() is a Korean term which is used in pre-modern contexts.Armstrong, Charles K. (2007). is a Confucian concept, based on filial piety, that describes a reciprocal hierarchical relationship between a senior and a junior, such as a tributary relationship. The term is used as a descriptive label for bilateral foreign relations between Imperial China and Joseon dynasty Korea. Korea's toward China was first employed by Silla in the 7th century, but it was not fully implemented until the Confucianization of Korea in the early Joseon dynasty. Korea's toward China from the 7th century to the 13th century was only nominal.
describes a foreign policy characterized by the various ways a small country acknowledges the strength of a greater power like that of China. is made manifest in the actions of the weaker state as it conveys goodwill and respect through its envoys.
The utility of the concept in Korea was recognized from the period of Three Kingdoms of Korea to 1895; and it is demonstrated in the relationship of mid-Joseon Korea towards the Ming Dynasty of China.구도영 (Koo Do-young). 중종대(中宗代) 사대인식(事大認識)의 변화 - 대례의(大禮議)에 대한 별행(別行) 파견 논의를 중심으로 ("Changes regarding ‘Perception of Sadae’(事大認識) that became apparent during the reign of King Jungjong - Examination of Discussions over the issue of dispatching a special envoy(別行) about the Grand ceremony (大禮議) in Ming (明) dynasty’s court"),] 역사와 현실 제62호, 2006.12 (History and Reality, No. 62, December 2006). pp. 3-405. The Joseon Dynasty made every effort to maintain a friendly relationship with Beijing for reasons having to do with realpolitik and with an idealized Confucian worldview. construes China as the center of a Confucian moral universe.Mansourov, Alexandre Y. "Will Flowers Bloom without Fragrance? Korean-Chinese Relations," Harvard Asia Quarterly (Spring 2009).
As a foundation of diplomacy, the Joseon kingdom presumed that the Korean state was positioned within a Sinocentristic world order. The Joseon foreign policy was organized around maintaining stable Joseon–Chinese relations in the period from 1392 through 1895. The concept of is contrasted with limited trade relationships or kyorin diplomacy () which marked Joseon–Japanese relations in this period.Kang, Etsuko H. (1997). Diplomacy and Ideology in Japanese-Korean Relations: from the Fifteenth to the Eighteenth Century, p. 49.
Etymology The historical term is derived from the Chinese shì dà (; Korean ) as used by the philosopher Mencius. literally means "dealing with the great" or "serving the great"Pratt, Keith L. et al. (1999). Korea: a historical and cultural dictionary, pp. 384, 394. and can be interpreted as "Loving and admiring the great and powerful".Alford, C. Fred. (1999). The original phrase "" in the Book of Mencius means "service to the great by the small" or "a small kingdom accommodates a large":
The neutral term is distinguished from the pejorative sadaejuui, which was invented by early 20th century Korean nationalists.Mitchell, Anthony. "Happier Economy Better Than Larger Economy," Korea Times (Seoul). October 12, 2008. Juui means "ideology" and it is conventionally translated as "-ism."Duchatel, Mathieu. Nationalisme et sentiment nationaliste en Corée (Nationalism and Nationalist Sentiment in Korea). IEP Paris, DEAA comparative des Aires Politiques, p. 4 n1.
Sadaejuui: 20th-century reinterpretation
Sadaejuui () is a largely pejorative Korean term which evolved in the mid-20th century from the more widely used historical concept of sadae. The term "sadaejuui" was invented by early 20th century Korean nationalists.
Sadaejuui conflates an attitude of subservience with the political realism which accompanies the prudent recognition of greater power.
The concept of was rejected in the writings of polemicist Shin Chaeho and other Korean nationalists in the 20th century.Robinson, Michael. (1984) "National Identity and the Thought of Shin Ch'ae-ho: Sadaejuüi and Chuch'e in History and Politics," Journal of Korean Studies, Vol. 5, pp. 121–142. Shin is known for having argued that the or sadaejuui inherent in Confucian historiography served effectively functioned in two ways: to devalue the ethnic origins of the Korean people and stateRobinson, p. 129. to subjugate Korean history within a Confucian interpretive framework His revisionist writings sought to deny the relevance of as an important element of Korean history.Robinson, pp. 131-132.
Kim Il Sung also opposed the "sadaejuui" and used the word in contrast to his ideology "juche" (self reliance). In December 28, 1955 he officially denounced it in his speech On Eliminating Dogmatism and Formalism and Establishing Juche in Ideological Work he sees the sadaejuui as an ideological colonisation of Korea, therefore establishing a nationalist and Anti-imperialist basis of opposing the idea of sadaejuui. For Kim Il Sung, the sadaejuui meant the dark ages of the past and overdependence to foreign powers a form of sycophancy, so as he saw it backwards he would seek all the ways to defend his ideas against it.
See also Emperor at home, king abroad Finlandization Gyorin Joseon diplomacy Melian dialog Samguk Sagi Tribute Analogous concepts: West British Little Russian
Notes
References Alford, C. Fred. (1999). Think no evil: Korean values in the age of globalization. Ithaca: Cornell University Press. ; OCLC 247000674 Armstrong, Charles K. (2007). The Koreas. London: CRC Press. ; ; OCLC 71808039 Kang, Etsuko Hae-jin. (1997). Diplomacy and Ideology in Japanese-Korean Relations: from the Fifteenth to the Eighteenth Century. Basingstoke, Hampshire; Macmillan. ; Levinson, David and Karen Christensen. (2002). Encyclopedia of Modern Asia. New York: Charles Scribner's Sons. ; Mansourov, Alexandre Y. "Will Flowers Bloom without Fragrance? Korean-Chinese Relations," Harvard Asia Quarterly (Spring 2009). Pratt, Keith L., Richard Rutt, and James Hoare. (1999). Korea: a historical and cultural dictionary, Richmond: Curzon Press. ; ; OCLC 245844259 Robinson, Michael. (1984) "National Identity and the Thought of Sin Ch'ae-ho: Sadaejuüi and Chuch'e in History and Politics." Journal of Korean Studies 5: 121–142. Robinson, Michael. (1988). Cultural Nationalism in Colonial Korea, 1920–1925. Seattle: University of Washington Press. ; OCLC 18106164