a new nation, jurisprudence, and system of order. However, even if Yoritomo had the intention to become a monarch-level ruler, Japan's tianxia concept had not achieved the Chinese level of an Emperor who governed feudal kingdoms and was entrusted with the ordering of the world by Heaven. In the journals of Gidō Shūshin (), Gidō records a discussion he had with Ashikaga Yoshimitsu where the Shōgun repeatedly referred to his dominion as "tianxia". In the Muromachi period, people gradually began regarding the Shōgun as the representative of Heaven. As the Muromachi shogunate weakened, regional warlords began fighting with each other for control of the nation. More powerful nobles, such as Oda Nobunaga and Toyotomi Hideyoshi, controlled large areas and viewed their domains as tianxia. The term was used with increasing frequency as generals sought to reunify Japan, and came to be equivalent with the land of Japan itself. From the Sengoku to early Edo period, the shōgun or those holding the de facto power was referred to as the "Tenkanin/Tenkabito(Man under Heaven)", and the Edo Shogunate as "Court of Tianxia". The widespread adoption of the tianxia concept helped influence Japan's long period of isolation before the Meiji Restoration. Korea Based on epitaphs dating to the 4th and 5th centuries, Goguryeo had concepts of Son of Heaven () and independent tianxia. The rulers of Goryeo used the titles of emperor and Son of Heaven and positioned Goryeo at the center of the Haedong "East of the Sea" tianxia, which encompassed the historical domain of the "Samhan", another name for the Three Kingdoms of Korea. In the 17th century, with the fall of the Ming dynasty in China, a concept of Korea as the cultural center of Confucianism, or the "Little China" (), emerged among the Confucian literati of the Joseon dynasty. Contemporary China Official media frequently portrays CPC general secretary Xi Jinping as having the tianxia perspective to seek "rejuvenation of the Chinese nation and peaceful development of humanity." Under this contemporary view, China's "reemergence" as a great power presents an opportunity to reshape the Western-centric international sphere. In this contemporary discourse on tianxia, proponents argue that tianxia's moral appeal distinguishes it from realpolitick, which they submit as creating discord. Similarly, this modern treatment toward tianxia purports to be superior to the United Nations system, which is characterized as more akin to a political market, in which political operations are limited