The Metamorphoses of "Traditionalisms" in Ancient Worlds

我们探讨了“传统主义”是如何出现的，特别是古雅典、罗马共和国晚期和帝国早期罗马，以及早期的犹太教-基督教社会。我们还提出了一种描述，描述了那些“传统主义”在与他人相遇时是如何变质的。这项研究的主旨可以概括为四点：(1)首先，我们可以认为，罗马和雅典在对待“祖传传统”的态度上存在明显的反差。罗马的传统主义最初是对普遍存在的希腊主义的一种爱国反应，但它只是一种道德准则：它从未在法律方面强加给他们的公民。相比之下，古典雅典人则将《爱国主义》编纂为规范性原则。而且，由于他们对“希腊人”的自我理解是一种普通文化，他们声称自己是真正的“雅典人”，并要求作为真正的“雅典人”行事，这可能是出于政治考虑。这就是为什么A…更多的传统主义是短暂的，不能传给后代。(2)其次，基于上面提到的对比，我们探索了为什么公元前5世纪的雅典人对某些显然与他们格格不入的思想不能容忍：当时的民主党人将亵渎神明的指控视为打击他们政敌的有效工具。然而，在罗马，情况并非如此，在那里，政府允许公民和乡下人自由信奉自己的宗教。(3)第三，我们处理了与犹太教-基督教有关的“传统主义”的一些问题，并建议犹太-基督教“传统主义”在社会和文化排他性(对应于摩西的第二条戒律)中继续在教会领袖和知识分子中至关重要。然而，他们面临着在普通人的生活中盛行的融合主义，并开始让位于它，甚至在第四世纪，当君士坦丁大帝试图将教会整合到帝国中时，在两个政治实体之间仍然存在严重的紧张关系，教会已经意识到是“基督的士兵”。(4)第四，我们可以认为，“传统主义”的蜕变也可以在希腊学术的传播中观察到。我们已经提供了几个希腊学术如何被继承的例子，重点是公元前5世纪末的雅典、希腊化的亚历山大和早期的罗马帝国。较少

We have explored how "traditionalism" might have been emerged, focussing in particular on ancient Athens, late Roman Republic and early imperial Rome, and also early Judeo-Christian society. We have also proposed a depiction of how those "traditionalisms" metamorphsed when encountering with others. The gist of this study can be summed up in four points.(1) First, we may suggest that there was a clear contrast between Rome and Athens in regard to their attitudes towards "ancestral traditions". The traditionalism in Rome, originally a sort of patriotic reaction against the pervading Hellenism, was nothing but a mere moral code : it was never enforced upon their citizens in terms of laws. The classical Athenians, by contrast, codified ta patria as the normative principle. And, since their self-understanding as "Hellenes" was a generic-cultural one, their claim to be and demand to act as genuine "Athenians" might have been motivated by political considerations. This is the reason why the A … More thenian traditionalism were ephemeral and could not be transmitted to posterity. (2) Secondly, based on the contrast mentioned above, we have explored why Athenians in the fifth century B.C. were intolerant to certain kinds of thoughts apparently alien to them: the Democrats at that time regarded the charge of impiety as an efficient instrument for combatting their political enemies. It was, however, not the case in Rome, where the government allowed both citizens and provincials to practise their own religions freely. (3) Thirdly, we have dealt with some problems of the "traditionalism" relating to Judeo-Christianity and suggested that the Judeo-Christian "traditionalism" which consisted in social and cultural exclusiveness (corresponding to Moses' second commandment) continued to be vital among the Church leaders and intellectuals. They were, however, confronted with the syncretism which prevailed in the life of ordinay laymen, and began to give way to it, even in the fourth century when Constantine the Great attempted to integrate the Church into the Empire and a severe tension still existed between the two political entities, the Church having had a consciousness of being "soldiers of Christ".. (4) Fourthly, we might suggest that those metamorphoses of "traditionalisms" could also be observed in the transmissions of Greek scholarship. We have provided several examples how Greek scholarship might have been inherited, focussing on Athens in the late fifth century B.C., Hellenistic Alexandria and also the early imperial Rome. Less