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Extra resources for Mapping Meanings: The Field of New Learning in Late Qing China (Sinica Leidensia)

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1978. Shushi no shizengaku ࡧ߰ƣࠧਅԆ (Zhu Xi’s natural Yamada Keiji studies). Tokyo: Iwanami, pp. 413–72. 25 Cf. Daniel Gardner. 1986. Zhu Xi and the Daxue: Neo-Confucian Reflection on the Confucian Canon. Cambridge: Harvard University Council on East Asian Studies, pp. 27–59. 26 See Yü Ying-shih. 1975. 1 FROM NATURAL STUDIES TO MODERN SCIENCE 33 Wang Yangming (1472–1528), for instance, preferred the Old Text version of the Great Learning to gainsay Zhu Xi’s ‘externalist’ views of the ‘investigation of things’ in the Four Books.

Contested translations for ‘God’ were not only a source of division and even bitterness among different Western missionaries in China: the solution of the ‘Term Question’ was decisive for finding a proper standing of Christianity in Chinese culture. By extension, this question had important implications for the position of Chinese Christians in their own society. Timothy Wong takes a new look at this particular translation problem by analyzing contributions of Chinese Christians to this debates that were articulated in the missionary magazine Wanguo gongbao.

9 28 BENJAMIN A. 13 Others have demonstrated that the Jesuits misrepresented their knowledge of contemporary European astronomy to suit their religious objectives during the late Ming and early Qing (1644–1911) dynasty. 14 From this perspective, late Ming scholars were not lifted out of their scientific ‘decline’ by contact via the Jesuits with European astronomy. 16 Historians have typically appealed for corroboration to the civil examination system. Matteo Ricci wrote: The judges and the proctors of all examinations, whether they be in military science, in mathematics, or in medicine, and particularly so with examinations in philosophy, are always chosen from the senate of 13 See Roger Hart.

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