查询词典 Middle Ages

The knight's culture is a special kind of culture phenomenon of Middle Ages,under the ultra conservative and proper thought mode of Middle Ages, the knight's love doubtless become whole basinet literature or say a magnificent blossom of the culture realm.

骑士文化是中世纪特有的一种文化现象，在中世纪一板一眼的固有的思维模式下，骑士爱情的出现无疑成为整个中世纪的文学或者说文化领域的一朵奇葩。

The Middle Ages is called as the heroic age of chivalry.At first,the chivalry in Western Europe in Middle Ages is a cavalryman in heavy equipment who originated from the old Germanic convention.They played a decisive role in the battlefield of Europe in the Middle Ages.

中世纪西欧骑士制度是一种形式化的制度，它是以军事采邑为基础，以骑士服役为特征，把基督教作为它的指导思想，以中小封建主统治为本质的骑士阶层所特有的组织制度、道德准则等诸多方面的总称。

The body has 2 sections , the first of which reaches into the Christianity" s influence upon the transformation of Western Europe to feudal society : In the early middle ages Western Europe , Christianity together with the traditional ruling class , had reunified the political power of Roman empire with the help of "Divine Right to govern";In the meanwhile , it had contributed to the ethnic unity of the Roman races and the feudalization of Western Europe ; while the other section deals with the Christianity" s impact upon the transformation of Western Europe to capitalism : in the Late Middle Ages , Western Europe , with the emergence of cities , some social changes had taken place .

正文又分为两个部分：Ⅰ。基督教在西欧向封建社会转型中的作用：在西欧中世纪早期，基督教不仅为日尔曼人的统治提供了一套完备的思想理论体系，而且为孕育于两种不同背景下文化的融合搭起了桥梁，并在此基础上促成了西欧封建制的最终形成。Ⅱ。基督教在西欧向资本主义社会转型中的作用：中世纪后期，随着城市的兴起，西欧社会发生了一系列变化。

The Kissing Theology — The Florilegium of Monastic Love Letters In The Middle Ages , The SanLian Bookstore Press 1998,Page4.The pursuance of eternity made numerous believers joined in the monastic movement. The female monastic movement experienced the stages of embryo, development, high tide and falling in the western history. The high peak of the development occurred between 1000 — 1300A.D. in the high middle ages. At that time, the number of the nunneries experienced a inflation stage.

亲吻神学——中世纪修道院情书选》，三联书店1998年版，第4页这种对永恒的追求使众多善男信女纷纷投身到修道行列当中，在西方历史上，女性修道运动经历了一个萌芽、发展、高潮及衰落阶段，其发展的高峰期，约发生于中世纪盛期1000—1300年期间，此时，西欧各地出现了一个修女院数量急剧膨胀的阶段，其规模之大、人数之多及影响之深远是前所未有的。

The introduction first briefly reviews Western Europe\'s universal order of "recht" in middle ages: As independent political units, the city, the manor, the church parish, the ligeance and so on were set in a rank order, the relations between each rank were established in legal form, empire represented the highest rank, and simultaneously played an arbitrator\'s role, was the arbitrator of political units subordinated to the emperor. All of these ranks were placed in natural order created by God, thus, the Christianity religious doctrine had provided the final validity for the universal legal orders; then the symbiotic of the political evolution and the legal transformation will be discussed. Western jurisprudence resided in the Church during the middle Ages, after entering into modern era, resorted to the state."State" instead of "empire" became the basic concept of modem law, and new order of "recht" was bound to make legitimate argumentation for the nation; finally, the background and sketches of this article is explained. It will trace and analyze intrinsic evolution of the idea of legal order in the background of concrete politics--especially the geopolitics, inspects how the different nation-states split up from universal Christianly world and obtain their independence, inspecting differences of respective national path, the fit or unfit quality and the success or failure in this process.

导论首先简要回顾西欧中世纪大一统的法权秩序：作为独立政治单元的各城市、庄园、教区、领地等被镶嵌在一个等级秩序中，各个等级之间以法律的形式来确立相互之间的关系，帝国代表最高等级，同时扮演仲裁人的角色，是臣属其下的各个政治单元之间的仲裁者，而帝国等级又被安置在上帝创造的自然秩序中，因而，是基督教教义为大一统的法权秩序提供了最终的合法性；接着指出西欧政治演变与法权变革的共生性：西方法学在中世纪寄身于教会之中，进入近代以后则投靠了国家，"国家"代替"帝国"，成为近代法学构造的基本概念，新的法权秩序必然围绕民族国家展开；最后说明本文的论述方式和基本思路：本文将在具体的政治——特别是地缘政治——的背景中，追踪和解析法权观念的内在演变，由此进一步****不同民族国家内、异质的法权秩序如何从过去大一统的世界中分化剥离并获得独立，并试图检讨这一过程中不同民族道路的差异、优劣和得失。

The symbolic thought in European literature of Middle Ages, which enlightened symbolist theory and Hermeneutic of later ages, is worth researching.

这一时期的文学象征思想对后世的象征理论和各类解释学都有启发意义，因此具有相当的研究价值。

The introduction first briefly reviews Western Europe\'s universal order of "recht" in middle ages: As independent political units, the city, the manor, the church parish, the ligeance and so on were set in a rank order, the relations between each rank were established in legal form, empire represented the highest rank, and simultaneously played an arbitrator\'s role, was the arbitrator of political units subordinated to the emperor. All of these ranks were placed in natural order created by God, thus, the Christianity religious doctrine had provided the final validity for the universal legal orders; then the symbiotic of the political evolution and the legal transformation will be discussed. Western jurisprudence resided in the Church during the middle Ages, after entering into modern era, resorted to the state."State" instead of "empire" became the basic concept of modem law, and new order of "recht" was bound to make legitimate argumentation for the nation; finally, the background and sketches of this article is explained. It will trace and analyze intrinsic evolution of the idea of legal order in the background of concrete politics--especially the geopolitics, inspects how the different nation-states split up from universal Christianly world and obtain their independence, inspecting differences of respective national path, the fit or unfit quality and the success or failure in this process.

导论首先简要回顾西欧中世纪大一统的法权秩序：作为独立政治单元的各城市、庄园、教区、领地等被镶嵌在一个等级秩序中，各个等级之间以法律的形式来确立相互之间的关系，帝国代表最高等级，同时扮演仲裁人的角色，是臣属其下的各个政治单元之间的仲裁者，而帝国等级又被安置在上帝创造的自然秩序中，因而，是基督教教义为大一统的法权秩序提供了最终的合法性；接着指出西欧政治演变与法权变革的共生性：西方法学在中世纪寄身于教会之中，进入近代以后则投靠了国家，&国家&代替&帝国&，成为近代法学构造的基本概念，新的法权秩序必然围绕民族国家展开；最后说明本文的论述方式和基本思路：本文将在具体的政治——特别是地缘政治——的背景中，追踪和解析法权观念的内在演变，由此进一步****不同民族国家内、异质的法权秩序如何从过去大一统的世界中分化剥离并获得独立，并试图检讨这一过程中不同民族道路的差异、优劣和得失。

As to belief, the "Reverences" to "God" in Middle Ages and to "Reason" in modern times have no difference. If the two beliefs have something in common, then it is the God who had been a god in Middle Ages has changed into the human being in the process of modernization.

中世纪对于&上帝&的&虔敬&与启蒙精神对于&理性&的&虔敬&从信仰层面看来殊无二致，如果说两种信仰具有某种可比性的话，那么从中世纪到近代世界的历史正是上帝由&神&化身为&人&的历史。

It is not surprising for some expositors see "Thyatira" as applying to the true church in the Dark Ages and later Middle Ages roughly A.D.

不怪有些解经家认为「推亚推喇」就是黑暗时期和中世纪的真教会

Ma Yuan admires the great artists of the pre-Renaissance very ,mucn,sucn as ,poteqilli,Angelica,and Masaqeu,etc,The art of these artists lied in the period between theMiddla Ages and the Renaissance,during which the divine spirit of the Middle Ages was finely inherited,and the spitrit and breath ofa neew age was gradually standing out.

在马元的《红衣系列》中，画家内在性在吸收了欧洲文艺复兴前期大师形式语言资源，同时也找到了它和自己的表达主题的整合方式，这主要体现于马元的造型语言要素中，有两种因素是需要特别指出的，这就是垂直线造型的强调运用和红色的强调运用。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。