Abstract. The role of Confucian education - examination system at the ages of the Le Thanh Tong can be generalized as: - First: Through education examination – system, the state spread Confucian ideology widely and deeply among people, brought up Confucianism to unique position; Second: Through education - Confucian examination system, the state selected great talents, trained officials from centre to locality to strengthen the central feudal system and concentration of power; Third: Through the Confucian education - examination system, the studious spirit was encouraged, a learning society was built; Fourth: Through the Confucian education - examination system, human virtue and social virtue were built and perfected.
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JOURNAL OF SCIENCE OF HNUE
Vol. 57, No. 1, pp. 114-122
THE ROLE OF CONFUCIAN EDUCATION – EXAMINATION
SYSTEM FOR MAINTAINING THE LAW AND ORDER
OF THE FEUDAL SOCIETY IN VIETNAM
IN THE KING LE THANH TONG’S TIME (1460-1497)
Pham Thi Quynh
Hanoi Nationnal University of Education
E-mail: quynhphan1@yahoo.com
Abstract. The role of Confucian education - examination system at the
ages of the Le Thanh Tong can be generalized as: - First: Through educa-
tion examination – system, the state spread Confucian ideology widely and
deeply among people, brought up Confucianism to unique position; Second:
Through education - Confucian examination system, the state selected great
talents, trained officials from centre to locality to strengthen the central feu-
dal system and concentration of power; Third: Through the Confucian edu-
cation - examination system, the studious spirit was encouraged, a learning
society was built; Fourth: Through the Confucian education - examination
system, human virtue and social virtue were built and perfected.
Keyworld: Confucian education, education examination, Le Thanh Tong’s
time.
1. Introduction
The time of the Le Thanh Tong Dynasty was the most prosperous period of
the feudal monarchies since Vietnam gained independence. During this time there
existed a powerful infrastructure and superstructure, and brilliant achievements were
made in all fields. These achievements were the crowning result of five centuries of
previous efforts made by the Ngo, Dinh, Tien Le, Ly Tran and Lo So dynasties
to build and develop the country. Unlike under previous dynasties, the Confucian
education-examination system played an important role in the social life the privi-
leged class during the Le Thanh Tong dynasty.
2. Content
In the reign of Le Thanh Tong, the Dai Viet (Great Vietnamese) economy
flourished in all aspects: agriculture, industry and commerce. “This new economic
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prosperity was a solid foundation for the building of a central and independent feu-
dal system with a concentration of power. It also made possible improvements in
superstructure such as education and culture. This economic base made possible a
development of education that in the previous thousand years under Chinese rule
and the hundred years under the reign of Ly Tran, they never got” [4;47]. As this
economic develpoment was taking place, the Le Thanh Tong dynasty paid attention
to the building and development of an administrative apparatus that could function
at the central to local levels and a powerful military. It also promoted legislative
activities, put in place the Hong Duc Code and had soft but firm foreign relations.
The infrastructure that was put in place during the Le Thanh Tong reign made it
possible for Dai Viet to be a powerful, independent feudal country. During this pe-
riod, the superstruture was at its zenith and many brilliant achievements were made
in ideology, culture, literature, history, geography, mathematics, law enforcement,
architecture and art. During the Le Thanh Tong reign, Confucianism became the
guiding influence and dominated the educational-examination system. This institu-
tionalization of Confucianism and the creation of sino-Vietnamese classics were both
the cause and the result of improved education. The role of the Confucian education-
examination system during the age of the Le Thanh Tong can be generalized as:
2.1. Use of the education–examination system to spread Con-
fucian ideology
Sung Confucianism was considered to be “the official ideology of the state,
the ideological platform of the bureaucratic mornachy which helped it maintain the
supreme authority of the King” [1;125]. The Confucian ideology of Sung Confucian-
ism was used by the feudal/class of rulers as a tool to dictate attitudes towards spirit
and virtues which allowed them to create a moral order, social discipline and form
of education. The Le Thanh Tong feudal dynasty instituted policies which made it’s
form of Confucianism unique and led to the creation of the sino-Vietnamese classics.
It also created the Confucian education–exmination system.
2.1.1. The aim of education in the Le Thanh Tong era
The aim of Vietnamese education in the Le Thanh Tong era was to teach
‘human virtue’ according to Confucian virtue standards so that everyone would
accept his position carry out his imposed duties and live according to Confucianism
principles (straight mind, self-teach, manage family) and submit to the King’s rule.
During the Le Thanh Tong era, Confucianism was used not only to train the large
number of central and local officials so solidify a centralized power, but also to spread
feudal ideology among people across the land.
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2.1.2. People who took part in the educational process:
Those who were involved in education during Le Thanh Tong’s time were
influenced by the Confucian concept of “unique useful education” and the number
of people taught and studied increased from time to time. These people included
candidates for exams.
First, the teachers were Confucian scholars who were selected after undergoing
a Confucian education. Under Le Thanh Tong’s reign, local teachers and the director
of education system of the area were selected by the Quoc Tu Giam school. Besides
teaching the classics, language, sino-Vietnamese classics, medicine, geography and
astrology, they were also to be paragons of virtue and behaviour. The products of
this education were to be people who thought and acted according to Confucian
ideal. In Le Thanh Tong’s time, the King personally selected those who could take
the written exams and be questioned orally, and he reviewed the tests to select the
top three candidates.
Second, in order to train people who would have good virtue, deep thought,
lived and acted according to the current standards, practiced the ideal of Confucian
virtues, adhered to the requirements of the feudal regime and learned the sino-
Vietnamese classics. Thus, very few people qualified to study to take the exams.
In 1462 Le Thanh Tong required a perfectual examination score and one regulation
was that the candidate had to have his personal history cleared by the local officials,
and his parents and grandparents had to be ‘people of virtue’. People who were
disrespectful, disagreeable, ungrateful, incestous or false could not take the exams
even if they were educated and knowledgeable. Comedians, actors, singers, rebels and
false officials were all said to be bad and they, their children and their grandchildren
could not take the exams. If a candidate copied material from a book or let someone
else take the exams for him, he would be punished according to the law [2;251].
To see to it that Confucianism would have a unique position, starting in the
15th century the Vietnamese feudal state actively limited the scope and influence of
Buddhism and Taoism. In 1429, the Le dynasty ordered that monks must take an
exam to continue to be a monk, and only monks who were knowledgeable, clear and
virtuous could take the exam. Anyone monk who did not pass the exam could no
longer be a monk.
2.1.3. Content, teaching-learning and examination methods
Study content and educational exams during the feudal times in Vietnam,
particularly in Le Thanh Tong’s time, was based on Confucianism as presented in
the classics textbooks of Confucianists. In the public schools, private schools and
with home-based education, the teaching materials were mainly The Four Books
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(Analects - Luận ngữ, Mencius - Mạnh Tử, The middle way- Trung dung, Doctrine
of the Mean/Greater Learning Đại học) and The Five Classics (Classics of Changes
- Kinh Dịch; Record of Rites - Kinh Lễ; Classics of Poetry - Kinh Thi; Classics of
Documents - Kinh Thư; Spring and Autumn Annals - Kinh Xuân Thu), and also the
teachings of the Great teacher, Chinese history and old literature. Before they could
study The Four Books and The Five Classics, Chinese history and old literature,
students had to first learn the Chinese language and also common text books because
the above books were studied in Chinese. But the main content was knowledge of
virtue, the ways to learn virtue and the way to behave in different social relations,
especially political knowledge and practice, being obsequious towards the King and
keeping people calm according to Confucians principles of virtue and respect for
everyone who is of higher social elevation. Chinese history, Vietnamese history, and
math were all required subjects for the exams. However, natural science, agriculture
and trade were given little attention by the Confucians.
Confucian education and examination methods in Le Thanh Tong’s time im-
itated that of Chinese Confucianism from Confucius-Mencius’s. Because the focus
was on on ethics and morality, they didn’t use a teaching language methods that
taught easier things first and progressed to that which is more difficult. Lessons were
about morality and virtue and all teaching was to teach moral principles and con-
stant obligation of morality. The Le Thanh Tong dynasty held exams as was done
in the Le So dynasty (1442). During his rule (1460-1497), King Le Thanh Tong held
12 consecutive exams.
In general, the aim, content and method of education and examination in
the Confucian education system in our coutry during Le Thanh Tong’s time was
the study of what was written in the Confucian classics, but they were to fit the
requirements of the feudal regime as well. The Confucian education–examination
system spread Confucian ideology far and wide in the country and served to consol-
idate the position of the feudal regime. Due to the educational system, Confucian
ideology occupied a unique position during the Le Thanh Tong Dynasty. As a part
of the superstructure, Confucian ideology had an effect on economy which made it
in part responsible for creating a prosperous period during the feudal regime of the
Dai Viet.
2.2. Use of the Confucian education–examination system to se-
lect talented individuals and train central and local officials
in order to consolidate the power of the feudal regime.
During the Ly Tran Dynasties, the selection of talented individuals and the
appointment of officials were done through Confucian exams however work quality
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and a recommendation were also given consideration. As time went on and the feudal
state apparatus concentrated central power, the need for managers and those who
could rule the restricted society required more individuals from the scholar class. Ac-
cording to the Đại Việt sử ký toàn thư (The Great Viet Complete History), until the
second half of the 14th century under the reign of Tran Nghe Tong (1370 - 1372), the
Confucians put Confucianism in a unique position in the superstructure to Confu-
cianize the entire society. In the 15th century, especially under the reign of Le Thanh
Tong, government officials at all levels were recruited mainly by the Confucian exam
system. The number of Confucianists who held high positions increased daily. In Le
Thanh Tong’s time, the Confucianists became the upper tier of the society and an
important pillar of the feudal state and an adjunct of the bureaucratic feudal state
apparatus. To select talented people for government positions, besides passage of
exams, the feudal state in Le So’s time and the following dynasties considered work
quality and recommendation. However it should be noted that those hired in this
manner were also required to have Confucian morals and virtues.
Confucian officials played a very important role the operation of the state
apparatus and dynasty in creating imperial edicts, regulations, impeachments, legal
codes, written adminitrative documents and other laws – all of the tools needed to
enable the King and feudal state to manage society and increase the scale of disci-
pline and efficiency. It can be said that it was the state bureaucrats that maintained
stability, discipline and prosperity in Dai Viet society in the second half of the 15th
century.
During King Le Thanh Tong’s time, the Confucian education–examination sys-
tem was highly respected by the great thinkers and men of position during that time.
Many brilliant people had studied under that system to strengthen the long standing
civilization and culture of our country. Also studying under this system were many
Confucian scholars and village teachers who influenced folklore and village culture
and strengthened and improved the morals and customs of the Vietnamese nation.
Under the reign of Le Thanh Tong, the feudal state also held intermittent,
irregular tests to recertify the Confucian ability of officials. An official who passed
the exam could be promoted but those who failed the exam would be demoted or
displaced. The King insisted that officials have real knowledge and great intelligence.
Even official teachers had to be reexamined. To be eligible for promotion, a teacher
needed to have worked for some years, to be virtuous and also have students who
can pass exams. “Examination results reflect a students ability in self-study and also
the teachers’ ability” [3;71].
So, Confucianism and the education–examination system under the Le Thanh
Tong dynasty played an active role in selecting talented people, training officials and
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bringing prosperity to the Dai Viet feudal regime.
2.3. Using the Confucian education–examination system to en-
courage a studious spirit and build a learning society
The education–examination system of Dai Viet in Le Thanh Tong’s time was
focused on training talented people for the country and building a society of people
who would have a studious tradition: “Venerate teacher, respect, virtue” and “Never
tired of learning and teaching.”
Under the Ly dynasty, Buddhism was the national religion. Although the
court established the Temple of Literature (Văn Miếu) and held the first exam for
‘Intelligent scientists’, at that time the class of scholars were for the most part
monks, not Confucian scholars. However, monks such as Van Hanh, Minh Khong,
Khong Lo and Giac Hai all had a good understanding of Confucianism. From the
second half of the 11th century under the Ly dynasty on, the Vietnamese feudal
state officially adopted the Confucian education-examination system. Until Tran’s
time, the influence of the Confucianists increased daily while that of the monks fell.
From the Le’s time on, selection of talented people mainly relied on the exam-
ination. After the victory over the Ming aggressors, in order to build an independent
state, the feudal court consolidated Confucian education and held regular exams to
choose talented people. A large number of officials in this period were Confucianists
and they became the scholar class of the feudal society, they were the adminsttators
of the state. The selection of talented people by means of exam served to create a
tradition of study in this period. The court supported the education- examination
system. More and more people who went to school took the exams and passed them.
In this way the Confucian education-examination system played a part in developing
a learning society and a tradition of study, venerating the teacher and respecting
virtue. Students in schools from the central to local level had a learning spirit filled
with excitement. Studying for exams to gain position and fame became the focus of
students from this time on.
In the year Giap Thin (1484), the 15th year of the Hong Duc Dynasty, the King
placed stone tablets listed in the Quoc Tu Giam Temple of Literature the names of
all those who passed the doctorate exams. This was a way of showing respect for
the men who passed the exams “to excite students and encourage them to compete
against each other in the exams” [4;92].
In the Le Thanh Tong Dynasty, the King granted high honor to the doctor-
ates. He instituted the ceremonies of calling the roll, displaying notice, granting a
ceremonial bonnet and robe, giving a banquets and party, visiting the Royal Garden
and walking around the palace and the capital, going home to give thanks to an-
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cestors after achieving academic honours, etc. Their names were noted in the book
containing the doctorate list. In a doctorates’ hometown, a communual house could
be built in his honor, and after his death he usually became a ‘genius’ and a tutelary
god of the village who will protect the country and village [3;87]. All of these favours
from the King for doctorates encouraged a studious spirit, respect for Confucianism
and virtue among the people.
2.4. The Confucian education–examination system builds and
improves virtue in people and society
The education – examination system of Dai Viet in Le Thanh Tong’s time
paid much attention to teaching human and societal virtue according to Confucian
standards. The subject matter of a Confucian education was virtue, literature and
state policy and these were in the form of high-level virtue education.
At first, Confucianism taught people ‘how to be a virtuous man’ and was to
be the foundation and basis for ‘managing a family, ruling the country and creating
harmony in the world.’ The focus of Confucian education could be expressed in two
words: self training. “From the King down to to common people everyone should be
perfecting the root of virtue” (Doctrine of the Mean-Đại học). Vietnamese feudal ed-
ucation in many periods considered ‘self-instruction to be important. Self-instruction
was a conscious from of education that was to make the education process one of
self-educating. The goal was to first have self-instruction and then have ‘correct
position’. Everyone in society had his own position, living with responsibility and
duty according to his own position and this was considered to be correct position.
Maintanence of correct position is the basis for keeping order in a Confucian society.
In the feudal society, the decending relationship “King, official, father, son” were
alongside the virtues: ‘human, loyal, virtuous, filial piety’. The theory of the Three
cardinal bonds, Five constant relationships of Confucianism was Vietnamized over
time to come to mean personal duty and responsibility to society. In feudal society,
in any situation, the King was considered to be the head of the whole world, un-
dertaking God’s will ‘On behalf of God to carry out regulation and virtue’ and the
father of all people. Therefore, that the King himself was virtuous was a given, with
hius virtue maintaining the stability and development of the society and establishing
an ideal society, a society of virtue. According to the explanation of Confucianists
in the national history books, a cause for a decline in prosperity could be that the
King was not a man of virtue. The prosperity or decadence, rise or fall and success
or failure of the King, the society and the nation also depended on the official class
of people. To fufil their tasks, they also needed to be virtuous, and to improve their
virtue, and together with the King they had to show a good example in carrying
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out the three social bonds and the five cardinal virtues for all the people to follow.
Confucian education paid particular attention to the responsibilities and obligations
of the subordinates of the King. The virtues of Loyalty and Piety were the two ba-
sic moral qualities and duties of subordinates. Regarding Loyalty, the requirements
were the following: s