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澳门利氏学社学刊书评 书名：犹太教概述：犹太主义以及犹太教与天主教的关系: 作者：耶稣会雷敦龢
Full text link Why would anyone concerned with social development in China and SE Asia take the time to read a big book on Judaism and its history in relationship to Europe and the Catholic Church? Is Edmund Ryden’s Jewish Sketches, recently published in Taiwan where he is stationed as a Jesuit, simply a personal hobby project? Why should anyone else pause to consider the story he has to tell? 为何关心中国和东南亚社会发展的人会花时间去读一本关于犹太主义及其与欧洲以及天主教会关系的历史巨著？作为在台湾生活的耶稣会士，雷敦龢的《犹太教概述》仅仅是出于个人兴趣而出版的吗？为什么人们要停下思考他必须讲诉的故事
前言
Full text linkThroughout history, contacts between China and Europe have been mutually enriching, including in the field of philosophy, sciences or arts. In the field of astronomy, encounters started during the Ming dynasty. Prominent European Jesuits, including Matteo Ricci, Johann Adam Schall von Bell, and the Belgian Ferdinand Verbiest, shared with their Chinese counterparts their scientific knowledge, thus contributing to the advancement of astronomy in China.纵观历史，中国与欧洲在哲学、科学或艺术等领域的接触一直很丰富。在天文学领域，中欧交流始于明朝。包括利玛窦、汤若望和比利时人南怀仁在内的欧洲著名耶稣会士与中国同行分享了他们的科学知识，从而促进了中国天文学的发展
面对战争: 探索中国电影英雄的困境
Full text linkFor over 30 years I have had different opportunities to involve people from different walks of life in Asia and in Europe in workshops on Confucian ethics with a focus on the “hero,” defined by the Cambridge Dictionary as “the main character or the main male character in a book or film, who is usually good”. This type of a hero thus sticks to his or her values of respect, loyalty, compassion, and wisdom in the middle of adversities and challenges. Within the Chinese tradition of “hero” however we may not always be assured of a “Hollywood Happy Ending” as heroes do face the tragedy of war and deadly conflicts; nevertheless, the key highlight for a more systematic narrative analysis of the different dramas of heroes is to recognise in their struggles with a host of obstacles and moral dilemmas, while always facing death and destruction, a unique opportunity to reconnect to one’s own better self.30多年来，我有各种机会与来自亚洲和欧洲不同行业的人在研讨会上围绕“英雄”讨论儒家伦理，英雄一词在剑桥词典中的定义是“书中或电影中的主角或主要男性人物，通常是好人”。这种类型的英雄在逆境和挑战中坚持着尊重、忠诚、同情和智慧的价值观。然而，中国传统中的“英雄”并不见得总有“好莱坞式的大团圆结局”，因为英雄确实会面临战争和致命冲突的悲剧；然而，对不同戏剧英雄进行更系统叙事分析的关键是，要认识到他们在诸多障碍和道德困境中的挣扎，也要认识到他们面临的死亡与毁灭，这是一个刷新自我认知的难得机会
智慧与教育作为实践伦理: 中国智慧和伦理传统的情境化
Full text linkABSTRACTThis article presents the approach of our investigation into the Chinese wisdom tradition and its role in developing a code of ethics in pivotal areas of social lives. The aim of our investigation is to contextualise Chinese wisdom and ethical traditions to inform those who are interested or engaged in a “dialogue” with China, regarding the dynamics and key strands of the tradition for their reference in dealing with this cross-cultural dialogue.
Key words: Chinese wisdom traditions, practical ethics, contextualisation本文介绍了我们研究中国智慧传统作为社会生活关键领域道德规范所采用的方法。我们的研究目的是将中国的智慧和伦理传统置于具体情境中，以便让那些对中国有兴趣或参与与中国“对话”的人了解传统的构成机制和主要内容，以供他们在开展跨文化对话时参考。
关键字：中国智慧传统、实践伦理、情境
以教宗方济各整体生态的视角评价东盟和非洲“一带一路”倡议
Full text linkThe world is witnessing yet another global geopolitical shift, the most significant since the successful implementation of the Marshall Plan or the European Recovery Program, for the postwar reconstruction of Europe (1948-1951). This third millennium witnesses the Belt and Road Initiative (BRI) that is integral to the ’China Dream’. The explanation of the vision and goals of BRI is presented in section one in relation to China’ collaboration with ASEAN and Africa, with Ethopia and Pakistan as two case studies. These allow an appraisal of how China intends her foreign aid program to improve the quality of life of countries of the global South with its integrated assistance programs. As a basis for the appraisal outlined in section 1, we propose the model of a new integral ecology, derived from Pope Francis’ Laudato Si’ (LS) Fratelli Tutti (FT). These provide a constructive critique of the foundational presuppositions of the foreign aid policies of the BRI.世界正见证着另一次全球地缘政治变局，这是自成功实施马歇尔计划或欧洲复兴计划以重建战后欧洲（1948—1951年）以来的最重大变化。现在这第三个千年见证了“一带一路”，它是实现“中国梦”的必要环节。对“一带一路”愿景和目标的解释出现在本文第一节，这一节同作为两个案例研究的中国与东盟、非洲及中国与埃塞俄比亚、巴基斯坦的合作有关。由此我们能评估中国如何计划以综合援助项目来改善全球南方国家的生活质量。作为第一节中所概括的评价的基础，我们建议一种新型整体生态的模型，该模型源于教宗方济各的通谕《愿你受赞颂（Laudato Si’）》 和 《众位弟兄（Fratelli Tutti）》。这些通谕对“一带一路”对外援助政策的基本前提提供了建设性的评论
保罗·田立克与直面新冠病毒大流行的勇气
Full text linkOne of the attempts to establish the foundations of contemporary ethics is Paul Tillich’s existential analysis and evaluation of “the courage to be.” In humanity’s encounter or rather existential confrontation with the threat of nonbeing, revealed in the categories of space and time, finitude and freedom, and especially in experiencing guilt, absurdity, fear, doubts and other limitations of being, there is an opportunity for asking a question about the meaning of life and searching for sources of power in order to accept and overcome all these challenges. In the acceptance of being-itself the courage to be is born in a person, when they, realising and accepting their own finitude, overcome its limits and open themselves up to Infinity. This infinity of being-itself is not something abstract but is realised as Love, from which a person gets the courage to live in love, power and justice. As Pope Francis emphasizes: “Let us dream, then, as a single human family, as fellow travellers sharing the same flesh, as children of the same earth which is our common home, each of us bringing the richness of his or her beliefs and convictions, each of us with his or her own voice, brothers and sisters all.” (Pope Francis, 2020, no. 8)保罗·田立克 （Paul Tillich）对“生之勇气”的存在主义分析与评价，是其尝试建立当代伦理学基础的方法之一。当人类或其“存在”面临虚无的威胁，就像空间与时间、有限与自由等范畴所隐含的，尤其是在体验罪恶感、荒诞、恐惧、怀疑以及其他存在的局限性时，会出现一个契机，让我们质问生命的意义并找到力量的源泉，接受并克服一切挑战。当人们意识并接受自我的存在，就会产生存在的勇气，接受自己的有限性、克服其局限，向无限敞开心扉。这种自我存在的无限性并非抽象之物，它以爱的形式展现，它让人们勇敢地拥抱爱、力量与正义。正如教宗方济各所述：“既然我们属于同一人类大家庭，是同样拥有人类之躯的同行旅伴，也是同一大地的儿女，一起居住在这共同家园，那么让我们带着各自丰富的信仰和信念，发出自己的声音，彼此成为弟兄姊妹，一起追梦吧！”（教宗方济各，2020，第八条
向《澳门宣言》迈进的神学
Full text link As a missionary stationed in Taiwan since 1961, I would like to offer three suggestions regarding the Macau Manifesto and the Economy of Francesco statement, as a sign of my full support for their ideas and initiatives, locally and globally. These suggestions are meant to highlight and clarify the theological presuppositions that inform these statements. Each of them has emerged from my own experience working among Chinese people and learning from their cultures. 作为一个自1961年以来驻台湾的传教士，我想就《澳门宣言》和方济各经济声明提出三点建议，作为我从本地和全球出发，对他们的理念和倡议的全力支持的标识。这些建议旨在凸显和阐明通报这些声明的神学前提。每一条建议都出自我与中国人共事时积累的经验以及从中国文化中汲取的精华
圣方济各经济的启示与澳门利氏学社: 经济学中的无偿性和美德伦理的双重宣言
Full text link November 2020 saw the elaboration and publication of two important documents: the Final Statement (2020) of the young participants in the Economy of Francesco (EoF) and the Macau Manifesto (2020) written by participants in the Macau Ricci Institute Symposium at the University of Saint Joseph. These two research groups converge on many substantial points and, most significantly, on a common methodological understanding: rather than reforming or revolutionising the current economic system, it is necessary to transform it. This means not destroying and changing all its principles, nor accepting them all, but rather adding what is missing from the current picture. What is it that is missing? Both the EoF and the Macau Manifesto understand that a reconsideration of the economy as a practice directed toward virtue and common good is needed. 2020年的11月份见证了两份重要文件的精心完成与发表，这便是圣方济各经济的年轻参与者的《最终声明》（2020）和澳门圣若瑟大学-澳门利氏学社研讨会的与会者撰写的《澳门宣言》（2020）。这两个研究小组在许多实质性问题上趋向于达成共识，最有意义的是，他们在方法论上趋向于达成共识：不是改造或彻底革新当前经济体系，而是必须将其转型。转型意味着不破坏和改变所有原则，也不全盘接受，而是针对现状查漏补缺。究竟缺什么呢？圣方济各经济和《澳门宣言》的理解都是，重新将经济考虑为朝美德和共同利益方向发展的实践是必要的
《澳门利氏学社期刊》采访马克•奥尼尔: 台湾慈济基金会与证严法师
Full text linkFrom time to time, the MRI Journal features interviews with academics, business leaders, and other professionals who are developing positive responses to the changes underway in Macau, Hong Kong, China, and SE Asia. This, the fourth of these interviews is with Mark O’Neill, a writer based in Hong Kong. A few years ago, Mark published a book, Tzu Chi: Serving with Compassion (Wiley, 2010), which tells the story of the Taiwan Tzu Chi Foundation, inspired by the work of its founder, the Buddhist nun, Master Cheng Yen. The editors of the MRIJ were interested in getting Mark’s story first-hand, for it contains lessons for all of us, on what can be accomplished through NGOs dedicated to philanthropic activities. We hope that all religiously inspired charities can learn from the success of the Tzu Chi Foundation and its remarkable Founder, Master Cheng Yen.《澳门利氏学社期刊》（MRI）不时采访学术界、商界领袖和其他专业人士，他们对澳门、香港、中国大陆和亚洲东南部正在进行的变革做出了积极的回应。我们第四个采访对象是马克•奥尼尔，他是一个旅港作家。几年前，马克出版了一本书《慈济：慈悲济世》（威立出版社，2010），该书讲述了台湾慈济基金会的故事，写作灵感源自创始人、尼姑、证严法师的作品。《澳门利氏学社期刊》的编辑对获得马克的第一手故事素材很感兴趣，因为它为我们所有人提供了经验教训，告诉我们通过致力于慈善活动的非政府组织可以取得什么样的成就。我们希望所有受宗教启发的慈善机构都能从慈济基金会及其杰出创始人证严法师的成功中有所收获
利玛窦、汤若望和南怀仁: 在中国“科学传教”的变迁
Full text linkThis essay explores the continuity between the “scientific apostolate” associated with Adam Schall von Bell and Ferdinand Verbiest, and the original mission strategy of “cultural accommodation” developed by Ricci, Ruggieri, and Valignano. Though it stirred some controversy within the Jesuit community, as if it were a violation of the community’s rules against members of the order accepting political offices, Schall’s acceptance was approved in Rome, on the assumption that it was necessary to preserve the Jesuit mission of evangelization in China. After all, Ricci himself had petitioned his Jesuit superiors in Rome to send missionaries who not only could communicate in Chinese but who also possessed specific expertise in mathematics and astronomy. Ricci’s initial contribution to the strategy of “cultural accommodation,” however, entailed making strategically important friendships with the Chinese literati, friendships based on mutual respect for each other’s learning and mutual interest in the advancement of science, which was the basis for the hospitality that Ricci and his companions received from some of the Confucianliterati. But by the time Schall and Verbiest sought to carry on the strategy of culturalaccommodation, the task was significantly complicated by the violent transition from the Ming to the Qing dynasty, and was far more controversial, both in Beijing as well as in Rome. This essay seeks to explore some of that complexity.这篇文章探讨了与汤若望（Schall）和南怀仁（Verbiest）有关的“科学传教”与利玛窦（Ricci）、罗明坚（Ruggieri）和范礼安（Valignano）制定的“文化适应” （cultural accommodation）传教战略之间的连续性。尽管这在耶稣会内部引起了一些争议，似乎这违反了耶稣会禁止其成员接受政治职务的规定，但罗马还是批准了汤若望的接受，理由是这对维护耶稣会在中国的传教使命是必要的。毕竟，利玛窦本人曾向他在罗马的耶稣会上司请愿，希望派遣不仅能用中文交流，而且还具备数学和天文学专业知识的传教士。然而，利玛窦对“文化适应”战略的最初贡献，是与中国文人结下了具有战略意义的友谊，这种友谊建立在对彼此学识的相互尊重和对科学进步的共同兴趣之上。在北京和罗马，利玛窦和他的同伴们从一些儒家文人那里得到的款待，在汤若望和南怀仁试图在明朝向清朝的暴力过渡所造成的极其复杂的环境中继续下去时，却引起了更大的争议。本文试图探讨这种复杂性