图书
登录
注册
- 内容简介
- 书籍目录
- 作者简介
- 参考文献
During the Renaissance, many Europeans were fascinated by the ancient world, which was the Greco-Roman civilization. In many European cities, classical architecture has survived and continues to inspire curiosity. Throughout the Middle Ages, consciousness of these civilizations persisted because the material remains, the public memory, and the works left by ancient authors still exist. However, it was not until the Renaissance that the study of the ancient world took on new vitality. The spearhead of this broad cultural movement were humanists, artists, and learned paleographers. This cultural movement saw the ancient world as the culmination of civilization and the medieval world as a barbaric dark age. It was these pioneers of the movement who strove to restore the glory of the ancient world. In the 15th century, "learned good paleo researcher" meant "a person who studied ancient objects, customs, and institutions from the perspective of reshaping ancient life." The erudite ancient studies of the Renaissance and the study of history are still clearly distinguished. There is a very important feature of erudite good archaic research that distinguishes it from history and will determine the future of erudite good ancient research, which is the thematic systematic research method. But erudite and good archaic research does not fit into a chronological structure, it is a systematic description, not an chronological explanation. Because the time of general political and military events is widely known or recorded, and the origin time of institutions, religions, myths, etc., is either completely unknown or difficult to verify. When studying these topics, it is difficult to deal with them entirely in chronological order. Of course, when the chronology is easy to determine, or when the chronicle itself is the object of their research, the erudite paleographer is not averse to treating it in chronological order, as is the case when writing local histories or doing chronological research. In short, the role of the time factor in erudite ancient studies is less important than in political history. It is precisely because the systematic characteristics of the method of erudite ancient research are consistent with the methods of philosophical research, and its research content provides information for philosophers to analyze human nature and civilization, so philosophers and erudite ancient researchers have been closely related from the beginning. The object of this book is the relationship between erudition and good antiquity and the writing of national history. The limited space is mainly England, but also Wales, Scotland and Ireland, and when necessary, the European continent and other regions will be mentioned; The period covered is mainly the 16th and 17th centuries (the Renaissance spread to the British period to the flourishing period of the native Renaissance). In the early Tudor period, the pattern of national history writing in England was prominently expressed as a measure of the cultural, patriotic, and religious trends of the time, and an examination of the extent to which the British absorbed the more advanced and well-developed methods of Italian Renaissance historiography. At that time, although Renaissance culture began to influence British intellectual life in various aspects, it did not arouse widespread interest in historiography or in improving the methods of national historiography. Before the 30s of the 16th century, whether writing contemporary history or revising and improving a medieval original, the chronicle was almost the only type of national history writing; And, by and large, the traditional structure of non-critical reliance on past authority (with the exception of a few scattered in the work of some chroniclers) remains unchanged. The first chapter of the book deals with the relationship between the European academic background and British ethnohistoriography from the Renaissance to the Enlightenment. The good antiquity of the humanists of the Renaissance movement, the emphasis of European scholars on textual criticism, the influence of empiricism on the structure of knowledge, especially historiography, and the historical philosophy of the Renaissance "historical art", are all of the academic intellectual historical events that will be the focus of this chapter. The chapter will also trace the past of national history writing in Renaissance England, examine its influence on humanism from Italy, and attempt to analyze how humanism transformed the writing of English national history, so that erudite and good ancient research methods were nurtured on British soil. Chapters 2 to 5 explore the relationship between erudite and ancient studies and the writing and study of contemporary national history. First, in the second chapter, the book will review the erudite study of ancient Greece, how this genre underwent the "rediscovery" of the Renaissance humanists; When the Renaissance spread north of Italy, how did it flourish in other countries? Through the discussion in Chapter 2, this book hopes to clarify the characteristics of the erudite ancient studies of Italy, France, and England. Chapter 2 also seeks to reflect on the reasons why the UK has developed its own research identity through a brief description of the research work of key figures and an introduction to the foundations of academic thought (groups, institutions and modes of communication). Chapter 3 examines how British scholars of the time oscillated between legends and excavated sources when discussing the period before the Roman Conquest, and how they oscillated between praising the splendor of Roman civilization and appreciating the pure heroism of the ancient Brethons when discussing the history of the Roman Conquest. How to define the status of "outsiders" in British ancient history played a key role in shaping the history of Britain itself. In fact, the respective political positions of the different Britons largely determine their discourse on the origin of the nation. But with the advancement of erudite and ancient studies, the history of British national politics and the history of the national church, independent of the "outsiders", will eventually dominate. In the fourth chapter, the book reveals that the Anglo-Saxon period in British national history has received positive comments from contemporary scholars through a medieval study of the British combined with erudite and ancient methods. For national history, the Anglo-Saxon period will prove the continuity and consistency of the feudal and parliamentary systems of Britain. For the role of promoting the development of ethnohistoriography, the erudite study of Anglo-Saxon and the post-Middle Ages established Britain's own ancient language philology. Because Roman political and religious influence was deliberately excluded during the Renaissance, ancient English and older Anglo-Saxon rose over Latin. The writing of British national history erased the "darkness" of the Middle Ages with the help of this research, and what was erased here was the illusion of medieval backwardness on the one hand, and the barrenness of lack of historical facts on the other. In Chapter 5, this book intends to discuss the erudite and ancient study of Christian studies from two aspects: Christian thought and Christian antiquities. Chapter 5 begins by reviewing the influence of Christian humanism on the writing of national history as a result of the Renaissance, secondly examining the history of religion and church in England in the pen of erudite and good ancient researchers, and finally the study of English churches and monasteries that also reflects the British character of erudite good antiquity studies. In conclusion, this book intends to explore the role of erudite and ancient studies in promoting British ethnography and Western ethnohistoriography as a whole. The study of erudite and ancient studies first created a spiritual atmosphere in society of rational view of ancient history and ancient remains, and only under the guidance of this spirit of the times can the auxiliary discipline of ethnohistory driven by the Institute of Erudite Good Antichaos rise. After being questioned by Enlightenment thinkers, scholars recognized the drawbacks of separating erudite and ancient studies from ethnohistoriography, and gradually learned to pay attention to the fusion of the two in their own research, as Gibbon did. The stagnation of erudite and good ancient research has not made a comeback in classicist national history writing, but has made historians realize that only by fully understanding and applying the method of erudite and good ancient treatment of historical materials, broadening the scope of historical materials, and absorbing the results of auxiliary disciplines can national history develop from "national history writing" to "ethnic historiography".（AI翻译）
