Les contacts entre la France et la Chine au XVIIIème siècle : Voltaire et la question des rites chinois (II)

平田重和教授 本田忠雄教授退職記念

Not about religion: A reinterpretation of the Chinese rites controversy

As one of the most significant events in the history of Sino-Western interaction and that of Chinese Christianity, the “Chinese Rites Controversy” has been the subject of numerous studies from both Western and Chinese scholars since the 1980s. When interpreting the rites issue of the Controversy, most studies see the crux of it as the “religious” nature of the Confucian rites. In contrast to this dominant understanding, this article argues that both the uncritical repetition of “religious” in the modern interpretations of the Controversy and its tacitly approved validity presuppose a universal and timeless conception of “religion.” Through a method of historicisation, i.e., examining carefully in what sense “religious” and related terms such as “civil,” “political,” “superstitious,” and “yinsi,” etc. were used in the original texts of the Controversy, this article intends to show that the use of “religious” by modern authors constitutes, though to a great extent unconsciously, a hermeneutical anachronism. The root of this anachronism lies in that the use “religious” as a generic adjective defining a distinct sphere of human enterprise that can be differentiated from those “non-religious” ones is a modern invention, and could find its place in neither encompassing Christian truth nor the tianxia order, nor even the fusion of these two horizons manifested in the awareness of literati Catholics, all of which defined the context in which the rites issue was debated during the Controversy

Local Magistrates and Foreign Mendicants: Chinese Views of Shanxi\u27s Franciscan Mission During the Late Qing, 1700-1900

Strangers in Distant Lands: The West in Late-Imperial China (2012 Symposium at the University of Hong Kong, HK

The missionary life of the Franciscan Pedro de la Piñuela (1650-1704) in China

Als segles XVI i XVII, en paral·lel a l’expansió colonial dels països europeus, van anar arribant successivament a la Xina missioners de diferents ordes, tant els jesuïtes com mendicants. Entre aquests darrers, el franciscà Pedro de la Piñuela [石 铎 琭, Shi duolu] (1650-1704) té molta importància. Crioll nascut a Nova Espanya, va entrar a la Xina l’any 1676. Va dedicar 28 anys a l’evangelització d’aquest país i hi va promoure en gran mesura l’empresa franciscana, sobretot a les províncies de Fujian [福建] i Jiangxi [江西]. Així mateix, ens va deixar deu obres en idioma xinès, entre les quals nou de religioses i una de mèdica, i va editar l’obra lingüística del dominic Francisco Varo [万 济 国, Wan Jiguo] Arte de la lengua mandarina. Tot això marca en els seus treballs l’empremta de l’intercanvi cultural entre la Xina i Europa i el va convertir en un dels missioners més destacats. En el present treball tractem d’abordar de manera sintètica la vida missionera de Piñuela a la Xina i les seves obresEn los siglos xvi y xvii, en el contexto de expansión colonial de los países europeos, fueron llegando sucesivamente a China misioneros de distintas órdenes, tanto jesuitas como mendicantes. Entre ellos, el franciscano Pedro de la Piñuela [石铎琭, Shi duolu] (1650-1704) tiene mucha importancia. Era un criollo que nació en Nueva España y entró en China en el año 1676. Dedicó veintiocho años a la evangelización en este país y promovió en gran medida la empresa franciscana en China, sobre todo en las provincias de Fujian [福建] y Jiangxi [江西]. Asimismo, nos dejó diez obras en chino, entre las cuales nueve eran de carácter religioso y una médico, al mismo tiempo que editó la obra lingüística Arte de la lengua mandarina, del dominico Francisco Varo  [万济国, Wan Jiguo]. En sus trabajos, todo esto supone la huella del intercambio cultural entre China y Europa, lo que le convirtió en un misionero muy destacado. En el presente trabajo tratamos de abordar de manera sintética tanto la vida misionera de Piñuela en China como sus obras. Palabras clave: Pedro de la PiIn the sixteenth and seventeenth centuries, in parallel with the colonial expansion of European countries, missionaries of different orders came successively to China, both Jesuits and mendicants. Among them, the Franciscan Pedro de la Piñuela [石 铎 琭, Shi duolu] (1650-1704) is very important. He was a Creole born in New Spain and who had entered China in 1676. He dedicated 28 years to evangelization in this country and greatly promoted the Franciscan enterprise in China, especially in the provinces of Fujian [福建] and Jiangxi [江西]. He also left us ten works in the Chinese language, including nine religious and one medical, and edited the written work of the Dominican Francisco Varo [万 济 国, Wan Jiguo]: Arte de la lengua mandarina. All this means his work is marked by the footprint of the cultural exchange between China and Europe, and makes him one of the most outstanding missionaries. In this paper we try to synthetically address the missionary life of Piñuela in China and his work

Dépasser les jugements de valeur

International audienceLe périurbain est une dynamique interterritoriale, un complexe système d'interfaces. Phénomène décrit dès les années 1940, le périurbain est morphologiquement distinct de la banlieue, et a été longtemps confondu avec le rurbain. Espace hétérogène et discontinu, ce mixte urbain-rural a été qualifié de ville diffuse, de ville émergente, ou encore de tiers-espace. Il est constitué d'espaces ruraux devenus parfois interstitiels, voisinant avec des objets architecturaux et urbains récents, et en englobe d'autres, plus anciens. Les géographes définissent le périurbain par sa situation dans l'orbite fonctionnelle d'une agglomération, par l'interpénétration des zones urbanisées et des espaces naturels ou agricoles, par sa faible mixité fonctionnelle et sa faible densité bâtie. Afin de le qualifier, les démographes ont créé un territoire statistique aux composantes volontairement restreintes (habiter, travailler) et aux formalisations par conséquent instables, dans lesquels les historiens d'architecture puisent de nouvelles clés de lecture, notamment réticulaires, sans pour autant s'y reconnaître totalement

Trovadores de Deus ou servos de Roma... D. Fr. Bernardino Della Chiesa e Fr. Jaime Tarín - a intuição franciscana na China ao tempo do Patriarca de Antioquia

Ao tempo da expansão portuguesa, no término de Seiscentos e início de Setecentos, os missionários estabelecidos na China estiveram envolvidos em inúmeras controvérsias que abarcaram os missionários da Companhia de Jesus, associados ao Padroado de Portugal e missionários de outras Ordens Religiosas, como os Frades Menores (Franciscanos), que chegaram à China desde a província de S. Gregório Magno das Filipinas, tutelada pelo Patronato de Espanha, ou enquanto enviados da Congregação de Propaganda Fide, organismo promovido em 1622 pelo Sumo Pontífice que abriu uma nova dinâmica na dimensão religiosa associada à expansão. A falta de entendimento do «outro» contribuiu para que alguns missionários transportassem para a Igreja de Roma uma imagem da China e dos missionários que lá laboravam distante daquela prevista pelo olhar europeu. Nesta conjuntura, o Sumo Pontífice enviou para o Império do Meio os “seus olhos” através de um legado a latere – Charles Maillard de Tournon, Patriarca de Antioquia, que chegou ao território depois dos primeiros anos de Setecentos. Este legado promoveu a ira do Imperador da China que até então revelava respeito pelos europeus, particularmente os missionários da Companhia de Jesus, que deleitavam a corte com os seus conhecimentos. Perante a acção de Tournon, manifestamente contrária à aceitação das tradições locais entre os convertidos ao Cristianismo, o Imperador Kangxi publicou um documento onde expunha as condições para os missionários continuarem no território. Neste contexto procuraram-se os dias nas cartas de dois Frades Menores, em particular nas palavras versadas sobre esse momento em que foram confrontados com a eminente perda da missão, sendo obrigados a assumir o modelo que seguiam para a propagação do Evangelho: a obediência incondicional a Roma (contrária à aceitação das tradições sínicas) ou o comprometimento com o método missionário atribuído aos missionários da Companhia de Jesus. Entre a intuição e a instituição, Fr. Bernardino della Chiesa e Fr. Jaime Tarín expõe os conflitos de quem abraçou a herança de S. Francisco de Assis mas jurou fidelidade a uma Igreja vincadamente eurocêntrica.Along the Portuguese overseas expansion, by the end of the 17th century and beginning of the 18th century, the missionaries established in China were involved in countless controversies that involved the missionaries of the Company of Jesus, associated with the Portuguese Padroado (Portuguese Patronage of the East) and also missionaries from other Religious Orders, such as the Friars Minor (Franciscans), mainly. These arrived in China coming from the province of S. Gregorio Magno of the Philipines, which was headed by the Spain Patronage (Patronato de Manila), or as sent by the Propaganda Fide, organization promoted in 1622 by the Roman Pope who opened a new dynamic in the religious dimensions overseas. The lack of understanding of the “other” contributed to engagement of some missionaries in the transport to the Church of Rome, of a figure of China and its labourers, very distant from what was expected by the European vision. In this setting, the Pope sent to the Middle Empire “his eyes” through a legate a latere – Charles Maillard de Tournon, Patriarchy of Antioquia, who arrived in the territory after the first years of the 18th century. This legate promoted the anger of the Emperor of China, who had until then shown respect for the European, particularly for the Jesuits, who captivated them with their knowledge. Facing Tournon’s actions, clearly contrary to the acceptance of the local traditions among the Christianity converted, Kangxi Emperor published a document where he exposed the conditions set for the missionaries to remain in the territory. In this context days were sought put in the letters of two Friars Minor, particularly in the text about the moment in which they were confronted with the imminent loss of their mission, being forced to assume the model set out to the propaganda of the Catholic preaching: unconditional obedience to Rome (contrary to the acceptance of the Chinese traditions) or the commitment to the missionary method attributed to the missionaries of the Company of Jesus. Between intuition and institution, the Franciscans Fr. Bernardino della Chiesa and Fr. Jaime Tarín expose the conflicts of who embraced the inheritance of S. Francis of Assis but sworn faithfulness to a highly Eurocentric Churc

Le Conquet – Structures d’estran sur l’île de Quéménès

Une intervention a eu lieu en mars 2014 sur un amas coquillier (site 22 bis) découvert par les tempêtes de l’hiver 2014 sur l’île de Quéménès (OA 2463). Cette première opération s’était arrêtée au pied de la microfalaise et avait mis au jour, outre les restes fauniques (faune terrestre, ichtyofaune, malacofaune, avifaune, mammifères marins), des restes anthracologiques et carpologiques et du mobilier céramique et lithique, l’ensemble se rattachant à la Protohistoire. À la fin de l’interventio..

La vida missionera del franciscà Pedro de la Piñuela (1650-1704) a la Xina

Als segles XVI i XVII, en paral·lel a l’expansió colonial dels països europeus, van anar arribant successivament a la Xina missioners de diferents ordes, tant els jesuïtes com mendicants. Entre aquests darrers, el franciscà Pedro de la Piñuela [石 铎 琭, Shi duolu] (1650-1704) té molta importància. Crioll nascut a Nova Espanya, va entrar a la Xina l’any 1676. Va dedicar 28 anys a l’evangelització d’aquest país i hi va promoure en gran mesura l’empresa franciscana, sobretot a les províncies de Fujian [福建] i Jiangxi [江西]. Així mateix, ens va deixar deu obres en idioma xinès, entre les quals nou de religioses i una de mèdica, i va editar l’obra lingüística del dominic Francisco Varo [万 济 国, Wan Jiguo] Arte de la lengua mandarina. Tot això marca en els seus treballs l’empremta de l’intercanvi cultural entre la Xina i Europa i el va convertir en un dels missioners més destacats. En el present treball tractem d’abordar de manera sintètica la vida missionera de Piñuela a la Xina i les seves obresIn the sixteenth and seventeenth centuries, in parallel with the colonial expansion of European countries, missionaries of different orders came successively to China, both Jesuits and mendicants. Among them, the Franciscan Pedro de la Piñuela [石 铎 琭, Shi duolu] (1650-1704) is very important. He was a Creole born in New Spain and who had entered China in 1676. He dedicated 28 years to evangelization in this country and greatly promoted the Franciscan enterprise in China, especially in the provinces of Fujian [福建] and Jiangxi [江西]. He also left us ten works in the Chinese language, including nine religious and one medical, and edited the written work of the Dominican Francisco Varo [万 济 国, Wan Jiguo]: Arte de la lengua mandarina. All this means his work is marked by the footprint of the cultural exchange between China and Europe, and makes him one of the most outstanding missionaries. In this paper we try to synthetically address the missionary life of Piñuela in China and his worksEn los siglos xvi y xvii, en el contexto de expansión colonial de los países europeos, fueron llegando sucesivamente a China misioneros de distintas órdenes, tanto jesuitas como mendicantes. Entre ellos, el franciscano Pedro de la Piñuela [石铎琭, Shi duolu] (1650-1704) tiene mucha importancia. Era un criollo que nació en Nueva España y entró en China en el año 1676. Dedicó veintiocho años a la evangelización en este país y promovió en gran medida la empresa franciscana en China, sobre todo en las provincias de Fujian [福建] y Jiangxi [江西]. Asimismo, nos dejó diez obras en chino, entre las cuales nueve eran de carácter religioso y una médico, al mismo tiempo que editó la obra lingüística Arte de la lengua mandarina, del dominico Francisco Varo  [万济国, Wan Jiguo]. En sus trabajos, todo esto supone la huella del intercambio cultural entre China y Europa, lo que le convirtió en un misionero muy destacado. En el presente trabajo tratamos de abordar de manera sintética tanto la vida misionera de Piñuela en China como sus obras. Palabras clave: Pedro de la P

The flesh of painting: Caillebotte’s Modern Olympia

The language of putrefaction, often applied through a culinary analogy, appeared consistently in the critical reception of modern-life and Impressionist painting. For example, two critics used the term faisandé, referring to well-hung meat, to describe Manet’s nude figure of Olympia in 1865. The analogies that they posed between morgue bodies, female figures, meat, and fleshy paint material became central modes of denigrating Impressionist paintings of women in the ensuing decades. Gustave Caillebotte’s Veal in a Butcher’s Shop (c. 1882), depicting anthropomorphized, gendered, and sexualized animal flesh, can be considered in this context. In my reading, the painting enacts the critical responses to his colleagues’ figures, foregrounding the violent operations through which bodies might be reduced to meat, whether literal or metaphorical. In their comparisons to rotting flesh, nineteenth-century critics expressed a visceral reaction to works of art that Veal in a Butcher’s Shop demands