influence of Buddhism. In Goryeo, King Gwangjong (949–975) had created the national civil service examinations, and King Seongjong (1083–1094) was a key advocate for Confucianism by establishing the Gukjagam, the highest educational institution of the Goryeo dynasty. This was enhanced, in 1398, by the Sunggyungwan – an academy with a Neo-Confucian curriculum – and the building of an altar at the palace, where the king would worship his ancestors. Neo-Confucian thought, with its emphasis on Ethics and the government's moral authority provided considerable rationale for land reform and redistribution of wealth. Rather than attack Buddhism outright, Neo-Confucian critics simply continued to criticize the system of Temples and the excesses of the clergy. Neo-Confucianism in the Joseon dynasty By the time of King Sejong (ruled 1418–1450), all branches of learning were rooted in Confucian thought. Korean Confucian schools were firmly established, most with foreign educated scholars, large libraries, patronage of artisans and artists, and a curriculum of 13 to 15 major Confucian works. Branches of Buddhism in Korea were still tolerated outside of the major political centers. In Ming China (1368–1644), Neo-Confucianism had been adopted as the state ideology. The new Joseon Dynasty (1392–1910) followed suit and also adopted Neo-Confucianism as the primary belief system among scholars and administrators. Jo Gwangjo's efforts to promulgate Neo-Confucianism among the populace had been followed by appearance of Korea's two most prominent Confucian scholars, Yi Hwang (1501–1570) and Yi I (1536–1584), who are often referred to by their pen names Toe gye and Yul gok. Having supplanted all other models for the Korean nation-state, by the start of the 17th century, Neo-Confucian thought experienced first a split between Westerners and Easterners and again, between Southerners and Northerners. Central to these divisions was the question of succession in the Korean monarchy and the manner in which opposing factions should be dealt. A growing number of Neo-Confucian scholars had also begun to question particular metaphysical beliefs and practices. A movement known as Silhak (lit. "practical learning") posited that Neo-Confucian thought ought be founded more in reform than in maintaining the status quo. Differences among various Confucian and Neo-Confucian schools of thought grew to conflicts as Western countries sought to force open Korean, Chinese and Japanese societies to Western trade, Western technologies and Western institutions. Of particular concern were the growing number of Catholic and Protestant missionary schools which not only taught a Western pedagogy but also Christian