The sixteenth year of the reign of Ōjin is often taken as the start of Japan’ s experience with Confucianism, with traditional dating assigning this to 285 but around 404 being the more likely. Reportedly, in that year a Confucian scholar from the Korean kingdom of Paekche, Wang In (known as Wani in Japanese), arrived in Japan to tutor a son of Ōjin, bringing along with him copies of the Analects and the Thousand Character Classic. And this is how Confucianism in Japan took off. During Korea’ s lengthy Chosŏn dynasty (1392– 1910) Confucian ideals were deeply valued.
In the early Chosŏn scholars imported Confucianism from China, establishing it as the governing political ideology and further developing Korean-style neo-Confucianism. Modeling neo-Confucian ideals, they transformed Chosŏn into a thoroughly Confucian society during the seventeenth and eighteenth centuries. It is an accepted fact that the nations of East Asia constitute a part of the fastest growing economy in the world. In the past 30 years, 3 smalls East Asian nations – South Korea, Taiwan, and Singapore have exhibited phenomenal economic growth which now rivals that of Japan’ s. These countries are now ranked as having the world most successful economies. The explanation for this boom in the economic systems can be dedicated to the fact that Confucian values form an ethical thread across the East Asia nations.
The philosophy of Confucianism is dictated a harmonious collective social order. This, in turn, ensures absolute loyalty and obedience to authority from the subordinates. This is the base that enabled the East Asian nations to skyrocket their economy. No matter where in the hierarchy an employee stood, his total submission to the owner or leader of the company was absolute.
This enabled a 110% output from the employee with no questions asked. Another significant factor in the economic boom of the East Asian countries is that their business setting is based on the family structure.
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