摘要
明末清初,耶稣会士在中国的传教活动,开启了东西方文化交流对话的新时代。其中,利玛窦的易服,一直被视为耶稣会士中国传教史中的重要事件。利玛窦易服至少发生了两次,第一次是由修道服改穿僧服,第二次是由僧服改穿儒服。在易服问题上利玛窦并非首创,在日本和印度早有先例,也就是说在社会情境颇为类似的整个远东,耶稣会的易服行为具有很大的普遍性。耶稣会内部在易服问题上存在着分歧,曾引起过许多激烈的争论,直至利玛窦死后很长的一段时间内,这一问题仍悬而未决。利玛窦两次易服的文化意义是一致的,本质上都在于自我调整。
During the period of late Ming and early Qing Dynasty,the Jesus missionaries＇ preach in China marked the new era of cultural exchange between the East and the West.Among them,Matteo Ricci＇s changing clothes,taken as an important event in the history of missionary in China,happened twice： from cenobite robe to monk robe and then to intellectuals＇ costume.However,changing clothes is not Matteo Ricci＇s creation for it happened earlier in Japan and India.Therefore,it＇s obvious that changing clothes done by the missionaries of Jesus Society was popular in the countries of Far East region,which assumed the quite similar social condition.This behavior was controversial in the inner part of Jesus Society and once caused many intense arguments.Even it remained an unresolved matter for a long time after Matteo Ricci＇s death.The two times of Matteo Ricci＇ changing clothes have the same cultural significance which is self-regulation in essence.
出处
《安庆师范学院学报（社会科学版）》
2011年第3期51-55,共5页
Journal of Anqing Teachers College(Social Science Edition)
关键词
利玛窦
易服
适应
Matteo Ricci
changing clothes
adaptation
