In like manner we cannot refer the whole phenomena of the Renaissance to any one cause or circumstance, or limit them within the

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问题     In like manner we cannot refer the whole phenomena of the Renaissance to any one cause or circumstance, or limit them within the field of any one department of human knowledge. If we ask the students of art what they mean by the Renaissance, they will reply that it was the revolution effected in architecture, painting, and sculpture by the recovery of antique monuments. Students of literature, philosophy, and theology see in the Renaissance that discovery of manuscripts, that passion for antiquity, that progress in philology and criticism, which led to a correct knowledge of the classics, to a fresh taste in poetry, to new systems of thought, to more accurate analysis, and finally to the Lutheran schism and the emancipation of the conscience.
    Men of science will discourse about the discovery of the solar system by Copernicus and Galileo, the anatomy of Vesalius, and Harvey’s theory of the circulation of the blood. The origination of a truly scientific method is the point which interests them most in the Renaissance. The political historian, again, has his own answer to the question. The externalities of Europe, the growth of monarchy, the limitation of the ecclesiastical authority and the erection of the Papacy into an Italian kingdom, and in the last place the gradual emergence of that sense of popular freedom which exploded in the Revolution.

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答案 同样,我们不能把“文艺复兴”的一切现象归因于任何一种单一的理由或情境,或把它们限定在人类知识的任何个别门类的领域之内。如果我们问学习艺术的学生“文艺复兴”是什么意思,他们会回答,它是通过重新发现古代遗迹而在建筑、绘画和雕塑方面发生的一场革命。学习文学、哲学和神学的学生理解的“文艺复兴”是:手抄本的发现、对古代的热情、语文学和批评的进步,这一切带来了对古典文学的正确理解、对诗歌新颖的感受、新的思想体系以及更加精确的分析,并最终带来路德教派与天主教的分裂以及道德良心的解放。自然科学学者将谈论哥白尼和伽利略发现的太阳系、萨维里的解剖学和哈维的血液循环理论,而真正的科学方法的产生则是他们对“文艺复兴”最感兴趣的地方。同样,一个政治历史学家对这个问题有自己的答案:欧洲各大民族的发展、君主政体的成长、对教会权威以及对将发展成一个意大利王国的教皇制的辖制,还有逐渐显露出来的在“文艺复兴”中爆发的自由意识。

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