Choe Manri (?-1445, sometimes spelled Choi Malli) was a deputy minister for education in the Hall of Worthies (집현전 부제학, 集賢殿副提學) who spoke against the creation of hangul (then called eonmun) together with other Confucian scholars in 1444. He made the following submission that year to King Sejong against hangul:
“Choe Manri, Deputy Minister for Education in the Privy Council, and others make this submission: Your Majesty's subjects observe that the creation of eonmun is sublime […] but in our limited vision, we have some doubts which await Your Majesty's decision.
“Our dynasty, from our ancestors, has followed the great and complied with the standards of China. Now we are of the same script and the same measure, it is detrimental to conformity to create a new orthography such as eonmun. It has been claimed that eonmun is based on old writing and is not new: however, though the form of eonmun characters imitate the ancient seal script, but the phonetics are against tradition and in truth are without antecedent. If the Chinese hear about this and present their objections, it shall be our shame in serving the great and admiring China.
“Within the Chinese realms, though customs may differ, but the script never deviates because of the dialectal speech. Though western barbarians such as the Mongols, the Tangut, the Jurchens, the Japanese, and the Tibetans all have their own script, but it is a matter of being barbaric and does not merit consideration. The saying is "use Xia [dynasty culture] to convert the barbarians" - who has ever heard of adapting to their ways? Through its various dynasties, China has always taken us to be the descendants of Gija, the legendary Chinese Viscount of Ji because our artefacts, customs, and rituals are similar to those of China. Now if we were to create separate eonmun, discard China and make ourselves alike to the barbarians, we would as it were ‘desert the fragrant herbs for the dung of a praying mantis.’ How could this not be a setback to our civilization!
“[…] The ancient Confucian sages say: ‘The various diversions take their toll on the spirit.’ As for writing, it is the most relevant business to a Confucian scholar. But if it becomes a diversion, it will also take its toll on the spirit. Now though Your Royal Highness has achieved some of the best of virtues, there are still sagely studies to be pursued. Though eonmun could be beneficial, it is only one of the six arts for an accomplished scholar, and has nothing to do with the political art of governance. Spending too much thought and effort on this is a waste of time, detrimental to the timely pursuit of scholarship.”