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描绘精神友谊:: 郎世宁与康雍乾三位皇帝
Full text linkThis paper examines the dynamic of spiritual friendship between the Jesuit painter Giuseppe Castiglione and three emperors: Kangxi, Yongzheng, and Qianlong, who reigned in China between 1662 and 1796. Paintings, historical reference and the poetic calligraphy which the emperor added with his own brush to Castiglione’s paintings, corroborate the notion of a deep friendship, one that is spiritual, in the way that spiritual friendship is defined and described by the 11th century Cistercian, Aelred of Rievaulx. The role of perspective, in both its technical and its spiritual connotations, is examined in terms of classical Chinese and western European traditions in relation to the deeper interior seeing of a spiritual friend. It is argued that Castiglione came to know the heart and mind of the emperor with such empathy that he is able to paint from that shared interiority, sharing affection, joy and even sorrow, beyond words, to suffuse spiritual experience within the work of painting, brush to silk, and for the gaze of the viewer.本文研究耶稣会画家郎世宁（本名：朱塞佩·伽斯底里奥内）与中国1662-1796年间在位的康熙、雍正、乾隆三位皇帝的精神友谊。郎世宁的多幅经典画作、诸多史料记载以及皇帝在郎世宁作品上的诗文题词，无一不是他们深厚友谊的见证。这种友谊符合11世纪熙笃会教士圣埃尔雷得对“精神友谊” 的定义和描述。无论从现实层面还是精神层面，无论从传统中国视角还是西欧视角，精神友谊意味着其中一方能够洞察另一方深层次的内心需求。有人认为，郎世宁正是抱着这样的同理心接近皇帝的心灵和思想，这样他才能分享皇帝的内心世界，他的情感、喜悦甚至悲伤，无需言语交流，在绢本中融入丰富的精神体验，创作出令读者（皇帝）满意的作品
“一带一路”倡议在非洲能否持续?
Full text linkNwachukwuIn 2000, the China-Africa relationship was further strengthened with the establishment of the Forum on China-Africa Cooperation (FOCAC). The FOCAC offers a platform for consultation and cooperation mechanisms aimed at deepening diplomatic, security, trade and investment relations between China and African countries. Later came the Belt and Road Initiative (BRI) in 2013, an international trade network initiated by China that connects the three continents of Asia, Europe and Africa. The BRI focuses on the following key areas: cultural exchange; policy coordination; facilities connectivity; trade and investment; and financial integration. The BRI shares development objectives similar to those of the United Nations’ Sustainable Development Goals (SDGs). In fact, the BRI implements part of the SDGs and provides a practical mechanism to strengthen the Sino-Africa relationship, which Africa can leverage to meet its Sustainable Goals. Africa is linked through the “Road” of the BRI plan and has received infrastructural projects funded by China to facilitate trade and integration of the national economies along the trading route. Through the establishment of Economic and Trade Zones which attracts investments from Chinese companies, and building infrastructures such as sea ports and railways, China through the BRI framework is helping Africa meet UN SGD Goal 9 concerning industry, innovation and infrastructure. A practical effect is that the BRI is helping African countries overcome the infrastructure gap, create jobs, acquire skills andpromote integration between countries.2000年，中非合作论坛成立，中非关系进一步加强。中非合作论坛为深化中非外交、安全、贸易和投资关系提供了磋商与合作机制的平台。随后，中国于2013年发起了“一带一路”倡议，这是一个连接亚洲、欧洲和非洲三大洲的国际贸易网络。 “一带一路” 重点关注以下几个领域:文化交流、政策协调、设施连通、贸易和投资，以及金融一体化。“一带一路”的发展目标与联合国可持续发展目标是高度契合的。事实上，“一带一路”落实了一部分联合国可持续发展目标，为加强中非关系提供了切实可行的机制，非洲可以利用这一机制来实现其可持续发展目标。非洲通过“一带一路”实现了互联互通，并接受了中国投资的基础设施项目，为沿线国家贸易和经济一体化提供便利。通过建设吸引中国企业投资的经贸合作区，建设港口、铁路等基础设施，中国通过“一带一路”框架，正帮助非洲实现联合国可持续发展目标中关于工业、创新和基础设施建设的第九项目标。实际效果便是，“ 一带一路”正在帮助非洲国家克服基础设施差距，创造就业机会，获取技术，并促进国家间的融合
发挥技术善的力量? 人工智能应用于自杀预防的中国实践
Full text linkSuicide is a significant problem in China. The causes are varied and interrelated. Teenagers and young adults have proven to be the most vulnerable. But there is hope, perhaps surprisingly, through the promise of technology. This article will discuss the Tree Hollow Rescue Movement (THRM), a non-profit organisation that is fighting suicide through the use of artificial intelligence (AI) algorithms and online messaging applications. The aim of THRM is to reach out to vulnerable persons to dissuade them from taking their lives. Their track record includes both success stories and incidents calling for caution, which will be introduced and discussed. THRM is an example of social innovation in view of the common good. However, the issue of suicide is nuanced and not without risks. The purpose of this case study will be to challenge readers to think through the issues involved and reflect more deeply about how technology can be a force for good.在中国，自杀已成为一个严重问题。其原因是多种多样和相互关联的。青少年和年轻人被证明是最易受此影响的群体。但令人欣慰的是，通过技术的发展，给解决这一问题带来希望。这篇文章将对树洞行动救援团(Tree Hollow Rescue Movement, THRM)进行探讨。树洞行动救援团是一个通过使用人工智能(AI)算法和在线信息应用程序对抗自杀的非营利组织，其宗旨是帮助弱势群体，劝阻他们不要轻生。本文将对该组织成功解救自杀者及发现高风险人群的案例进行介绍和讨论。从公益角度来看，THRM是社会创新的一个例子。然而，自杀问题是复杂且存在风险的。本案例研究的目的是激发读者思考其中所涉及的重大问题，进而更深刻地思考技术如何成为一种善的力量
《愿祢受赞颂》: 动员基督教徒环境责任信仰与实践
Full text linkBuilding upon the work of his predecessors, Pope Francis shaped Laudato Si’ as an appeal focused on spirituality, in order to mobilise the creativity of all people at all levels of society, in the cause of environmental responsibility. Though clearly grounded in Catholic Social Teaching (CST), Laudato Si’ is socially innovative, not only in its extended dialogue with scientific studies of climate change, but also in its direct appeal to ordinary people, hallenging them to participate in popular movements for sustaining a global shift in developmental priorities toward care for the earth as our “common home.” This essay introduces Laudato Si’, with special emphasis on its understanding the role of spirituality, interreligious dialogue and collaboration in mobilising popular efforts to address the problem of climate change. In order to illustrate the practical significance of Laudato Si’s perspective, this essay will be followed by two case studies, the one by Franz Gassner, showing its convergence with scientific attempts to revolutionise our waste management practices, the other by Mark Pufpaff, showing the diverse ways in which the Catholics in the Philippines have responded to Francis’ challenge to develop transformative approaches to environmental responsibility.教宗方济各在其前任的工作基础上，将《愿祢受赞颂》塑造为一种专注于灵性的呼吁，以调动社会各阶层的创造力，承担起环境责任。尽管《愿祢受赞颂》显然是基于天主教社会训导（以下简称CST）理念，但其本身具有社会创新性，不仅表现在将对话扩展至气候变化的科学研究领域，而且还在于对普通民众的直接呼吁，鼓励其加入维持全球性的转变大潮，即将全球发展的优先事项转为爱护我们“共同的家园”——地球。本文介绍了《愿祢受赞颂》，特别强调其对灵性、宗教间对话和合作在动员大众努力解决气候变化问题的作用。本文接下来将通过两个案例研究阐释《愿祢受赞颂》观点的实际意义，其中一个为Franz Gassner所作，试图结合科学来改革我们的废物管理做法；另一个为Mark Pufpaff所作，内容为菲律宾的天主教徒回应方济各所提出的挑战的各种方法，即制定承担环境责任的变革性做法
民眾: 菲律宾人对教宗方济各应对气候变化的回应
Full text linkWhen Pope Francis published Laudato Si’ on 24 May, 2015, the Philippines was still recovering from the devastation of TyphoonHaiyan. In this encyclical, his challenge on the issue of climate change and the role of all people in caring for the environment prompted a number of responses from the karaniwang tao – the “common people” – of the Philippines.Building on the momentum generated during Pope Francis’ visit to the country before the publication of Laudato Si’, the encyclical was received as welcome support for local efforts at recovery. This essay details three responses, as examples of the kind of work the karaniwang tao of the Philippines are doing to deal with the threat of climate change.2015年5月24日，教宗方济各发表了题为《愿祢受赞颂》的通谕，那时菲律宾尚未完全从台风“海燕”造成的严重破坏中恢复过来。在这篇通谕中 ，他重点谈及气候变化问题带来的挑战，以及人类在环境保护方面的作用，菲律宾的很多老百姓做出了回应。在《愿祢受赞颂》发表之前，教宗方济各曾访问菲律宾，得益于此期间所产生的效应，这篇通谕被视为对当地在经济复苏方面所做出努力的极大支持。本文详细描述了三种回应方式，作为菲律宾百姓为应对气候变化威胁所做努力例证
用道德领导力和信仰经商
Full text linkIn each issue of The MRI Journal we feature an interview with a scholar, a business leader and other professionals who express their vocation and their expertise on one or more of the three platforms of the Journal: social innovation, moral leadership, and comparative spirituality. In this issue we report on our interview with Dr Johnny Hon, a Hong Kong based investor and businessman and leader of a range of business, charitable, diplomatic and political activities. In 1997 Dr Hon founded the Global Group in Hong Kong which invests in business ventures all around the world helping innovative companies with their international expansion and financing strategies. Dr Hon has helped numerous companies and individuals to raise funds and has been particularly active in assisting a growing number of Chinese companies to list on the London markets. In July 2015, he was awarded the Medal of Honour from the Government of Hong Kong for his dedicated community service.— Mike J. Thompson, Co-Editor, MRI JournalMRI杂志每期都会对学者、商界领袖和其他专业人士进行专访，他们在本杂志所倡导的社会创新、道德领导力和精神比较的一个或全部三个平台上表现了自己的职业精神和专长特长。本期我们采访了香港的韩世灏博士。他是一名投资者和商人，更是一系列商界、慈善界及外交政治活动领域的领导人。1997年，韩博士在香港成立了高宝集团，在全球范围内进行商业投资，旨在帮助创新公司进行国际拓展和策略性融资。韩博士帮助过许多公司和个人筹集资金，并积极帮助中国公司在伦敦上市。2015年7月，香港政府给他颁发了“荣誉勋章”，以表彰其社区服务贡献。——MRI杂志联合编辑Mike J. Thompso
中国式养老: 21世纪的孝道
Full text linkChina’s population is ageing. The ratio of retirees to workers is increasing at the same time as the size of the average family is decreasing, thus putting strains on China’s working populations, many of whom are responsible for taking care of their retired family members. In China, the tradition of parent/child reciprocity is called filial piety. However, with changing dynamics and demographics, how it is or ought to be practised in the 21st century prompts fresh reflection.This paper presents the ethical challenges and opportunities facing the practice of filial piety and explores mutually beneficial options for both children and parents.中国正在进入老龄化社会。退休人口与劳动人口的比例不断升高，家庭规模持续缩小，这给中国劳动人口造成了巨大的压力，许多劳动人口不得不赡养退休的长辈。在中国，传统的父母子女互惠关系被称为孝道。然而，随着社会环境和人口结构的不断变化，如何在21世纪的今天践行孝道，实际的践行情况究竟如何，这些值得我们反思。本文主要介绍在新世纪的今天，孝道所面临的机遇与伦理挑战，旨在探索维持父母子女互惠关系的新选择
轴心时代、中国与超越的意义
Full text linkThe notion of an Axial Age shaped by Karl Jaspers after the World War II has been evaluated in various ways within the field of intellectual history, not only in the West but also in China: concretely can this concept be applied to Chinese tradition and if so, what does it mean in Chinese culture? Specialists on China in the West have different answers to these questions.Following the translation of Jaspers’ book into Chinese, several Chinese scholars have integrated this concept of an Axial Age in their reflections about Chinese Antiquity.This concept of an Axial Age matters because this concept affirms humanity’s universal openness to transcendence. However, because this notion was argued in a Western context, it always possesses the risk of projecting foreign constructions on Chinese tradition. From a Chinese perspective, it has to be reconstructed taking into consideration the specificities of Chinese tradition and the ways Chinese scholars speak about it, if it is to suggest a universal claim.二战后卡尔·雅斯贝斯提出了“轴心时代”的概念，这一概念不仅在西方，而且在中国的思想史领域受到了各种评价。具体而言，这个概念能否可以应用到中国传统中？如果可以，它在中国文化中意味着什么？西方研究中国的专家对这些问题有不同的答案。在雅斯贝斯的书被译成中文后，一些中国学者将“轴心时代”的概念融入到他们对中国古代的反思中。“轴心时代”的概念之所以重要，是因为这一概念肯定了人类可以普遍实现超越。然而，由于这个概念是在西方背景下提出的，所以总是存在把外国的解释投射到中国传统上的风险。从中国的角度来看，提出这样一个带有普遍性的概念，必须结合中国传统的特殊性和中国学者对它的看法，对其进行重构
转变经济人模型
Full text linkThe gap between the rich and the poor keeps widening. A very small group has privileged access to vital resources while a growing number of people find themselves totally left behind. If we refer to the “wealthgap” between top and bottom of the economic “pyramid” we usually focus on the disparity inaccess to financial resources. Those who seem locked in a vicious circle of poverty, violence and denial of rights quite often do not have proper access to education and adequate professionaltraining. Hong Kong’s wealth gap, for example, has widened to a historic high, with the richest households now earning about 44 times what the poorest families scrape together, in spite of government efforts to alleviate poverty.贫富之间的差距持续扩大。少数人拥有优越的资源，而越来越庞大的群体则完全落后于人。在比较经济“金字塔”顶端和底端人群的财富差距时，通常我们关注的是其占有金融资源之间的失衡。那些陷于贫穷、暴力、权利被剥夺的恶性循环中的人，往往无法获得适当的教育和职业培训。例如，尽管政府竭力消除贫穷，香港的贫富差距已经达到历史新高，最富裕的家庭收入是最贫困家庭收入的44倍
在华耶稣会的艺术、文化与共鸣
Full text linkThe beginning of the Modern era (ca. 1400) was marked by two great shifts: the start of the global age of empire building, and of large-scale population movements around the world.As more people travelled for longer distances, art and culture increasingly moved with them. This began an accelerated process of inter- and intracultural exchange. European art and culture, which formerly had been a part of territories and landscapes exclusive to Europe, now ‘territorialized’ parts of non-European lands from the sixteenth century onward. The Jesuit missions in Asia not only brought Western architecture, music, poetry, and painting (and the integral aesthetic that went along with these modes) but also established an enduring resonance of these things.This paper explores resonance as an example of how East and West have always found meeting points in the arts, even when other media and discourses proved not to be compatible.现代社会（约1400年）的到来伴随着两大重大转变：大帝国时代的开始，以及世界各地大规模的人口流动。越来越多的人走向长途他方，艺术与文化也随之远传。这就加速了跨文化交流的进程。欧洲的艺术和文化曾是独属于欧洲领土和景观的一部分，而从16世纪以来到现在却成为非欧洲大陆的“领土化”部分。亚洲的耶稣会不仅带来了西方的建筑、音乐、诗歌和绘画（以及与这些模式相伴随的整体美学），而且也为这些事物建立了持久的共鸣。本文以共鸣为例，来研究东西方如何在其他媒体和话语不相容的情况下总能找到艺术交汇点