“The problem has been that since Greece and Rome, there has been philosophy for individuals but none for the state…”

Cosimo muttered, still looking like he’d been dealt a heavy blow.

The Greek and Roman era that scholars in Florence and other European universities nowadays called the ‘Classical Age.’

It was a time when, at least until a thousand years ago, it wouldn’t be an exaggeration to say all the world’s knowledge had gathered in Greece and Rome.

Naturally, this was a period when various kinds of philosophy and thought emerged.

It was the era when Athens existed, a place that earned the assessment: ‘When 100 people gather, 101 opinions emerge.’

However, philosophy for the state did not exist.

No, aside from Plato’s ‘Republic,’ it virtually didn’t exist.

Even the famous Solon—while records remain of what he did (though whether they’re factual is questionable)—there’s nothing left about what thoughts drove him to these actions.

Similarly, Numa, credited with creating Rome’s foundation, left no record of what intentions he harbored in his heart when pursuing such policies.

Of course, through records like Plutarch’s Lives, accounts of famous heroes, kings, and politicians remained. But most of these were tales of valor embellished with legend and myth. Almost nothing remained about how they thought of their country and people, or what dreams they had for governance.

Other philosophy mostly discussed metaphysical matters like the truths that move the world or the composition of all things.

And after the Western Roman Empire collapsed a thousand years ago…

“It was an age of violence and religion. Sigh…”

Cosimo let out a deep breath.

***

As the feudal age began, the people’s vision narrowed to the domain they belonged to—no, to the manor they were part of.

Kings and nobles were no different.

There was loyalty and reciprocation according to the ‘mutual contract between kings and nobles,’ but nowhere in it was there a place for the common people.

Philosophy was the same. Philosophy that discussed humanity and society had yielded its place to Christianity.

Christianity was a double-edged sword.

While multiple factors worked together to break the momentum of the Vikings who had terrorized Europe for a time, their acceptance of Christianity also played a part.

However, it was also Christianity that led to writing a long history of bloody wars with Islamic forces.

Of course, Cosimo deliberately ignored that the machinations of Italian merchant forces trying to monopolize intermediary trade rights also played a part behind this.

It was the same even after the Crusades declined.

As Eastern Europe was shaken by Mongol invasions and Western Europe by the Hundred Years’ War, the history of warfare continued and much changed.

That wasn’t all.

Even as the Empire properly entered Europeans’ view and exchanges between East and West became frequent through Suez, European nations changed only sluggishly.

Even France, crying out ‘France, the French, the French nation,’ only went that far.

England?

The Magna Carta did exist. But for a time it had become nothing more than waste paper. Of course, within the Magna Carta was the phrase ‘consent of the English people,’ but in reality, it was merely an agreement on power division between the king and nobles.

Beyond that, ‘parliaments’ were being created and operated in various countries and cities, including his own Florence.

However, these ‘parliaments’ too were places open only to those who had. There was no place for commoners.

To summarize, there was no governing ideology or philosophy for the commoners that the East called ‘the people.’

Though called governing ideology or philosophy, it wasn’t anything grandiose.

• What kind of life we will enable the people to live going forward.
• How we will teach the people they should live.

This was what could be called governing ideology and philosophy.

However, the thoughts of the many European monarchs and nobles Cosimo had met were simple.

“The people? Isn’t it enough just to keep them from starving?”

“How should they live? That’s something to ask the Church about. Why ask me?”

Having thought this far, Cosimo once again let out a long sigh.

“Sigh… The Church again. But when the Church itself has become the place most fitting for the word ‘Pandemonium’[1]…”

***

As Cosimo said, the Church in this period was truly the symbol of ‘corruption, decay, and depravity.’

For nearly sixty years, councils and popes had struggled over who held the Church’s authority.

Additionally, through events like the ‘Humiliation at Canossa,’ the ‘Anagni Incident,’ and the ‘Avignon Captivity,’ conflicts between secular rulers and popes had sharply erupted.

In this situation, various denominations emerged within the Church, and disputes broke out over differences in biblical interpretation and doctrine.

Those who suffered from being unable to find their bearings in these conflicts were the commoners.

Whenever commoners asked ‘How should we live?’ the clergy’s answers were largely the same.

“You should live ‘the life of an honest Christian.'”

“Then what is this ‘life of an honest Christian’?”

This was where the people fell into confusion.

“If your profession is honest, then be faithful to that profession. Ah! Of course, help others if you can.”

“But I’m a merchant?”

“If you don’t deceive your customers, it’s not a sin.”

While some clergy said this, many argued the opposite.

“What nonsense! Practice asceticism! Wealth is something that leads to the devil’s temptation, so live modestly! Work diligently but share what’s left with others—that is the true Christian life!”

As these different claims met, theologians engaged in fierce debates, and believers following different doctrines clashed with followers of other denominations.

“Wealth is not a sin! If earned through honest work, enjoying wealth is not a sin but natural!”

“There is no honest wealth! It’s all just exploitation of others! Your doctrine only leads believers into corruption! Starting with the Vatican itself…”

“Look at that vaunted Vatican! Most popes come from bastard sons of powerful families, and there’s not a cardinal or bishop who doesn’t keep concubines! Isn’t that corruption!”

As the Church’s internal situation became such a mess, believers could no longer find their bearings.

From the state and king to nobles and the Church, those who should have shown the commoners direction and vision had failed to properly fulfill their duties.

Recalling Europe’s situation—increasingly splendid on the outside but becoming a complete mess inside—Cosimo let out a long sigh.

“Sigh… Perhaps accepting things from the Empire, no, from the East, might be better.”

***

As exchanges with the Empire and the East continued in earnest, European scholars studying Eastern learning also began to increase.

The beginning of this new academic trend called ‘Eastern Studies’[2] came from professors and exchange students who had worked at or returned from the Empire’s research institutes.

What caught their interest was the Empire’s policy of ‘Suppressing Buddhism’[3].

Though the ‘Promoting Confucianism’[4] part had been dropped from the ‘Promote Confucianism, Suppress Buddhism’ policy implemented since Joseon’s founding, and its intensity had weakened, the ‘suppression of Buddhism’ steadily continued.

First, construction of new temples beyond the 36 designated by Sejong in the early reform period was not permitted. Existing temples were also forbidden from expanding. The only possibility was when repairs were needed due to age.

Leaving home to become a monk was similar. Becoming a monk was only possible after reaching adulthood, and child monks were completely forbidden.

Even becoming a monk as an adult wasn’t easy.

First, one had to know Buddhist scriptures perfectly and be able to write explanations of them.

Beyond this, increasing temple property was also forbidden—the Empire’s court’s Buddhist suppression policy seemed loose yet was demanding.

What the Empire demanded of Buddhism, or monks, was simple:

• Since you’re this devoted, we won’t interfere with your belief in Buddha, but don’t expect to live with a full belly and warm back!

It was this Imperial policy that caught the interest of European scholars. In a way, it was because they had lived their entire lives in what was essentially a theocratic society.

As a result, they became interested in Confucianism. After investigating during breaks in their busy research institute life, they increasingly fell into the Empire’s—no, the East’s—political thought.

“Benevolent governance…”

“The Way of the King and the Way of the Hegemon…”

“Confucianism and Legalism…”

“People-centered governance…”

The deeper they delved, the more European scholars became captivated.

And at the apex was the ‘Fundamental Law’.

“‘Broadly benefit the people’… Isn’t this the Christian ideal!”

“Equality of the four classes! Before the law, there’s no distinction between rich and poor, noble and base! What wonderful words!”

“To clearly codify the distribution of power between monarch and people!”

“A Legislative Review Board! Laws that maintain their foundation yet constantly change!”

“Pursuing perfect harmony between Confucianism and Legalism!”

European scholars captivated by the ‘Fundamental Law’ eagerly sent letters to their colleagues in Europe.

“My word! A letter with no redactions at all!”

Colleagues receiving the letters were greatly surprised by letters completely free of redactions. They had never received unredacted letters before.

Scholars who remembered redactions even in simple letters asking after each other’s well-being read the contents with deep curiosity.

And they became addicted to what was written in the letters. After reading the letters several times, the scholars immediately sent letters to their colleagues in Seoul:

• Please obtain and send the law books of the Fundamental Law.

Those who received the correspondence immediately passed it to their superiors. Wan, receiving the report, immediately gave permission.

“How can we block those who admire the Empire’s Fundamental Law and wish to know more? Sell them.”

“Sell them?”

“Sell them. Don’t forget to inspect them thoroughly before loading them on ships.”

“I receive your command.”

Thus dozens of law books recording the Empire’s Fundamental Law entered Europe.

As this continued and reports kept coming to Wan that those studying the Empire’s Fundamental Law in Europe were increasing.

Time passed, and when explaining his plan in a gathering that included Hyang, Wan used this as an example.

“Already in Europe, there are more than a few scholars studying the Empire’s laws and systems. However, to properly understand the Empire’s laws and systems, one must properly understand the Empire’s national ideology. Therefore, I shall call the outwardly visible things like the Empire’s laws, systems, and culture ‘Imperial Style’[5], and the Empire’s national ideology and intentions contained within them ‘Imperial Method’[6].”

At Wan’s words, Hyang and the ministers all nodded. Representing the ministers, Hwangbo In responded:

“The form visible on the outside and the flow running inside… They truly match.”

At Hwangbo In’s words, Hyang nodded while muttering inwardly:

‘Imperial Method instead of Korean Wave? Interesting. Imperial Style instead of American Style… Is history indeed something that goes round and round?’