Neo-Confucianism, aiming to keep unobscured the innate luminous virtue [true goodness] of all men throughout the empire[1] and thus establish harmony social, it was a complex ethical political system governing society in late Ming China. Adopting philosophy as ideological legitimacy, the Choson kingdom and the Tokugawa shogunate applied it in different contexts due to their governance structure and cultural background. However, both inherited the main elements of philosophy: the notion of a universal principle that encourages people to behave well, the five virtues[2], self-cultivation and the five hierarchical relationships of society[3]. Through traditions, rituals, laws, publications, educational institutions, and much more, philosophy was absorbed into the life of the Choson court and Tokugawa samurai. However, as in the case of Ming China, the governments of these two kingdoms could not always “control the interests of its people”[4] and force them to adhere to the ideology. Complex life situations along with the fallibility of human nature that make people incapable of always leading an intellectual, moral and detached life[5] have led to gaps between philosophy and its experiences. The court of the Choson kingdom, where state orthodoxy should be practiced at its highest level, was ironically also a haven for his conflicts. The extended royal family lived together at court and exercised filial piety among themselves: devotion among all family members including mourning for the deceased and visits to ancestral tombs. Lady Hyegyong, in her memoirs, noted many examples of genuine filial piety in the royal family; that of King Yongjo himself preparing medicine for his ailing stepmother, the Dowager Queen Inwon[6], and the sa...... middle of paper ......sticking to erudition and frugality as Mori did Yoshiki. To get what he wanted from others, he could even violate the principle of being true to himself by imitating hara-kiri. However, he later regretted the outcome of his easy life as he reflected in his old age and was also surprised to discover that throughout history there were many who behaved like him and made mistakes. Human beings are a mystery to themselves. Through law, through ideology, one cannot yet be governed. Neo-Confucianism, with its practical appeal, attracted governments and was implemented. However, as it claims to be, philosophy cannot be practiced as naturally as it should be. Some parts were accepted, some were not. People were still free on their own. However, Neo-Confucianism could shape people's lives and contribute its share to human civilization.