明季學者馮琦與西洋傳教士利瑪竇之間的交流初探字

A Primary Exploration on the Exchange of Scholar Feng Qi in Ming Dynasty and Western Missionary Matteo Ricci

明季重臣馮琦（1559－1603）與西洋傳教士利瑪竇（1552－1610），皆於明神宗萬曆時立身朝廷，一受傳統儒家文化薰陶，進思盡忠，退思補過；一則努力與中國士大夫交游，欲將西方天主教傳入中國。明神宗萬曆三十五年（1608）利瑪竇撰《畸人十篇》印行，其中有利瑪竇專為馮琦闡釋天主教義者，雖然馮琦已去世數年，仍可窺出明末士大夫對固守傳統儒家文化精神，和接受西方物質文明，其間的激盪與衝突，本文試就馮琦一生治學處世與利瑪竇來到中國的作為，探討兩人論學之異同。

Great officer Feng Qi (1559-1603) and western missionary Matteo Ricci (1552-1610) served in the imperial court in the year of Wanli of the reign of Shenzong in Ming Dynasty. Feng Qi was devoted and loyal during their service and introspected himself after retirement as he was influenced by traditional Confucius culture. Matteo Ricci worked hard to exchange with Chinese scholars to introduce the western Catholicism into China. In the 35th year of Wanli of the reign of Shenzong (1608), Matteo Ricci wrote and printed Jiren 10 Articles, including explanation of Catholicism made to Feng Qi. Though Feng was dead for several years, it could also reflect the impact and conflict made from the traditional Confucius cultural spirit of scholars in the late Ming Dynasty and western material civilization. The article tries to explore the differences and similarities from learning and life style of Feng Qi and behaviors of Matteo Ricci in China.