“….The Coimbra commentaries on Aristotle as translated by Francisco Furtado (Fu Fanji 傅汎際, 1589-1653) and Li Zhizao (李之藻, 1565-1630)….present, among other things, physiological explanations of the movement of the blood by the heart beat, of the working of the brain, and of memory, and introduce the doctrine of the four humors.” Cf. Standaert, Handbook of Christianity in China, p. 791. See also pp. 607, 713.

Local access dig. pdf. [Furtado-Huanyouquan.pdf]

"....The Coimbra commentaries on Aristotle as translated by Francisco Furtado (Fu Fanji 傅汎際, 1589-1653) and Li Zhizao (李之藻, 1565-1630) ...present, among other things, physiological explanations of the movement of the blood by the heart beat, of the working of the brain, and of memory, and introduce the doctrine of the four humors.” Cf. Standaert, Handbook of Christianity in China, p. 791. See also pp. 607, 713.

Local access dig. pdf. [Furtado-Huanyouquan BnF3384.pdf]
Online at Gallica
Full bibliographical information see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Informatio antiquissima de praxi missionariorum Sinensium Societatis Jesu : circa ritus Sinenses, data in China, jam ab annis 1636. & 1640. / à Francisco Furtado antiquo-Missionario, & Vice-Provinciali Sinensi ejusdem Societatis.

Bound with: Apologia pro decreto S.D.N. Alexandri VII et praxi Jesuitarum circa caerimonias, quibus Sinae Confucium & Progenitores mortuos colunt / ex patrum Dominicanorum & Franciscanorum scriptis concinnata. Lovanii : Apud Aegidium Denique, 1700. [OCLC# 18792133]
52, [10] p. ; 18 cm. (1st work) ; [40] 94 p. ; 18 cm. (2nd work)

"....The Coimbra commentaries on Aristotle as translated by Francisco Furtado (Fu Fanji 傅汎際, 1589-1653) and Li Zhizao (李之藻, 1565-1630) ...present, among other things, physiological explanations of the movement of the blood by the heart beat, of the working of the brain, and of memory, and introduce the doctrine of the four humors.” Cf. Standaert, Handbook of Christianity in China, p. 791. See also pp. 607, 713.

Local access dig. pdf. [Furtado-Minglitan BnF3314.pdf]
Online at Gallica.
Full bibliographical record see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Mingli tan 名理探 [Exploration of Names and Principles, 1631].
"...Of some ... titles or volumes it is certain that they were never printed, such as the twenty remaining volumes of Mingli tan 名理探 (ten volumes printed) of which only five volumes, possibly revised, have been preserved by way of the manuscript Qiongli xue 窮理學..."--Cf. Standaert, Handbook, p. 602.
"A very long-standing and successful collaboration seems to have existed between Francisco Furtado 傅汎際 and Li Zhizao (and after the latter’s death, his son Li Cibin 李次霦). Furtado ... seems to have a preference for the well-known Coimbra commentaries (Commentarii Collegii Conimbricencis SJ, ca. 1592-1606) of Aristotelian philosophy. They first translated the commentaries on Artistotle’s De coelo in Huanyou quan 寰有詮 (1628). Even more difficult was the translation of Universa Dialecta Aritotelis (Coimbra, 1606). This resulted in a series of works: Mingli tan 名理探 (the first 5 juan) is a translation of the introduction and of Isagoge Porphyrii; the next 5 juan (1639) are a translation of Categoriae; Analytica Priora were later included as Litui zhi zonglun 理推之總論 (5 juan) in Qionglu xue 窮理學."-–Cf. Standaert, Handbook of Christianity in China, p. 607.
"The Coimbra commentaries on Aristotle as translated by ... Furtado and Li Zhizao ... present, among other things, physiological explanations of the movement of the blood by the heart beat, of the working of the brain, and of memory, and introduce the doctrine of the four humors."--Cf. Standaert, Handbook of Christianity in China, p. 791.

The cover bears a label with the title.

As far as we know, Li Zhizao did not write a preface for this book, though he wrote one for another book, the Huanyouquan 寰有詮, which he published also with the help of Furtado. There is, however, a preface written by his son, Li Cibin 李次𢒹 [bin={U+224B9} similar to 虨] dated Chongzhen 12 (1639), and another by Li Tianjing 李天經, dated Chongzhen 9 (1636).
According to the preface of Li Cibin, his father, when he stayed in Hangzhou, invited Furtado to translate the Commentarii Collegii Coimbricensis Societatis Iesu in quatuor libros de coelo Aristotelis Stagiritae, to which he later gave the Chinese title Huanyouquan. The translation was started in 1623 and after a revision was completed in 1625. Two years later, in 1627, they took up again the work of translation and turned to another of the textbooks, published by the University of Coimbra, a commentary on the Book of Logic by Aristotle. This book, which still exists in the Beitang Library in Beijing (Verhaeren, no. 1365) has the title: Commentarii Collegii Coimbricensis & Societate Iesu: In universam Dialecticam Aristotelis Stagiritae. It was first published in Cologne (Germany) in 1611. To the translation of this book Li Zhizao gave the title Mingli tan. In 1629, Li Zhizao was summoned to Beijing to help in the reform of the Calendar. By then the translation of the Mingli tan had been completed and consisted of thirty juan, according to the preface of Li Cibin. We are told that the translation was by no means an easy task, especially because Li Zhizao was determined to make the work perfect: “he nearly bit off the hair of the brush trying to find the right word, and often a long period was spent when a phrase required careful wording.”

The Mingli tan was never published in its entirety. Only ten juan saw the light of day and even these were published at two different times: the first five juan were published about the year 1636 and the second five juan between 1637 and 1641 (cf. Courant 3413: “名理探，五卷, Traité de logique,” and 3414: “名理探十論，五卷, Les dix catégories de la logique.”) The manuscript copy of the Mingli tan kept in Zikawei also consists of the first five juan. The manuscript copy in ten volumes, kept in the Beitang Library in Beijing (no. 1064), consists of the first five and the second five juan. There is a Ming edition of the Mingli tan in ten juan in the Zikawei Library. This edition has nine columns in each half folio with nineteen characters in each column, in which it corresponds to the edition kept in the Roman Jesuit Archive.

The Mingli tan has been reprinted several times: 1. The Catholic University of Peking published in 1926 a photographic edition in three volumes, under the care of Chen Yuan 陳垣. It was based on the manuscript in five juan kept in the Zikawei Library. At the end of the book there is a postscript and a biography of Li Zhizao by Chen Yuan. 2. In the spring of 1931 the Guangqishe 光啟社 of Zikawei published the five juan edition with an introduction by Xu Zongze 徐宗澤. 3. The Commercial Press in Shanghai published the Mingli tan in ten juan: the first five juan based on the manuscript copy in the Zikawei Library and the second half based on the printed edition possessed by the Bibliothèque Nationale (Paris). At the end of this edition (Wanyou wenku, second series 萬有文庫二編) there is a postscript by Xu Zongze together with two prefaces taken from the manuscript copy in the Beitang Library. 4. The Commercial Press in Taipei reprinted the Mingli tan edition (no. 3) in 1965 as part of the Hanyi shijie mingzhu 漢譯世界名著 (Collection of Chinese Translations of Famous World Classics).

Cf. Fang Hao 1966; Hsü 1949, pp. 193–197; RBS, no. 17 (Shanghai, T’ou se we, 25 Juillet, 1928).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 283-284.

Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

明末清初耶穌會思想文獻匯編 = An expository collection of the Christian philosophical works between the end of the Ming dynasty and the beginning of the Qing dynasty in China ; 第1冊.

Local access dig.pdf. in folder: [Andrew Chung Series].

Japonica-Sinica editions:
Jap-Sin I, 83a
Tianzhu shiyi xupian 天主實義續篇.
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

On folio 1a the title is given as: Tianzhu shengjiao shiyi, 12 ce, Tianzhu shiyi zhi di’er 天主聖教實義 | 十二冊 | 天主實義之第二 . Then the name of the author is given together with those of the three censors: Fu Fanji 傅汎際 (Francisco Furtado), Yang Manuo 陽瑪諾 (Manuel Dias Jr.) and Fei Lede 費樂德 (Rui de Figueiredo). The table of contents is given at the verso of this folio.
The entire book consists of sixty-five folios. There are nine columns in each half folio. The first line of each paragraph contains twenty characters and the other lines nineteen. The upper middle of each folio bears the title: Tianzhu shiyi 天主實義 ; below the fish-tail the characters ci’er 冊二 (second volume) are given together with the number of the folio.
As is clear from these details, there is no sign of xupian (‘continuation’) being the title of this book. In fact, the inscription of the title on the first folio may mislead the inquirer into thinking that this is the second volume of the Tianzhu shiyi; in reality xupian here means “second series.”
The book deals with the attributes of God. It begins with the existence of the universe and all the creatures and from the effect to the cause, i.e., the existence of God. It then goes on to study the attributes of God. Finally, it tries to prove the immutability of God and his justice, i.e., the remuneration of the good and punishment of the wicked. The conclusion is that in this life man must try to do good and avoid evil in order to obtain everlasting happiness.
Pfister (p. 73) says: “Les PP. Couplet, Bartoli, lui [i.e., Pantoja] attribuent un ouvrage en chinois sur Dieu et ses attributs, dont nous n’avons aucune connaissance. (Couplet, Catal. p. 11.—Bartoli, Cina, p. 680; Sommervogel, Bibliothèque, t. VI, col. 172 seq.).” He did not realize that this is precisely the book he mentioned in no. 6 of his book (p. 72), namely the Shiyi xupian 實義續篇.
Cf. Courant 6848, 6849, 6850; BR, p. XXX.

Jap-Sin I, 83b, 83c
Tianzhu shiyi xupian 天主實義續篇.
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
Printed and published by the Catholic church of Qingzhang 清漳 (Zhangzhou 漳州, Fujian).

The folios 1a of both books bear the title Tianzhu shiyi xupian. The verso of this folio bears again the title and the author’s name in Chinese. The censors are the same as in Jap-Sin I, 83a and also the format of both books is almost the same, except for some slight differences in the engraving of the types. It seems that both editions were based on the edition of Jap-Sin I, 83a for their format and type. The Catholic church in Zhangzhou had also the Pangzi yizhuan of de Pantoja reprinted (Jap-Sin I, 82), see Courant 6854 (Jingjiaotang 景教堂 of Qingzhang).

Source: Albert Chan, S.J., Chinese books and documents in the Jesuit archives in Rome: a descriptive catalog, Japonica-Sinica I-IV.

明末清初耶穌會思想文獻匯編 = An expository collection of the Christian philosophical works between the end of the Ming dynasty and the beginning of the Qing dynasty in China ; 第12冊.

Local access dig.pdf. in folder: [Andrew Chung Series].

Local access dig.pdf. in folder: [Andrew Chung Series].

Xingxue cushu 性學觕述 / [Ai Siji 艾思及 (Rulue 儒畧) yizhu 譯著 ; Yang Manuo tongding 陽瑪諾仝訂 ; Fu Fanji zhunzi 傅汎際准梓].
Each page represents 2 leaves of the original.
For Details see Jap-Sin edition description by Fr. Albert Chan, S.J.