The recognition of a myths influences even state institutions, and changes appearing due to recognition stamp the myth on society and culture through the process of national formalization. In studies about Korean myths, discussions about the effect of state institutions go back to the King Jeongjo period of the late Joseon Dynasty. King Jeongjo was a sovereign with a Confucian view of the world, who did not deal with grotesque ghosts indiscriminately. However, he had a high opinion of the divinities in the ancient Korean myths, unlike previous sovereigns in the Joseon dynasty, and was dedicated to supporting rituals for heroes in the myths at a national level. Moving the grand center not into real China, but into ideal space, the ancient Korean myths were seen no more than barbaric stories, which did not belong to the grand center on equal terms with the ancient Chinese myths: according to King Jeongjo, there were common points between the ancient myths of the Joseon dynasty and those from ancient China. In this way, King Jeongjo compared his own status as an academic and a sovereign to that of the holy men of ancient China. He used the ancient myths of Korea to construe the Confucian orthodoxy of Chu Hsi Philosophy as a king respecting a theory, regarding ancient history from the point of view of the self-consciousness of “little China,” and formulating it by means of national rituals. This was a logical conclusion from King Jeongjo perspective he did not separate ideologies and politics, but unified them, and aimed to take personal responsibility for everything in the Joseon dynasty, like the holy men in ancient China. As King Jeongjo recognized the myths and arranged the country`s ritual system, the myths became officially recognized by the government. Changes occurring during this period, when ideologies and politics were not accurately separated, might have had a great effect on the contemporary reinterpretation of ancient history.