Changes

*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 three individuals were ever formally invested by the Ming as "king of Japan": Ashikaga Yoshimitsu in 1403 or 1404, Ashikaga Yoshimochi in 1408, 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.

**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.