「物理」在儒學與西學之間──晚明利瑪竇的「格物窮理」論述及其西學譯介

晚明清初的儒學思想，銜接了宋明理學以及乾嘉考據學風，在前近代學術思想發展脈絡裡別具意義。晚明中西文化接觸的過程中，以利瑪竇為首的耶穌會士與親教、奉教士人，攀緣理學「格物窮理」觀念以譯介西方科學知識，並與明代主流學術思想銜接。利瑪竇對「物理」的評釋及其西學譯介，發展於宋明儒學的發展脈絡下，其對「格物窮理」、理／物關係的論述，鮮明反映中西文化接觸與文化傳播的過程。本文以利瑪竇的西學譯介活動為中心，考察明末西方科學知識譯介過程中儒學與近代科學知識體系相互對話、彼此滲透的過程，並尋繹明清之際儒學思想轉型的發展脈絡，探討晚明以來主流儒學思想發展歷程中複雜、多維的文化意蘊。

During the late Ming and the early Qing periods, while the Jesuits came to evangelize Christianity in East Asia, Matteo Ricci (利瑪竇, 1552-1610), one of the most important Jesuit priests in late Ming China, transmitted Western learning and scientific knowledge to Chinese for promoting their missionary work. However, Matteo Ricci＇s transmission and translation of important terms of Western learning and scientific books redefined the Gewuqiongli (格物窮理, the investigation of things and fathoming of principles) of the Neo Confucianism in Ming Dynasty. This article aims to investigate what happened when Matteo Ricci translated Western scientific knowledge into Chinese from a cross-cultural viewpoint. The author discusses the Western scientific knowledge woven into the Confucian territory and the collective identity of Chinese society by redefining the Gewuqiongli of the Neo-Confucianism by Matteo Ricci, which was an important phenomenon in the late Ming dynasty.