{"content":[{"text":"Libraries of Western learning for China: Circulation of Western books \n between Europe and China in the Jesuit Mission (ca. 1650 – ca. 1750) \n 1. Logistics of book acquisition and circulation","bbox":{"left":0.151261,"top":0.085365,"width":0.642233,"height":0.05005800000000002}},{"text":"Leuven Chinese Studies XXIII \n Leuven, 2012, 679 p., EUR 75.00 \n ISBN 978-­‐908-­‐1436571","bbox":{"left":0.151261,"top":0.152064,"width":0.27720599999999995,"height":0.050342}},{"text":"Libraries of Western learning for China: Circulation of Western books \n between Europe and China in the Jesuit Mission (ca. 1650 – ca. 1750) \n 2. Formation of Jesuit libraries","bbox":{"left":0.151261,"top":0.219047,"width":0.642233,"height":0.05005700000000002}},{"text":"Leuven Chinese Studies XXVI \n Leuven, 2013, 559 p., EUR 60.00 \n ISBN 978-­‐908-­‐2090901","bbox":{"left":0.151261,"top":0.285745,"width":0.277099,"height":0.05034299999999997}},{"text":"Author: Noël Golvers \n Ferdinand Verbiest Instituut \n Leuven University (Belgium)","bbox":{"left":0.151261,"top":0.352729,"width":0.247989,"height":0.05005699999999996}},{"text":"Reviewer: Richard de Grijs (何锐思) \n Kavli Institute for Astronomy and Astrophysics \n Peking University (China)","bbox":{"left":0.151261,"top":0.420282,"width":0.4043880000000001,"height":0.052053000000000016}},{"text":"In the 16th–18th Centuries AD, China was of great interest to Europeans. The \n arrival of the Jesuit (Catholic) missionaries opened a cultural window that \n permitted Europeans the first truly accurate accounts of the Chinese empire, and \n introduced to the Chinese things that were new, and things that were not really \n new, but had been forgotten. As an area of mutual Chinese–European interest, \n science and scholarship—combined with a shared interest in knowledge and \n books—became important tools for evangelization in China.","bbox":{"left":0.151261,"top":0.488976,"width":0.693352,"height":0.11704000000000009}},{"text":"The early Jesuits realized that the Ming empire was a very different place than \n other mission areas they were engaged in, such as in South America. China was \n vast and historically ancient, with a highly developed and complex society, \n government, culture and language. In many ways, China was technologically \n equal or superior to European society. Chinese respect for books and scholarship \n had been noted since Marco Polo’s day. Jesuits were required to learn to read, \n write and speak Chinese, a policy referred to as “assimilation”. In this context, \n China was perhaps the most interesting non-­‐European destination for the \n science-­‐literate Jesuits; the Chinese high regard for books and knowledge \n matched that of the Jesuits as a whole very well indeed.","bbox":{"left":0.151261,"top":0.622658,"width":0.695406,"height":0.16720599999999985}},{"text":"The most illustrious of the early Jesuits was Matteo Ricci (利玛窦), widely \n regarded as the founder of Western sinology. On the whole, however, Jesuits \n were “Europeans” not sinologists; they took that attitude to China. They reacted \n as late-­‐humanist, European intellectuals, and they adapted their approach to the \n Chinese situation. However, they were never fully “assimilated”, despite the \n order’s policy to that effect. Obviously, one should differentiate according to the","bbox":{"left":0.151261,"top":0.806506,"width":0.688683,"height":0.10079300000000013}}],"images_bbox":[],"images_bbox_not_text_overlap":[]}