明末來華耶穌會士為了傳教而引入西學，除基督教義與為數甚多之自然哲學、天文與數學之外，也引入介紹西方教育的著作。過去探討明清之際西方教育之傳入與影響的論文中，學者大多認為西學東漸，引起或助長了明末清初的啟蒙教育思潮。筆者則從另一角度切入，指出來華耶穌會士曾接受一種與中國極為不同的傳統教育，對明末西方教育之傳入，提供不同的解讀與歷史反思。 筆者發現：來華耶穌會士所接受的特殊之教育，大底上沿襲中世紀大學教育傳統，即士林哲學的方法訓練，他們必須先通過基礎的哲學或理科之博雅通識課程，進而才能接受神學教育的課程。在《西學凡》中，艾儒略雖對西學與西方教育作了一般性的介紹，然其重點仍在彰顯神學教育係通過文科、理學而及於道科的一種專業教育。《西學凡》的書末還針對當時的傳教情境，提出一種通過譯書來培養中國神學人才的構想。事實上，所傳入之西方教育的部份，雖未曾在明末中國士人中引起討論，然而西學重視所以然之故的知識，強調推理與討論的過程，確實勾起了徐光啟對數學教育的讚美與稱羨。

The transmission of western learning in late Ming by Jesuits included Christian doctrines, natural philosophy, astroomy, and mathematics, as well as western education, which captured the attention of some historians of Chinese education. They think it stimulated an enlightenment in 17th century Chinese edcuational thought. In this paper, the author provides a different interpretation and reflection on this topic. Jesuits received a very different education from that of Chinese literati. By and large, they followed the medieval tradition of university education with the training in scholastic method. One had to finish the liberal arts education with the training in scholastic method. One had to finish the liberal arts education curriculum, which included Aristotelian moral philosophy, metaphysics, natural philosophy, etc., before advancing to the higher faculty of theology. In his General Account of Western Learning, Aleni not only gave a general account of western learning and education, at the end of this work, he also proposed a plan for the informal education of Chinese theologians by means of selecting and translating books from Europe. As a matter of fact, the transmission of western education seemed not to make any direct impact on Chinese education in Late Ming, with the exception that it raised Xu Guangqi's praise and admiration of western mathematical education, because it offered the whys and wherefores.