1636年出版的《达道纪言》,由意大利耶稣会传教士高一志“手授”、山西地方官吏韩云“纂述”。该书作为西方政制人伦的“语录”汇集,取材于古希腊和古拉丁文学,编译成中文共355条;并以中国传统的“五伦”为原则,编排成五类,着墨最多的是君臣(158条),其次是朋友(122条),再次分别是兄弟(31条)、夫妇(23条)、父子(21条)。《达道纪言》处于儒家、基督宗教和斯多葛学派几大传统的交汇之处,目的却不是要建立一本历史档案集,而是借助于贤人的格言,试图培养起某种政治伦理的态度。尤其是从对君王之修养、君臣关系、拒绝暴力、平民主义的君主制度以及法治、经济、税务政策等问题的分析看,该书发挥了西方古代的政治修养,并且与儒家传统相结合,建造起了一个道德榜样,旨在教导人们如何趋善避恶。晚明耶稣会传教士在《达道纪言》中所表达的西方古典政治学,鲜明地体现了古中国和古西方在政治观念上第一次相遇的奇特情形,极其有助于深化目前的西学东渐研究。 In 1636, “Da Da Ji” was published by Gao Yizhi, a missionary of the Jesuits in Italy, and Han Yun, a local official in Shanxi Province. As a collection of “Quotations” of Western constitutional benevolence, the book is based on ancient Greek and ancient Latin literature and is compiled into a total of 355 Chinese. Based on the Chinese tradition of “Five Lunas,” the book is organized into five categories, Among them, Monk (158), followed by friend (122), brother (31), and couple (23) and father and son (21) are the most inked. The purpose of the “Da Da Ji” is at the intersection of Confucianism, Christianity and Stoics. It is not intended to establish a historical archive but to cultivate a certain kind of political ethic by virtue of the sage’s maxim Attitude. In particular, from the analysis of issues such as the cultivation of the kings, the relations between the monarchs and the ministers, the monarchy that rejects violence and the populism, as well as the problems concerning the rule of law, the economy and the taxation policies, the book has played an important role in the ancient Western political cultivation and has been combined with the Confucian tradition to construct A moral example has been set up to teach people how to be good and avoid evil. The Western classical political science expressed by Jesuit missionaries in the “Dajijianyan” in the late Ming dynasty clearly reflected the peculiar situation that the ancient China and the ancient West first met on the political conception. It is extremely helpful to deepen the current Study on Western Learning.