Savannah Drew

Professor Hiltbrand

English 145

2/21/18

Life Worth Living: An Analysis of Historic Wisdom

The concept of what is moral is a little convoluted as it tends to vary from person to person. These words and ideas of what are or are not morally just, are vague when first mentioned. They are ever shifting and growing and developing, thus making it hard to put a pin in the notion. Sometimes these areas of moral development digress in humanity. These steps back are minor in the presence of the vastness of the progress of ever developing morality, mind growth, and expansion of consciousness within a culture in history. These fallbacks also provide a motivation for great thinkers to further challenge the diversified masses to address these shortcomings. Moral guides have always been heavily influenced by way of religion and culture. However, the value of life, freedom, and equality, have been the universal foundation of moral argument for centuries. Early philosophers and authors were genius and innovative. These great thinkers used tools in literature to subtly integrate the principles of morality to the public for consumption and debate. The drama of The Song of Ch'un-Hyang (eighteenth century) is one of the best examples of humanity portrayed in literature. This is the main work that I will be referencing throughout this analysis (74). I chose this profound example because I feel it to be most genuine work of literature to compare at least two varying classes of people, with two very different moral groundings. The vivid conflict of self, moral, and legal obligation that is portrayed marks the creator of this work as a hero of the people. In addition, this tale also captures the culture and shows the progress that the author wished to see flourish. The authors wrote of expanding one’s knowledge and of equality between genders and class. The overarching ideology of what is just, fair, and moral, is powerfully delivered. We as a society benefit when authors illustrate the weakness of moral grounding that may have otherwise gone unquestioned, as well as to lend the reader strength via the example of their characters actions.

Is what you stand for, what you are willing to fall for? If someone told you to risk your life for what you believe, would you? In The Song of Ch'un-Hyang, Ch'un-Hyang did just that. The text uses the extreme swings of human emotions to bring a very real issue of power, equality, and morality to light. The Governor is the figure of force, fury, and power "... he sometimes behaved irresponsibly, forgot his morals and made errors of judgment." (77). The innocent, strong, empathetic, and faithful hero is tortured by the ruthless governor "Beat her hard." for loving her betrothed faithfully and respectfully refusing his advances (83). Ch'un-Hyang stands by her teachings and values and is punished to the point of near death (89). This shows the strength of the common class people of Korea. The author chooses a hero who is common, nothing much to her name but the reputation of her mother who was a kisaeng or courtesan (79). In spite of all of these things, still she has the will and strength of a resolute man "'A subject cannot serve two kings, and a wife cannot belong to two husbands: that is my principle. I would rather die than do as you say, however many times you ask me." (82). These examples of bravery in the face of abusive power illustrate a life of struggle that can be seen even today in Korea and throughout the world. The author is showing that a woman being the lowest and least respected social class with nothing to her name, can take a stand. Especially when the struggle against the ruling class is for gender equality.

The fight for gender equality, conspicuously against women in lower social classes is shown clearly to the eyes of a modern reader in this tale. What makes this interesting that the disparaging contrasts to how man and women are treated in historical context. Ch'un-Hyang is not respected as a woman. The Governor sees women beneath him, as well as the kisaeng. He sees all females as property or play things to do with as he pleases. Ch'un-Hyang says "A woman's virtue is the same for high ranks and low." (82) This ideal is a sort of slight to the governor who is trying to make her a concubine, not even honoring her with the rank of wife. Thus, showing how low he thought of her social status. Basic human respect was not afforded to Ch'un-Hyang. To meet his ends the governor continually tried to lessen Ch'un-Hyang’s confidence in her husband and in her own station in life. By demeaning her reasons for refusing him as a foolish woman’s, not as someone with virtue. This shows a sad historic trait of how men would force their power over a female. What I found interesting was glimmer of silver lining which is Ch'un-Hyang’s unwillingness to submit to masculine and abusive power with a solid foundation of reasoning rather than pure emotion “If the rape of a married woman is not a crime, what is?” (83). In Oroonoko we see his wife Imoinda, submit to the king and become a part of his harem against her will “And rising from his Seat, he went, and lead her into the Bath; it being in vain for her to resist.” (208). And here we see the author using Ch'un-Hyang as a blunt incompatibility to the cultural conceptions of the time in their lives. Her mother was a performer for men in a culture that is stereotyped for its submissive females, but Ch'un-Hyang is not typical in her time and culture at all. She is resolute and firm and withstands torment and abuse many men would break under (86). The author shows that a woman can be strong and should be strong when she is morally justified for her stance. They use Ch'un-Hyang as a role model to what a woman should be entitled, the right to make her own choices.

This tale of Ch'un-Hyang does not only encompass the issues of gender, but also the issue of the differentiation of citizens lack of power, respect, and influence in the face of oppressive political power. What is also noteworthy is that we see that her husband Master Yi's station is not respected either. The governor disregarded Yi’s rights to his wife as if he was too common even though he was of a generally high class (75). We see Ch'un-Hyang's pitiless torment and forced wrongful imprisonment as brutal. As if she had committed a capital offence “What was my crime? I have not stolen…” (87). But there was no offence but to the pride of the governor who has never heard the word, “no”. Ch'un-Hyang says it best while she is being beaten “The governor is the father of the people, But he ignores the four social classes: He rules by force and power And has no love for the people…” (84). The setting of the tale is during a shift from values and disunion between the common people, the economic leaders, and influential positions of power. The author is telling the common people that no one is safe from the ruling class, and no one can hold their leaders accountable but them. They must be active in their civic life and speak to their leaders and hold them accountable for their immoral actions against them. These illustrations of abusing positions of wealth and power would bring to light the conversation of what is just and fair in a punishment, such as that of Ch'un-Hyang.

Throughout history there has been one constant whisper of guidance. In every religion, in every century, era, rulership, there has always been a leading moral rule for the people. It is one thing that connects all people. This guide is still used to this very day and heard in many professions, schools, and religions, even in some forms of government. The moral starting point for humanity is “Do No Harm”. The first foundational lessons we learn from our parents is not to hit, kick, or hurt someone's feelings. We are taught to empathize with people who may be different than us. We learn that we have no rights or dominion over another person. The laws of the land in almost every land, have been that no one should be wrongfully imprisoned, tortured, or have their freedoms infringed without due cause as indicated by the law. It is universally understood that if we harm someone, we apologize. Additionally, it is also understood, that we are responsible for the consequences of our actions be they minor or severe. But these standards are sometimes left out of the narrative when positions of power breach these codes of conduct. The lesson then must be learned, what is the best option when a powerful position imposes a conflict in the fibers of society? In the Korean tale The Song of Ch'un-Hyang we see these lessons (74). In The Song of Ch'un-Hyang the guards and executioner have a conflict between their duties and their moral understanding of their duties “What sort of men are we, who can do nothing to help a girl like that!” (81). They know that they should follow their command, but the law does not call for their violent action. The executioner, to avoid death himself, carries out his orders, but tried not to excessively harm Ch'un-Hyang. He is one of the most educated experts in the ways of law. He has seen criminals judged, and he knows the punishments warranted per crime as he is the one to deal them. We should take from his reaction that the true wrong doing of the Governor was atrocious. So atrocious that a man whose life’s work was to physically punish criminals was moved to go against his orders to show no mercy. He did the best he could with the options given. He whispered to her about this turmoil he felt, almost pleading for her to understand “Just stand a couple of blows. I can’t avoid it, but thrash your legs about wildly, as though it were hurting more than it does.” (83). And though Ch'un-Hyang felt her rights were violated, she stood for what she had done and did not physically resist. The author used this example of a world where the peoples actions are held prisoner to power and must bend their own beliefs and lives or be punished. Again she is the prime example for the common person of what a strong individual ought to be in the face of abusive power.

The new belief system that was emerging during the time which Ch'un-Hyang's story was published was called Confucianism. I found that another word for Confucianism is Ruism, in his academic journal titled High Education as a Common Good in China: A Case Study for Ideas and Practice by Jiangang Zhu. And was also called the "Hundred Schools of Thought". It began to be integrated into the Chinese teachings in 551–479 BCE. It was a competition between Buddhism and Confucianism. Though both were similar, Confucianism did not focus around the worship of a god and emphasized the role of moral thinking and relationships of family. Jiangang Zhu writes

"The dominant ideology surrounding the common good in Imperial China was the Confucian concept of “ren” as a supreme moral virtue (“de”) that is inherent in humanity, yet requiring cultivation throughout one’s lifetime (Tsu 1912: 16). Both Confucius and Mencius see ren as “to love all men”, which is a distinguishing character of a noble and superior human being (8)."

I find this true in my own life, as I think that people are good natured, that evil or badness is not born but is made. But life is messy and there is “bad” that is made, and that bad can create more. It is like ripples in the water, always growing. What I love about this Ideology is that we can learn to have more ren. We can grow as better people throughout our life time. Which I believe, was the authors purpose to writing the tale. We see this ripple of immorality being challenged by our hero Ch'un-Hyang, when she will not submit to becoming one of the governor’s mistresses. She uses her moral reasoning and virtue to protect her marriage. She stands as an example to those who witness her mistreatment to stand fast in her belief. The author must have used this character blend to illustrate that the title of your religious or belief system could vary yet, under it all the same standards of right and wrong remained. The historical and cultural shift of belief from Buddhism to Confucianism was in progress and the author is showing a peaceful transition under universal understanding of morality. Those who stand on morally solid ground no mater the name of their religion could agree that the treatment of Ch'un-Hyang was morally corrupt. She is the perfect literary example of a "superior human being" for the strength and grace of enduring her torture.

The authors of yesterday are heroes. Their literary examples of right and wrong, and unimaginable heartache helped humanity to expand their cognitive grasp of morality and human rights. They used their platform to influence the progress of human understanding of justice by portraying scenes of harsh content that at times was difficult to witness. Thus, contributing to the knowledge of the people of today. Their works were progressive and held a mirror to the cultural ear in which they lived in an attempt to awaken a thoughtful response to the issues. Due to their literary contributions they were able to influence the people of their time, and we now are able to understand the past we emerged from.