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The article discusses the process of asteroid knowledge transmission into China before I860's by comparing different Chinese terms for asteroids. Topics discussed include various studies on asteroids and astronomical observation after 1870, transmission of western science into late Qing China and variation in knowledge introduction about asteroids that reveal dissemination of western astronomy in China.

The article focuses on the spread of European astrology in China by studying the circulation of astrology in imperial courts and general public during late Ming and early Qing period. Topics discussed include translation of the book "Tianbu Zhenyuan" into Chinese by the Polish Jesuit J. N. Smogulecki, introduction of Western astrology into China and use of the book by many imperial astronomers.

From 29 to 31 October 2010, the first national seminar examining the academic thought of Ming-Qing mathematician Xue Fengzuo (1600-1680) was held in Xue's hometown district of Linzi in Zibo city, Shandong. Panel discussions at the conference, sponsored in part by the China Research Society of Dialectics of Nature, the Chinese Society for the History of Science and Technology, and the Shandong Natural Dialectics Institute, covered such topics as Xue's astronomical and astrological methods, mathematical contributions, and thoughts on combining elements of Eastern and Western scientific study to advance scientific knowledge in general.

In discussing the two problems about the ancient Islamic astronomical institutions in Yuan and Ming Dynasties, the author believes what the cardinal motive of the Yuan and Ming governments to set up such astronomical institutions was to utilize the Islamic astrology and that “yongxing” was a kind of activity for worshiping stars which was also relevant to astrology. Discussions on the topics mentioned above contribute to a further understanding of the political and cultural backgrounds for the spread and transmission of Islamic astronomy in China, and to a comprehensive knowledge about the diversity of the work of Islamic astronomers in China. [ABSTRACT FROM AUTHOR]

Junqi astrology, as part of qi divination in ancient Chinese astrology, has very early origins. One of the classics of Junqi astrology is Yisi Astrology, compiled by Li Chunfeng in the Tang dynasty. The main tenet of this work appears to run counter to that of the Old History of the Tang Dynasty, which maintains that "What heaven ordains can never be defied." However, underlying this conflict is a humanistic concern for the role of celestial phenomena in intervening in human affairs and restraining imperial power. As well as containing elements of natural science, ancient Chinese astronomy is distinguished precisely by a powerful humanistic appeal. [ABSTRACT FROM AUTHOR]

The article focuses on the continuous debate regarding the direction of the planetary revolution in China from the early Han to the Qing Dynasties. It notes that the concept of single-layer celestial sphere dominated Chinese astronomy afterwards. It is stated that the main reason is that the right evolution doctrine of the seven luminaries arose under the framework of the Spherical Celestial Theory.

The article gathers Chinese records of the Venus transit of 1874 which include prediction observation and astrological discussion. According to the article, the Venus transit is significant in the measurement of the distance between the sun and the earth. It is stated that the transit happened in 1874 and was only visible in China and other locations in eastern sphere.

In August of 1607, Matteo Ricci talked with Xu Guangqi about western techniques of water control, which led to the publication of the Taixi shuifa (Western Methods of Water [Control]) written mainly by Sabbathinus de Ursis, in which Xu Guangqi was responsible for 'extensively explaining' (yanshuo) its fifth chapter (juan), entitled `Questions concerning the methods of water [control]' (Shuifa huowen) This paper aims at exploring this chapter's historical significance and impact. From the questions and answers of Chinese and Western literati featured in the chapter, it becomes clear that Xu Guangqi was the first Chinese scholar who adopted the Aristotelian Four Elements Theory to criticize the traditional astrology and divination techniques of the Five Phases (wu xing) theory. In turn, Xiong Mingyu (1579-1649) was influenced by Xu Guangqi's `extensive explanations' found in the Shuifa huowen. In his Ze cao and Gezhi cao Xiong not only used the term `extensive explanations' several times but also quoted or paraphrased a considerable portion of the contents of the Shuifa huowen. Furthermore, he extended Xu Guangqi's approach to a number of phenomena related to astrology, thus advancing the understanding of Western natural knowledge in China. In sun, this paper claims that Xu Guangqi's Shuifa huowen provides the missing link between Jesuit writings and Xiong Mingyu's critique of traditional Chinese astrology and divination. [ABSTRACT FROM AUTHOR]