Timothy Richard's Buddhist-Christian Studies
Timothy Richard (1845-1919), one of the most well-known nineteenth-century British missionaries who worked in China,1 is still remembered today for his efforts to disseminate "Western learning" and to promote social welfare and political reform in China.2 Interestingly, although Richard's missionary, educational, and political activities undoubtedly dominated his life in China, he also found the time to translate a number of Buddhist texts from Chinese into English.3 Unlike many of his fellow Christian missionaries, who either despised or ignored Chinese Buddhism, Richard endeavored to promote a dialogue between Christianity and other religions, especially Chinese Buddhism. In fact, his translations inspired several other European missionaries and Sinologists to take a greater interest in Chinese Buddhism, particularly Richard's biographer William E. Soothill (1861-1935) and Karl Ludvig Reichelt (18771952),4 the founder of Tao Fong Shan, which continues to promote Buddhist-Christian dialogue several decades after its foundation.5 However, Richard's translations of Chinese Buddhist texts, particular his translation of The Awakening of Faith, have been largely neglected by both Buddhists and Sinologists. As a result, the significance of Richard's dialogue with Chinese Buddhism has not yet been properly evaluated. Two recent studies of Richard have focused on his translation of the Buddhist texts
China and the Christian Impact: A Conflict of Cultures
Jacques Gernet's invigorating new book turns the tables on traditional approaches to the history of Christianity in China, presenting for the first time a coherent analysis of the impact of Christianity in the seventeenth century from the Chinese point of view. The aim is to reveal what the Chinese said and wrote about the Jesuit missionaries and, beyond this, to ask a profound general question: to what extent do the reactions of the Chinese at the time of their first contacts with the 'doctrine of the Master of Heaven' reveal fundamental differences between Western and Chinese conceptions of the world? For the missionaries themselves, the Chinese were men like any other, but corrupted by superstition and unfortunate enough to have remained in ignorance of the Revelation. But, as Professor Gernet shows, the missionaries, just like the Chinese literary elite, were the unconscious bearers of a whole civilisation. The problems they encountered were generated by different languages and logic and, ultimately, by very different visions of the world and of man.
Two distinct mechanisms for bilirubin glucuronide transport by rat bile canalicular membrane vesicles. Demonstration of defective ATP-dependent transport in rats (TR-) with inherited conjugated hyperbilirubinemia.
Bilirubin is conjugated with glucuronic acid in hepatocytes and subsequently secreted in bile. The major conjugate is bilirubin diglucuronide. Using sealed vesicles which are primarily derived from the canalicular (CMV) and sinusoidal (SMV) membrane vesicle domains of the plasma membrane of hepatocytes, we demonstrated that bilirubin glucuronides are transported by CMV by both ATP- and membrane potential-dependent transport systems. In CMV from normal rats, these processes are additive. In CMV from TR- rats, which have an autosomal recessively inherited defect in biliary secretion of nonbile acid organic anions, ATP-dependent transport of bilirubin diglucuronide was absent whereas the membrane potential driven system was retained. Other canalicular ATP-dependent transport systems, which were previously described for organic cations and bile acids, are functionally retained in TR- rats. Our study indicates that bilirubin glucuronides are primarily secreted into the bile canaliculus by an ATP-dependent mechanism which is defective in an animal model of the human Dubin-Johnson syndrome.