Juan Cobo's Thoughts on the Chinese–Occidental Cultural Integration
Juan Cobo, a Spanish Dominican, preached to the Chinese in the Philippines between 1588 and 1592. During this time, he translated Ming Xin Bao Jian 《明心寶鑒》, which was the first Chinese classic translated into a Western language. In addition, he also authored an evangelical work: Bian Zheng Jiao Zhen...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2022
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| In: |
Religions
Year: 2022, Volume: 13, Issue: 12 |
| Further subjects: | B
The Philippines
B Bian Zhengjiao Zhen Chuan Shilu B Cultural Communication B Juan Cobo B Neo-confucianism B Dominican |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Juan Cobo, a Spanish Dominican, preached to the Chinese in the Philippines between 1588 and 1592. During this time, he translated Ming Xin Bao Jian 《明心寶鑒》, which was the first Chinese classic translated into a Western language. In addition, he also authored an evangelical work: Bian Zheng Jiao Zhen Chuan Shilu 《辯正教真傳實錄》. His approach was notably different from his contemporary Dominicans’ orthodox inclinations. Juan Cobo’s works show his enthusiastic admiration for the Chinese culture, which is demonstrated in his open attitude towards the Confucian and Daoist doctrines, as well as in his recorded egalitarian discussion with a Mandarin scholar. In this article, based on Juan Cobo’s works, an analysis is undertaken regarding how this missionary adopted Neo-Confucian concepts and ideas, which then occupied a mainstream position in the local academic world, in his evangelical work with the Chinese people. Furthermore, this analysis also investigates how Juan Cobo intended to integrate the Oriental and Western philosophies, despite their theoretical and methodological divergences, in order to achieve the quick acceptance and diffusion of Christianity among the Sangleys. The historical background, the causes, and the results of such practices are also discussed in the present article. | ||
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