Abstract

We can say that Ricci's "True Meaning of God" is made ​​to adapt to each other thinking what a masterpiece. According to Ricci's view, the pursuit of the truth of Christ敎Confucian ethics is the ideal: "virtue" only. But the content, he described the "benevolence" of God's love is a human. The positive note is the way to adapt the basic idea in Confucian culture works. However, Ricci criticism of Neo-Confucianism, which leads to several problems as follows: First, the emphasis on mental and physical separation of dualism, the pursuit of people who are "divine" the soul of permanent happiness, and thus clearly negative in the earthly life value; Second, the Ricci view, science is only attached to things and "dependent" only. Therefore, the rationale can not become self-reliant persons of the yuan. Third, according to the neo-Confucian view, morality is purely a moral issue. Ricci also stressed that although the free will to study "good practice" of kung fu, martial arts training whether he's behind the non-reward and punishment with God can not be combined. This attitude is thus regarded as non-Confucianism for the achievement of a utilitarian moral theory for the purpose of the exclusion. Therefore, I believe: from side to "True Meaning of God" is a Christian adaptation of Confucian culture, evident in the performance, but it is the other side seems to deny the obvious criticism of Neo-Confucianism. The text analysis of "The True Meaning of the Lord of Heaven" by Matteo Ricci is very important to find the foundation for the new communication between Confucianism and Christianity in the sphere of Confucian culture. Matteo Ricci says that the main idea of ​​Christianity, even though strongly appealing to the human love towards God, is never different from Confucianism which mainly encourages the moral self-cultivation of individuals. In this point the successfully shows a possibility of Christian accommodation to Confucianism. However, he attacks the atheistic characters of Neo-Confucianism. Matteo Ricci emphasizes the extreme dualism of mind and body; the negation of Neo-Confucian ideas like "li" or "taiji" considered as the raison detre of all things; finally, Ricci's sermon about "the entry of the good to paradise as their reward" and "the fall of the bad to hell as their penalty" after death by God. These three points, contradictory to the philosophical ideas of Neo-Confucianism, cannot be easily accepted by Confucian scholars. Therefore, "The True Meaning of the Lord of Heaven" can be appreciated as an approach of Christian accommodation to Confucianism of the one hand and a critical attack of Christianity against Neo-Confucianism of the other