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The tripod (ding 鼎) and the nine tripods (jiuding 九鼎) are significant in ancient China, appearing often in Daoist alchemy. However, they have been largely ignored by the scholarship on Daoism. Early Daoist alchemy saw the tripod and the nine tripods as critical elements in the production of immortality, but the outer alchemy (waidan 外丹) gave up refining the outer elixir by tripod due to technical reasons. The tripod was merely mentioned in the elaboration of outer alchemy. Later, in the Southern Song dynasty, inner alchemy (neidan 內丹) rebuilt the significance of the tripod and the nine tripods in inner refining, inventing new theories, such as the body-tripod metaphor, the nine orbits, and the lunar phases. This paper outlines the history of the (nine) tripods as a concept and implement in Daoist alchemy.

From the Tang era (618–907) to the present day, controversy over the translation and authenticity of the Chinese version of the Śūraṃgama-sūtra, which appeared at the end of the early Tang, has been ongoing. The scholar-official Fang Rong (d. 705) has been considered either the translator or the forger of the sutra, while its Chinese elements, especially those from Daoism, have been used as major evidence that the text is apocryphal. By uncovering new historical sources and critically analysing the arguments of modern scholars, this article undertakes a new examination of this old controversy from the perspective of cultural interaction through scriptural translation. The attribution of translators seen in the version of the sutra preserved in the Fangshan stone-canon, as well as the historical context of the translation, proves that—for specific politico-historical reasons—the two early accounts by Buddhist bibliographer Zhisheng (fl. 669–740) do not contradict but rather complement each other. New and solid evidence also supports the argument that Fang Rong indeed participated in the sutra’s translation; moreover, he contributed its Chinese cultural, intellectual and religious elements, and graceful literary style during the process. Additionally, the relationship between early Chan Buddhism, Fang Rong, and Chan master Huaidi, who verified the translation, may have motivated them to make certain embellishments upon the sutra’s central theme of Tathāgatagarbha doctrine. This article thus confirms the Śūraṃgama-sūtra to be a major Mahāyāna scripture that contains elements of the Chinese cultural tradition, and that it in turn has exerted tremendous influence on this tradition.

Launonen and Mullins argue that if Classical Theism is true, human cognition is likely not theism-tracking, at least, given what we know from cognitive science of religion. In this essay, we develop a model for how classical theists can make sense of the findings from cognitive science, without abandoning their Classical Theist commitments. We also provide an argument for how our model aligns well with the Christian doctrine of general revelation.

The generation of transnational immigrants’ sense of place in the religious space of the places they move to can protect and promote their integration into the local society by shaping a sense of place identity and belonging through the positive effects of human–environment interaction and the strengthening of the religious beliefs of the migrant community. China is in a period of economic transition in the post-reform and opening-up era, and has become one of the key testing grounds for observing and summarizing the internationally mobile population. However, there is a relative lack of empirical studies at the micro level. It is unclear how the socio-cultural and physical environment in religious places in urban China influences and leads to the construction of identity and local meaning among transnational immigrants. This study uses the Chapelle Notre-Dame de Lourdes in Guangzhou as an empirical case study, distributes questionnaires to foreign immigrants, and applies data mining approaches to analyze the data. The study also explores the knowledge of the rules related to the religious atmosphere perceived by the immigrants in this environment and their place identity, place attachment and place dependency. This study found that a place of worship that supports frequent and interactive ritual activities and provides a natural, harmonious, and solemn green landscape environment can effectively promote foreign immigrants’ sense of local attachment to the place of worship. The establishment of emotional relationships between religious places and foreign immigrants depends on the immigrant community’s satisfaction with the local physical environment and its perceived judgment. The speed of attachment and identity building depends on the light and shadow environment, architectural colors and materials, natural vegetation and other environmental elements related to the creation of the religious atmosphere that people perceive in the place. For Guangzhou City, which is in the process of globalization and transition to “multicultural services”, this study provides local policy makers with a critical reference for decision making on the creation and renewal of religious places in immigrant communities. The provision of more relevant production and living services for the internationally mobile population, and the enhancement of the local identity of the internationally mobile population to the place of migration are directions that academia and society need to explore together in the future.

During the 1960s, the Portuguese fought three colonial wars in Africa that indirectly impacted Macao. Prima facie evidence from textbooks and documents suggests that the Portuguese used education as a weapon in their fight against liberation movements. There is ample evidence showing clear nationalist and militarist themes in numerous textbooks. Nationalist values were also inculcated through the Mocidade Portuguesa (MP) and the Mocidade Portuguesa Feminina (MPF). In addition, a cordial and close co-operation between Macao and Portuguese Africa was seen in the sharing of educational information. Macao was the anomaly in the Portuguese Empire, with only a limited number of official schools being subject to the nationalist curriculum values. During archival research at the Archives of Macao, the author discovered several documents outlining an ultimately unsuccessful attempt to set up a university in Macao in 1949, with the provisional name being ‘The University of South China’. The information is contained in an appendix.

There is a unique teaching style of Chinese as a second language that we can find, among other sinologists, in Pedro Nolasco da Silva (1842–1912) and Luís Gonzaga Gomes (1907–1976). Pedro Nolasco da Silva was a Macanese and a famous Chinese–Portuguese interpreter, translator and teacher. He wrote many books for teaching. Among them, we find a grammar book and manuals of Chinese language. Nolasco da Silva taught Chinese using the method of translation that was, and still is, very important to understand, by comparison, not only the position of elements in a sentence, but also cultural influences.

Japan's imperialist contention for the Asian continent required the Japanese woman, her reproductive function, and the preservation of the so-called "race".

The 1820 Revolution in Portugal led to a transformation of powers, now separated and in which national representation played a key role, in accordance with liberal theories. Although known belatedly in Macau, it had significant echoes here. Notwithstanding that the established authorities are usually attributed an interest in the continuity of absolutism, we find evidence of their adherence to the new regime. At the same time, the moment was seized by their opponents with the intention of removing them.

The Constituent Courts convened in Portugal in 1821 were to include representation from Macau and all other parts of the Portuguese monarchy. However, due to reasons related to local and national developments, this Macanese presence was delayed. Despite this, without the same status, in 1822 Macau sent a representative to make known the matters that concerned the territory. This event inaugurated a presence that, in a more or less effective manner and with various nuances, was maintained throughout the period of Portuguese administration in Macau.

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The organizer writes about the origin of this project, the general guidelines, and the key topics concerning the periodical A Abelha da China on its bicentennial. The texts included in the dossier are the subject of some remarks.

For several centuries, Chinese fortifications influenced military constructions in Asia. During the sixteenth century, the Portuguese and Spaniards arrived in Southeast Asia. Bringing military technology, like cannons and firearms, they influenced the warfare and historical-political outcomes in China, Japan and Korea. Macao served as a Portuguese base, and a platform for educated Jesuits such as Luís Fróis, who introduced Western technological and scientific concepts to the elites of Japan. The warlord Oda Nobunaga, a daimyo feudal lord from a small province in central Japan, rapidly achieved military supremacy by successfully using Western technology and tactics in the art of war in his pursuit of the unification of Japan. With the construction of Azuchi castle-palace, he also revolutionised the construction of castles in Japan, adopting many elements from European castles, with innovations that revoked the old Japanese models. There is a strong possibility that these innovations were possible through Portuguese and Jesuit influence. Portuguese forces from Macao also helped the last remains of the Ming dynasty to fight the invading Qing forces. Through several centuries, Macao played an important role in the struggle against pirates in the region. The consolidation of the Tokugawa Shogunate (1615) in Japan and the Qing dynasty (1644) in China initiated a long period of peace. Military architecture evolution practically stagnated during this period. Today, the surviving fortresses have been adapted or restored as important educational assets for cultural tourism, particularly in Japan. Several seventeenth-century Japanese castles were rebuilt in the twentieth century.

It can be said that Western literature developed along two major axes, represented by poetic writing on the one hand and prosaic writing on the other. Although stylistic development in classical literature points to a continuous mediation and integration between poetry and prose, it is certainly true that they differed in usage, manifested precisely in their different functions and social practices. The Chinese experience is peculiar in that it lacks a typological model that clearly separates poetry from prose. In ancient China, not only were the written language and the vernacular less continuous than their Western counterparts, but there was also no distinction in terms of functions and

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This article results from documentary research, encompassing both the literary work itself and articles about that work and its author, as well as elements obtained through dialogue with António Correia, a Portuguese poet and prose writer with a presence in Portugal, Angola, Macau, and Brazil. The aim is to strip this narrative of subjectivism, maintaining an independent critical judgment, with a view to contributing to a deeper knowledge and greater dissemination of António Correia's short stories, novels, and poetry.

This article reviews food expert Annabel Jackson's latest book, entitled

Even if in the first half of the seventeenth century the Dutch East India Company relieved the Portuguese

Malacca, situated on the strait of the same name, on the western coast of the Malay Peninsula and facing the island of Sumatra, began as a small fishing village. During the 14th century, it gained importance due to its privileged geographical position—an almost obligatory passage point in maritime connections between the Indian Ocean and the Far East—and because, at that time, it could guarantee the safety of navigation, threatened by Chinese and Malay pirates. Founded as a Hindu city-state in 1403 by Parameswara, it later transformed into a Muslim sultanate around 1414.

This work seeks to emphasize the importance of the.