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根据南怀仁的书信分析他的中国书籍
Full text linkIn view of Verbiest’s central position in Jesuit contacts with Chinese authorities andcalendar specialists in the period 1660-1688, it is worth collecting the few precise titlereferences he gives in his letter corpus, which was recently extended and revised (132 items) to include the Chinese works and authors he was acquainted with and which he apparently used. Their number is rather low, and the titles are stemming from expected libraries and collections, and are for obvious reasons mostly found in letters to his European colleagues in China, as European readers were unacquainted with Chinese. But even this low number - which certainly covers only a small part of the real number of books he used - contains some revealing titles; at any rate, it suggests a various, composite reading, and in addition it reflects some unexpected, and rather surprising assessments, with regard to the (absence of) logical structure and of (technical) illustrations.1660-1688年间，南怀仁在耶稣会士与中国当局和历法专家的接触中处于核心地位，因此值得收集他在书信中提供的为数不多的精确书名参考资料，最近对他所熟悉和显然使用过的中国作品和作者的书信进行了扩展和重新研究（132 项）。这些书信的数量相当少，而且书名都来自预期的图书馆和藏书，而且由于显而易见的原因，这些书信大多出现在他写给在中国的欧洲同事的信中，因为欧洲读者并不熟悉中文。但是，即使是这么少的数量——肯定只占他所用书籍实际数量的一小部分，也包含了一些有启发性的书名；无论如何，这表明了一种不同的、综合的阅读方式，此外，它还反映了一些出乎意料的、相当令人吃惊的评价，如针对汉语著作（缺乏的）逻辑结构和关于（技术性）插图的缺乏
与中国的对话: 人文主义领导力在冠病大流行时代的存在
Full text linkThe intrinsic humanistic leadership attributes defended by Confucianism in its doctrine of the cultivated gentleman, also known as Junzi , and its virtues formulated within the 5 constants (Ren, Yi, Li, Zhi, Xin ), are deeply analyzed in this article, moreover, the distinctions in relation to non-Confucian leadership traits are also demonstrated through a comparative review, with the main ideas from Western views of leadership presented for that purpose. Humanism is introduced to support the derivation of Junzi morality. “What it is to be a humanistic leader? How does it differ from the non-Confucian leadership models?”. This paper performs a comprehensive literature review to explain different leadership concepts; furthermore, COVID data were collected, and the performances of four leaders of nations were assessed through online journals and news reading. Follow-up studies may be conducted toinvestigate the leaders’ ongoing responses to the COVID pandemic, for the purpose of highlighting the positive aspects of Confucian and non-Confucian leadership aspects, particularlyemphasizing the traditional Junzi pedagogy.本文深入分析了儒家在其君子学说中所捍卫的内在人文领导力属性，也被称为君子，以及其在五常（仁、义、礼、智、信）中所制定的美德，此外，还通过比较展示了与非儒家领导力特征的区别，并为此介绍了西方领导力的主要思想。人文主义被引入以支持君子道德的衍生。“什么是人文主义的领导？它与非儒家的领导模式有什么不？”。本文进行了全面的文献回顾，以解释不同的领导力概念；此外，还收集了疫情期间的数据，并通过在线期刊和新闻资料评估了四位国家领导人的表现。后续研究还可以继续调研领导人对新冠肺炎疫情的持续反应，目的是突出儒家和非儒家领导力的积极方面，尤其会强调传统的君子教育法
可敬的利玛窦神父
Full text linkOn December 17, 2022, the day of his 86th birthday, Pope Francis signed the decree recognizing the heroic virtues of Ricci, making him Venerable. This gives me the occasion for sharing some insights I have gathered from his life. When I joined the Jesuits in France some thirty years ago, I was quite unfamiliar with the story of Matteo Ricci. Now, having lived in China for some twenty years, Ricci has become a real inspiration for me, as he is for many people here, four centuries after his death. I have come to appreciate how important Matteo Ricci still is for many Chinese people, far beyond the small Catholic community in China. Ricci represents a wonderfully positive encounter between China and the West, long before the traumatic experiences of colonisation in the nineteenth and twentieth centuries sullied the relationship. In presenting his life and work, I hope to explain how Ricci found the presence of God, the Chinese Christ, in the people of China.2022年12月17日，在教宗圣方济各86岁生日的那一天，他签署了承认利玛窦英雄美德的法令，让他成为尊者。这让我有机会分享我从利玛窦的人生中得到的一些见解。大约三十年前，我在法国加入耶稣会时，对利玛窦的故事还很不熟悉。现在，我在中国生活了大约20年，利玛窦已经成为我的一个真正的灵感，就像在他死后四个世纪的今天，对这里的许多人一样。我已经意识到利玛窦对许多中国人来说是多么重要，已远远超出了中国的小型天主教团体。早在19世纪和20世纪殖民化的创伤性经历玷污了这种关系之前，利玛窦实现了中国和西方之间一次奇妙的积极接触。在介绍他的生活和工作时，我希望能解释利玛窦如何在中国人民中找到上帝的存在，即中国的基督
在澳门和广州的非洲人: 对大批迁移倾向的研究以及对与中国文化对话的影响
Full text linkHistorically, both Macau and Guangzhou were ports of encounter where some of the first Africans landed in China, but not necessarily as free individuals. Arab traders and Portugueseseafarers of centuries past were responsible for the earliest transfer of black manpower to China’s southern regions. Because of this peculiar situation, we cannot talk of a proper cultural dialogue between Chinese and Africans. Since the early 2000’s, we have witnessed the formation of the Forum for China-Africa Cooperation and, with special implications for Macau, the creation of the Forum for Economic and Trade Co-operation between China and Portuguesespeaking countries. For over thirty years (1991–2023), Africa has been the destination of China’s first overseas visit at the beginning of every year. China and African countries met ever-more frequently at ever-higher levels and registered record-breaking trade deals. Fast-forwarding to the present, we notice some worrying signs. Is the golden period of China-Africa engagement already behind us? We are interested in the cultural dialogue between China and Africa – in Macau and in Guangzhou – considering Covid and the difficult accommodations made to fight it.历史上，澳门和广州都是第一批非洲人登陆中国的港口，但他们不一定是作为自由人来到中国。早在许多个世纪以前，阿拉伯和葡萄牙商人开始向中国南方地区输送黑人劳动力。在这种特殊情况，我们无法严格谈论中非人民之间的文化对话。自21世纪初以来，我们目睹了中非合作论坛的形成，以及对澳门有特殊影响的中国与葡语国家经贸合作论坛的建立。三十多年来（1991-2023年），非洲一直是中国每年首次海外访问的目的地。中国和非洲国家高层次会晤日益频繁，中非贸易也一再打破记录。快速发展到现在，我们注意到一些令人担忧的迹象。中非交往的黄金时期是否已经过去？考虑到新冠疫情，以及为其所作的艰难调整，我们关注在澳门和广州的中非文化交流
Does Romans 2:14 Refer to the Natural Law?
No full textWhilst after decades of research, exegetes have all agree on the complexity of Paul’s line of thinking in Rom 2:14–16, the ITC in its 2009 document, In Search of a Universal Ethic, still in an oversimplified manner propagates the view that Rom 2:14 presupposes a theory/theology of the natural law. This article makes plain the major disagreements among Pauline exegetes whether such presupposition stands by reviewing some major contributions to the discussion by raising major questions regarding the issue of φύσει in those verses, the nature of the law mentioned by Paul, the identity of the people Paul calls “Gentiles.” This article offers a more nuanced understanding of Rom 2:14.
Keywords: Rom 2:14, ITC, Universal Ethic, Natural Law, φύσει, Gentile
《走向全球伦理宣言》: 各宗教间对话的一座里程碑
Full text linkThis issue of the MRI Journal is focused on the challenge of “Redefining Spiritual Transformation and Holiness in Asian Contexts in Times of Crisis.” How, then, is this agenda to be advanced by recalling the development of the 1993 Parliament of World Religions’ Declaration: Toward a Global Ethic? After all, whilst there was significant Asian participation in the Parliament, the Declaration was written by a Swiss theologian, Hans Küng, for a meeting organized and held in Chicago, USA. In what follows, I hope to demonstrate the continued relevance of Toward a Global Ethic by showing how its basic principles and “irrevocable directives” are grounded in a vision of spiritual transformation and holiness, emerging from dialogues among the world’s major religions and their devotees. The Declaration, initially drafted by Küng, was endorsed by the Council for a Parliament of World Religions (CPWR), was discussed and formally signed by some 240 participants and religious leaders at the 1993 Parliament in Chicago, among the most prominent of them, Joseph Cardinal Bernardin, the Catholic Archbishop of Chicago. Their achievement was to demonstrate that interreligious dialogue could not only remain faithful to the spiritual traditions that brought them together, but also could produce a statement outlining a minimal moral consensus helping to set an agenda for global change that continues to inspire people even to this day.本期《澳门利氏学社学刊》聚焦的挑战是“在危机时代重新定义亚洲内部的精神转变与圣洁”。回顾1993年世界宗教议会《走向全球伦理宣言》的发展，这项议程该如何推进？当年会议由美国芝加哥主办，虽有众多亚洲人士出席，但宣言是在会上由瑞士神学家汉斯·昆 （Hans Küng） 所写。在正文中，我希望通过介绍《走向全球伦理宣言》的基本原则和“不可取消的规则”所反映的、由世界主要宗教及其信徒间的对话所产生的精神转变和圣洁愿景，来展示《宣言》的持续相关性。在世界宗教议会理事会（CPWR）的支持下，汉斯·昆起草了该《宣言》，1993年的芝加哥议会上，约240名参会者和宗教领导人讨论并正式写下了该《宣言》，他们当中最有名的是芝加哥枢机大主教约瑟夫·贝尔纳丁（Joseph Cardinal Bernardin）。他们的贡献不仅在于展示了宗教间的对话不仅让人们对凝聚他们的精神传统保持着忠诚，还在于达成了一项规定着最低道德共识的声明，帮助设立全球变化的议程，这一议程至今仍激励着人们
圣方济各经济的启示
Full text link When Pope Francis launched his message for the event “The Economy of Francesco” held online (November 19-21, 2020), he explicitly underlined the urgency “to enter into a covenant to change today’s economy and to give a soul to the economy of tomorrow” (Francis, May 1, 2019). For the last 15 months, more than 2000 young economists and entrepreneurs from 120 countries have been working, in a focused, organised way, to talk about the pillars of an economy based on the culture of care, true value creation and universal fraternity, moving beyond the still prevalent throwaway mentality and globalisation of indifference. 2020年11月19至21日，教宗方济各在“圣方济各经济的启示”线上活动上发表了讲话，明确强调要“订立一项盟约来改变当前经济，并向未来经济注入灵魂”，这一行动迫在眉睫（方济各，2019年5月1日）。在过去15个月中，120个国家的2000多位青年经济学家和企业家已经以集中且有组织的方式展开了工作，基于文化关怀、真正价值创造、博爱、超越仍旧流行的一次性思维以及冷漠的全球化这几个方面，讨论了经济的支柱问题
促进共同福祉: 选举制度的作用
Full text link Wellbeing for all is the result of effective politics. However, in most countries, the political environment is dominated by ethnic, religious, and economic cleavages, which drive politicians to cater to a fraction of the population rather than to society as a whole. Therefore, it is necessary to implement political institutions which encourage politicians to achieve wellbeing for all. But which institutions work? We suggest that much can be learned from Switzerland. While it has a highly diverse society, it is politically stable and economically wealthy. Traditionally, its success has been explained by federalism and direct democracy. We highlight the role of a third formal institution, the electoral system. Proportional and majority elections coexist at all levels of the Swiss state. In addition, the electoral system has specific features: majority elections usually take place in multi-seat districts, and they are often at-large elections, meaning that there is only one large district covering the whole jurisdiction. 高效的政治能促进共同福祉。然而大多数国家的政治环境受种族、宗教和经济利益集团主导，使得政治家去迎合一小部分人，而未顾及到全社会。因此，推行鼓励政治家实现共同福祉的政治制度很有必要。但哪些制度是行之有效的?我们可以向瑞士学习。虽然瑞士是一个高度多元化的社会，但政治稳定，经济富裕。传统上，瑞士的成功被归结为联邦制和直接民主。我们强调第三个政治制度，即选举制度的作用。在瑞士，比例选举制和多数选举制并存于各个层级，其特点是：多数选举制通常在多议席选区进行，且往往规模浩大，这意味着一个选区覆盖整个司法管辖区。文献对多议席多数选举常有争议，实际上，所谓的少数群体代表的问题并不突出。比例选举制和多数选举制结合的安排，为确保高效、稳定和包容性的政治发挥了决定性作用。重点是，这种制度比广泛分权或直接民主更容易借鉴到其他国家
汤若望——《进呈书像》，对话与灵修
Full text link In early modern times, the Jesuits tried to perform their mission of Evangelization in China from the top down, because their hope was to lead the Chinese emperor to Christianity. He should be followed by his people and finally by the whole Far East, as they hoped, because China was culturally the leading nation (Standaert, 2001, 310). This was part of the method of accommodation that included an indirect mission through science, an apostolate of the press and other things. Important, however, were also images and pictures.
Images and pictures played an important role in Europe in Catholicism as a religion of the senses. In the Spiritual Exercises of Ignatius of Loyola, Biblical texts were used for meditation with visualization. During the meditation a mental space was created, which generated an imaginative journey into Biblical narrative, which offered the chance of a spiritual encounter with Biblical persons, scenes and events (Criveller, s.a, 1; Standaert, 2001, 623f). In China, images, xiang 像 or tu 圖 (Criveller, s.a., 3), could help to prepare Non-Christians for Christianity, they could introduce the religion to illiterate people, whereas the new subjects were also attractive for more learned people. Also in China, images served Christians as a catechetical tool, they helped for devotion and meditation. Sometimes, they were even said to have the power to produce miracles (Menegon, 2007, 389f, 399). Pictures were kept more easily in mind than “dry” texts. 近代之初，耶稣会士试图在中国自上而下地执行他们传播福音的使命，因为他们希望引导中国皇帝信奉基督教。皇帝会被他的臣民追随，他们相信，最后整个远东地区都会追随他，因为中国在文化上是一个主导性的国家（钟鸣旦，2001，310）。这是适应性方法的一部分，其中包括通过科学进行间接布道、在新闻界建立使徒地位等等。然而，重要的还有像和图。
像和图作为一种感官宗教在欧洲的天主教中发挥了重要作用。在《依纳爵·罗耀拉的灵修活动》中，圣经文本被用于进行可视化的冥想。在冥想过程中会创造一个心理空间，产生出一段充满想象力的圣经叙事之旅，提供与圣经人物、场景和事件进行灵修邂逅的机会（克里弗勒，s.a，1；钟鸣旦，2001，623f）。在中国，像或图（克里弗勒，s.a.，3）可以帮助非基督徒为皈依基督教做好准备，它们可以将宗教介绍给不识字的人，对更有学识的人来讲，新主题也更有吸引力。同样在中国，像作为一种问答式工具为基督徒服务，它们有助于祈祷和冥想。有时，人们甚至认为它们有创造奇迹的能力（梅内贡，2007，389f，399）。图比“枯燥”的文字更容易被人记住