[3] Pasquale d'Elia (ed. 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. Jonathan Spence, "Matteo Ricci and the Ascent to Peking", in Charles Ronan & Bonnie Oh (eds.
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.[2]. There was little intention towards accommodation to local – usually Confucian – customs. Confucianism represented what is zheng (‘orthodox’) in a religious, ritual, social and political sense. 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. [12] Ricci was given free access to the Forbidden City but never met the reclusive Wanli Emperor, who, however, granted him patronage, with a generous stipend and supported Ricci's completion of the Zhifang Waiji, China's first global atlas. In 2001, there were new celebrations of Ricci, in Hong Kong and in Beijing, commemorating his definitive settling in Beijing in 1601. [6] This article is partly based on earlier research: N. Standaert, "Jesuit Corporate Culture As Shaped by the Chinese", in John W O'Malley et al.
"The Catholic Mission and translations in China, 1583–1700" in, Vito Avarello, L'oeuvre italienne de Matteo Ricci : anatomie d'une rencontre chinoise, Paris, Classiques Garnier, 2014, 738 pages.
But what effect did the Chinese people have on the life and work of Ricci and his companions? As in modern diplomatic service, the offices usually changed every three years. (abbreviated as FR). It took the Jesuits a long time, but after more than ten years they succeeded in acquiring some ‘attributes’. Later generations, well into the eighteenth century, associated this strategy with Ricci and called it the ‘Ricci-method’. [22] He was not travelling to Shaoxing because of a planned decision on his part, but rather because he had a guanxi who happened to be travelling to Shaoxing and who wanted to take Ruggieri with him.
In order to enter into contact with this elite, Ricci studied the Confucian classics and, with his remarkable gift of memory, became a welcome guest at the philosophical discussion groups that were organised by this elite. The authority of Confucianism, and its sheer mass and attractive power, were such that any religious system from outside was caught in its field, and was bound to gravitate towards that centre. 294-315.
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