"Westward Spread of Eastern Learning"

Chinese and Western civilizations have enjoyed a long history of exchange which culminated in the 16th to 18th centuries when interactions and mutual influence became continuous on multiple fronts. They were characterized as "Eastward Spread of Western Learning" and "Westward Spread of Eastern Learning," the latter referring to the introduction of China's academic thought, system of rituals and laws, culture and art, and science and technology to the West.

Western missionaries who visited China acted as the main conduit of the "Westward Spread of Eastern Learning." They spread Chinese philosophies and culture to the West by translating Chinese classics and writing articles and books on China. For example, Matteo Ricci translated the Four Books compiled by scholar Zhu Xi into Latin. By the end of the 17th century, translations of scores of Chinese classics were circulating in Europe. Meanwhile, European scholars started publishing more writings about Chinese philosophies and culture. Those visiting China went out of their way to learn as much about it as possible. They wrote and sent to Europe glowing letters and reports on China's geography, society, and people. They portrayed China as an oriental power enviable for its vastness, abundance, prosperity, superior political system, happy and affluent people, and preeminent but rational civilization.

The accounts of the missionaries aroused a strong desire among European intellectuals to understand China and many even developed reverence for the rational civilization of China, prompting Enlightenment figures to engage in animated and extensive discussions about the country, eventually giving rise to sensational "Chinoiserie." China, a country with a vast territory, long history, and splendid culture, officially arrived in the headspace of Europeans. The "Westward Spread of Eastern Learning" catalyzed intellectual progress and provided important favorable conditions for social changes towards the end of the Middle Ages in Europe. Such developments speak volumes to the global significance of this wave of civilizational exchange.

“東學(xué)西漸”

中西方文明交流源遠(yuǎn)流長(zhǎng)。16至18世紀(jì)，中西方文明開(kāi)始了持續(xù)的、多方面的交往和相互影響，即“西學(xué)東漸”“東學(xué)西漸”?！皷|學(xué)西漸”，就是中國(guó)的學(xué)術(shù)思想、禮法制度、文化藝術(shù)、科學(xué)技術(shù)等傳入西方。

來(lái)華的西方傳教士成為當(dāng)時(shí)“東學(xué)西漸”的主要承擔(dān)者。他們通過(guò)翻譯中國(guó)古代典籍，撰寫(xiě)有關(guān)中國(guó)的文章和書(shū)籍，將中國(guó)思想文化引介到西方。例如，16世紀(jì)利瑪竇用拉丁文翻譯朱熹《四書(shū)》，17世紀(jì)末數(shù)十種中國(guó)經(jīng)典譯本在 歐洲流行，同時(shí)，歐洲學(xué)者研究中國(guó)哲學(xué)文化的著作不斷涌現(xiàn)。他們努力了解中國(guó)社會(huì)，在寄往歐洲的書(shū)信和報(bào)告中熱情洋溢地介紹中國(guó)的地理、社會(huì)、民生。在他們的記述中， 中國(guó)地大物博、國(guó)力雄厚，政治制度優(yōu)越，人民安樂(lè)富足， 是擁有強(qiáng)大的理性文明而備受艷羨的東方大國(guó)。

傳教士們的記述激發(fā)了歐洲知識(shí)分子了解中國(guó)甚至崇尚中國(guó)理性文明的強(qiáng)烈渴望，引發(fā)了啟蒙思想界關(guān)于中國(guó)的高度關(guān)注和廣泛討論，乃至“中國(guó)熱”在歐洲的蓬勃興起。一個(gè)有著遼闊國(guó)土、悠久歷史、燦爛文化的中國(guó)正式進(jìn)入歐洲人的視野，推動(dòng)歐洲思想史的發(fā)展進(jìn)程，為歐洲中世紀(jì)末期的社會(huì)變革提供了重要條件，展現(xiàn)出這一文明交流活動(dòng)的世界性意義。