CHINESE TRADITIONAL CULTURE AS WELL AS WESTERN CULTURE SHOULD BE BOTH TREATED AS THE TREASURE HOUSE OF IDEOLOGY. WE SHOULD RATIONALLY CRITICISE THEM ACCORDING TO THE SOCIAL MODERNISATION NEEDS. THESE COULD BE HELPFUL FOR US TO FIND OUT THE SOLUTIONS FOR THE PROBLEMS BROUGHT UP FROM THE DEVELOPMENTAL PROCESS OF SOCIAL, ECONOMIC,POLITICAL, AND CULTURAL ASPECTS, ETC. THE RECOGNITION OF THE RATIONAL CRITIQUES INCLUDE THE FORMS OF ABANDON, INHERITING, AND EXCHANGE.AS BOTH SOCIAL MODERNISATION AND ITS NEEDS ARE AN ONGOING DEVELOPING PROCESS, SO THAT THE IGNORED CONTENTS MAYBE ENLIGHTENING NOWADAYS.HOWEVER, AS INDUSTRIALISATION DETERIORATES THE ENVIRONMENT, WITHIN THE LAST FEW YEARS, PEOPLE HAS SPECIALLY PAID ATTENTION TO THE CHINESE TRADITIONAL CULTURE OF “THE UNITY OF MAN AND NATURE” AND “THE INTERACTION BETWEEN MAN AND NATURE”. CONCLUSIVELY, WE LEARN FROM THESE TRADITIONAL THOUGHTS AND TRANSCEND THE IMPLICATION TO STUDY THE UNIFIED PROBLEMS OF DEVELOPING THE INDUSTRY AND PROTECTING THE ENVIRONMENT
O Centro de Documentação de Universidade de Macau, estrutura dependente da Biblioteca da UM e que surgiu com a publicação dos Estatutos da Universidade de Macau (Portaria 25/92 de 3 de Fevereiro) tem por função apoiar documentalmente a Universidade de Macau e outras instituições de Ensino Superior, disponibilizando informação com interesse para esses organismos
This article describes the establishment，objectives，collections and operations of the Documentation Centre of the University of Macau.
De harmonia com a Declaração Conjunta sobre a Quest~ao de Macau, o direito executivo de Portugal em Macau cessa em 19 de Dezembro de 1999.Nessa altura, Macau será devolvida à República Popular da China. Os Portugueses receiam que a influência de Portugal na Ásia vá reduzir-se ou até desaparecer, devido à retirada dos poderes de Lisboa.
rom the various perspectives of the restrictions of the Sino - Portuguese Joint Declaration and the Macau Basic Law, and from cultural considerations, this article attempts to answer the question of whether or not Portuguese culture can be retained in Macau.
The author thinks that Macau should certainly be one of the famous cities in the history of the world’s culture. Therefore, research into the legacy of Macau’s historic culture can give Macau its deserved position in the history of world culture and should be an important topic in the international academic community. With reference to research on the Dunhuang historic culture by the international academic community, this paper represents the author’s opinions on how to conduct research (research topics, research methodology, and information compilation) on Macau’s historic culture using reference materials.
The origin of the culture of Macau can be dated back to the middle stage of the New Stone Age (i. e., 4000 B.C. to 2500 B. C.). According to archaeological reports, the culture of Macau originated in the area of the Yangtze River, and was even related to the ancient culture of Taiwan. Among the pottery and stone tools found in Hac Sa, Coloane, a pottery disk with wavy stripes, which is red in colour and has 11 holes in its lower part, is regarded as a most important relic since it proves that ancient Coloane islanders respected the God of the Ocean, and that there was cultural transmission between the ancient people of the Yangtze area and those of Southern China. Before the arrival of the Portuguese, Macau’s nearby regions were dominated by gangs of pirates. When the Portuguese first came to this region, they traded with these gangs and thus started the so-called Sino-Portuguese cultural transmission. However, the real encounter of the high cultures of the Chinese and the Portuguese did not occur until the Catholic orders came. Regretably, Sino-Portuguese cultural exchange has been limited during the past centuries. The eighties of this century will be regarded as the real beginning of Sino-Portuguese cultural exchange because a lot of effort and sincerity have been invested since then.
Qing China undertook one of the largest cartographic projects of the early modern world at the beginning of the eighteenth century, resulting in the printing of an impressive set of atlases known as the Overview maps of imperial territories or Huangyu quanlan tu 皇輿全覽圖. In the build-up towards this unprecedented project, the court in Beijing established a new practice of land surveying that combined inherited practices with new observational and geometrical techniques. These new techniques were provided by some of the European missionaries present at the Beijing court, most of whom were French Jesuits sent to China in 1685 by Louis XIV and sponsored by his Académie des sciences. This essay traces the circulation of land surveying instruments and techniques from Paris to Beijing, their reconfiguration and transformation in Asia, and the creation of new practices of land surveying at the Qing court.