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Article: 十六、十七世紀羅馬耶穌會之教育及范禮安主導下之東方教士培訓

Title十六、十七世紀羅馬耶穌會之教育及范禮安主導下之東方教士培訓
The Education of the Jesuits in Rome and the Training of the Missionaries in the Oriental World under the Leadership of Alessandro Valignano during the Sixteenth and Seventeenth Centuries
Authors
Keywords范禮安 Alessandro Valignano
沙勿略 Francis Xavier
耶穌會 The Society of Jesus
教育史 History of education
教學規程 Ratio Studiorum
Issue Date2010
Publisher國立雲林科技大學漢學資料整理研究所.
Citation
漢學研究集刊, 2010, v. 11, p. 159-210 How to Cite?
Journal of Chinese Studies, 2010, v. 11, p. 159-210 How to Cite?
Abstract本文以歷史發展爲基本視點,以原始文獻爲基礎,探究西方羅馬耶穌會與東方耶穌會教育之異同,並闡述耶穌會東方教士培訓形成之歷史進程。 無庸否定,《耶穌會憲法》及《耶穌會教學紀念文獻》之內容頗涉繁瑣。要言之,耶穌會之《教學規程》絕非向壁創作,實爲耶穌會早期所建諸學院辦學經驗累積所成,此中尤以羅馬學院爲最著。本文上溯《教學規程》之起源,並引用前人之研究,論耶穌會教育制度之得失。 筆者以爲尤須注意者有二:首先,東方耶穌會之教育,並非完全爲西方羅馬耶穌會教育之複製品;東方耶穌會教育之推行,亦不盡在西方耶穌會教育之後。沙勿略(Francis Xavier, 1506-1552)於印度推行教會教育,即與西方耶穌會教育同步而行。另外,筆者強調,於日本成立神學校,決非范禮安(Alessandro Valignano, 1539-1606)所首倡。范禮安之所行,實本之於西方羅馬耶穌會及沙勿略印度佈教經驗之老套。 論者批評羅馬耶穌會從不重視小學教育,然時移勢易,除羅馬耶穌會建有見習所外,印度及日本亦特別留意初等教學,爲小孩開辦基礎課程;澳門小學非僅爲華人小孩而設,亦爲葡萄牙小孩而設。與印度之例相同,置葡國小孩與土生土長之小孩於同一學校。
This paper seeks to explore the differences of the education systems advanced by the Jesuits in Europe and in the Oriental World during the sixteenth and the seventeenth centuries by utilizing the first-hand materials concerned, with an enhanced emphasis on recounting the historical progress. Undeniably, the Constitutions of the Society of Jesus and the Monumenta paedagogica Societatis Iesu can scarcely be regarded as very well-organized historical documents, yet we can still work out several striking points: Ratio Studiorum is by no means a marvelous invention at one time. Rather, it was developed over a certain period of time grounded on the invaluable experiences in the colleges set up by the Jesuits in the sixteenth century, among these the Collegio Romano should be the most prominent. This paper attempts to trace the origins of Ratio Studiorum and comment on the education system of the Jesuits with reference to former important studies. It is worthy of note that Jesuit education in the Oriental World was not a pure copy of that of the West, and with regard to the time, the implementation of the former was not necessarily posterior to that of the latter. Francis Xavier (1506-1552) materialized Christian education in India roughly at the time when Jesuit education was gradually developed in Europe. Apart from this, the point I would like to underline is that to set up seminario in Japan should never be viewed to be an original idea on the part of Alessandro Valignano (1539-1606), but the fact is that he simply followed the examples offered by real practices in the West and in India. Many critics accused Jesuits of neglecting primary education, but with the passage of time, the system of noviziato was soundly established in Rome. As for the Oriental World, elementary education was particularly accentuated in India and Japan since students there had presumably no good foundation for Western knowledge. Added to this, Jesuit education in the Oriental World was not confined to local students, but, just like the case in Macao, the needs of those Portuguese students were also well catered to.
Persistent Identifierhttp://hdl.handle.net/10722/193093
ISSN

 

DC FieldValueLanguage
dc.contributor.authorWong, CHF-
dc.date.accessioned2013-12-17T01:58:32Z-
dc.date.available2013-12-17T01:58:32Z-
dc.date.issued2010-
dc.identifier.citation漢學研究集刊, 2010, v. 11, p. 159-210-
dc.identifier.citationJournal of Chinese Studies, 2010, v. 11, p. 159-210-
dc.identifier.issn1819-4427-
dc.identifier.urihttp://hdl.handle.net/10722/193093-
dc.description.abstract本文以歷史發展爲基本視點,以原始文獻爲基礎,探究西方羅馬耶穌會與東方耶穌會教育之異同,並闡述耶穌會東方教士培訓形成之歷史進程。 無庸否定,《耶穌會憲法》及《耶穌會教學紀念文獻》之內容頗涉繁瑣。要言之,耶穌會之《教學規程》絕非向壁創作,實爲耶穌會早期所建諸學院辦學經驗累積所成,此中尤以羅馬學院爲最著。本文上溯《教學規程》之起源,並引用前人之研究,論耶穌會教育制度之得失。 筆者以爲尤須注意者有二:首先,東方耶穌會之教育,並非完全爲西方羅馬耶穌會教育之複製品;東方耶穌會教育之推行,亦不盡在西方耶穌會教育之後。沙勿略(Francis Xavier, 1506-1552)於印度推行教會教育,即與西方耶穌會教育同步而行。另外,筆者強調,於日本成立神學校,決非范禮安(Alessandro Valignano, 1539-1606)所首倡。范禮安之所行,實本之於西方羅馬耶穌會及沙勿略印度佈教經驗之老套。 論者批評羅馬耶穌會從不重視小學教育,然時移勢易,除羅馬耶穌會建有見習所外,印度及日本亦特別留意初等教學,爲小孩開辦基礎課程;澳門小學非僅爲華人小孩而設,亦爲葡萄牙小孩而設。與印度之例相同,置葡國小孩與土生土長之小孩於同一學校。-
dc.description.abstractThis paper seeks to explore the differences of the education systems advanced by the Jesuits in Europe and in the Oriental World during the sixteenth and the seventeenth centuries by utilizing the first-hand materials concerned, with an enhanced emphasis on recounting the historical progress. Undeniably, the Constitutions of the Society of Jesus and the Monumenta paedagogica Societatis Iesu can scarcely be regarded as very well-organized historical documents, yet we can still work out several striking points: Ratio Studiorum is by no means a marvelous invention at one time. Rather, it was developed over a certain period of time grounded on the invaluable experiences in the colleges set up by the Jesuits in the sixteenth century, among these the Collegio Romano should be the most prominent. This paper attempts to trace the origins of Ratio Studiorum and comment on the education system of the Jesuits with reference to former important studies. It is worthy of note that Jesuit education in the Oriental World was not a pure copy of that of the West, and with regard to the time, the implementation of the former was not necessarily posterior to that of the latter. Francis Xavier (1506-1552) materialized Christian education in India roughly at the time when Jesuit education was gradually developed in Europe. Apart from this, the point I would like to underline is that to set up seminario in Japan should never be viewed to be an original idea on the part of Alessandro Valignano (1539-1606), but the fact is that he simply followed the examples offered by real practices in the West and in India. Many critics accused Jesuits of neglecting primary education, but with the passage of time, the system of noviziato was soundly established in Rome. As for the Oriental World, elementary education was particularly accentuated in India and Japan since students there had presumably no good foundation for Western knowledge. Added to this, Jesuit education in the Oriental World was not confined to local students, but, just like the case in Macao, the needs of those Portuguese students were also well catered to.-
dc.languagechi-
dc.publisher國立雲林科技大學漢學資料整理研究所.-
dc.relation.ispartof漢學研究集刊-
dc.relation.ispartofJournal of Chinese Studies-
dc.subject范禮安 Alessandro Valignano-
dc.subject沙勿略 Francis Xavier-
dc.subject耶穌會 The Society of Jesus-
dc.subject教育史 History of education-
dc.subject教學規程 Ratio Studiorum-
dc.title十六、十七世紀羅馬耶穌會之教育及范禮安主導下之東方教士培訓en_US
dc.titleThe Education of the Jesuits in Rome and the Training of the Missionaries in the Oriental World under the Leadership of Alessandro Valignano during the Sixteenth and Seventeenth Centuries-
dc.typeArticleen_US
dc.identifier.emailWong, CHF: fchwong@hku.hk-
dc.identifier.volume11-
dc.identifier.spage159-
dc.identifier.epage210-
dc.publisher.place臺灣-

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