Silhak (Korean: 실학;Hanja: 實學) was aKorean Confucian social reform movement in the lateJoseon Dynasty.Sil means "actual" or "practical", andhak means "studies" or "learning". It developed in response to the increasingly metaphysical nature ofNeo-Confucianism (성리학) that seemed disconnected from the rapid agricultural, industrial, and political changes occurring inKorea between the late 17th and early 19th centuries.[1]Silhak was designed to counter the "uncritical" following of Confucian teachings and the strict adherence to "formalism" and "ritual" by neo-Confucians.[2] Most of theSilhak scholars were from factions excluded from power and other disaffected scholars calling for reform.[3] They advocated an empirical Confucianism deeply concerned with human society at the practical level.[4]
Its proponents generally argued for reforming the rigid Confucian social structure, land reforms to relieve the plight of peasant farmers, promoting Korea's own national identity and culture, encouraging the study of science, and advocating technology exchange with foreign countries.[5]Silhak scholars wanted to use realistic and experimental approaches to social problems with the consideration of the welfare of the people.[6]Silhak scholars encouraged human equality and moved toward a more Korean-centric view of Korean history.[5] TheSilhak school is credited with helping to create modern Korea.
Yi Ji-ham (1517–1578), a scholar, seer, and public official who implemented related programs while serving as magistrate ofPocheon andAsan.[7][8] While he predatesSilhak as an explicit approach, his legend has been connected to theSilhak movement.[9]: 228
Kim Yuk (1580–1658) postwar reformer who vigorously advocated Daedongbeop (Uniform Land Tax Law), introduced into Korea a reformed calendar, and supported technological improvements[10]
Yi Sugwang (1563–1627), scholar-official who introduced Western science, religion, and social studies to Korea.[10]
Yu Hyeong-won (1622–1673), representing what is sometimes considered the first generation ofSilhak scholars, he advocated a "public land system" where the state would hold title and allocate the land for the farmer to use.[11]
Yi Ik (1681–1764) of the second generation ofSilhak scholars, founder of theGyeongsechiyongpa (경세치용파 經世致用派 School of Administration and Practical Usage[4]).[2][11][10]
Pak Sedang (1629–1703), scholar of poetry, literature, calligraphy and painting.
Yu Suwŏn (1694–1755) representing what is sometimes considered the founder of theIyonghusaengpa (이용후생파 利用厚生派 School of Profitable Usage and Benefiting the People[4]).
Pak Chiwŏn (1737–1805), the center of theIyonghusaengpa (이용후생파 利用厚生派 School of Profitable Usage and Benefiting the People[4]).[2][12]
Baker D (1999),A different thread: Orthodoxy, heterodoxy and Catholicism in a Confucian world, in JHK Haboush & M Deuchler (eds.),Culture and State in Late Chosŏn Korea. Harv. Univ. Press, pp. 199–230.
