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Three Eighteenth Century Portuguese Jesuits in China Revisited: André Pereira, Domingos Pinheiro and Félix da Rocha
No full textThis contribution focuses on three 18th-century Portuguese missionaries of the China mission. It gauges especially the relationship between their education in Portuguese Jesuit colleges and their activities in China, particularly with regard to the Qintianjian (Beijing Bureau of Astronomy, including the Observatory). It tries notably to ascertain whether the attempts to improve the level of mathematical instruction in the Jesuit colleges since the 1690s had indeed an effect on the Portuguese missionaries sent to the Beijing Court. These three analyses – partly hampered by our incomplete information – suggest that there was not a linear correlation between education and commitments inside China: A. Pereira never succeeded in replacing Kögler, and the best mathematical talent (D. Pinheiro) was committed only to administrative and logistical functions, not to the Observatory; Da Rocha got his engagements from the Chinese-Manchu authorities. This apparent lack of interest from the Portuguese Jesuit authorities in assigning competent Portuguese Jesuits for an efficient management of the Qintianjian explains also the disapproval of the German astronomers in the Bureau (A. von Hallerstein; Fl. Bahr) towards their Portuguese colleagues
Writing on Chinese History: António de Gouveia and The Monarchiada China (1654)
No full textThis article focuses on the analysis of the Portuguese Jesuit António de Gouveia (c.1592-1677) and his monumental work Monarchia da China dividida por seis edades (Monarchy of China, Divided in Six Ages). Completed in January 1654, in Fuzhou 福州, this is undoubtedly the least known of Gouveia's works, although it is often mentioned. Despite being one of the earliest histories of China written by a European in a Western language, and based on Chinese sources, the Monarchia da China remains unpublished and calls for a systematic study. To the best of our knowledge, there are two manuscripts of this work. The most well-known is a copy dating from the eighteenth century kept at the National Library of Spain, in Madrid. However, we came across a second manuscript, in the Archivo de España de la Compañia de Jesús (henceforth AESI-A), in Alcalá de Henares, which we conclude to be the original autograph one. Therefore, it is from this latter manuscript, with its ca. 500 folios, that we are preparing the first critical edition of the work. This edition will include a biographical study of António de Gouveia, as well as other still unpublished significant textual production, namely his active and passive epistolography
培养弱势青年的领导能力：一项自我形成计划 : 为了最卑微、最容易被忽略和最失落的群体
Full text linkIntroduction
According to Kolvenbach (1986), the purposes of Jesuit Education are embedded in three characteristics.
•To promote dialogue between faith and culture.
•To include a religious dimension that permeates the entire education.
•To assist in the total formation of each individual within the human community.
In the same vein, Jesuit higher education aims to nurture its students in whole-person development, hoping that students can change the world to be a better place for domicile (AJCU, 2020). For instance, the aim of higher education at one of the famous Asian Jesuit universities, Sogang University, is to teach individuals the essence of life vocation and the adoration of the Mighty God (Kim, 2008). Sogang University advocates humanity, whole-person development, and truth (Sogang University, 2020). Similarly, Sophia University, a prestigious private Jesuit university in Japan, also champions whole-person development, the values of Catholicism, and truth (Sophia University, 2020). In other words, both Sogang University and Sophia University treasure Jesuit traditions, Catholicism, and self-formation (Sogang University, 2020).引言
根据耶稣会第29任总会长科尔芬巴赫（1986），耶稣会教育的目标植根于三方面特征：
•促进信仰与文化的对话；
•在教育活动中全方位渗透宗教维度；
•协助人类社区中每一个个体的全面形成。
同样，耶稣会高等教育旨在促进学生的全人发展，希望学生能改变世界，使之成为更适合居住的地方(AJCU,2020)。比如，亚洲著名的耶稣会大学——韩国西江大学，其高等教育的目标就是教导个体生命的本质及对全能上帝的崇拜(Kim, 2008)。西江大学倡导人文、全人发展和真理(西江大学，2020年)。与之类似，日本著名的私立耶稣会大学——上智大学也提倡全人发展、天主教价值观和真理(上智大学，2020年)。换言之，西江大学和上智大学都珍视耶稣会传统、天主教义和自我形成(西江大学，2020年)
为人类繁荣的年长化灵修:: 向经济学新范式迈进
Full text linkPope Francis shows special concern for the marginalized and the weakest. The elderly are among the most vulnerable and less valuable in the society due to their declining value in productivity and economics. To address the mission of Francis and his vision of hope for the entire human family, I would like to propose a new paradigm for the spirituality of ageing, based on his papal teaching of Integral Human Development (IHD), especially its intercultural dimension.教宗方济各对处于社会边缘地位的人和最弱小的人表示特别关注。由于老年人在劳动力和经济方面的价值不断下降，他们在社会中属于最脆弱和价值较低的群体。为了阐述教宗方济各的使命和他对整个人类大家庭的希望愿景，我要根据他的罗马教宗关于人的整全发展的教义，特别是其跨文化层面的教义，提出一个年长化灵修的新范式
新经济范式的资本主义社会化
Full text linkThe assumptions of neo-classical economics: rational self-interest, profit maximization, agency theory and the accumulation of capital have led to the perception that capitalism is, ipso facto, a force for injustice. No system can unpick the myriad of motivations that different consumers and investors make in their transactional decisions, whilst rational choice theory finds little support amongst contemporary economists.新古典经济学假设：理性自利、利润最大化、代理理论和资本积累使得人们认为，资本主义实际上是一股非正义势力。任何制度都无法消除不同消费者和投资者在其交易决策中所具有的大量动机，而理性选择理论却很少得到当代经济学家的支持
面对新冠肺炎大流行重新认识默观、使命和殉道
Full text linkThe pandemic of COVID-19 has provoked massive economic crises and left many people wondering how they may manage to survive. In the midst of such a situation of profound uncertainty we may recognise a unique opportunity to reconnect to key issues of life and death which all too often risk being dismissed as a pure waste of time by people obsessed with money and power. As we experience a massive collapse of economic growth we need to welcome this moment as a wake-up call for reflection on what really counts in our lives.新冠肺炎的全球流行引发了大规模经济危机，许多人希望找到得以继续生存的途径。这种极度不确定的局势或许给了我们一个独特的机会以重新思考有关生死的重要问题，而这往往被为金钱和权力所困扰的人们认为是纯粹的浪费时间。我们正经历着经济增长的严重崩溃，此时应该将其视作唤醒人们反思生活中真正重要内容的契机。人们当前承受的压力、孤独以及史无前例的种族主义肆虐和杀戮暴露出种种深层的社会弊病、法律改革的缺失以及在某些持有宗教信仰的人群中也存在的普遍的信仰缺失等问题
董家渡生死记: 太平天国时期一位耶稣会士的著述
Full text linkFrançois Ravary (1823-91) was a French Jesuit, an alumnus of Issenheim, Brugelette, and Laval, who went to China in 1856 to join the Jiangnan mission. He remained there for the rest of his life and is remembered for one achievement: the construction of “The Bamboo Organ of Tungkadoo”, completed in 1857. His mission, however, extended in other directions, most of them connected with music, the fine arts, and education in the context of various intercultural modes of exchange. Some of his letters have survived, detailing the rich musical culture he helped to create in mid-nineteenth century Shanghai. One of these narrates the chilling account of the murder of the Jesuit Luigi Massa by the Taiping in 1860. A corrective to a few details surrounding this tragedy, it also highlights the continuing importance of source study, epistolary research, individual (as opposed to collective) evaluation, and translation.蓝廷玉（François Ravary，1823-1891) 是一位法国耶稣会士， 是伊森海姆（Issenheim）、布吕热莱特（Brugelette）、拉瓦尔（Laval）等修院的修士校友，1856年到中国参加江南传教使团。他在中国度过了余生，并因1857年完成“董家渡竹制管风琴”制作的成就而被人们铭记。但是，他的使命也拓展到了其他方面，其中大多数与音乐、美术和各种跨文化交流模式下的教育有关。他的一些信件得以保存，信中详细描述了19世纪中叶的上海在他的帮助下形成的丰富的音乐文化。其中一封信件讲述了关于1860年太平天国谋杀耶稣会士路易吉·马萨（Luigi Massa S.J.）的令人毛骨悚然的故事，该信件纠正了这场悲剧的一些细节，也强调了来源研究、书信研究、个人（而非集体）评价和翻译的持续重要性
‘To go to China or Japan...Not to Stay in these Colleges.’ Jesuit Procurators of China and Petitioners for the Indies (1640s and 1690s)
No full textThe Society of Jesus was a missionary order since its foundation in 1540. Many of its members chose to join it precisely because as Jesuits, they had the opportunity to go to the farthest and most unknown countries in the world. Jesuits who wished to become missionaries wrote the so-called litterae indipetae, petitions for the Indies. Thousands of these are still preserved in the Roman Archive, unedited, providing access to the desires, dreams, and fantasies – as well as the strategies, problems, and discomforts – of young European Jesuits of the Early modern age. This article considers the different relationships some European Jesuits established with their confreres stationed in China as missionaries when they returned to Europe, through direct contact, correspondence and writings about the missions emerging from the litterae indipetae. It examines the visits of two men as case studies: the return to Europe in the 1640s of the Portuguese procurator Álvaro Semedo (1585-1658) and, by way of a comparison, the visits in Italy of the Italian procurator Filippo Grimaldi (1686-1694) half a century later. On one hand, the procurators had the chance to select people with whom they had directly talked, those who seemed best suited to the missionary life in countries they well knew. On the other, their passage could trigger among the Jesuit candidates desires and vocations to the missions. Each overseas appointment was, in fact, influenced by political factors, the candidates’ family circumstances, as well as the local superiors’ or the General’s opinions. Therefore, procurators were not always successful: because they could not bring with them all the people they wanted, or because their tours did not always obtain the same popularity among the European Jesuits
触发经济学范式的转变
Full text linkChanging an economic paradigm seems an impossible Herculean task. The focus of the dominant economic model on profit maximization and cost cutting, while favouring a one-sided economic development without any serious regard for the environment, is so entrenched that any move to change it seems so far doomed to fail. In order to adequately address the complex issues related to changing any economic models, the 2020 Symposium of the Macau Ricci Institute at the University of Saint Joseph proceeded as a spiritual conversation: to enhance the ability to listen to each other’s different perspectives each participant was required to pick three major points in the papers of the other participants.转变经济学范式似乎是一项不可能完成的极为艰巨的任务。主要经济模式将侧重点牢牢地置于利润最大化和成本削减等方面，通过牺牲环境来换取经济发展，以至于任何变革措施似乎都注定要失败。为了充分解决与所有经济模式转型有关的复杂问题，在圣若瑟大学澳门利氏学社举办的2020年研讨会上开展了一次精神对话：为了提高倾听彼此不同观点的能力，每个与会者被要求在其他与会者论文中挑出三个要点
走向新经济范式
Full text linkMoving to the “New” and The Difficulty of ChangeThe English philosopher Iris Murdoch once wrote: “We can change what we are, but not quickly or easily, there is such a depth and density in what needs to be changed.” (Murdoch, 1993, p.325) The Macau Manifesto reminds us that economics is dynamic, and that individuals, organisations, and nations are constantly changing as economic actors. Observing this flux, we can overlook the reality that change is difficult, and that it iscostly at every level.转向“新范式”及改变的困难英国哲学家艾里斯· 默多克( I r i s Murdoch)曾写道:“我们可以改变自己，但这个过程不会很迅速，也不会很容易，因为需要改变之处都具有深度和厚度。”(Murdoch, 1993,p.325)《澳门宣言》提醒我们，经济是动态的，个人、组织和国家作为经济的参与者是不断变化的。身处变化之中，我们会忽略一个现实——改变是困难的，且在各个层面都需要付出高昂的代价