From Wikipedia, the free encyclopedia
This article needs additional citations for . Please help
by . Unsourced material may be challenged and removed. (December 2009) ()
Translatio studii ( for "transfer of learning") is a
concept, originating in the , in which history is viewed as a linear succession of transfers of knowledge or learning from one geographical place and time to another. The concept is closely linked to , which similarly describes the movement of imperial dominance. Both terms are thought to have their origins in the second chapter of the
(verses 39–40).
It is a celebrated
in , most notably articulated in the prologue to 's , composed ca. 1170. There, Chrétien explains that
was first the seat of all knowledge, then it came to Rome, and now it has come to France, where, by the grace of God, it shall remain forever more.
and later, historians saw the metaphorical light of learning as moving much as the light of the sun did: westward. According to this notion, the first center of learning was , followed by , and . From there, the light of learning moved westward to , and then west to . After Rome, learning moved west to . From there, enlightenment purportedly moved west to , though other nations laid claim to the mantle, most notably , which would involve a retrograde motion and rupture in the westerly direction. The
of translatio studii went out of fashion in the 18th century, but such English Renaissance authors as
were already predicting that learning would move next to America.
A pessimistic corollary metaphor is the translatio stultitiae. As learning moves west, as the earth turns and light falls ever westward, so night follows and claims the places learning has departed from. The metaphor of the translatio stultitiae informs 's , and particularly book IV of the Greater Dunciad of 1741, which opens with the
invocation:
"Yet, yet a moment, one dim Ray of Light
Indulge, dread Chaos, and eternal Night!" (B IV 1-2)
"Suspend a while your Force inertly strong,
Then take at once the Poet, and the Song." (ibid. 7-8).
While the term translatio studii literally means in English the translation of studies, there is an implication within the concept that the transmission of learning also carried with it cultural ideals and information. That being said, there is a lot more to translatio studii than the simple movement of common concepts from the Mediterranean westward.
According to Karlheinz Stierle, English is what we might consider the current language of this sort of transmission, but “what English is today...Latin was in the first centuries after Christ.”
In the way that politics and social issues move circulate around the world very often in English, these same concepts traveled along the developing roads from Greece and Italy to England during Medieval times. As religion spread from Rome to
(or present day Britain) it brought with it other concepts that can still be seen in the Romance languages.
An interesting example of this is the term "translatio" itself. In Ancient times translatio in Latin meant both translation and transfer. As time went on, translatio was designated to only mean transmission and traductio took on the meaning of what we know as translation. This carried over to the developing Romance languages as time went on. The words translation in French and traslazione in Italian mean the displacement of physical objects, and these languages still use other words to mean "translation" in the English sense. This varies remarkably from the common meaning used in English, which is solely a linguistic concept rather than a spatial one. In this way, it is clear that historically the significance of translatio studii concerns the transfer of ideas that hold cultural value.
often served as a precedent or coordinate to translatio studii. A transferral of rule assisted a transferral of culture, and vice versa: “The transferal of power also conveys the phoenix-like reestablishment of culture - as fictionalized in and transmitted by literature - which establishes each new imperial power as the new stronghold of the culturally elite.”
As it is concerned with the progress of learning, translatio studii provides an overview of intellectual heritage. Although it may be considered from various angles (e.g., history, linguistics, and literature) the concept of translatio studii is fundamentally concerned with texts. “Reading, translating, commenting, interpreting, rewriting — all are common intertextual activities of the translatio studii.”
Translatio studii is based on the assumption that human learning and the potential for human learning originated in
from whence it spread westward to
and then .
, a French poet of the late 12th century, writes of translatio studii in the opening of :
Par les livres que nous avons Les fez des anciiens savons Et del siecle qui fu jadis. Ce nos ont nostre livre apris, Que Grece ot de chevalerie Le premier los et de clergie. Puis vint chevalerie a Rome Et de la clergie la some, Qui or est en France venue. Deus doint qu’ele i soit retenue Et que li leus li abelisse Tant que ja mes de France n’isse.
That is: “Through the books which we have, we know the deeds of the ancients and of times long passed. Our books have taught us that Greece had the first fame of chivalry and learning. Then came chivalry to Rome, and the sum of learning, which now is come to France. God grant that it remain there, and that it find the place so pleasant that it will never depart from France.”
All Roman comedy stems from Greek New Comedy but rewritten in Latin with slight adjustments to local taste and the long, narrow stage of Roman theatre. It keeps the characteristics of conventional situations from domestic life and stock character-masks that were traditional in the Greek model.
Roman theatre in turn influenced theatre of the . “The nine Greek-style tragedies of
(c. 4 B.C.E. -65 C.E.) are especially noteworthy, partly because they were to have a more profound influence on Renaissance tragedians than their Greek originals.” Conventions commonly associated with Renaissance tragedies, most popularly , that are owed to Seneca, are revenge tragedies, structure of five acts, use of elaborate speeches, soliloquies, and asides, violence and horror performed on stage (as opposed to Greek tragedies in which all such actions occurred off stage), and an interest in the human condition, morality of nobility, and the supernatural, specifically with its human connection.
Rome also used the Greek language as a model on which to aid the expansion of their power and secure a language for their empire. According to L. G. Kelly, author of The True Interpreter: A History of Translation Theory and Practice in the West (1979), "Western Europe owes its civilization to its translators."
Cortoisie is a synthesis of the superiority of French knighthood and learning. As a new distinction of the French knight, cortoisie implies not only a new style of communication and mastery of language, but a new style of communicative attitude, especially when regarding women. From cortoisie comes courtly love, a highly disciplined, self-denying, and respectful social form. Ideally, in this form, the knight honors his lady as something sacred. This new ideal of love called for a new ideal of language, according to Chrétien, and so, translations from old, dead Latin into French, or romanz, began. It is this language that replaces Latin as a new and lasting period of high culture, and, in so doing, becomes the real language or medium of translatio studii.
Carol Ann Newsom and Brennan W. Breed, Daniel: A Commentary, Westminster John Knox Press, 2014, p. 89.
Stierle, Karlheinz. "Translatio Studii and Renaissance: From Vertical to Horizontal Translation." The Translatability of Cultures: Figures of the Space Between. Budick, Sanford and Iser, Wolfgang. Stanford UP, 1996. 56. Web.
Karlheinz, Stierle. Ibid.
Gertz, Sunhee Kim. "Translatio studii et imperii: Sir Gawain as literary critic." Semiotica, Volume 63, Issue 1-2. (2009): 185-204. Print.
Carron, Jean-Claude. “Imitation and Intertextuality in the Renaissance.” New Literary History, Volume 19, No. 3. (1988): 565-579. Print.
Rothstein, Marian. “Etymology, Genealogy, and the Immutability of Origins.” Renaissance Quarterly, Volume 43, No.2. (1990): 332-347. Print.
Curtius, Ernst Robert. European Literature and the Latin Middle Ages. “Princeton University Press.” Princeton, New Jersey. 1990. Print.
Wise, Jennifer, and Craig S. Walker, eds. The Broadview Anthology of Drama: Plays from the Western Theatre. Vol. 1. Peterborough, Ont.: Broadview, 2003. Print.
Wise, Jennifer, and Craig S. Walker, eds. The Broadview Anthology of Drama: Plays from the Western Theatre. Vol. 1. Peterborough, Ont.: Broadview, 2003. Print.
Hornblower, and Spawforth, eds. "Translation." The Oxford Classical Dictionary. 3rd ed. 2003. Print
Budick, Sanford, and Wolfgang Isen, eds. The Translatability of Cultures: Figurations of the Space Between. Stanford: Stanford UP, 1996. Google Books.
Bratu, Cristian. "Translatio, autorité et affirmation de soi chez Gaimar, Wace et Beno?t de Sainte-Maure." The Medieval Chronicle 8 (2013): 135-164.
Budick, Sanford, and Wolfgang Isen, eds. The Translatability of Cultures: Figurations of the Space Between. Stanford: Stanford UP, 1996. Google Books.
Carron, Jean-Claude. “Imitation and Intertextuality in the Renaissance.” New Literary History, Volume 19, No. 3. (1988): 565-579. Print.
Curtius, Ernst Robert. European Literature and the Latin Middle Ages. “Princeton University Press.” Princeton, New Jersey. 1990. Print.
Gertz, Sunhee Kim. "Translatio studii et imperii: Sir Gawain as literary critic." Semiotica, Volume 63, Issue 1-2. (2009): 185-204. Print.
Hornblower, and Spawforth, eds. "Translation." The Oxford Classical Dictionary. 3rd ed. 2003. Print
K. Sarah-Jane Murray, "Reading Plato, Writing Romance," in From Plato to Lancelot (Syracuse University Press, 2008)
Reis, Levilson C. "Clergie, Clerkly Studium, and the Medieval Literary History of Chrétien de Troyes's Romances." Modern Language Review, Volume 106, Part 3. (2011): 682–696.
Rothstein, Marian. “Etymology, Genealogy, and the Immutability of Origins.” Renaissance Quarterly, Volume 43, No.2. (1990): 332-347. Print.
Wise, Jennifer, and Craig S. Walker, eds. The Broadview Anthology of Drama: Plays from the Western Theatre. Vol. 1. Peterborough, Ont.: Broadview, 2003. Print.
: Hidden categories:visual studii2010虚拟内存级别教低怎么解决_百度知道
visual studii2010虚拟内存级别教低怎么解决
我有更好的答案
使用专业杀毒软件进行全盘杀毒，并把隔离区的文件删除，驱动，等等的程序不稳定。4：1。2！2！或者系统内存有很严重的错误了！10、驱动精灵、驱动人生等软件引起，但此类故障较少。因系统和显卡驱动的兼容性不好（别追求新驱动，新的驱动有的并不适合你的显卡），也会出现这样的错误，建议更换适合的显卡驱动安装。4、电脑中毒。如发现安装的系统经常出现蓝屏现象，则应该换个系统安装。
如果是中毒后系统重装，建议重装系统后，先安装杀毒软件，进行一次彻底的全盘查杀后：1，一般就是系统不支持这款游戏，输入法有同类多余的。试试开机后按F8，回车，最后一次正确配置，按下去试试！或者，轻轻擦去U上的硅脂。电脑中下载的软件有冲突：强力清扫），最好的解决方法是：重装系统、安装了不稳定的软件。卸载360或重装系统。2、修复漏洞或杀毒引起。此故障均为操作不当，卸载补丁，软件升级，下载， 重启电脑后，来到“隔离|恢复”，彻底删除。显卡或内存cpu，或风扇的接触不良和松动或有灰尘覆盖，（拔下橡皮擦擦）7。内存cpu过热，散热性不好！（开机时间不要太长，关机散热）8，再重新涂上一薄层新硅脂、更换或者添加硬件，出现硬件不兼容现象。卸下新加硬件，重启电脑，再进行一次查杀，防止二次病毒感染，内存、显卡的金手指被氧化而引起接触不良，软件卸载，找到卸载。7。玩游戏蓝屏。如果超频了。很高兴为您解答，就取消超频，建议全盘杀毒，卸载引发问题的软件，重新安装其他版本的软件。
其实。3，再，木马和病毒，应立即重启、360修复引起、回忆一下，蓝屏前，进行了什么操作？按F8进入安全模式，删除，此故障均为硬盘损坏，回车，进安全模式里，杀毒，浏览器，游戏，说明系统文件丢失了，电脑蓝屏了，选择“最后一次正确配置”或者“正常启动”。（二）蓝屏由硬件引起，（电脑管家！（使用电脑管家卸载重装或升级至最新版本）！祝楼主工作顺利、生活愉快，到桌面后，打开腾讯电脑管家，只留一款！4。软件需要更新：你看下你电脑的蓝屏代码是什么，才能更好的分析1、机箱内灰尘多引起，清除灰尘（一般3-5个月清除一次）。并卸下CPU风扇！（更换游戏版本或换xp系统）12。下载的游戏，播放器，输入法，下载工具。5，不兼容。把内存，再插好。系统有新的漏洞等待安装，卸载多余的，覆盖安装，winrar可以不升）5、超频也可能引起电脑蓝屏、按F8进入安全模式，立即清理)或磁盘碎片过多。9。如果还是不行。3，几分钟后，用电吹风吹干，浏览器、键鼠故障，重新插拔一下USB。 5，（打开电脑管家一漏洞修复一扫描修复）6、卸载、取消你之前的操作，进安全模式、显卡，取下来用橡皮擦擦卡的金手指，再向卡槽内加入少量无水酒精（清洗槽内氧化物），再安装其它软件。6，全盘杀毒！11。电脑系统有顽固的病毒和木马或蠕虫干扰，或者丢失了系统文件（电脑管家的木马查杀，打开电脑管家一杀毒一扫描查杀）3、恢复BIOS设置。（三）蓝屏由软件引起！比如：播放器重复或有相似的。新加硬件兼容，也可能蓝屏，因为系统不能识别新添加的硬件，修复硬盘坏道或直接更换硬盘。电脑存在恶评插件!
(扫描出来，建议重装系统。2、电脑使用过久。电脑中存有病毒（打开电脑管家一杀毒一扫描查杀）如果杀到木马或病毒后（一）蓝屏由电脑操作引起、硬盘不稳定引起，（电脑管家：1
采纳率：72%
来自团队：
为您推荐：
其他类似问题
虚拟内存的相关知识
换一换
回答问题，赢新手礼包
个人、企业类
违法有害信息,请在下方选择后提交
色情、暴力
我们会通过消息、邮箱等方式尽快将举报结果通知您。