Alan S. Milward was an economic historian who developed an implicit theory of historical change. His interpretation which was neither liberal nor Marxist posited that social, political, and economic change, for it to be sustainable, had to be a gradual process rather than one resulting from a sudden, cataclysmic revolutionary event occurring in one sector of the economy or society. Benign change depended much less on natural resource endowment or technological developments than on the ability of state institutions to respond to changing political demands from within each society. State bureaucracies were fundamental to formulating those political demands and advising politicians of ways to meet them. Since each society was different there was no single model of development to be adopted or which could be imposed successfully by one nation-state on others, either through force or through foreign aid programs. Nor could development be promoted simply by copying the model of a more successful economy. Each nation-state had to find its own response to the political demands arising from within its society. Integration occurred when a number of nation–states shared similar political objectives which they could not meet individually but could meet collectively. It was not simply the result of their increasing interdependence. It was how and whether nation-states responded to these domestic demands which determined the nature of historical change.

Taking as a starting point his first treatise in Chinese, ‘On Friendship’ (Jiaoyou lun, 1595), this paper aims to analyze the process by which the Italian Jesuit Matteo Ricci (1583-1610) shaped the concept of virtuous friendship in late Ming China, specifically among the Confucian literati. ‘On Friendship’ is a treatise that reflects and is part of the Renaissance and humanist culture brought to China. It is, in part, a translation into Chinese of maxims by authors such as Aristotle, Cicero, Seneca, Plutarch, Herodotus, Augustine and Ambrose, juxtaposed with ideas derived from the Confucian tradition, especially those on virtuous friendship. In recent years, cultural historians have begun to recognize how important friendship was as a topic of great interest to late Ming intellectuals, which suggests that Ricci was attempting to participate in, and to benefit from, a discussion that was already taking place in China. This paper aims at analyzing the way Ricci shaped virtuous friendship in his Jiaoyou lun by taking both paths, the European and the Chinese, but also focusing on the more or less ‘winding’ nature of these paths. Indeed, Ricci´s treatise was nurtured from different sources, which in turn implied selections and omissions. In a first section I address the less problematic aspect of Ricci´s Jiaoyou lun: its humanistic hue; in a second section I focus on the adaptation to – but also the manipulation of – Confucian values and precepts; in a third section I address a key – and debatable – aspect, that is, the idea of Ricci´s treatise as ‘secular’. Last but not least, a fourth section is dedicated to concluding remarks.