| A second theory of history is held by those men who see man's history as something quite different from a simple progression from a lower to a higher state. They see it as a cycle of stages of development, which are predictable in their broad outlines and main features. As surely as a civilization rises and comes into being, so also must it decline and fall. The chief pattern one sees in history is the rise and fall of civilization. Man, according to this theory, is warlike in one stage of his history and humane in another. This is not due to individual human beings or to general progress, but rather to determining socioeconomic patterns that are not, as yet, understood. To holders of this theory, modern man is not looked upon as the most superior social being yet produced. He is simply the typical product of the current stage in the cycle of our civilization. In fact, he may actually be inferior to members of past civilizations. | |
| 支持第二个历史理论的人认为人类的历史绝不仅仅是简单地一种从低级到高级的地位上升的进步。他们认为人类历史是一个发展阶段的循环,每个阶段的大致范围和主要特征都是可预见的。毋庸置疑，一种文明有兴盛的时候,它也一定会有衰亡的时候。这里人们认为历史的主要模式好比文明的兴衰。根据这一理论,人类在历史的一个阶段十分好战而在另一个阶段又显得人性化。导致这种现象的原因不是由于人类个体或整体的进步,而是因为具有决定性的社会经济模式尚未被理解。对于持这一理论的人,他们并未把现代的人看作是已经出现的最高级的社会存在，而认为现代人不过是当前文明的发展循环阶段中的典型的结果。事实上,他可能还不如过去文明国家的成员。 |
| A second theory of history is held by those men who see man' s history as something quite different from a simple progression from a lower to a higher state. They see it as a cycle of stages of development, which are predictable in their broad outlines and main features. As surely as a civilization rises and comes into being, so also must it decline and fall. The chief pattern one sees in history is the rise and fall of civilization. Man, according to this theory, is warlike in one stage of his history and humane in another. This is not due to individual human beings or to general progress, but rather to determining socioeconomic patterns that are not, as yet, understood. To holders of this theory, modern man is not looked upon as the most superior social being yet produced. He is simply the typical product of the current stage in the cycle of our civilization. In fact, he may actually be inferior to members of past civilizations. | |
| zhi chi di er ge li shi li lun de ren ren wei ren lei de li shi jue bu jin jin shi jian dan di yi zhong cong di ji dao gao ji de di wei shang sheng de jin bu. ta men ren wei ren lei li shi shi yi ge fa zhan jie duan de xun huan, mei ge jie duan de da zhi fan wei he zhu yao te zheng dou shi ke yu jian de. wu yong zhi yi, yi zhong wen ming you xing sheng de shi hou, ta ye yi ding hui you shuai wang de shi hou. zhe li ren men ren wei li shi de zhu yao mo shi hao bi wen ming de xing shuai. gen ju zhe yi li lun, ren lei zai li shi de yi ge jie duan shi fen hao zhan er zai ling yi ge jie duan you xian de ren xing hua. dao zhi zhe zhong xian xiang de yuan yin bu shi you yu ren lei ge ti huo zheng ti de jin bu, er shi yin wei ju you jue ding xing de she hui jing ji mo shi shang wei bei li jie. dui yu chi zhe yi li lun de ren, ta men bing wei ba xian dai de ren kan zuo shi yi jing chu xian de zui gao ji de she hui cun zai, er ren wei xian dai ren bu guo shi dang qian wen ming de fa zhan xun huan jie duan zhong de dian xing de jie guo. shi shi shang, ta ke neng hai bu ru guo qu wen ming guo jia de cheng yuan. |
| A second theory of history is held by those men who see man' s history as something quite different from a simple progression from a lower to a higher state. They see it as a cycle of stages of development, which are predictable in their broad outlines and main features. As surely as a civilization rises and comes into being, so also must it decline and fall. The chief pattern one sees in history is the rise and fall of civilization. Man, according to this theory, is warlike in one stage of his history and humane in another. This is not due to individual human beings or to general progress, but rather to determining socioeconomic patterns that are not, as yet, understood. To holders of this theory, modern man is not looked upon as the most superior social being yet produced. He is simply the typical product of the current stage in the cycle of our civilization. In fact, he may actually be inferior to members of past civilizations. | |
| zhī chí dì èr gè lì shǐ lǐ lùn de rén rèn wéi rén lèi de lì shǐ jué bù jǐn jǐn shì jiǎn dān dì yī zhǒng cóng dī jí dào gāo jí de dì wèi shàng shēng de jìn bù. tā men rèn wéi rén lèi lì shǐ shì yí gè fā zhǎn jiē duàn de xún huán, měi gè jiē duàn de dà zhì fàn wéi hé zhǔ yào tè zhēng dōu shì kě yù jiàn de. wú yōng zhì yí, yī zhǒng wén míng yǒu xīng shèng de shí hòu, tā yě yí dìng huì yǒu shuāi wáng de shí hòu. zhè lǐ rén men rèn wéi lì shǐ de zhǔ yào mó shì hǎo bǐ wén míng de xīng shuāi. gēn jù zhè yī lǐ lùn, rén lèi zài lì shǐ de yí gè jiē duàn shí fēn hào zhàn ér zài lìng yí gè jiē duàn yòu xiǎn de rén xìng huà. dǎo zhì zhè zhǒng xiàn xiàng de yuán yīn bú shì yóu yú rén lèi gè tǐ huò zhěng tǐ de jìn bù, ér shì yīn wèi jù yǒu jué dìng xìng de shè huì jīng jì mó shì shàng wèi bèi lǐ jiě. duì yú chí zhè yī lǐ lùn de rén, tā men bìng wèi bǎ xiàn dài de rén kàn zuò shì yǐ jīng chū xiàn de zuì gāo jí de shè huì cún zài, ér rèn wéi xiàn dài rén bù guò shì dāng qián wén míng de fā zhǎn xún huán jiē duàn zhōng de diǎn xíng de jié guǒ. shì shí shàng, tā kě néng hái bù rú guò qù wén míng guó jiā de chéng yuán. |
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