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Jingjiao Under the Lenses of Chinese Political Theology
religions Article Jingjiao under the Lenses of Chinese Political Theology Chin Ken-pa Department of Philosophy, Fu Jen Catholic University, New Taipei City 24205, Taiwan; [email protected] Received: 28 May 2019; Accepted: 16 September 2019; Published: 26 September 2019 Abstract: Conflict between religion and state politics is a persistent phenomenon in human history. Hence it is not surprising that the propagation of Christianity often faces the challenge of “political theology”. When the Church of the East monk Aluoben reached China in 635 during the reign of Emperor Tang Taizong, he received the favorable invitation of the emperor to translate Christian sacred texts for the collections of Tang Imperial Library. This marks the beginning of Jingjiao (oY) mission in China. In historiographical sense, China has always been a political domineering society where the role of religion is subservient and secondary. A school of scholarship in Jingjiao studies holds that the fall of Jingjiao in China is the obvious result of its over-involvement in local politics. The flaw of such an assumption is the overlooking of the fact that in the Tang context, it is impossible for any religious establishments to avoid getting in touch with the Tang government. In the light of this notion, this article attempts to approach this issue from the perspective of “political theology” and argues that instead of over-involvement, it is rather the clashing of “ideologies” between the Jingjiao establishment and the ever-changing Tang court’s policies towards foreigners and religious bodies that caused the downfall of Jingjiao Christianity in China. This article will posit its argument based on the analysis of the Chinese Jingjiao canonical texts, especially the Xian Stele, and takes this as a point of departure to observe the political dynamics between Jingjiao and Tang court. -
The Creative Artist: a Journal of Theatre and Media Studies, Vol 13, 2, 2017
The Creative Artist: A Journal of Theatre and Media Studies, Vol 13, 2, 2017 MANDARIN CHINESE PINYIN: PRONUNCIATION, ORTHOGRAPHY AND TONE Sunny Ifeanyi Odinye, PhD Department of Igbo, African and Asian Studies Nnamdi Azikiwe University, Awka Email: [email protected] ABSTRACT Pinyin is essential and most fundamental knowledge for all serious learners of Mandarin Chinese. If students are learning Mandarin Chinese, no matter if they are beginners or advanced learners, they should be aware of paramount importance of Pinyin. Good knowledge in Pinyin can greatly help students express themselves more clearly; it can also help them in achieving better listening and reading comprehension. Before learning how to read, write, or pronounce Chinese characters, students must learn pinyin first. This study aims at highlighting the importance of Pinyin and its usage in Mandarin for any students learning Mandarin Chinese. The research work adopts descriptive research method. The work is divided into introduction, body and conclusion. 1. INTRODUCTION Pinyin (spelled sounds) has vastly increased literacy throughout China and beyond; eased the classroom agonies of foreigners studying Mandarin Chinese; afforded the blind a way to read the language in Braille; facilitated the rapid entry of Chinese on computer keyboards and cell phones. "About one billion Chinese citizens have mastered pinyin, which plays an important role in both Chinese language education and international communication," said Wang Dengfeng, vice-chairman of the National Language Committee and director of language department of the Education Ministry. "Hanyu Pinyin not only belongs to China but also belongs to the world. It is now everywhere in our daily lives," Wang said, "Pinyin will continue playing an important role in the modernization of China." (Xinhua News, 2008). -
China's Nestorian Monument and Its Reception in the West, 1625-1916
Illustrations iii Michael Keevak Hong Kong University Press 14/F Hing Wai Centre 7 Tin Wan Praya Road Aberdeen Hong Kong © Hong Kong University Press 2008 ISBN 978-962-209-895-4 All rights reserved. No portion of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage or retrieval system, without prior permission in writing from the publisher. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. Secure On-line Ordering http://www.hkupress.org Printed and bound by Lammar Offset Printing Ltd., Hong Kong, China. Hong Kong University Press is honoured that Xu Bing, whose art explores the complex themes of language across cultures, has written the Press’s name in his Square Word Calligraphy. This signals our commitment to cross-cultural thinking and the distinctive nature of our English-language books published in China. “At first glance, Square Word Calligraphy appears to be nothing more unusual than Chinese characters, but in fact it is a new way of rendering English words in the format of a square so they resemble Chinese characters. Chinese viewers expect to be able to read Square Word Calligraphy but cannot. Western viewers, however are surprised to find they can read it. Delight erupts when meaning is unexpectedly revealed.” — Britta Erickson, The Art of Xu Bing Contents List of Illustrations vii Acknowledgments xi Prologue The Story of a Stone 1 1 A Stone Discovered 5 2 The Century of Kircher 29 3 Eighteenth-Century Problems and Controversies 61 4 The Return of the Missionaries 89 Epilogue The Da Qin Temple 129 Notes 143 Works Cited 169 Index 187 Illustrations vii Illustrations 11. -
Nicolas Trigault
BIBLIOTECA UNIVERSITARIA DI GENOVA – PERCORSI TEMATICI Universalitas & Pervasivitas il costituirsi e diffondersi della S.J. e suoi echi (1540 - 1773) di A. Pisani Schede autori Attività missionaria Nicolas Trigault Nicolas Trigault (1577–1628) was a Flemish Jesuit, and a missionary to China. He was also known by his latinised name Trigautius or Trigaultius, and his Chinese name Jîn Nígé. Life and work Born in Douai (then part of the Spanish Netherlands, now part of France), he became a Jesuit in 1594. Trigault left Europe to do missionary work in Asia around 1610, eventually arriving at Nanjing, China in 1611. He was later brought by the Chinese Catholic Li Zhizao to his hometown of Hangzhou where he worked as one of the first missionaries ever to reach that city and was eventually to die there in 1629. In late 1612 Trigault was appointed by the China Mission's Superior, Niccolo Longobardi as the China Mission's procurator (recruitment and PR representative) in Europe. He sailed from Macau on February 9, 1613, and arrived to Rome on October 11, 1614, by the way of India, Persian Gulf, and Egypt.[1] His tasks involved reporting on the mission's progress to Pope Paul V,[2] successfully negotiating with the Jesuit Order's General Claudio Acquaviva the independence of the China Mission from the Japan Misson, and traveling around Europe to raise money and publicize the work of the Jesuit missions.[1] Peter Paul Rubens did a portrait of Trigault when the latter stopped there in 1617.[3] It was during this trip to Europe that Trigault edited and translated (from Italian to Latin) Matteo Ricci's "China Journal", or De Christiana expeditione apud Sinas. -
Inventory of Romanization Tools
Inventory of Romanization Tools Standards Intellectual Management Office Library and Archives Canad Ottawa 2006 Inventory of Romanization Tools page 1 Language Script Romanization system for an English Romanization system for a French Alternate Romanization system catalogue catalogue Amharic Ethiopic ALA-LC 1997 BGN/PCGN 1967 UNGEGN 1967 (I/17). http://www.eki.ee/wgrs/rom1_am.pdf Arabic Arabic ALA-LC 1997 ISO 233:1984.Transliteration of Arabic BGN/PCGN 1956 characters into Latin characters NLC COPIES: BS 4280:1968. Transliteration of Arabic characters NL Stacks - TA368 I58 fol. no. 00233 1984 E DMG 1936 NL Stacks - TA368 I58 fol. no. DIN-31635, 1982 00233 1984 E - Copy 2 I.G.N. System 1973 (also called Variant B of the Amended Beirut System) ISO 233-2:1993. Transliteration of Arabic characters into Latin characters -- Part 2: Lebanon national system 1963 Arabic language -- Simplified transliteration Morocco national system 1932 Royal Jordanian Geographic Centre (RJGC) System Survey of Egypt System (SES) UNGEGN 1972 (II/8). http://www.eki.ee/wgrs/rom1_ar.pdf Update, April 2004: http://www.eki.ee/wgrs/ung22str.pdf Armenian Armenian ALA-LC 1997 ISO 9985:1996. Transliteration of BGN/PCGN 1981 Armenian characters into Latin characters Hübschmann-Meillet. Assamese Bengali ALA-LC 1997 ISO 15919:2001. Transliteration of Hunterian System Devanagari and related Indic scripts into Latin characters UNGEGN 1977 (III/12). http://www.eki.ee/wgrs/rom1_as.pdf 14/08/2006 Inventory of Romanization Tools page 2 Language Script Romanization system for an English Romanization system for a French Alternate Romanization system catalogue catalogue Azerbaijani Arabic, Cyrillic ALA-LC 1997 ISO 233:1984.Transliteration of Arabic characters into Latin characters. -
Doctoral Thesis
MINISTRY OF NATIONAL EDUCATION AND SCIENTIFIC RESEARCH „1 DECEMBRIE 1918” UNIVERSITY IN ALBA IULIA FACULTY OF ORTHODOX THEOLOGY DOCTORAL SCHOOL OF THEOLOGY DOCTORAL THESIS The Religions of China (Confucianism, Daoism, Chan and Tibetan Mahayana Buddhism) and Christianity. A Historical Case Study for an Orthodox approach to the Theology of Religions and Comparative Theology: the „Empathic Exclusivism” Model ~ Summary ~ Scientific Coordinator: FR. AND UNIV. PROF. DR. EMIL JURCAN Author: ANDREI EMIL DIRLAU Alba Iulia 2016 Content PART I ARCHAIC CHINESE RELIGION: FROM MONOTHEISM TO DIFFUSED RELIGION INTRODUCTION: CONFUCIANISM – A DIFFUSED MONOTHEISM CHAPTER 1: THE ARCHAIC CHINESE MONOTHEISM. THE RICCI–LEGGE–GILES–CHRISTENSEN HERMENEUTICAL LINE 1.1. The archaic period 1.2. The books of the Chinese Classical Canon 1.3. The Religious Dimension of Confucianism 1.3.1. Confucianism is a religion, not merely an ethical-philosofical secular humanism 1.3.2. The religious paradigm of ancient China 1.4. The virtue of Legendary Sovereigns. Ideographic Epiphanies 1.5. Monotheism and the network of Rú-ist concepts 1.5.1. The fundamental religious concepts 1.5.1.1. Tian 1.5.1.2. Shang Di 1.5.1.3. Dao; Tian Dao 1.5.1.4. De 1.5.1.5. Tian Xia 1.5.2. Ren and the other Confucianist concepts 1.6. The descending dynamics of the fall from Dao: spiritual entropy and moral atrophy 1.7. After Babel 1.8. The last „good kings” and the first dynasties CHAPTER 2: RÚ-ISM AND A DISGUISED TEOCRACY 2.1. A periodization of the Confucianist schools 2.2. The Heaven’s Mandate 2.3. -
Redalyc.DISTANCE AS an INCONVENIENT FACTOR in the SCIENTIFIC COMMUNICATION BETWEEN EUROPE and the JESUITS in CHINA (17TH / 18TH
Bulletin of Portuguese - Japanese Studies ISSN: 0874-8438 [email protected] Universidade Nova de Lisboa Portugal Golvers, Noël DISTANCE AS AN INCONVENIENT FACTOR IN THE SCIENTIFIC COMMUNICATION BETWEEN EUROPE AND THE JESUITS IN CHINA (17TH / 18TH CENTURY) Bulletin of Portuguese - Japanese Studies, vol. 18-19, junio-diciembre, 2009, pp. 105-134 Universidade Nova de Lisboa Lisboa, Portugal Available in: http://www.redalyc.org/articulo.oa?id=36129851004 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative BPJS, 2009, 18/19, 105-134 DISTANCE AS AN INCONVENIENT FACTOR IN THE SCIENTIFIC COMMUNICATION BETWEEN EUROPE AND THE JESUITS IN CHINA (17TH / 18TH CENTURY) Noël Golvers K.U. Leuven (Fac. of Arts, Dept. Sinology) – F. Verbiest Institute Abstract Distance was a key element in the existential situation of the European Jesuits in China in the 17th-18th century. In addition to the linguistic and cultural distance they had to overcome, we will reflect here especially on the geographical distance (with consequences in terms of time and money), as a contribution to the historical research on the scientific communication from Europe to China, more precisely on the basis of a selection of contemporary testimonia. Therefore, I focus on three precise questions: (1) how seriously the geographical distance did affect a -
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ADAM BOHNET MATTEO RICCI AND NICOLAS TRIGAULT'S DESCRIPTIONS OF THE LITER.\TI OF CHINA Matteo Ricci (1552-1610) and the many Jesuit priests who followed Matteo Ricci's lead pursued a policy of cooperation with the scholar-offi- cials, the educated (Confucians, of China. Ricci did not cooperate merely on a political level; on the contrary, he attempted to harmonize the Confucian intellectual and cultural heritage of China with the religious claims of European Christianit}-. In the process he played a key role in introducing not only Western European Catholic Civilization to China, but also Chinese Confucian civilization to Western Europe. His 'pre-evangeli- cal dialogue'' Tian:^ushiyi and many other books introduced various aspects of European culture in addition to its religion, including the philosophies of Aristotle and Epictetus and European science and geo- graphical knowledge. Equally important, the Latin translation of his jour- nals. Storia delFhitrodM-:^one del Cristiaiiesiwo in Cina,- provided some of the first solid information concerning China that Europeans had yet received."* This new information concerning China and Confucius introdviced into Europe bv the Jesuits was to play a significant cultural role in the Enlightenment, attracting the interest of such and-clerical intellectuals as Hume and Voltaire.-* Unfortunately, the Latin translation of the Storia, De Christiana Hxpeditione apud Sinas Snscepta ah Societate lesti (Llenceforth to be referred to as De Christiana) by another Jesuit, Nicholas Trigault (1577- 1628), did not follow Ricci's original very closely at all. On the contrary, Trigault changed a fair number of details to attract European support for the Jesuit mission in China and their accommodationist method. -
Pinyin and Chinese Children's Phonological Awareness
Pinyin and Chinese Children’s Phonological Awareness by Xintian Du A thesis submitted in conformity with the requirements For the degree of Master of Arts Department of Curriculum, Teaching and Learning Ontario Institute of Studies in Education University of Toronto @Copyright by Xintian Du 2010 ABSTRACT Pinyin and Chinese Children’s Phonological Awareness Master of Arts 2010 Xintian Du Department of Curriculum, Teaching and Learning University of Toronto This paper critically reviewed the literature on the relationships between Pinyin and Chinese bilingual and monolingual children’s phonological awareness (PA) and identified areas of research worth of further investigation. As the Chinese Phonetic Alphabet providing pronunciation of the universal Chinese characters, Pinyin facilitates children’s early reading development. What research has found in English is that PA is a reliable indicator of later reading success and meta-linguistic training improves PA. In Chinese, a non-alphabetic language, there is also evidence that PA predicts reading in Chinese, which confirms the universality of PA’s role. However, research shows the uniqueness of each language: tonal awareness is stronger indicator in Chinese while phonemic awareness is stronger indicator in English. Moreover, Pinyin, the meta-linguistic training, has been found to improve PA in Chinese and reading in Chinese and possibly facilitate the cross-language transfer of PA from Chinese to English and vice versa. ii ACKNOWLEDGEMENTS I am heartily thankful to my supervisors Becky Chen and Normand Labrie, whose guidance and support from the initial to the final level enabled me to develop a thorough understanding of the subject and eventually complete the thesis paper. -
Undoing the Binaries, Rethinking Encounter
Undoing the Binaries, Rethinking “Encounter”: Translation Works of Seventeenth-Century Jesuit Missionaries in China A Senior Honors Thesis Presented in partial fulfillment of the requirements for graduation with distinction in Comparative Studies in the undergraduate college of The Ohio State University by Erin M. Odor The Ohio State University December 2006 Project Advisors: Professor Patricia A. Sieber, Department of East Asian Languages and Literatures Professor Daniel T. Reff, Department of Comparative Studies Odor 1 I. INTRODUCTION “Translation is the performative nature of cultural communication.” Homi K. Bhabha, The Location of Culture It has been a common conception that there exists a fundamental difference between the “East” and the “West.” Certain postcolonial writings, such as Edward W. Said’s influential Orientalism (1978), have reshaped our understanding of encounters between Europeans and non- Westerners as one in which the European Self speaks for and creates its Other, always in a hierarchical, binary relationship. One may well imagine that only recently have we become aware of these power imbalances and begun to engage in productive, cross-cultural dialogue. However, such an understanding limits not only our conception of history, but also reduces the two participants in the interaction to singular, static entities. The encounter between European Jesuit missionaries and Chinese elites during the mid- sixteenth through late-eighteenth centuries challenges such claims on several counts. First, the Jesuits acknowledged ideological diversity among the Chinese; indeed, religious pluralism was a primary obstacle to their proselytizing efforts. In addition, they often collaborated with Chinese literati, both converts and non-Christians, when producing their texts. Finally, they engaged in such a degree of culture dialogue that it may seem to us that they were ahead of their time. -
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journal of jesuit studies 3 (2016) 279-368 brill.com/jjs Book Reviews ∵ Vito Avarello L’Œuvre italienne de Matteo Ricci. Anatomie d’une rencontre chinoise. Perspectives comparatistes sous la direction de Véronique Gély et Bernard Franco, 28. Paris: Classiques Garnier 2014. Pp. 738. 105 euros. Yan Wang 進呈書像 Jincheng shu xiang (1640). Ein Leben Jesu in Bildern für den chinesischen Kaiser verfasst von Johann Adam Schall von Bell S.J. (1592–1666). Mainzer Studien zur Neueren Geschichte, 31. Frankfurt; Main: Peter Lang, 2014. Pp. 305. Hb, $72.95, 45 euros. Although it may not be immediately apparent, these two new books on the Jesuit mission in China are closely connected. They not only follow one another chronologically but are directly linked through the person of the Jesuit procura- tor Nicolas Trigault (1577–1628). They also have a common topic: the presenta- tion of pictures and images as a means of intercultural exchange. Matteo Ricci constructed an image of China for Europe using the written word, while Adam Schall von Bell presented the main topics of the Christian religion to China through illustrations. Avarello examines the former, and Wang the latter. The Italian Jesuit Matteo Ricci (1552–1610) is easily the most famous mem- ber of the Society’s China mission. Several biographies have recently been written about him and his method of accommodating Christianity to Chinese culture, examining the missionary and his work through missiological and sinological lenses. However, one can also consider him from humanist and linguistic perspectives. Vito Avarello’s book, which is the doctoral dissertation he submitted to the Marseille École Doctorale Espaces, Cultures, Sociétés (Aix-en-Provence) in 2011, does just that through an engagement with Ricci’s Italian writings. -
Catholic Missionaries on China's Qinling Shu Roads
Catholic Missionaries on China’s Qinling Shu Roads: Including an account of the Hanzhong Mission at Guluba David L B Jupp URL: http://qinshuroads.org/ September 2012. Addenda & Corrigenda: November 2013, April 2015, July 2016 & January 2018. Minor edits January 2020. Abstract: The background to this document is found in the history of China’s Shu Roads that passed through the Qinling and Ba Mountains for many years. The roads have linked the northern and southern parts of western China since the earliest records and probably before. In all that time, the common description of the Shu roads was that they were “hard”. In the Yuan, Ming and Qing periods when China was open and accessible, foreign travellers visited the Shu Roads and some left accounts of their travels. Among the early travellers were Catholic Missionaries who moved into the west of China to spread Christianity. This document first outlines the historical environment of the open periods and then identifies various events and Catholic Priests who seem to have travelled the Shu Roads or have left descriptions that are of interest today. The main focus of this document is on the recorded experiences of Missionaries mostly from the Jesuit, Franciscan and Vincentian orders of the Catholic Church of Rome who travelled to the Hanzhong Basin. The main items include: Marco Polo’s (circa 1290) account of travels in China which many Priests who arrived later had read to find out about China; Jesuit Fr. Étienne Faber’s travels to Hanzhong in 1635; Jesuit Fr. Martino Martini’s description of Plank Roads in his Atlas of China in 1655; Franciscan Fr.