The Introduction of the Idea of the Hypothetical Magellanica Continent into China during the Seventeenth Century

The idea of the hypothetical Magellanica Continent(Terra Australis Incognita)was introduced into China by the Jesuit missionaries during the seventeenth century.While not accepted by the Chinese government,it was affirmed and transmitted to the public by a few Chinese scholars,including Feng Yingjing,Cheng Bai'er,Zhang Huang,Xiong Mingyu,Xiong Renlin,You Yi,Zhou Yuqi,Jie Xuan,Wang Honghan,and Ye Zipei.Most of them communicated closely with the Jesuit missionaries,and several even helped the missionaries compose the maps.The concept was updated progressively by Matteo Ricci,Giulio Aleni,Johann Adam Schall von Bell,Francesco Sambiasi,and Ferdinand Verbiest.Chinese scholars copied the missionaries'relevant maps and textual introductions without much modification.However,they paid little attention to advancements in the idea,and many of them circulated outdated knowledge.It was not until the middle-and late-nineteenth century that Chinese scholars reexamined the correctness of this hypothetical continent.

Modern Pedagogy and the Ratio Studiorum

This presentation discusses the requests of modern pedagogy, and a possible bridging between the traditional teaching strategies drawn by the Ratio Studiorum of a unique and rare structure, and today＇s learning process. It will argue the practical application and philosophy of education widely accepted and recognized as a part of curricular activities within the learning environments, though with no recognition of its origin. This paper aims to examine the indisputable contributions of the educational methods of the Jesuits in our time, although, the discipline has developed new fundamental, and new concepts such as self-esteem, self-awareness, and self-determination among others,

Beyond Agricola: The Multiple Origins of European Knowledge in Adam Schall von Bell’s Chinese Mining and Metallurgy Handbook Kunyu Gezhi(1640)

In 2015, a previously unknown manuscript was discovered in the Nanjing Library. It contained a Chinese mining and metallurgy handbook, and was identified as a copy of the Kunyu gezhi 坤輿格致, known as the lost Chinese translation of Georgius Agricola’s(1494–1555) De re metallica(1556) by Jesuit Adam Schall von Bell(1592–1666). A closer look at the text, however, reveals that, besides parts of Agricola’s book, content by at least four other European authors was included: Vannoccio Biringuccio(1480–1539), Modestinus Fachs(?–before 1595), Lazarus Ercker(1528/30–1594), and José de Acosta(1539/40–1599/1600). This study demonstrates how their books became available in China, why they were selected as sources for the Kunyu gezhi, and how they were eventually used and incorporated. From this, it becomes apparent that Schall and his collaborators spared no effort to conduct this ambitious knowledge transfer project, and to present European technology at its best to the emperor.

Martyrdom and Sainthood in Tudor England

This research is derived from my doctoral thesis undertaken at the University of East Anglia, Norwich, which provided the first in-depth comparison of printed representations of Catholic and Protestant martyrdom in Tudor England since the work of McGrath and Dickens during the 1960s. In this article, a martyr is defined as one who bore witness to persecution during the Tudor Reformation （c. 1530-1600）, and who ultimately died for his or her beliefs rather than abjure. The main themes discussed were issues of continuity and change： To what extent did Protestant depictions of martyrs draw upon pre-Reformation ideas？ Were they a radical break from the past; or did they represent gradual evolution and transition in which some older beliefs were perpetuated, some were reinterpreted allegorically, and others were abandoned and replaced with new representations？ Novel contributions to the historiography include the representation of non-martyrs （individuals who failed to gain full recognition in Catholic or Protestant martyrologies）, Puritan efforts to supplant pre-Reformation rituals derived from what Duffy termed the cult of saints with abstract Old Testament inspired sermons, and the depiction of persecutors＇ untimely deaths as evidence of divine providence and the illegitimacy of rival churches. Although firmly grounded in history, my methodology also incorporated elements from other disciplines, especially gender studies, death studies, religion, philosophy, and some aspects of art history. In particular, I have examined the language of inversion, where exceptionally courageous female martyrs were portrayed with the masculine virtues of courage, analytical rationality or self-control, and allegedly negative feminine traits such as cowardice, deceit, treachery, or sexual misconduct were used to shame and discredit clergymen from rival religious groups or sects. This article will focus upon Catholic and Protestant efforts to identify 16th century martyrs with the saints of the early church, either literally or allegorically, with the aim of gaining reassurance from familiar historical patterns, and challenging the legitimacy of rival churches.

Liberal and Conservative Voices for Justice： John LaFarge, SJ, James Gillis, CSP, and the Northeast Clergy Conference for Negro Welfare, 1933-1944

For a period of some 10 years, two Roman Catholic priests, James Gillis, CSP and John LaFarge, SJ, became unlikely collaborators and colleagues in their common effort to bring greater justice to Black Catholics in the United States. Gillis, a strong political and theological conservative and LaFarge, a much more liberal thinker, were two prominent members of the Northeast Clergy Conference for Negro Welfare, a group that arose on the early 1930s and for the next decade produced documents, programs, and initiated various initiatives to better the life of Black Catholics, initially in the Northeast part of the country and then broadening out its reach in a more general way. The ability for two apparent opposites to collaborate in a common effort to assist an oppressed group tells an interesting story of cooperation between apparent political and religious opposites.

Introduction of the Archimedean Screw Pump to East Asia during the Seventeenth and Eighteenth Centuries

The Jesuits played an important role in the transmission of Western science and technology to China during the seventeenth and eighteenth centuries,though their impact on water technology has received scant attention thus far.As a case in point,Sabatino de Ursis,Society of Jesus熊三拔,in collaboration with the Chinese official Xu Guangqi徐光啟,published in 1612 Hydraulic Methods of the Far West(Taixi shuifa泰西水法),the earliest book in China on Western water-lifting devices,which contained a detailed description of the Archimedean screw pump.While the impact of the Archimedean screw pump in China and Korea remained rather limited,the screw pump was used to drain water from gold mines in the Japanese Sado Island from as early as 1637.This fact became known in the West only in the very late 1800s when hand-colored picture scrolls about the Japanese gold mining process became available.These scrolls show various applications of Archimedean screw,which apparently were made according to the manufacturing instructions in Hydraulic Methods of the Far West.

The Introduction of European Fortification in the Late Ming Period

In the late Ming period,Xu Guangqi and other Catholic literati were actively involved with military affairs because of the invasion of the Manchu forces and the threat of uprisings.The story of how they imported European cannons and gunners from Macao is now quite famous.However,the introduction of European fortifications,mainly the trace Italienne,in the same period is still relatively unknown.Xu Guangqi and his student Sun Yuanhua exerted considerable efforts in advocating European-style bastions.Xu not only received help from Jesuits,but also support from some Fujianese who were familiar with Intramuros,the Spanish walled city of Manila.In addition to Xu and Sun,Han Lin and Han Yun(also Xu’s students)prepared a Chinese treatise on European fortification architecture based on Italian sources and tried to put the knowledge into practice.Another relevant figure is Ma Weicheng,who allegedly directed the building of 32 angled bastions in three cities around 1640.Although a few recorded writings and practices of constructing European-style fortification appeared in the first half of the seventeenth century,soon afterwards the art of trace Italienne met its end prematurely in China.To a great extent,the swift collapse of the Ming dynasty eliminated the possibility of spreading the new defense technology.Throughout the eighteenth century,the Qing dynasty enjoyed long-term peace,and the warfare at the frontiers brought few threats to the city walls.There was thus little urgency to develop innovative defensive works and European fortification sunk into oblivion until the mid-nineteenth century.

The Battle over Confucius and Classical Chinese Philosophy in European Early Enlightenment Thought （1670-1730）

A profound split is evident during the period 1670-1730 in the way European scholars and commentators attempted to understand and describe classical Chinese thought. For some, Confucianism acknowledged divine creation and divine governance of the world, immortality of the soul and other elements of Natural Theology. The Radical Enlightenment thinkers, however, and also some Christian scholars denied that Confucianism was based on Natural Theology or pervaded by belief in divine providence, characterizing it rather as monist, naturalist and Spinozist. The disagreement proved fundamental in several respects and proved divisive for the Church, as well as European thought more generally, producing a series of lively disputes that continued over several decades.

Encounter between Soul and Human Nature: An Examination of Xia Dachang's "Xingshuo"

Matteo Ricci introduced into China the Western theory of soul, a term which he translated as linghun 靈魂.Afterwards, two other Italian Jesuits, Giulio Aleni and Francesco Sambiasi, separately completed two Chinese interpretations of the De Anima (On the Soul), the former privileging the word linghun, and the later, yanima 亞尼舌馬,a transliteration for anima. Xia Dachang 夏大常(Mathias Hsia) is probably the first Chinese person to write specifically on the topic of the soul. However, he used a different term, lingxing 靈,性(human spiritual nature), and also he titled his work "The Theory of Human Nature"("Xingshuo"性說).Xia's work has received little scholarly attention, and this paper aims at investigating how he adopts the Western theory of the soul, why he still uses the concept of lingxing, and which Chinese editions of De Anima or other works written by the Jesuits had influenced him. We shall also see how Xia Dachang uses traditional Chinese sources and Catholic doctrine to support his viewpoint of human nature and how he criticizes theories of human nature within Chinese philosophy. This will enable us to comprehend how Chinese Christians in the Early Qing dynasty understood the theory of the soul and to reflect on the contemporary relevance of this theory in Chinese culture today.

Practicality in Curriculum Building:A Historical Perspective on the Mission of Chinese Education

This paper examines how the definition and interpretation of the concept gewu zhizhi格物致知(investigating things and extending knowledge),evolved along with Chinese intellectual efforts to construct the framework for Chinese learning which,in turn,had a profound impact on the development of educational curricula in different historical periods.In Confucian philosophy,“practicality”appears ambivalent,as it can refer to moral cultivation in daily life or knowledge in the material world.Such ambivalence,embodied in the evolution of the concept of gewu zhizhi,can be interpreted as a Chinese search for a well-rounded curriculum in education.Within this framework,this paper traces the origin of the concept in The Great Learning,and investigates how it was developed to refer specifically to natural studies and then to scientific knowledge introduced into China in the late Qing period.This historical reflection on Chinese education points to the shared humanistic values in the Confucian approach to education and in the Renaissance ideal of a liberal education.It calls for a search for a common humanity in rethinking the content and aim of a modern Chinese education.

徐日升神甫及耶稣会在康熙宫廷的传教努力——中西关系中的不同利益和共存空间

为纪念葡萄牙耶稣会会士徐日升神甫(Tomás Pereira)逝世三百周年,澳门利氏学社编辑了一本纪念学术文集——《红墙内外:徐日升神甫(1645-1708)、康熙皇帝和耶稣会在华传教工作》①2012年由英国剑桥出版社出版。与诸多学术选集类似。

Traces and echoes of De Architectura by Marcus Vitruvius Pollio in the work of Xu Guangqi in 17th century China

This study aims to investigate the role played by Xu Guangqi （1562-1633）, minister of the Ming Dynasty, in the development of European scientific and technical knowledge in China between the 16th and 17th centuries by analyzing a book of Western technology that he wrote, namely, Taixi Shuifa （On Western Hydraulics）. Several Western books related to machine knowledge are searched to trace the source of the illustrations in Taixi Shuifa. We found that Archimedes＇ screw and Ctesibius＇ machine, which are included in Vitruvius＇ De Architectura volumes, also appear in the work of Xu Guangqi.

The Limits of a Confrontational Approach: Fabian Fukansai's Critiques of Neo-Confucianism and Christianity

This paper analyzes the critique of Neo-Confucianism by the Japanese Jesuit Brother Fabian Fukansai (c. 1565-1621) in the Mydtei Dialogues {Mydtei Mondo 妙貞問答)(1605), as well as Fabian's later critique of Christianity. It clarifies the author's understanding of Neo-Confiician theory and his apology for Christianity by analyzing his explanation of the Great Ultimate (Tai "kyoku/Taiji 太極)and Principle (ri/li 理),which Fabian sees as nothing but an expression of Buddhist monistic mentalism. It also demonstrates that his explanations of the Great Ultimate and Principle have a crucial flaw: they do not sufficiently explain Zhu Xi's metaphysics, which tried to make the immanent and transcendental characteristics of the Great Ultimate and Principle compatible. This is because Fabian addresses only the elements of “local" religions including Neo-Confucianism with novel keywords that support the framework of Christian Creationism and the Anima Rationalis theory. However, his later work Deus Destroyed (Ha Daius 破提宇子),written after he had rejected Christianity, overturned his former claim by accepting the Neo-Confucian concept of Principle. Fabian's works are a historical example showing the potential limits of a confrontational approach toward other religions.

Boym’s "De Indiciis Morborum ex Linguae Coloribus et Affectionibus" : The Earliest Chinese Tongue Diagnosis Manual Published in Europe, Identification of Original Chinese Text, Peculiarities of Printed Edition and Its Impact on European Medicine

Upon his untimely death,Michal Boym(1612–1659)left behind an enormous written legacy;covering a diverse range of interests in fields such as Chinese linguistics,cartography,botany,zoology,philosophy and medicine.This article attempts to examine Boym’s De indiciis morborum ex linguae coloribus&affectionibus(The signs of disease on the tongue,colors and affections),a translation of a previously unidentified Chinese text.The text specifically deals with the subject of tongue diagnosis,in relation to contagious diseases that were still raging in the17 th century China.Arriving to China at the end of the Ming Dynasty(1368–1644),Boym was able to personally witness the early development of tongue examination as an independent specialty;he recognized its significance and tried to incorporate it into his ultimately unfinished Chinese medical corpus.Boym’s work eventually facilitated the assimilation of tongue observation in European medicine during the 19 th century.

The Tianzhu Shilu Revisited: China's First Window into Western Scholasticism

On 29 September 1584, the first Catholic catechism was printed in China under the title The True Record of the Lord of Heaven (Tianzhu Shilu 天主實錄).Written primarily by the Jesuit missionary Michele Ruggieri (1543-1607) with the assistance of at least two other Jesuits and Chinese interpreters, the catechism inaugurated the rich cultural exchange between China and Europe for which the Jesuit China mission would be renown. Despite the pioneering role of this catechism, it has been viewed for the most part by posterity as a pale forerunner of the later catechism by Ruggieri's confrere, Matteo Ricci (1552—1610), The True Meaning of the Lord of Heaven (Tianzhu Shiyi 天主實義).This article attempts to skirt the anachronistic comparison with Ricci's Tianzhu Shiyi by proposing the Tianzhu Shilu as an autonomous text expressive of a cogent strategy for tailoring Western scholasticism to the contingencies of the Chinese cultural context.

What the "Failure" of Aristotelian Logic in Seventeenth Century China Teaches Us Today: A Case Study of the Mingli Tan

The Mingli Tan is recognized as the first Chinese-language treatise introducing Western logic in China. First published in the final years of the Ming dynasty, the work was presented to Emperor Kangxi in 1683. Despite its sophisticated thought and innovation, the work failed to gain support among intellectuals and court officials. By analyzing the objectives of the Mingli Tan in tandem with its companion work, the Coimbra commentary, this paper explores some of the important philosophical, pedagogical, and historical reasons that can help to explain this failure. Through this historical failure, we can gain some insights about the nature of logic and its current position in China.

The Encounter of Christianity and Daoism in Philippe Couplet＇s Confucius Sinarum Philosophus

The book Confucius Sinarum Philosophus1, published by the Jesuit Philippe Couplet in 1687, aimed at spreading Confucian thought and the Confucian classics in EuroPe. Its publication caused an enormous sensation and was highly valued by the King of France, Louis XIV. The description of Chinese geography, history, and religions, including three important Latin translations of Confucian works （namely, Ta hio-Liber Primus： Scientiae Sinicae [Daxue], Liber Secundus： Chum yum [Zhongyong], and Liber Tertius： Lun Yu [Lunyu]）, in addition to some missionary works of the Jesuits, was of great value for Europe at the time. Through the publication of this work, Confucianism was successfully introduced into Europe and treated as an eastern counterpart of the European Renaissance. The book became a fundamental source for Europeans trying to understand Chinese culture in the 17^th century. In order to evangelize in China, the Jesuits made an effort to accommodate Confucian thought within Catholicism. As part of this strategy, Daoism and Buddhism were marginalized and treated as false philosophies. In spite of this, Philippe Couplet described Daoism in his Brevis Notitia Sectae： Li lao kiun Philosophi. Although his understanding of Daoism was not far from that of Matteo Ricci, Couplet, however, did recognize Lao Zi as a philosopher, something which Ricci never did. This paper focuses on Couplet＇s description of Daoism as Daoism transmitted to Europe in the a means of investigating the first image of 17^th century.

Restituting Church Buildings and Negotiating Church Factions： Missionary Mapmakers and the Making of Local Networks （1712-1716）

At the turn of the 18th century, the Kangxi emperor initiated a large project to map the vast territories of the Qing. The land surveys that ensued were executed by teams of Qing officials and European missionaries, most of them French Jesuits first sent to China in 1685 and actively supported by the French crown. Early 18th century Jesuit publications foster a much-heralded claim that these missionary-mapmakers drew on their status of imperial envoys during the surveys to locally advance the position of the Catholic church. This article strives to explore the format/on of such local networks by these missionaries as they passed through the cities and towns of the Chinese provinces. On the basis of archival material, details emerge of contacts with local Qing administrators and Chinese Christians, and of attempts to purchase and recover local churches. This is then discussed against the background of the Rites Controversy, in an attempt to evaluate how such local networks relate to the rivalry between missionaries of different orders. The article emphasizes that there was （and perhaps is） no such thing as ＂pure science＂ by underscoring that important technical achievements such as the Qing mapping project are often shaped by complex networks and historical contingencies.

Tales of an Open World： The Fall of the Ming Dynasty as Dutch Tragedy, Chinese Gossip, and Global News

This essay explores different seventeenth-century accounts of the fall of the Ming dynasty in 1644--Chinese vernacular novels and literati memoirs, Jesuit histories, and Dutch poetry and plays--to investigate a developing notion of openness in both Europe and China. In Europe, the idea of openness helped to construct an early-modern global order based on the free flow of material goods, religious beliefs, and shared information. In these accounts, China＇s supposed refusal to open itself to the world came to represent Europe＇s Other, an obstacle to the liberal global order. In doing so, however, European accounts drew on Chinese popular sources that similarly embraced openness, albeit openness of a different kind, that is the direct and unobstructed communication between ruler and subject. This is not to say that Chinese late-Ming accounts of the fall of the Ming are the source of European ideals of liberalism, but rather to suggest that, at a crucial early-modern moment of globalization, European authors misapprehended late-Ming ideals of enlightened imperial rule so as to consolidate their own worldview, foreclosing late-Ming ideals in the process.