d economic isolation ended under the threat of force by the United States Navy in 1853 stiffened the Korean resolve to resist Western intrusions into the country. The Japanese reaction to the opening of its sea ports to the Americans, however, brought home to the Koreans the message that they would have to reform their political institutions if they were to become a part of and thrive in the evolving modern world. Many Koreans also realized that they, as was true for China and Japan, had little choice about whether they would become a part of the modern world. Institutional reform, however, was essential if they were to thrive in the emerging modern world. Nevertheless, many influential people within Korea resisted any effort at institutional reform, insisting that the only acceptable strategy was the maintenance of the status quo and continuing to isolate the country from the West (Lone & McCormack, 1993).
The Chinese model that some high-placed Koreans wanted to retain in Korea was a rather conservative Confucian model. Confucian theory posited that the stability of society is based on unequal relationships between people that are hierarchical in character, and the family is the prototype for all organization. Confucian theory also posited that virtuous behavior towards others requires treating others as one would like to be treated oneself (Lee, 1984).
Confucian theory held further that virtue consists of attempting to acquire skills and education, working hard, and being frugal, patient, persevering, and moderate in all things. The traditional relationship between patron and client defined social intercourse within Korea, as well as the country's relationship with China (Shi, 1988).
Confucian values stressing social hierarchy and filial piety (which means children's devotion or loyalty to their parents or family). Confucius said, "Let the prince be a prince, the minister a minister, the father a father, and the son...