뉴스레터

"Amenomori Hoshu (雨森芳洲), who was in charge of diplomacy with Joseon 270 years ago, is said to have believed in good faith as the guiding principle in foreign relations."

Amenomori Hoshu emerged as the symbol of good-faith diplomacy as former South Korean President Roh Tae-woo made the comment above in his palace dinner speech during his visit to Japan in 1990. This speech that attributed the historical source of the premise that 'Progress toward the common ideal and value can be made based on mutual respect and understanding' to Hoshu bewildered the Japanese, who didn't know and tried to find out who Hoshu was. This led to reflection on the Korea-Japan relations during the late Joseon period, which, in turn, opened a new chapter for the studies of the history of Korea-Japan relations. Hoshu's diplomatic principle of good faith is still praised as the forward-looking value that served to re-normalize the bilateral diplomatic relations that had been broken by Japan's invasion of Joseon during the late Joseon period.

Aspiring Doctor Turned Confucian Scholar

Amenomori Hoshu was born in present-day Saga-ken Ika-gun Takatsukitsyo (滋賀縣 伊香郡 高月町) in 1668 into a family of doctors. Naturally, he began to follow the footsteps of his doctor father and uncle. To become a doctor in Kyoto where his father was practicing medicine, he became a pupil of Takamori, a noted doctor of Kyoto. However, he decided to give up studying medicine when his teacher told him that one could not become a good doctor unless and until he experienced pains to near death. "I would rather waste a piece of paper than the precious life of human beings." At age 18, Hoshu went to Edo and became a pupil of Kinoshita Junan (木下順庵), a Confucian scholar during the mid-modern period of Japan. Under the guidance of his teacher, Hoshu was trained to become a Confucian scholar and one of so called Kinosita Junan's Ten Great Pupils (木門十哲), who included: Arai Hakuseki (新井白石), the advocate of use of the title king for the Japanese emperor, among other envoy-related system reforms; Matsuura Gasyo (松浦霞沼), the author of 『Chronicles of Diplomatic Relations with Joseon』; and Muro Gyusho (室鳩巣), the leader of the Kyoho (享保) Reform in the early 18th century; and Gion Nankai (祇園南海), one of the forebears of Japanese literary painting.

Enters Diplomacy with Joseon

In 1689, at 22, by recommendation of his teacher Junan, Hoshu began working at the Tsushima lord's residence in Edo, where he guided the Tsushima lord's learning until 1693, when he was finally sent to Tsushima as sinbunyaku (眞文役) and Joseon Gatagoyoshihaisaiyaku (朝鮮方御用支配佐役) in charge of drafting and translating diplomatic documents from Tsushima han to Joseon, and entertaining Joseon interpreters. At that time, a growing number of Japanese were coming to Joseon once Choryang Waegwan (Japanese town) was built in 1678, giving rise to frequent conflicts between the two countries over trade and dark connections to Joseon interpreters. In addition, Joseon was increasingly tightening control on traffic from Japan after the 1609 Treaty with Japan. Furthermore, Tsushima han was in a 'shell-like condition,' as Hoshu put it, due to its accumulated fiscal deficit. Against this backdrop, Hoshu came to Choryang Waegwan in Dongrae, South Gyeongsang Province of Korea, for the first time in 1702 as the captain of the vessel of the official (參判使) announcing the resignation of the Lord So Yoshijane (宗義眞), and stayed there for three years. He paid two more visits to the Japanese town later (in 1713 and 1720) as the captain before he came to Joseon in the capacity of the official (裁判) in full charge of diplomacy with Joseon in 1728. Prior to becoming the official, Hoshu was already on the path to becoming an expert in diplomacy with Joseon, having accompanied the envoys from Joseon as the sinbunyaku (眞文役) of Tsuhima han in 1711 and 1719.

Interpreters Matter in Foreign Relations

By the time he started working in Tsushima han, Hoshu had realized the importance of interpretation in foreign relations and engrossed himself in learning foreign languages. For instance, before he was sent to Joseon, he spent two years from 1696 in Nagasaki learning Chinese. And during his stay in the Japanese town in Joseon, he improved his Korean skills to the point of speaking the local dialect of Gyeongsang Province. 'No other element in relations with neighboring countries is more important than interpreters,' noted Hoshu, emphasizing the importance of interpreters. He stated that the good interpreter should be not only well-spoken but also good in character, quick-witted, and sensible of honor. Naturally, he attached importance to the education of the Joseon language, arguing that "learning the Joseon language is absolutely necessary in Tsushima because it is one of the most active regions in Japan in interaction with Joseon." In particular, he wrote a four-volume textbook specific to the stages of learning the Joseon language.

Diplomacy is Alive

While in charge of managing envoy matters as the shinbunyaku of Tsushima in 1711, Hoshu came into conflict with Arai Hakuseki, who was trying to change the diplomatic practices of the envoys. In diplomacy, every business conducted by diplomats is determined by prior consultation. In other words, the dispatch schedule of envoys, accommodation, entertainment methods, etc. are subject to consultation. Accordingly, old matters, once established as 'precedents,' only go through the simplified confirmation process, while new matters are brought to discussion. In 1711, the issue of changing the most precious Japanese emperor's title from daikun (大君) to king (國王) was brought up, among other changes made in the accommodation and entertainment rituals. But the envoys weren't aware of the changes until they arrived at Tsushima. Regarding such diplomatic mistake and the decision on the use of the title king, Hoshu wrote in a letter sent to Arai Hakuseki, one of his fellow pupils of Konoshita, "While I consent to setting the right example in foreign relations and reducing the suffering of the people by saving unnecessary costs, I cannot approve of 'calling the emperor king.' Hekuseki took it emotionally, and dismissed it as 'needless meddling from an immature scholar living in Tsushima.' While accompanying the envoys, Hoshu became utterly frustrated with the diplomatic affairs that he couldn't agree with. Hoshu regarded the use of the title king as a demeaning insult to the Japanese emperor.

What Does it Mean to Have True Faith in Foreign Relations?

Amenomori Hoshu's ideas on diplomacy with Joseon are summarized in 『The Principles of Foreign Relations』, in which he wrote on the first line that in relations with Joseon 'it is important to know their custom.' In other words, diplomacy starts with accurate knowledge of the other country. And as the concluding remark, he stated, "Many people are using the term 'good faith' in relations without understanding its exact meaning. Good faith in relations means true heart without deception or contention."
Without doubt, Amenomori Hoshu's 'good-faith diplomacy' is a forward-looking value in the Korea-Japan relations of the 21st century as well as the late Joseon period. It should be noted, however, that Hoshu consistently emphasized accurate knowledge as the prerequisite for the avoidance of deception and contention. In the paragraph following his explanation of good faith, he deplored that while Joseon entertained the Japanese envoys out of their fear of Japan's power (military power demonstrated during the Imjin War), the people of Tsushima had turned into the wooden sword of somebody (何某之木刀) by losing military spirits and motivation for learning. I think he was implying that good-faith diplomacy would not be possible unless the country could stand on its own. In this sense, the good-faith diplomacy advocated by Hoshu, in truth, may not necessarily be what it seems.