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作 者: 柳博赟(译)[2] David Lyle JEFFREY;LIU Boyun(Institute for Studies of Religion,Baylor University,USA;School of Translation and Interpreting,Beijing Language and Culture University)
机构地区:[1]美国贝勒大学宗教研究所 [2]北京语言大学高级翻译学院
出 处:《基督教文化学刊》2020年第2期65-90,共26页Journal for the Study of Christian Culture
基 金:北京语言大学院级科研项目课题(中央高校基本科研业务专项资金资助),项目编号为20YJ020001
摘 要:早在马丁·路德将"九十五条论纲"钉在维腾堡主教座堂门上之前的几乎一个世纪,俗语文学就已经死了。就像俗话说的那样,死得像门钉一样直挺挺。按照这种说法,这一时期英格兰的文学水准极差,但这怪不到宗教改革头上。虽然曾经有过乔叟,也有过朗格兰(Langland)和《珍珠》(Pearl)的作者这样的俗语先驱;但是到了1500年的时候,教会压制俗语文学,也压制一切相异的特殊声音。European literature of the Renaissance has been typically celebrated for creativity and innovation in its leading authors,writers whose world-view is often imagined to be more decisive a break with the medieval period than their texts,closely studied in context,can warrant.It was not just the new philosophy of this age which shaped the great literary works,but advances in classical philology,not least among the leading religious reformers,such as Erasmus,Luther,Calvin and Beza,all of whom wrote commentaries on ancient Roman texts,and some of whom wrote literary works of enduring value.By employing a combination of historical criticism of the work of leading Reformers with textual analysis of literary works influenced by them,the author tries to show how the Renaissance developed reading and writing practices grounded in biblical hermeneutics—namely the establishing of literary approaches modelled on those developed for texts of the Bible.Although the scope of literary texts which invite analysis of this type is too great for the scope of a single essay,the author hopes that the representative examples cited will justify his contention that classical philology more than academic philosophy provides the foundation for literary work in this period.Accordingly,as is the case in the textual tradition of antiquity,the major topics of intellectual reflection tend to be set forth as something more broadly conceived as a contest between Wisdom and Folly.
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