中国在现代意大利政治思想中的形象

P. Pissavino
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摘要

本研究旨在分析旅行者和耶稣会士作品中的中华帝国形象与十六世纪和十七世纪意大利政治思想的主题(国家理性、乌托邦主义、混合宪法)之间的关系。旅行家和耶稣会士的著作呈现了一种复杂的帝国观,这在不同方面影响了中国神话在反宗教改革时期政治论文中的传播。这种复杂性在描述主权和皇帝行为的关系中是显而易见的。从《中国政事论》一开始,就呈现出一种复杂的中国政府形象:除了对皇权的绝对主义描绘之外,还有一些相互矛盾的形象,无论是关于遥远的过去还是现在的政府实践,都承认其他形式:封建君主制,一种混合宪法,或一种专制政府形式。利玛窦(Matteo Ricci)和其他耶稣会士,如马蒂诺·马蒂尼(Martino Martini)和阿塔那修斯·基尔彻(Athanasius Kircher),将中国人为柏拉图《理想国》中的国王哲学家。继耶稣会士的著作之后,一些《国家理性》和《乌托邦主义者》的作者(Giovanni Botero和Ludovico Zuccolo)指出,中国政治和社会制度的完善确实可以保护帝国免于腐败,正如另一位耶稣会士Daniello Bartoli在他关于中国的书中所写的那样,帝国必须被视为一个秩序良好的国家的典范。
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IMMAGINI DELLA CINA NEL PENSIERO POLITICO ITALIANO IN ETÀ MODERNA
The present study aims at analyzing the relationship between the image of the Chinese Empire in the writings of travellers and Jesuits and the main themes (Reason of State, Utopianism, Mixed Constitution) of the Italian political thought during the XVIth and XVIIth centuries. The writings of travellers and Jesuits presented a complex view of the Empire, which impacts in various ways the spread of the Chinese myth in the political treatises of the Counter-Reformation era. The complexity is evident in the description the relations provide of sovereignty and the behaviour of the emperor. From the very beginning of Della entrata della Compagnia di Giesù e Christianità nella Cina is presented a complex image of the Chinese government: along with the absolutist delineation of the imperial power, there are conflicting images that, regarding either a distant past or current government practice, recognized other forms: a feudal style of monarchy, a sort of mixed constitution, or a form of dispotic govetrnment. Matteo Ricci and other Jesuits, as Martino Martini and Athanasius Kircher, presented the Mandarins as a slort of Kings-Philosophers of Plato’s Republic. Following the works composed by Jesuits, some authors pf Reason of State and utopist (Giovanni Botero and Ludovico Zuccolo) pointed out that the perfec tion of the Chinese political and social institutions could really preserve the Empire from corruption, an Empire that had to be considered a paradigm of a well ordered state, as another Jesuit, Daniello Bartoli, wrote in his book on China.
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