第三屆利瑪竇與中西文化交流國際學術研討會論文集（簡體書）

《第三屆“利瑪竇與中西文化交流”國際學術研討會論文集》主要介紹利瑪竇在中國期間和回國之后的一系列活動，探討通過這些活動對東西文化交流有何促進性和影響。對于海上絲綢之路的探索和延伸有何歷史性意義。

宋黎明：利瑪竇與譚諭（Tansiaohu）
曾崢 孫宇鋒：韶關在利瑪竇傳教生涯中的地位和價值
何朝暉：論晚明至鴉片戰爭前天學文獻的刊刻出版
Xiao Li： The Minefield to Ricci： On the Predicament Ricci suffered in China and his Solution
Bartlomiej Sipinski： China and Europe—I and Thou？ MARTIN BUBER AND THE MEANING OF DIALOGUE
Dr.Rafal Dymczyk： Buddhist path of Matteo Ricci as an introduction to the acculturation method of his activities in China
高壽仙 王麗梅：西來何意：利瑪竇的知識傳播和信仰傳播
陳玉芳：明朝政府對人華西洋傳教士的態度與政策
伍玉西：晚明西學中傳的中國動力
薛正昌：利瑪竇與中西文化傳播
Tomasz Ewertowski： Cultural Exchange between China and the West from the Perspective of two Eastern European Travellers
耿升：康熙大帝、路易十四與天主教人華
韓月香：利瑪竇的漸進決策模式與適應性傳教策略——利瑪竇傳教策略的決策學分析
何凱文：重新認識利瑪竇在華傳播科技的歷史——以利瑪竇在嶺南地區建構“行動者—網絡”為例
劉祥學：基督教在廣西壯族地區的空間傳播及文化沖突
朱亞非：利瑪竇與山東士人的交往與兩學在山東的傳播
張祖群：利瑪竇墓地的歷史變遷與中西文化交流意義
潭樹林：西洋傳教士與朝鮮赴京使行交往考論
龐乃明：利瑪竇在華交游人物補
李慶：利瑪竇《拜客問答》及其流變考
劉樸兵：利瑪竇視野中的晚明飲食文化
賈未舟：晚明儒家天主教徒孝觀重構

《第三屆“利瑪竇與中西文化交流”國際學術研討會論文集》：
The first one is a type of action with the object.This connection creates I in the action，as an author of this action.But I appearing here is deeply influenced by the object，we can conclude，that somehow I depends on the object，as far as this object is an object of the action.The structure of action connecting I and it Buber describes as some kind of pragmatism，where I using an object—appears only as a source of this action which makes I quasi—subject.I knows about itself only this，what knows about the action and its object，nothing more.
The second type of activity is the relation： I and Thou，known from the title of Buber's book.Here at the meeting of Thou（You）starts I with a subjective self—conscience.This is completely different than action because of three main causes.
The first one： the figure of I is able to self—understand through the perspective of relation／dialogue.It means that object is no longer so important in subjectivisation of I，as it is in the cotext of action with the object it.I can see self in the relation，and so has ability to undercover own subjectivity and own character from the subjective perspective，not only as the user（in the pragmatic meaning）of some kind of object—it.In relation to Thou，I is subjective because of meeting different intentions，what is possible only in the perspective of dialogue.
Here is the second cause： I meeting Thou is meeting also different intentions with all the difference hidden inside them.This difference means，that meeting is not using an object，like it can be used in meaning known from theory of Martin Heidegger（an author of Being and time writes about the perspective of using the tool，which is necessary to do something…，what was criticized by Buber in the context of relation I and Thou）.Buber suggests that meeting of I and Thou is a meeting on equal sphere of their difference，because I only with respect for the difference of Thou is finding the own identity.I knows better self，not exactly as a negation of surrounding world，as proposed Fichte，but in the way of finding a dialogical way of relation to Thou and all difference of the world of Thou.
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