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*Investiture - Korean kings were receiving investiture from China for some 1000 years by the time of Joseon's founding in 1392. But, as Koryo and its predecessors were strongly Buddhist kingdoms, it was not until the rise of (Neo-)Confucianism as the dominant state ideology in the Joseon period that Korea was able to more fully embrace investiture as beneficial to domestic legitimacy & authority, rather than as a threat to the kingdom's identity. - Ji-Young Lee, “Diplomatic Ritual as a Power Resource: The Politics of Asymmetry in Early Modern Chinese-Korean Relations,” Journal of East Asian Studies 13 (2013), 316-317.
*Investiture - Korean kings were receiving investiture from China for some 1000 years by the time of Joseon's founding in 1392. But, as Koryo and its predecessors were strongly Buddhist kingdoms, it was not until the rise of (Neo-)Confucianism as the dominant state ideology in the Joseon period that Korea was able to more fully embrace investiture as beneficial to domestic legitimacy & authority, rather than as a threat to the kingdom's identity. - Ji-Young Lee, “Diplomatic Ritual as a Power Resource: The Politics of Asymmetry in Early Modern Chinese-Korean Relations,” Journal of East Asian Studies 13 (2013), 316-317.
**Only two individuals were ever formally invested by the Ming as "king of Japan": Ashikaga Yoshimitsu in 1404, and Toyotomi Hideyoshi in 1596.
**Only two individuals were ever formally invested by the Ming as "king of Japan": Ashikaga Yoshimitsu in 1404, and Toyotomi Hideyoshi in 1596.
**Ji-Young Lee suggests that investiture, from as early as the Han Dynasty, was a way of bridging the gap between Chinese rhetoric that the Son of Heaven claimed dominion over all, and the real practical limitations on Chinese territorial power - the granting of Chinese imperial titles, honorary positions within the Chinese court hierarchy, to foreign rulers, was a means of incorporating them into "all under Heaven," i.e. into the Emperor's dominion, despite not having the power or resources to actually take over or administer those lands. - Lee, "Diplomatic Ritual as a Power Resource," 322.
*The Sinocentric Confucian worldview, the idea of the Emperor as center and source of civilization, and of foreign peoples as expressing a desire to change, or an "inclination towards civilization" (xianghua), still has power today. The standard nationalist view of Qing history, both in the PRC and Taiwan, rejects the notion that Qing China was ever an empire in the imperialist or colonialist sense; according to this narrative, various non-Han peoples of the Qing Empire were incorporated not by force, conquest, or coercion, but by cultural assimilation, the idea being that "frontier peoples willingly accepted the norms of the orthodox Confucian culture because they recognized its superiority." (Peter Perdue, "Comparing Empires: Manchu Colonialism", p255)
*The Sinocentric Confucian worldview, the idea of the Emperor as center and source of civilization, and of foreign peoples as expressing a desire to change, or an "inclination towards civilization" (xianghua), still has power today. The standard nationalist view of Qing history, both in the PRC and Taiwan, rejects the notion that Qing China was ever an empire in the imperialist or colonialist sense; according to this narrative, various non-Han peoples of the Qing Empire were incorporated not by force, conquest, or coercion, but by cultural assimilation, the idea being that "frontier peoples willingly accepted the norms of the orthodox Confucian culture because they recognized its superiority." (Peter Perdue, "Comparing Empires: Manchu Colonialism", p255)
