In 1561 he begins his education at a Jesuit school and in 1568 he leaves for Rome to study law. on. When he sets his sight on those yet to enter the fold, it must seem disturbing. (82). Encouragement for a lifelong journey of faith, And I have other sheep that are not of this fold. The underlying idea was that if this elite, preferably the Emperor and his court, were converted, the whole country would be won for Christianity. The propagation ‘from the top’ is a second field in which the role of the Other can be amply shown. Matteo Ricci arrived at Macau in 1582 and began his study of Chinese. Thus, while these four characteristics of the Jesuit strategy in China are certainly not invalid, they possibly present only one side of the story. Initially effective, the strategy collapsed after Xu Guang-qi’s death when the Manchu learned European iron-smelting technology and acquired Western arms themselves. Scholars The Memory Palace of Matteo Ricci concerns the missionary efforts of the late 16th century Jesuit priest, Matteo Ricci, to convert the Chinese people to Christianity. Here too the cultural imperative of the Other played a determining role (as it did not in Japan).
[15] No marginal religion penetrating from the outside could expect to take root in China (at least at a high social level) unless it conformed to a pattern that in late imperial times was more clearly defined than ever. For these examinations they had to learn the Confucian classics and the commentaries.
WASHINGTON When a map of overwhelming dimensions and detail is presented to the ruler of a land, the homage, surely, is a kind of deference. But these proactive or planned decisions by Ricci should be supplemented by two reactive or guided decisions, which were as important if not more important: many movements were arranged through personal relationships (guanxi) and a number of residences were established because the Jesuits were expelled from or not allowed to live in certain places. The many difficulties encountered by Ricci and his companions in trying to establish a residence in various cities are often attributed to the fact that they were foreigners. The year 1982 was a ‘Ricci-year’: scholarly meetings in different places around the world, from Chicago (US), over Macerata (Italy) to Taibei (Taiwan), commemorated Matteo Ricci’s entry in China. Thus the actual strategy was determined to a large extent by the inspiration of an individual such as Valignano rather than by a common ‘Jesuit’ formation or training. When you can hear a violinist, that is better than you, then you learn from him, because if you play with somebody who is worse than you, then you go down. I will bring into the picture the results of recent research on Christianity in late Ming China. But in Ricci’s view, it seems, this enfolding map, too, is a kind of memory palace, reminding its viewers of a real world in which everything is being put in its proper place, a world in which a Chinese emperor and a Jesuit priest might find common ground in a shared embrace of knowledge and faith. It is also the oldest surviving map to have given the Chinese a larger vision of the earth. Thus, the nine chapters of the book introduce the memory palace, the four images and four pictures, but also say much, much more about life and culture in China and Europe in the last 16th and early 17th centuries, particularly within the Jesuit Order and related groups. Indirect propagation of the faith by using European science and technology in order to attract the attention of the educated Chinese and convince them of the high level of European civilisation. It was labelled ‘cultural imperative’ by Erik Zurcher, and belongs to the deep structure in Chinese religious life in late imperial China. If I hadn't gone into acting, I would have been one of those weird runaways on Hollywood Boulevard. Don't use plagiarized sources. [12] Moreover, Christianity shared elements with Buddhism such as belief in afterlife, the idea of heaven and hell, the practice of celibacy, etc. Rules in the East that are the same as in the west are all right, those different from those in the west are all wrong. The most well-known work is possibly Jonathan Spence’s Memory Palace of Matteo Ricci (1984), also translated into Chinese (two translations), French, Spanish and Dutch. The acceptance of Western sciences by the Chinese thus confirms a generally agreed-upon interpretation of cultural exchange: when a foreign element is accepted relatively easily by a culture into which it has been introduced, that acceptance is owing to the presence of some internal disposition or movement to accept the new element. There is probably a little of both, isn’t there? Born in Shanghai, Xu passed the national examination and became a scholar as a young man. Later, this insistence by the Chinese (converts) on practical learning was one of the reasons that prevented Jesuits from engaging in projects such as translating the Bible.
If Chinese scholars were interested in the science brought by the Jesuits, it was because prior to their arrival Chinese literati had developed an interest in practical learning. Yet, during the initial years of the Ricci period there was a whole evolution in their attitude, which became more tolerant due to the presence of the Other. I like real problems, the human condition - twisted, darker stuff. everything you need to sharpen your knowledge of The Memory Palace of Matteo Ricci. [23] A further step was the translation of works on mathematics and astronomy. It was exactly four hundred years since his arrival in the Portuguese settlement of Macao in 1582 and his entry into the mainland one year later. In his opinion it contained the idea of God. The ‘Jesuit missionary strategy’ in China was conceived by Alessandro Valignano (1539-1606), who was the former novice master of Matteo Ricci (1552-1610) and who was Jesuit visitor for East Asia during the period 1574-1606. Because of the power of Confucianism as a diffused religion, Christianity, just like Buddhism, Judaism and other marginal religions, had to accept the state orthodoxy and the ritual traditions of Confucianism. RESOURCES. The case of Michele Ruggieri travelling to Shaoxing (Zhejiang) is a fine example of this reactive or guided decision-making. Other Resources. The first critical step was the decision about his burial place. In 1589 Ricci moved inland and began to teach Chinese scholars European math. [13] The only way to dissociate themselves from the Buddhist monks (who were considered to be very low on the social ladder) was to turn to Confucianism. 1 quote from Matteo Ricci: 'The whole point of writing something down is that your voice will then carry for thousands of miles, whereas in direct conversation it fades at a hundred paces.' If death occurred, the Jesuits’ priority was to bury the deceased – Chinese Christian or foreign missionary – according to Christian rites. Xu set up astronomy instruments in Beijing in 1610 and established Catholic schools in 1616. Despite their hope to replace the subject-matter of the Chinese exams by Aristotelian philosophy, the Jesuits were never able to influence the well-established Chinese education system. [27] As far as the specific funerary rituals are concerned, in these early years the Jesuits adopted an approach that can be qualified as purist concerning the Christian tradition and exclusivist with regard to the Chinese traditions. 3. No, it'd be uglier.
Confucianism represented what is zheng (‘orthodox’) in a religious, ritual, social and political sense. The major methodological objection that can be raised is that an identity is not only formed through the isolated effort of the Self, but is shaped through constant interaction with the Other.
I'm tired of the industry, tired of playing the whole game - the dressing up, the red carpet. ’ Thus the Jesuits did not accommodate to local customs, except for purchasing a first-class coffin, ‘in order to show to the Chinese the quality of the Fathers, because herein they demonstrate their way of honouring the dead.
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