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      근세 중국 천주교 전래의 문화 모델 -마테오 리치를 중심으로- = Harmony or Conflict -A Model of Catholic Church Mission In Early Modern Times China-

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      https://www.riss.kr/link?id=A99725448

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      다국어 초록 (Multilingual Abstract)

      I would suggest that catholic church mission activity had begun in late Ming dynasty through the Chinization of the mutual influences with Confucianism. Matteo Ricci had been the one of most influential missionary who had written Catholic the Truth that had explained the possibility between Roman catholic and Confucianism. He had insisted that the one true God and pluralism has been the quite different things. The background theories of the paper, I would consider, had been developed the God concept. I would insisted the differences between the God in catholic doctrine and 'shangdi' in Confucianism. The core issues of Chinization was the harmony or mixture between the catholic and Confucianism. And Chinization of catholic had been related with the hegemony of ideology in each China dynasty. Catholic the Truth had adopted the strategies that the transformation of catholic to the Confucianism had produced the success but the basic characteristics of Confucianism had rather been the culture than the religion system, and eventually the meeting of two value systems had resulted failure. In conclusion, I would suggest that first Confucianismnized catholic had illuminated the catholic church mission in modern times China, second, the influx of western civilization with catholic doctrine had limited the reinterpretation in the standard measure of Confucianism value system, and third, the three times of catholic influx in modern times China had represented the recognition and limitation on the western things.
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      I would suggest that catholic church mission activity had begun in late Ming dynasty through the Chinization of the mutual influences with Confucianism. Matteo Ricci had been the one of most influential missionary who had written Catholic the Truth th...

      I would suggest that catholic church mission activity had begun in late Ming dynasty through the Chinization of the mutual influences with Confucianism. Matteo Ricci had been the one of most influential missionary who had written Catholic the Truth that had explained the possibility between Roman catholic and Confucianism. He had insisted that the one true God and pluralism has been the quite different things. The background theories of the paper, I would consider, had been developed the God concept. I would insisted the differences between the God in catholic doctrine and 'shangdi' in Confucianism. The core issues of Chinization was the harmony or mixture between the catholic and Confucianism. And Chinization of catholic had been related with the hegemony of ideology in each China dynasty. Catholic the Truth had adopted the strategies that the transformation of catholic to the Confucianism had produced the success but the basic characteristics of Confucianism had rather been the culture than the religion system, and eventually the meeting of two value systems had resulted failure. In conclusion, I would suggest that first Confucianismnized catholic had illuminated the catholic church mission in modern times China, second, the influx of western civilization with catholic doctrine had limited the reinterpretation in the standard measure of Confucianism value system, and third, the three times of catholic influx in modern times China had represented the recognition and limitation on the western things.

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      참고문헌 (Reference)

      1 羅魚譯, "利瑪竇書信集" 光啓出版社 1986

      2 Medina, Juan G., "한국천주교 전래의 기원: 1566~1784" 서강대학교 출판부 1989

      3 안대옥, "마테오 리치(利瑪竇)와 補儒論" 동양사학회 (106) : 117-158, 2009

      4 張先淸, "淸中葉天主敎在華的本土化問題" (173) : 2006

      5 中國第一歷史檔案館, "淸中前期西洋天主敎在華活動檔案史料" 中華 書局 2003

      6 沈雲龍, "天主敎轉入中國槪觀" 文海出版社 1971

      7 樂峰, "天主敎與中國文化" 29 (29): 2006

      8 李韋, "天主敎和儒家孝論的衝突與對話" 33 (33): 2010

      9 蕭若瑟, "天主敎傳行中國考" 上海書店 1989

      10 廖翔慧, "天主敎傳行中國的社會化歷程分析" 1 : 2010

      1 羅魚譯, "利瑪竇書信集" 光啓出版社 1986

      2 Medina, Juan G., "한국천주교 전래의 기원: 1566~1784" 서강대학교 출판부 1989

      3 안대옥, "마테오 리치(利瑪竇)와 補儒論" 동양사학회 (106) : 117-158, 2009

      4 張先淸, "淸中葉天主敎在華的本土化問題" (173) : 2006

      5 中國第一歷史檔案館, "淸中前期西洋天主敎在華活動檔案史料" 中華 書局 2003

      6 沈雲龍, "天主敎轉入中國槪觀" 文海出版社 1971

      7 樂峰, "天主敎與中國文化" 29 (29): 2006

      8 李韋, "天主敎和儒家孝論的衝突與對話" 33 (33): 2010

      9 蕭若瑟, "天主敎傳行中國考" 上海書店 1989

      10 廖翔慧, "天主敎傳行中國的社會化歷程分析" 1 : 2010

      11 利瑪竇, "天主實義, 明淸基督敎文獻2"

      12 "天主實義" 學生書局 1978

      13 朱熹, "四書章句集注" 中華書局 1983

      14 劉小楓, "儒敎與民族國家" 華夏出版社 2007

      15 李申, "儒敎的鬼神觀念和祭祀原則" 4 : 2007

      16 陳舜臣, "儒敎三千年" 廣西師範大學出版社 2009

      17 李華偉, "儒家和天主敎孝論的衝突與對話-以《天主實義》爲中心的考察" 3 : 2008

      18 于春松, "儒家, 儒敎與中國制度資源" 江西人民出版社 2007

      19 J. 謝和耐, "中國文化與基督敎的衝撞" 遼寧人民出版社 1989

      20 陳明, "中國文化中的儒敎問題: 基源, 現狀與趣向"

      21 侯外盧, "中國思想通史(四)" 人民出版社 1963

      22 顧裕祿, "中國天主敎述評" 上海社會科學出版社 2005

      23 德禮賢, "中國天主敎傳敎史" 上海商務印書館 1933

      24 白度百科, "中國天主敎"

      25 이광호, "上帝觀을 중심으로 본 儒學과 基督敎의 만남" 한국유교학회 (19) : 533-566, 2003

      26 "‘利瑪竇規矩'的內容, 新浪共有資源"

      27 "http://www.xschina.org/show.php?id=1276"

      28 Standaert, Nicolas, "Handbook of Christianity in China, Volume one" Brill 2001

      29 Hicks, John, "Christianity and Other Religions-Selected Readings" Oneworld Publications 2001

      30 Gernet, Jacques, "China and the Christian impact: A conflict of cultures" Cambridge University Press 1985

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      학술지 이력

      학술지 이력
      연월일 이력구분 이력상세 등재구분
      2022 평가예정 재인증평가 신청대상 (재인증)
      2019-01-01 평가 등재학술지 선정 (계속평가) KCI등재
      2018-12-01 평가 등재후보로 하락 (계속평가) KCI등재후보
      2015-01-01 평가 등재학술지 선정 (계속평가) KCI등재
      2013-01-01 평가 등재후보학술지 유지 (등재후보1차) KCI등재후보
      2012-01-01 평가 등재후보 1차 PASS (등재후보1차) KCI등재후보
      2010-01-01 평가 등재후보학술지 선정 (신규평가) KCI등재후보
      2008-07-01 학회명변경 한글명 : 인문학연구소 -> 인문학연구원
      영문명 : Institute of Humanities -> Institute of Humanities, Chosun university
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      학술지 인용정보

      학술지 인용정보
      기준연도 WOS-KCI 통합IF(2년) KCIF(2년) KCIF(3년)
      2016 0.54 0.54 0.44
      KCIF(4년) KCIF(5년) 중심성지수(3년) 즉시성지수
      0.45 0.42 0.978 0.41
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