas/dll/kor/korean.html"=
> eudora=3D"autourl">http://www.asu.edu/clas/dll/kor/korean.html</a><br>
> >
> ><a href=3D"http://www.learnkorean.com/"=
> eudora=3D"autourl">http://www.learnkorean.com</a><br>
> > >----- Original Message -----<br>
> > >From: "Morgan Pitelka" <mpitelka at oxy.edu><br>
> > >To: <Koreanstudies at koreaweb.ws><br>
> > >Sent: Tuesday, February 04, 2003 2:17 PM<br>
> > >Subject: [KS] Confucianism and economic development<br>
> > ><br>
> > ><br>
> > > ><br>
> > > > Dear Colleagues,<br>
> > > ><br>
> > > > One of my advisees is conducting research on the
> connection between<br>
> > > > Confucianism and economic development in postwar South
> Korea. He is<br>
> > > > interested in both practice and discourse. In other words,
> he is not<br>
> > > > assuming that the connection always exists and is
> important, but<br>
> rather<br>
> > > > expects that in many examples the rhetoric of Confucianism
> became a<br>
> > > > corporate and state tool in the attempt to construct
> certain kinds of<br>
> > > > identities and encourage certain kinds of behavior.<br>
> > > ><br>
> > > > The problem he is encountering is a plethora of vague
> references to<br>
> the<br>
> > > > Confucian-development connection (particularly in
> discussions of the<br>
> > > > chaebol) combined with a lack of specific evidence.<br>
> > > ><br>
> > > > Can anyone suggest materials that might be useful in the
> study of this<br>
> > > > issue? Interviews, case studies, diaries, corporate PR,
> etc.? I've<br>
> pasted<br>
> > > > the basic reading list he is working with at this point to
> the bottom<br>
> of<br>
> > > > this message. (I am a specialist in East Asian premodern
> ceramics and<br>
> > > > cultural history, and thus out of my depth when it comes
> to modern<br>
> > >economic<br>
> > > > history.)<br>
> > > ><br>
> > > > Thanks,<br>
> > > ><br>
> > > > Morgan<br>
> > > ><br>
> > > > *****************<br>
> > > > Morgan Pitelka<br>
> > > > Asian Studies Department<br>
> > > > 408 Johnson Hall<br>
> > > > Occidental College<br>
> > > > 1600 Campus Road<br>
> > > > Los Angeles, CA 90041<br>
> > > > 1-323-259-1421<br>
> > > >
> <a href=3D"mailto:mpitelka at oxy.edu"=
> eudora=3D"autourl">mailto:mpitelka at oxy.edu</a><br>
> > > > *****************<br>
> > > ><br>
> > > > Amsden, Alice. Asia's Next Giant: South Korea and
> Late<br>
> Industrialization.<br>
> > > > Oxford, 1989.<br>
> > > ><br>
> > > > Borthwick, Mark. The Pacific Century: The Emergence of
> Modern Pacific<br>
> > >Asia.<br>
> > > > Westview, 1992.<br>
> > > ><br>
> > > > Brook, Timothy and H.V. Luong. Culture and Economy: The
> Shaping of<br>
> > > > Capitalism in Eastern Asia. Michigan, 1997.<br>
> > > ><br>
> > > > Chung Kae H. and H.C. Lee. Korean Managerial Dynamics.
> Praeger, 1989.<br>
> > > ><br>
> > > > Cummings, Bruce. Korea's Place in the Sun: A Modern
> History. Norton,<br>
> 1997.<br>
> > > ><br>
> > > > Das, Dilip K. Korean Economic Dynamism. St. Martin's
> Press, 1992.<br>
> > > ><br>
> > > > Kim, Eun M. Big Business, Strong State: Collusion and
> Conflict in<br>
> South<br>
> > > > Korean Development, 1960-1990. State University of New
> York, 1997<br>
> > > ><br>
> > > > Steers, Richard M. Made in Korea: Chung Ju Yung and the
> Rise of<br>
> Hyundai.<br>
> > > > Routledge, 1999.<br>
> > > ><br>
> > > > Tai, Hung-chao. Confucianism and Economic Development: An
> Oriental<br>
> > > > Alternative? Washington Institute Press, 1989.<br>
> > > ><br>
> > > > Ungson, Gerardo R., R.M. Steers, and S.H. Park. Korean
> Enterprise: The<br>
> > >Quest<br>
> > > > for Globalization. Harvard Business School, 1997.<br>
> > > ><br>
> > > ><br>
> > > ><br>
> ><br>
> > Vladimir Tikhonov,<br>
> > Department of East European and Oriental Studies,<br>
> > Faculty of Arts,<br>
> > University of Oslo,<br>
> > P.b. 1030, Blindern, 0315, Oslo, Norway.<br>
> > Fax: 47-22854140; Tel: 47-22857118<br>
> > Personal web page:<br>
> >
> <a href=3D"http://www.geocities.com/volodyatikhonov/volodyatikhonov.html"=
>
eudora=3D"autourl">http://www.geocities.com/volodyatikhonov/volodyatikhonov=
> .html</a><br>
> > Electronic classrooms: East Asian/Korean Society and Politics:<br>
>
>
=
>
> <a href=3D"http://www.geocities.com/uioeastasia2002/main.html"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2002/main.html</a><b=
> r>
>
>
=
>
> East Asian/Korean Religion and Philosophy:<br>
> ><br>
> <a href=3D"http://www.geocities.com/uioeastasia2003/classroom.html"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2003/classroom.html<=
> /a><br>
> ><br>
> > ----------<br>
> ><br>
>
> --=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D_11110
=
> 77=3D=3D_.ALT<br>
> > Content-Type: text/html; charset=3D"iso-8859-1"<br>
> > Content-Transfer-Encoding: quoted-printable<br>
> ><br>
> > <html><br>
> > I am also not sure how relevant my advice will be to your
> advisee's<br>
> > inquiry, but I would suggest that reading some of the works by
> South<br>
> > Korean proponents of the "Asian Values" theory
> might be of<br>
> > certain help. This group of extremely conservative scholars - most
> of<br>
> > them,surprisingly, with American educational credentials - suggests
> that<br>
> > what is usually identified as "social evil" in
> South Korea<br>
> > (regionalism, culture of informal networking known as
> "yOnjul",<br>
> > etc.) is, indeed, a valuable part of "Confucian
> culture", which<br>
> > gave Korea some advantage over its competitors. Web page of one of
> them,<br>
> > Lew Seok-Choon from Yonsei Un-ty<br>
> > (<a href=3D3D"http://suny.yonsei.ac.kr/~sclew/"=3D<br>
> >
>
eudora=3D3D"autourl">http</a>://suny.yonsei.ac.kr<a=3D
=
> <br>
> >
> href=3D3D"<a href=3D"http://suny.yonsei.ac.kr/~sclew/"
eudora=3D"autour=
> l">http://suny.yonsei.ac.kr/~sclew/</a>"
> eudora=3D3D"autourl">/%7Esclew/<br>
> > </a>), seems to contain some English as well. Other prominent
> one is Ham<br>
> > Chaebong<br>
> > (<a href=3D3D"http://polisci.yonsei.ac.kr/~cbhahm"
> eudora=3D3D"autourl"><font<br>
> co=3D<br>
> >
> lor=3D3D"#008000"><u><a=
> href=3D"http://polisci.yonsei.ac.kr/~cbhahm"=
>
eudora=3D"autourl">http://polisci.yonsei.ac.kr/%7Ecbhahm</a></a></=
> font>)</u>.<br>
> > Frankly, I would not cite their works without certain
> reservations<br>
> > because political bias is all too obvious, but as a particular kind
> of<br>
> > pseudo-Confucian socio-political ideology that may be of some
> interest as<br>
> > an object for study.<br><br>
> > <br><br>
> > V.Tikhonov <br><br>
> > <br><br>
> > <br><br>
> > <br><br>
> > <br><br>
> > <br><br>
> > <br><br>
> > <br><br>
> > <br><br>
> > <br><br>
> > At 13:56 07.02.2003 -0700, you wrote:<br><br>
> > <blockquote type=3D3Dcite class=3D3Dcite cite>I am not sure how
> much relevance<br>
> i=3D<br>
> > t<br>
> > would have, but here is something that<br><br>
> > your advisee might find interesting.<br><br>
> > <br><br>
> > Hoyt Tillman, Business as a Vocation: The Autobiography of Mr.
> Wu<br>
> > Ho-su.<br><br>
> > Havard University Press, 2002. This is Prof. Tillman's
> translation<br>
> > (with an<br><br>
> > introduction and epilogue) of Huang Chin-shing's Ban shiji de
> fendou:<br>
> > Wu<br><br>
> > Huoshi xiansheng koushu zhuanji (Taibei: Yunchen wenhua=20
> gongsi,<br>
> > 1990). Mr.<br><br>
> > Wu Ho-su is a Taiwanese businessman. Here is a short
> introduction<br>
> > from the<br><br>
> > web site of Harvard University Press:<br><br>
> > <br><br>
> > -------------------------------<br><br>
> > Wu Ho-Su (1919-1986) pioneered business ventures ranging from
> cloth<br>
> > and<br><br>
> > synthetic fiber industries to department stores and life insurance.
> This<br>
> > son<br><br>
> > of a crippled former coolie began as a laborer for a
> Japanese<br><br>
> > cloth-importing company in the 1930s, but eventually became a
> manager<br>
> > and<br><br>
> > then an independent entrepreneur. Overcoming business obstacles
> in<br>
> > Chiang<br><br>
> > Kai-shek's Nationalist-ruled Taiwan after 1945, Mr. Wu
> painstakingly<br>
> > built<br><br>
> > Shinkong into Taiwan's sixth-largest business enterprise by the
> 1980s.<br>
> > This<br><br>
> > account of Wu Ho-Su's life, developed by Mr. Wu working directly
> with<br>
> > Dr.<br><br>
> > Huang Chin-shing of the Academia Sinica, one of Taiwan's most<br>
> > distinguished<br><br>
> > historians, is instructive for the lessons it offers about=20
> both<br>
> > business<br><br>
> > practices in East Asia and their interplay with Confucian values.
> The<br>
> > book<br><br>
> > recounts with graphic examples the changing role of family
> and=3D20<br>
> > other<br><br>
> > networks in Taiwan's economic "miracle" and in the
> region more<br>
> > generally.<br><br>
> > The blend that Mr. Wu evidenced of business acumen and concern
> for<br><br>
> > Confucianism, in turn, raises broader questions of the type
> that<br>
> > scholars<br><br>
> > and businesspeople have strenuously debated since the time of
> Max<br>
> > Weber<br><br>
> > about the compatibility of Confucian norms and modern business<br>
> > practices.<br><br>
> > <br><br>
> > -----------------------------------------<br><br>
> > <br><br>
> > Best,<br><br>
> > <br><br>
> > Young Kyun Oh<br><br>
> > Instructor of Korean<br><br>
> > Arizona State University<br><br>
> > Dept. of Languages and Literatures<br><br>
> > (480)727-7447<br><br>
> > <a
> href=3D3D"http://www.asu.edu/clas/dll/kor/korean.html"=3D<br>
> >
> eudora=3D3D"autourl"><a=
> href=3D"http://www.asu.edu/clas/dll/kor/korean.html"=
>
eudora=3D"autourl">http://www.asu.edu/clas/dll/kor/korean.html</a></a>=
> ;<br><br>
> > <a href=3D3D"http://www.learnkorean.com/"=3D<br>
> >
> eudora=3D3D"autourl"><a href=3D"http://www.learnkorean.com/"=
> eudora=3D"autourl">http://www.learnkorean.com</a></a><br><br>
> > ----- Original Message -----<br><br>
> > From: "Morgan Pitelka"
> <mpitelka at oxy.edu><br><br>
> > To: <Koreanstudies at koreaweb.ws><br><br>
> > Sent: Tuesday, February 04, 2003 2:17 PM<br><br>
> > Subject: [KS] Confucianism and economic development<br><br>
> > <br><br>
> > <br><br>
> > ><br><br>
> > > Dear Colleagues,<br><br>
> > ><br><br>
> > > One of my advisees is conducting research on the
> connection<br>
> > between<br><br>
> > > Confucianism and economic development in postwar South
> Korea. He<br>
> > is<br><br>
> > > interested in both practice and discourse. In other words,
> he is<br>
> > not<br><br>
> > > assuming that the connection always exists and is
> important, but<br>
> > rather<br><br>
> > > expects that in many examples the rhetoric of Confucianism
> became<br>
> > a<br><br>
> > > corporate and state tool in the attempt to construct
> certain kinds<br>
> > of<br><br>
> > > identities and encourage certain kinds of
> behavior.<br><br>
> > ><br><br>
> > > The problem he is encountering is a plethora of vague
> references to<br>
> > the<br><br>
> > > Confucian-development connection (particularly in
> discussions of<br>
> > the<br><br>
> > > chaebol) combined with a lack of specific
> evidence.<br><br>
> > ><br><br>
> > > Can anyone suggest materials that might be useful in the
> study of<br>
> > this<br><br>
> > > issue? Interviews, case studies, diaries, corporate PR,
> etc.? I've<br>
> > pasted<br><br>
> > > the basic reading list he is working with at this point to
> the<br>
> > bottom of<br><br>
> > > this message. (I am a specialist in East Asian premodern
> ceramics<br>
> > and<br><br>
> > > cultural history, and thus out of my depth when it comes
> to<br>
> > modern<br><br>
> > economic<br><br>
> > > history.)<br><br>
> > ><br><br>
> > > Thanks,<br><br>
> > ><br><br>
> > > Morgan<br><br>
> > ><br><br>
> > > *****************<br><br>
> > > Morgan Pitelka<br><br>
> > > Asian Studies Department<br><br>
> > > 408 Johnson Hall<br><br>
> > > Occidental College<br><br>
> > > 1600 Campus Road<br><br>
> > > Los Angeles, CA 90041<br><br>
> > > 1-323-259-1421<br><br>
> > ><br>
> > <a href=3D3D"mailto:mpitelka at oxy.edu"=3D<br>
> >
> eudora=3D3D"autourl"><a href=3D"mailto:mpitelka at oxy.edu"=
> eudora=3D"autourl">mailto:mpitelka at oxy.edu</a></a><br><br>
> > > *****************<br><br>
> > ><br><br>
> > > Amsden, Alice. Asia's Next Giant: South Korea and=20
> Late<br>
> > Industrialization.<br><br>
> > > Oxford, 1989.<br><br>
> > ><br><br>
> > > Borthwick, Mark. The Pacific Century: The Emergence of
> Modern<br>
> > Pacific<br><br>
> > Asia.<br><br>
> > > Westview, 1992.<br><br>
> > ><br><br>
> > > Brook, Timothy and H.V. Luong. Culture and Economy: The
> Shaping<br>
> > of<br><br>
> > > Capitalism in Eastern Asia. Michigan, 1997.<br><br>
> > ><br><br>
> > > Chung Kae H. and H.C. Lee. Korean Managerial Dynamics.
> Praeger,<br>
> > 1989.<br><br>
> > ><br><br>
> > > Cummings, Bruce. Korea's Place in the Sun: A Modern
> History. Norton,<br>
> > 1997.<br><br>
> > ><br><br>
> > > Das, Dilip K. Korean Economic Dynamism. St. Martin's
> Press,<br>
> > 1992.<br><br>
> > ><br><br>
> > > Kim, Eun M. Big Business, Strong State: Collusion and
> Conflict in<br>
> > South<br><br>
> > > Korean Development, 1960-1990. State University of New
> York,<br>
> > 1997<br><br>
> > ><br><br>
> > > Steers, Richard M. Made in Korea: Chung Ju Yung and the
> Rise of<br>
> > Hyundai.<br><br>
> > > Routledge, 1999.<br><br>
> > ><br><br>
> > > Tai, Hung-chao. Confucianism and Economic Development:
> An<br>
> > Oriental<br><br>
> > > Alternative? Washington Institute Press,
> 1989.<br><br>
> > ><br><br>
> > > Ungson, Gerardo R., R.M. Steers, and S.H. Park. Korean
> Enterprise:<br>
> > The<br><br>
> > Quest<br><br>
> > > for Globalization. Harvard Business School,
> 1997.<br><br>
> > ><br><br>
> > ><br><br>
> > ></blockquote><br>
> > <x-sigsep><p></x-sigsep><br>
> > Vladimir Tikhonov,<br><br>
> > Department of East European and Oriental Studies,<br><br>
> > Faculty of Arts,<br><br>
> > University of Oslo,<br><br>
> > P.b. 1030, Blindern, 0315, Oslo, Norway.<br><br>
> > Fax: 47-22854140; Tel: 47-22857118<br><br>
> > Personal web page:<br>
> > <a
>
href=3D3D"http://www.geocities.com/volodyatikhonov/volodyatikhonov.html
=
> "=3D<br>
> ><br>
> eudora=3D3D"autourl"><a=
> href=3D"http://www.geocities.com/volodyatikhonov/volodyatikhonov"=
>
eudora=3D"autourl">http://www.geocities.com/volodyatikhonov/volodyatikhonov=
> </a>=3D<br>
> > .html</a><br><br>
> > Electronic classrooms: East Asian/Korean Society and
> Politics:<br><br>
> ><br>
>
&n
=
> bsp; &nbs<br>
> =3D<br>
> >
>
p; &
=
> ;nbsp; <br>
> > <a
>
href=3D3D"http://www.geocities.com/uioeastasia2002/main.html"=3D<b
=
> r>
> >
> eudora=3D3D"autourl"><a=
> href=3D"http://www.geocities.com/uioeastasia2002/main"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2002/main</a>.</a=
> ><a=3D<br>
> >
> href=3D3D"<a
href=3D"http://www.geocities.com/uioeastasia2002/main.html=
> "=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2002/main.html</a>&q=
> uot;=3D<br>
> > eudora=3D3D"autourl">html<br><br>
> ><br>
>
</a> &n
=
> bsp; <br>
> =3D<br>
> >
>
&n
=
> bsp; <br>
> > East Asian/Korean Religion and Philosophy:<br><br>
> ><br>
>
&n
=
> bsp; &nbs<br>
> =3D<br>
> >
>
p; &
=
> ;nbsp; <br>
> > <a
>
href=3D3D"http://www.geocities.com/uioeastasia2003/classroom.html"
=
> =3D<br>
> >
> eudora=3D3D"autourl"><a href=3D"http:///"=
> eudora=3D"autourl">http://</a></a><a
href=3D"http://www.geocities.com=
> /" eudora=3D"autourl">www.geocities.com</a><a=3D<br>
> >
> href=3D3D"<a=
> href=3D"http://www.geocities.com/uioeastasia2003/classroom.html"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2003/classroom.html<=
> /a>"=3D<br>
> >
>
eudora=3D3D"autourl">/uioeastasia2003/classroom.html</a>&
=
> lt;br><br>
> > <hr><br>
> > </html><br>
> ><br>
>
> --=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D_11110
=
> 77=3D=3D_.ALT--<br>
> ><br>
> ><br>
> ><br>
> > -- __--__-- <br>
> ><br>
> > Message: 2<br>
> > From: "Bretzke, James" <JBRETZKE at JSTB.EDU><br>
> > To: "'Koreanstudies at koreaweb.ws'"
> <Koreanstudies at koreaweb.ws><br>
> > Subject: RE: [KS] Confucianism and economic development (A
> bibliographic s<br>
> > uggestion)<br>
> > Date: Sun, 9 Feb 2003 20:15:07 -0800<br>
> > Reply-To: Koreanstudies at koreaweb.ws<br>
> ><br>
> > This message is in MIME format. Since your mail reader does not
> understand<br>
> > this format, some or all of this message may not be legible.<br>
> ><br>
> > ------_=3D_NextPart_001_01C2D0BA.FEA536D0<br>
> > Content-Type: text/plain;<br>
> > charset=3D"iso-8859-1"<br>
> ><br>
> > I might suggest some of the references in my annotated=20
> research<br>
> > bibliography: Bibliography on East Asian Religion and
> Philosophy (Mellen,<br>
> > 2002). I have a section there Business and Economic Ethics in
> Asia (pp.<br>
> > 223- 230), plus the index is fairly extensive for other
> topics. There are<br>
> a<br>
> > considerable number of sections and entries that deal with aspects
> of<br>
> > Confucianism as well.<br>
> ><br>
> > James T. Bretzke<br>
> ><br>
> > -----Original Message-----<br>
> > From: Vladimir Tikhonov
> [<a href=3D"mailto:vladimir.tikhonov at east.uio.no"=
> eudora=3D"autourl">mailto:vladimir.tikhonov at east.uio.no</a>]<br>
> > Sent: Sunday, February 09, 2003 8:26 AM<br>
> > To: Koreanstudies at koreaweb.ws<br>
> > Subject: Re: [KS] Confucianism and economic development<br>
> ><br>
> ><br>
> > I am also not sure how relevant my advice will be to your
> advisee's<br>
> inquiry,<br>
> > but I would suggest that reading some of the works by South
> Korean<br>
> > proponents of the "Asian Values" theory might be of
> certain help. This<br>
> group<br>
> > of extremely conservative scholars - most of them,surprisingly,
> with<br>
> > American educational credentials - suggests that what is
> usually<br>
> identified<br>
> > as "social evil" in South Korea (regionalism, culture of
> informal<br>
> networking<br>
> > known as "yOnjul", etc.) is, indeed, a valuable part of
> "Confucian<br>
> culture",<br>
> > which gave Korea some advantage over its competitors. Web page of
> one of<br>
> > them, Lew Seok-Choon from Yonsei Un-ty ( http<br>
> >
> <<a href=3D"http://suny.yonsei.ac.kr/~sclew/"
eudora=3D"autourl">http://s=
> uny.yonsei.ac.kr/~sclew/</a>>
> ://suny.yonsei.ac.kr /%7Esclew/<br>
> >
> <<a href=3D"http://suny.yonsei.ac.kr/~sclew/"
eudora=3D"autourl">http://s=
> uny.yonsei.ac.kr/~sclew/</a>>
> ), seems to contain some English as<br>
> well.<br>
> > Other prominent one is Ham Chaebong (<br>
> <<a href=3D"http://polisci.yonsei.ac.kr/~cbhahm"=
> eudora=3D"autourl">http://polisci.yonsei.ac.kr/~cbhahm</a>><br>
> >
> <a href=3D"http://polisci.yonsei.ac.kr/~cbhahm"
eudora=3D"autourl">http://po=
> lisci.yonsei.ac.kr/%7Ecbhahm</a>).
> Frankly, I would not cite their<br>
> > works without certain reservations because political bias is all
> too<br>
> > obvious, but as a particular kind of pseudo-Confucian
> socio-political<br>
> > ideology that may be of some interest as an object for study.<br>
> ><br>
> > V.Tikhonov<br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> > At 13:56 07.02.2003 -0700, you wrote:<br>
> ><br>
> ><br>
> > I am not sure how much relevance it would have, but here is
> something that<br>
> > your advisee might find interesting.<br>
> ><br>
> > Hoyt Tillman, Business as a Vocation: The Autobiography of Mr. Wu
> Ho-su.<br>
> > Havard University Press, 2002. This is Prof. Tillman's
> translation (with<br>
> an<br>
> > introduction and epilogue) of Huang Chin-shing's Ban shiji de
> fendou: Wu<br>
> > Huoshi xiansheng koushu zhuanji (Taibei: Yunchen wenhua gongsi,
> 1990).<br>
> Mr.<br>
> > Wu Ho-su is a Taiwanese businessman. Here is a short
> introduction from<br>
> the<br>
> > web site of Harvard University Press:<br>
> ><br>
> > -------------------------------<br>
> > Wu Ho-Su (1919-1986) pioneered business ventures ranging from cloth
> and<br>
> > synthetic fiber industries to department stores and life insurance.
> This<br>
> son<br>
> > of a crippled former coolie began as a laborer for a Japanese<br>
> > cloth-importing company in the 1930s, but eventually became a
> manager and<br>
> > then an independent entrepreneur. Overcoming business obstacles in
> Chiang<br>
> > Kai-shek's Nationalist-ruled Taiwan after 1945, Mr. Wu painstakingly
> built<br>
> > Shinkong into Taiwan's sixth-largest business enterprise by the
> 1980s.<br>
> This<br>
> > account of Wu Ho-Su's life, developed by Mr. Wu working directly
> with Dr.<br>
> > Huang Chin-shing of the Academia Sinica, one of Taiwan's most<br>
> distinguished<br>
> > historians, is instructive for the lessons it offers about both
> business<br>
> > practices in East Asia and their interplay with Confucian values.
> The book<br>
> > recounts with graphic examples the changing role of family and
> other<br>
> > networks in Taiwan's economic "miracle" and in the region
> more generally.<br>
> > The blend that Mr. Wu evidenced of business acumen and concern
> for<br>
> > Confucianism, in turn, raises broader questions of the type that
> scholars<br>
> > and businesspeople have strenuously debated since the time of Max
> Weber<br>
> > about the compatibility of Confucian norms and modern business
> practices.<br>
> ><br>
> > -----------------------------------------<br>
> ><br>
> > Best,<br>
> ><br>
> > Young Kyun Oh<br>
> > Instructor of Korean<br>
> > Arizona State University<br>
> > Dept. of Languages and Literatures<br>
> > (480)727-7447<br>
> >
> <a href=3D"http://www.asu.edu/clas/dll/kor/korean.html"=
> eudora=3D"autourl">http://www.asu.edu/clas/dll/kor/korean.html</a><br>
> >
> <<a href=3D"http://www.asu.edu/clas/dll/kor/korean.html"=
>
eudora=3D"autourl">http://www.asu.edu/clas/dll/kor/korean.html</a>><br>
> >
> <a href=3D"http://www.learnkorean.com/"
eudora=3D"autourl">http://www.learnk=
> orean.com</a>
> <<a href=3D"http://www.learnkorean.com/"=
> eudora=3D"autourl">http://www.learnkorean.com/</a>><br>
> > ----- Original Message -----<br>
> > From: "Morgan Pitelka" <mpitelka at oxy.edu><br>
> > To: <Koreanstudies at koreaweb.ws><br>
> > Sent: Tuesday, February 04, 2003 2:17 PM<br>
> > Subject: [KS] Confucianism and economic development<br>
> ><br>
> ><br>
> > ><br>
> > > Dear Colleagues,<br>
> > ><br>
> > > One of my advisees is conducting research on the connection=
> between<br>
> > > Confucianism and economic development in postwar South Korea.
He=
> is<br>
> > > interested in both practice and discourse. In other words, he
is=
> not<br>
> > > assuming that the connection always exists and is important,
but=
> rather<br>
> > > expects that in many examples the rhetoric of Confucianism
became=
> a<br>
> > > corporate and state tool in the attempt to construct certain
kinds=
> of<br>
> > > identities and encourage certain kinds of behavior.<br>
> > ><br>
> > > The problem he is encountering is a plethora of vague
references=
> to the<br>
> > > Confucian-development connection (particularly in discussions
of=
> the<br>
> > > chaebol) combined with a lack of specific evidence.<br>
> > ><br>
> > > Can anyone suggest materials that might be useful in the study
of=
> this<br>
> > > issue? Interviews, case studies, diaries, corporate PR, etc.?=
> I've<br>
> pasted<br>
> > > the basic reading list he is working with at this point to the=
> bottom of<br>
> > > this message. (I am a specialist in East Asian premodern
ceramics=
> and<br>
> > > cultural history, and thus out of my depth when it comes to=
> modern<br>
> > economic<br>
> > > history.)<br>
> > ><br>
> > > Thanks,<br>
> > ><br>
> > > Morgan<br>
> > ><br>
> > > *****************<br>
> > > Morgan Pitelka<br>
> > > Asian Studies Department<br>
> > > 408 Johnson Hall<br>
> > > Occidental College<br>
> > > 1600 Campus Road<br>
> > > Los Angeles, CA 90041<br>
> > > 1-323-259-1421<br>
> > > <a href=3D"mailto:mpitelka at oxy.edu"=
> eudora=3D"autourl">mailto:mpitelka at oxy.edu</a> <<a=
> href=3D"mailto:mpitelka at oxy.edu"=
> eudora=3D"autourl">mailto:mpitelka at oxy.edu</a>><br>
> > > *****************<br>
> > ><br>
> > > Amsden, Alice. Asia's Next Giant: South Korea and Late<br>
> Industrialization.<br>
> > > Oxford, 1989.<br>
> > ><br>
> > > Borthwick, Mark. The Pacific Century: The Emergence of Modern=
> Pacific<br>
> > Asia.<br>
> > > Westview, 1992.<br>
> > ><br>
> > > Brook, Timothy and H.V. Luong. Culture and Economy: The Shaping=
> of<br>
> > > Capitalism in Eastern Asia. Michigan, 1997.<br>
> > ><br>
> > > Chung Kae H. and H.C. Lee. Korean Managerial Dynamics. Praeger,=
> 1989.<br>
> > ><br>
> > > Cummings, Bruce. Korea's Place in the Sun: A Modern History.=
> Norton,<br>
> 1997.<br>
> > ><br>
> > > Das, Dilip K. Korean Economic Dynamism. St. Martin's Press,=
> 1992.<br>
> > ><br>
> > > Kim, Eun M. Big Business, Strong State: Collusion and Conflict
in=
> South<br>
> > > Korean Development, 1960-1990. State University of New York,=
> 1997<br>
> > ><br>
> > > Steers, Richard M. Made in Korea: Chung Ju Yung and the Rise of=
> Hyundai.<br>
> > > Routledge, 1999.<br>
> > ><br>
> > > Tai, Hung-chao. Confucianism and Economic Development: An=
> Oriental<br>
> > > Alternative? Washington Institute Press, 1989.<br>
> > ><br>
> > > Ungson, Gerardo R., R.M. Steers, and S.H. Park. Korean
Enterprise:=
> The<br>
> > Quest<br>
> > > for Globalization. Harvard Business School, 1997.<br>
> > ><br>
> > ><br>
> > ><br>
> ><br>
> > Vladimir Tikhonov,<br>
> > Department of East European and Oriental Studies,<br>
> > Faculty of Arts,<br>
> > University of Oslo,<br>
> > P.b. 1030, Blindern, 0315, Oslo, Norway.<br>
> > Fax: 47-22854140; Tel: 47-22857118<br>
> > Personal web page:<br>
> > <a
href=3D"http://www.geocities.com/volodyatikhonov/volodyatikhonov.htm=
> l"=
>
eudora=3D"autourl">http://www.geocities.com/volodyatikhonov/volodyatikhonov=
> .html</a><br>
> > <<a=
> href=3D"http://www.geocities.com/volodyatikhonov/volodyatikhonov.html"=
>
eudora=3D"autourl">http://www.geocities.com/volodyatikhonov/volodyatikhonov=
> .html</a>><br>
> > Electronic classrooms: East Asian/Korean Society and Politics:<br>
>
>
=
> <a=
> href=3D"http://www.geocities.com/uioeastasia2002/main"=
> eudora=3D"autourl">http://www.geocities.com/uioeastasia2002/main</a>.<br>
> > <<a href=3D"http://www.geocities.com/uioeastasia2002/main.html"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2002/main.html</a>&g=
> t; html<br>
> > <<a href=3D"http://www.geocities.com/uioeastasia2002/main.html"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2002/main.html</a>&g=
> t;<br>
>
>
=
> East=
> Asian/Korean Religion and Philosophy:<br>
>
>
=
> <a=
> href=3D"http:///" eudora=3D"autourl">http://</a><br>
> > <<a
href=3D"http://www.geocities.com/uioeastasia2003/classroom.html"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2003/classroom.html<=
> /a>><br>
> <a href=3D"http://www.geocities.com/"=
> eudora=3D"autourl">www.geocities.com</a><br>
> > /uioeastasia2003/classroom.html<br>
> > <<a
href=3D"http://www.geocities.com/uioeastasia2003/classroom.html"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2003/classroom.html<=
> /a>><br>
> ><br>
> ><br>
> > _____<br>
> ><br>
> ><br>
> ><br>
> > ------_=3D_NextPart_001_01C2D0BA.FEA536D0<br>
> > Content-Type: text/html;<br>
> > charset=3D"iso-8859-1"<br>
> ><br>
> > <!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0=
> Transitional//EN"><br>
> > <HTML><HEAD><br>
> > <META HTTP-EQUIV=3D"Content-Type"
CONTENT=3D"text/htm=
> l; charset=3Diso-8859-1"><br>
> ><br>
> ><br>
> > <META content=3D"MSHTML 6.00.2723.2500"=
> name=3DGENERATOR></HEAD><br>
> > <BODY><br>
> > <DIV><SPAN class=3D221462804-10022003><FONT
face=3DArial=
> color=3D#0000ff<br>
> size=3D2>I<br>
> > might suggest some of the references in my annotated research<br>
> > bibliography: <EM>Bibliography on East Asian
Religion=
> and<br>
> Philosophy</EM><br>
> > (Mellen, 2002). I have a section there Business and
Economic=
> Ethics<br>
> in<br>
> > Asia (pp. 223- 230), plus the index is fairly extensive for other<br>
> topics. <br>
> > There are a considerable number of sections and entries that deal=
> with<br>
> aspects<br>
> > of Confucianism as well.</FONT></SPAN></DIV><br>
> > <DIV><SPAN class=3D221462804-10022003><FONT
face=3DArial=
> color=3D#0000ff<br>
> > size=3D2></FONT></SPAN> </DIV><br>
> > <DIV><SPAN class=3D221462804-10022003><FONT
face=3DArial=
> color=3D#0000ff<br>
> size=3D2>James<br>
> > T. Bretzke</FONT></SPAN></DIV><br>
> > <BLOCKQUOTE><br>
> > <DIV class=3DOutlookMessageHeader dir=3Dltr=
> align=3Dleft><FONT face=3DTahoma<br>
> > size=3D2>-----Original=
> Message-----<BR><B>From:</B> Vladimir Tikhonov<br>
> > [<a href=3D"mailto:vladimir.tikhonov at east.uio.no"=
>
eudora=3D"autourl">mailto:vladimir.tikhonov at east.uio.no</a>]<BR><B=
> >Sent:</B> Sunday, February<br>
> 09,<br>
> > 2003 8:26 AM<BR><B>To:</B>=
> Koreanstudies at koreaweb.ws<BR><B>Subject:</B><br>
> Re:<br>
> > [KS] Confucianism and economic=
> development<BR><BR></FONT></DIV>I am also<br>
> not<br>
> > sure how relevant my advice will be to your advisee's=
> inquiry, but I<br>
> would<br>
> > suggest that reading some of the works by South Korean=
> proponents of the<br>
> > "Asian Values" theory might be of certain
help.=
> This group of extremely<br>
> > conservative scholars - most of them,surprisingly, with=
> American<br>
> educational<br>
> > credentials - suggests that what is usually identified
as=
> "social evil"<br>
> in<br>
> > South Korea (regionalism, culture of informal networking=
> known as<br>
> "yOnjul",<br>
> > etc.) is, indeed, a valuable part of "Confucian=
> culture", which gave<br>
> Korea<br>
> > some advantage over its competitors. Web page of one of=
> them, Lew<br>
> Seok-Choon<br>
> > from Yonsei Un-ty (<A=
> href=3D"http://suny.yonsei.ac.kr/~sclew/"<br>
> > =
>
eudora=3D"autourl">http</A>://suny.yonsei.ac.kr<A<br>
> > href=3D"<a
href=3D"http://suny.yonsei.ac.kr/~sclew/"=
> eudora=3D"autourl">http://suny.yonsei.ac.kr/~sclew/</a>"=
> eudora=3D"autourl">/%7Esclew/<br>
> </A>),<br>
> > seems to contain some English as well. Other prominent
one=
> is Ham<br>
> Chaebong (<A<br>
> > href=3D"<a
href=3D"http://polisci.yonsei.ac.kr/~cbhahm=
> " eudora=3D"autourl">http://polisci.yonsei.ac.kr/~cbhahm</a>"=
> eudora=3D"autourl"><FONT<br>
> > color=3D#008000><U><a=
> href=3D"http://polisci.yonsei.ac.kr/~cbhahm"=
>
eudora=3D"autourl">http://polisci.yonsei.ac.kr/%7Ecbhahm</a></A></=
> FONT>)</U>.<br>
> > Frankly, I would not cite their works without certain=
> reservations<br>
> because<br>
> > political bias is all too obvious, but as a particular
kind=
> of<br>
> > pseudo-Confucian socio-political ideology that may be of=
> some interest<br>
> as an<br>
> > object for
study.<BR><BR>V.Tikhonov =
> <BR><BR> <br>
> > =
>
<BR><BR><BR><BR><BR><BR><BR><B=
> R>At 13:56 07.02.2003 -0700, you<br>
> wrote:<BR><br>
> > <BLOCKQUOTE class=3Dcite cite=3D""=
> type=3D"cite">I am not sure how much<br>
> relevance<br>
> > it would have, but here is something=
> that<BR>your advisee might find<br>
> > interesting.<BR><BR>Hoyt
Tillman,=
> Business as a Vocation: The<br>
> Autobiography<br>
> > of Mr. Wu Ho-su.<BR>Havard University=
> Press, 2002. This is Prof.<br>
> > Tillman's translation (with=
> an<BR>introduction and epilogue) of Huang<br>
> > Chin-shing's Ban shiji de fendou:=
> Wu<BR>Huoshi xiansheng koushu<br>
> zhuanji<br>
> > (Taibei: Yunchen wenhua gongsi,=
> 1990). Mr.<BR>Wu Ho-su is a<br>
> Taiwanese<br>
> > businessman. Here is a short=
> introduction from the<BR>web site<br>
> of<br>
> > Harvard University=
> Press:<BR><BR>-------------------------------<BR>Wu<br>
> Ho-Su<br>
> > (1919-1986) pioneered business ventures
ranging=
> from cloth<br>
> and<BR>synthetic<br>
> > fiber industries to department stores and
life=
> insurance. This<br>
> son<BR>of a<br>
> > crippled former coolie began as a laborer
for=
> a<br>
> Japanese<BR>cloth-importing<br>
> > company in the 1930s, but eventually became
a=
> manager and<BR>then an<br>
> > independent entrepreneur. Overcoming
business=
> obstacles in<br>
> > Chiang<BR>Kai-shek's Nationalist-ruled=
> Taiwan after 1945, Mr. Wu<br>
> > painstakingly built<BR>Shinkong into=
> Taiwan's sixth-largest business<br>
> > enterprise by the 1980s.
This<BR>account=
> of Wu Ho-Su's life, developed<br>
> by<br>
> > Mr. Wu working directly with
Dr.<BR>Huang=
> Chin-shing of the Academia<br>
> Sinica,<br>
> > one of Taiwan's most=
> distinguished<BR>historians, is instructive for<br>
> the<br>
> > lessons it offers about both=
> business<BR>practices in East Asia and<br>
> their<br>
> > interplay with Confucian values. The=
> book<BR>recounts with graphic<br>
> examples<br>
> > the changing role of family and=
> other<BR>networks in Taiwan's economic<br>
> > "miracle" and in the region more=
> generally.<BR>The blend that Mr. Wu<br>
> > evidenced of business acumen and concern=
> for<BR>Confucianism, in turn,<br>
> > raises broader questions of the type that=
> scholars<BR>and<br>
> businesspeople<br>
> > have strenuously debated since the time of
Max=
> Weber<BR>about the<br>
> > compatibility of Confucian norms and modern=
> business<br>
> ><br>
>
practices.<BR><BR>-----------------------------------------<B
=
> R><BR>Best,<BR><br>
> <BR>Young<br>
> > Kyun Oh<BR>Instructor of=
> Korean<BR>Arizona State University<BR>Dept.<br>
> of<br>
> > Languages and=
> Literatures<BR>(480)727-7447<BR><A<br>
> > href=3D"<a=
> href=3D"http://www.asu.edu/clas/dll/kor/korean.html"=
>
eudora=3D"autourl">http://www.asu.edu/clas/dll/kor/korean.html</a>"<br=
> >
> > eudora=3D"autourl"><a=
> href=3D"http://www.asu.edu/clas/dll/kor/korean.html"=
>
eudora=3D"autourl">http://www.asu.edu/clas/dll/kor/korean.html</a></A>=
> ;<BR><A<br>
> > href=3D"<a=
> href=3D"http://www.learnkorean.com/"=
> eudora=3D"autourl">http://www.learnkorean.com/</a>"<br>
> > eudora=3D"autourl"><a=
> href=3D"http://www.learnkorean.com/"=
>
eudora=3D"autourl">http://www.learnkorean.com</a></A><BR>-----=
> Original<br>
> Message<br>
> > -----<BR>From: "Morgan
Pitelka"=
> <mpitelka at oxy.edu><BR>To:<br>
> > =
> <Koreanstudies at koreaweb.ws><BR>Sent: Tuesday,
February=
> 04, 2003<br>
> 2:17<br>
> > PM<BR>Subject: [KS] Confucianism and=
> economic<br>
> > =
> development<BR><BR><BR>><BR>> Dear=
> Colleagues,<BR>><BR>><br>
> One of<br>
> > my advisees is conducting research on the=
> connection between<BR>><br>
> > Confucianism and economic development in=
> postwar South Korea. He<br>
> is<BR>><br>
> > interested in both practice and discourse.
In=
> other words, he is<br>
> not<BR>><br>
> > assuming that the connection always exists
and=
> is important, but<br>
> > rather<BR>> expects that in
many=
> examples the rhetoric of<br>
> Confucianism<br>
> > became a<BR>> corporate and
state=
> tool in the attempt to construct<br>
> > certain kinds of<BR>>
identities=
> and encourage certain kinds of<br>
> >
behavior.<BR>><BR>>=
> The problem he is encountering is a plethora<br>
> of<br>
> > vague references to the<BR>>=
> Confucian-development connection<br>
> > (particularly in discussions of=
> the<BR>> chaebol) combined with a<br>
> lack of<br>
> > specific=
> evidence.<BR>><BR>> Can anyone suggest
materials=
> that<br>
> might<br>
> > be useful in the study of=
> this<BR>> issue? Interviews, case<br>
> studies,<br>
> > diaries, corporate PR, etc.? I've=
> pasted<BR>> the basic reading<br>
> list he<br>
> > is working with at this point to the bottom=
> of<BR>> this message.<br>
> (I am a<br>
> > specialist in East Asian premodern ceramics=
> and<BR>> cultural<br>
> history,<br>
> > and thus out of my depth when it comes to=
> modern<BR>economic<BR>><br>
> >
history.)<BR>><BR>>=
> Thanks,<BR>><BR>><br>
> Morgan<BR>><BR>><br>
> > *****************<BR>> Morgan=
> Pitelka<BR>> Asian Studies<br>
> > Department<BR>> 408 Johnson=
> Hall<BR>> Occidental College<BR>><br>
> 1600<br>
> > Campus Road<BR>> Los Angeles,
CA=
> 90041<BR>><br>
> 1-323-259-1421<BR>> <A<br>
> > href=3D"<a
href=3D"mailto:mpitelka at oxy.edu=
> " eudora=3D"autourl">mailto:mpitelka at oxy.edu</a>"<br>
> > eudora=3D"autourl"><a=
> href=3D"mailto:mpitelka at oxy.edu"=
>
eudora=3D"autourl">mailto:mpitelka at oxy.edu</a></A><BR>><=
> br>
> > =
> *****************<BR>><BR>> Amsden, Alice.
Asia's=
> Next Giant:<br>
> South<br>
> > Korea and Late=
> Industrialization.<BR>> Oxford,<br>
> 1989.<BR>><BR>><br>
> > Borthwick, Mark. The Pacific Century: The=
> Emergence of Modern<br>
> > Pacific<BR>Asia.<BR>>=
> Westview, 1992.<BR>><BR>> Brook,<br>
> Timothy and<br>
> > H.V. Luong. Culture and Economy: The Shaping=
> of<BR>> Capitalism in<br>
> > Eastern Asia. Michigan,=
> 1997.<BR>><BR>> Chung Kae H. and H.C.<br>
> Lee.<br>
> > Korean Managerial Dynamics. Praeger,=
> 1989.<BR>><BR>> Cummings,<br>
> Bruce.<br>
> > Korea's Place in the Sun: A Modern History.=
> Norton,<br>
> 1997.<BR>><BR>><br>
> > Das, Dilip K. Korean Economic Dynamism. St.=
> Martin's Press,<br>
> > 1992.<BR>><BR>>
Kim,=
> Eun M. Big Business, Strong State:<br>
> Collusion and<br>
> > Conflict in South<BR>> Korean=
> Development, 1960-1990. State<br>
> University of<br>
> > New York,=
> 1997<BR>><BR>> Steers, Richard M. Made in
Korea:=
> Chung<br>
> Ju<br>
> > Yung and the Rise of
Hyundai.<BR>>=
> Routledge, 1999.<BR>><BR>><br>
> Tai,<br>
> > Hung-chao. Confucianism and Economic=
> Development: An Oriental<BR>><br>
> > Alternative? Washington Institute Press,=
> 1989.<BR>><BR>> Ungson,<br>
> > Gerardo R., R.M. Steers, and S.H. Park.
Korean=
> Enterprise:<br>
> > The<BR>Quest<BR>> for=
> Globalization. Harvard Business School,<br>
> > =
>
1997.<BR>><BR>><BR>></BLOCKQUOTE&=
> gt;<X-SIGSEP><br>
> > <P></X-SIGSEP>Vladimir=
> Tikhonov,<BR>Department of East European and<br>
> Oriental<br>
> > Studies,<BR>Faculty of Arts,<BR>University
of=
> Oslo,<BR>P.b. 1030,<br>
> Blindern,<br>
> > 0315, Oslo, Norway.<BR>Fax: 47-22854140; Tel:=
> 47-22857118<BR>Personal<br>
> web<br>
> > page: <A<br>
>
href=3D"http://www.geocities.com/volodyatikhonov/volodyatikhonov.html&q
=
> uot;<br>
> ><br>
> eudora=3D"autourl"><a=
> href=3D"http://www.geocities.com/volodyatikhonov/volodyatikhonov.ht"=
>
eudora=3D"autourl">http://www.geocities.com/volodyatikhonov/volodyatikhonov=
> .ht</a><br>
> ml</A><BR>Electronic<br>
> > classrooms: East Asian/Korean Society and<br>
> ><br>
>
Politics:<BR> &nb
=
> sp; &nb<br>
>
sp; &am
=
> p;nbsp; <br>
> > <A=
> href=3D"http://www.geocities.com/uioeastasia2002/main.html"<br>
> > eudora=3D"autourl"><a=
> href=3D"http://www.geocities.com/uioeastasia2002/main"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2002/main</a>.</A=
> ><A<br>
> > href=3D"<a=
> href=3D"http://www.geocities.com/uioeastasia2002/main.html"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2002/main.html</a>&q=
> uot;<br>
> ><br>
>
eudora=3D"autourl">html<BR></A>
=
>  <br>
>
; &
=
> nbsp; &nb<br>
> sp; <br>
> > East Asian/Korean Religion and<br>
> ><br>
>
Philosophy:<BR> &
=
> nbsp; &<br>
>
nbsp; &
=
> amp;nbsp; <br>
> > <A=
>
href=3D"http://www.geocities.com/uioeastasia2003/classroom.html"<=
> br>
> > eudora=3D"autourl"><a href=3D"http:///"=
> eudora=3D"autourl">http://</a></A><a
href=3D"http://www.geocities.com=
> /" eudora=3D"autourl">www.geocities.com</a><A<br>
> > href=3D"<a=
> href=3D"http://www.geocities.com/uioeastasia2003/classroom.html"=
>
eudora=3D"autourl">http://www.geocities.com/uioeastasia2003/classroom.html<=
> /a>"<br>
> > =
>
eudora=3D"autourl">/uioeastasia2003/classroom.html</A>&l=
> t;BR><br>
> > <HR><br>
> > </BLOCKQUOTE></BODY></HTML><br>
> ><br>
> > ------_=3D_NextPart_001_01C2D0BA.FEA536D0--<br>
> ><br>
> ><br>
> ><br>
> ><br>
> > End of Koreanstudies Digest<br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> ><br>
> ></blockquote>
> <x-sigsep><p></x-sigsep>
> Vladimir Tikhonov,<br>
> Department of East European and Oriental Studies,<br>
> Faculty of Arts,<br>
> University of Oslo,<br>
> P.b. 1030, Blindern, 0315, Oslo, Norway.<br>
> Fax: 47-22854140; Tel: 47-22857118<br>
> Personal web page:=
> http://www.geocities.com/volodyatikhonov/volodyatikhonov.html<br>
> Electronic classrooms: East Asian/Korean Society and Politics:<br>
>
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=
> p; =
> http://www.geocities.com/uioeastasia2002/main.html<br>
>
&nbs
=
> p; East
Asian/Korean=
> Religion and Philosophy:<br>
>
&nbs
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> p; =
> http://www.geocities.com/uioeastasia2003/classroom.html<br>
> <hr>
> </html>
>
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