경매번역카페 무료번역질문:
It seems the bishop of Montenegro once set up the unsuspecting Dositej to put the following highly enlightened questions to an irascible and old-fashioned abbot: 'What is a rainbow and why is it multi coloured?'
Glaring at Dositej, the abbot promptly replied, 'Do you see that ass of mine?' 'Yes,' said the puzzled, 'but that's not what I asked you'.
'I know very well what you asked me', retorted the abbot scornfully, 'but let me tell you that my ass is far more intelligent than you are. That ass knows hunks when he sees them in front of him, and if you don't believe me see how he bites them, and you don't even know what as rainbow is!
A rainbow is a rainbow, it isn't some kind of ring is it?
And you ask me why it's multi-colored, O wretched one, could it be a rainbow if it weren't multi-colored?
Or have yoㅕ ever seen a black one?'
The repartee was devastating, admitted Obradovic, but it was not what he meant by rational thinking.
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Some would question whether Sonnenfels, Konaski and Obradovic can be fitted into a common framework of 'East European Enlightenment'.
Yet, thought attenuated in scope, Obradovic's philosophy retained the rationalist core if the enlightened creed.
To find Enlightenment falsely so-called, it would be necessary to go on to Bulgaria and the famous 'Slav-Bulgarian History' of Paisi, dubbed the 'father of the Bulgarian Enlightenment', although his vague enthusiasm for learning and emotional calls for national awakening do not redeem his totally uncritical acceptance of myths in his sources in a way Obradovic would have scorned.
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Except for such as Paisi, it is possible to generalize about the Enlightenment in our region, while remembering that its range and influence shaded off as it moved east and south.
Everywhere its adherents were drawn preponderantly from the upper reaches of society, few in number, but influential: high officials, magnates, senior clergy, sometimes bourgeois, less commonly gentry.
140 subscribed to the first Magyal literary journal, as against 150,000 who bought a Magyal almanack in 1809.
Its spokesmen, too, were social propagandists rather than original thinkers, stirred by a strong, often anguished, desire to see their wayward lands conform to the standards of a rationally organized society.
'Poland sleeps to the scorn of learned Europe,' cried Kluk, 'She groans at her poverty, but will not change her inveterate ways.'
'Unfortunately it is true', wrote the reforming Austrian jurist Martini, 'that with regard to the Protestants we are well behind but... a few years ago the gap was still greater.
With patience and steafastness we will catch them up yet; indeed, with God's help, overtake them.'
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Not labouring on the frontiers of knowledge, East European reformers tended to regard Enlightenment rather simplistically as a set of unquestioned truisms, to ascribe all their ills feudalism or foreign oppressors and envisage the rational society in Utopian terms.
After all, as the Hungarian Jacobin Martinovics wrote, the truths of the Social Contract were 'so simple'.
No doubt it was this lack of philosophic depth which enabled so many priests to participate in a movement whose ultimate implications raised awkward questions of materialism and atheism. Let reason guide man to the rational exploitation of education at primary and secondary levelsm and through health and welfare services worthy of a human society.
Let a purified Church, free from superstition, bigotry and the corrupting taint of temporal power and wealth, subserve these ends in the pristine spirit of the gospels.
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