古新世纪

When the Roman Church altered the Easter cycle from the old computation on a basis of 84 years to the new cycle of 532 of Victorius Aquitaine in 457, the Gallican Church, unlike the Celts, did the same; but when, in 525, the Roman Church adopted the 19 years cycle of Dionysius Exiguus, the Gallican Church continued to use the cycle of Victorius, until the end of the eighth or beginning of the ninth century.

当罗马教会改变了复活节周期从旧的计算的基础上， 84岁的新一轮的532 Victorius阿基坦在457的高卢圣教会，不同的是凯尔特人，也做了同样的；但是当在525 ，罗马教会通过19年周期的狄奥尼修斯艾克西古斯的高卢圣教会继续使用周期Victorius ，直至第八或年初的9世纪。

In Scandinavia, the Elder Futhark remained in use until some time around the eighth century, when drastic changes in the Old Norse language occurred, and corresponding changes in the runic alphabet were made to accommodate the new sounds.

在斯堪的纳维亚，老Futhark仍然使用，直至一些公元8世纪左右的时间，当在古诺尔斯语发生了急剧变化，在卢恩字母了以适应新的声音相应的变化。

During the turn of the 20th century there was an important revival of Kant's theoretical philosophy, known as Marburg Neo-Kantianism, represented in the work of Hermann Cohen, Paul Natorp, Ernst Cassirer, and anti-Neo-Kantian Nicolai Hartmann.

在20世纪之交也出现过所谓的马尔堡的康德理论哲学的重要复兴，具体体现在赫尔曼？科恩、保尔？那托普、恩斯特？卡西尔以及反新康德主义者尼古拉？哈特曼的作品中。

During the turn of the 20t h century there was an important revival of Kant's theoretical philosophy, known a s Marburg Neo-Kantianism, represented in the work of Hermann Cohen, Paul Nato rp, Ernst Cassirer, and anti-Neo-Kantian Nicolai Hartmann.

在 20 世纪之交也出现过所谓的马尔堡的康德理论哲学的重要复兴，具体体现在赫尔曼科恩，保尔那托普，恩斯特卡西尔以及反新康德主义者尼古拉哈特曼的作品中。

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。