一、文藝復興應譯名為文藝再生，因為這段時期各文明所呈顯的飛躍，已達哲學突破的層次。
二、 《歐洲文藝復興史》作者蔣百里將文藝再生元素分為「人之發現」與「世界之發現」。技術層面所表現的美術精神，主要項目為繪畫、雕刻、建築；宗教則為文明主要的內容體裁，這一方面將人類三達德：真、善、美融合為一體。
三、文藝復興承繼希臘思潮，經中世紀基督教思潮，最後發展至自由、民主、平等之思潮。
四、南歐與北歐因自然環境與人文性格的不同，形成南歐先有文藝復興而北歐則有宗教改革的現象，此二者乃人類思想解放、文明飛躍的一體兩面。
五、西方人文與自然的關係，自斯賓諾沙至愛因斯坦，將人文、宗教與科學的結合提升為宇宙宗教感情：即自然界裡和思維世界裡顯示崇高莊嚴和不可思議的秩序。
六、中國人的「人天觀念」，由於主流學派儒家去宗教化，而無法將宗教信仰納入人天關係中。
七、西洋「自然法」觀念經千年來的演變與發展，至文藝復興時期將希臘文明的理性、羅馬的法、以及基督教的神啟，融合在一起，建立人與自然現象的關係，並提出許多思想上、制度上的指引。 八、蔣百里提出文藝復興精神有三：一為個性主義、二為自然主義、三為美術思想，前兩者相應於前述人之發現、世界之發現，第三條應為調合前兩條之重要元素，使人與自然的關係存在著溫和的結合，其中喀爾文派將一般宗教的消極觀念、積極地成為調合人神之間的關係。
九、文藝復興實際是文藝再生，在文明飛躍過程中，文明之間各大項目在真善美的關係上呈現出和諧而非衝突。和諧概念是自然法重要源頭，亦是中國古代思想中的重要元素。東西兩大文明應在共同點上努力，使人類文明創造出另一個文明飛躍。

1. The Chinese translation for Renaissance should not be the revival of
the arts, but regeneration of the arts, to bring out the connotation of a philosophical breakthrough.
2. Jiang Bai-Li’s treatise, The History of the European Renaissance,
specifies two prime elements of the regenerative sense of Renaissance, the first being the discovery of the Human, and the second being the
discovery of the World. The technique of presenting the two prime
elements are primarily in painting, sculpture, architecture; the content of presentation is the synthesis of the three fundamental precepts of human civilization─the truth, the good, and the beautiful.
3. Jiang points out that Hellenism is the central legacy which the
regenerative Renaissance has inherited, the inheritance process itself
being a sequence of transformative phases, from stringent Judaeo-
Christianity moving towards Freedom, Democracy, Equality and other
such fundamental precepts.
4. Jiang proposes that the ecological differentiation between southern
and northern Europe resulted in their binary development in the arts and
in religion, with southern Europe advancing towards the regenerative
Renaissance, and northern Europe achieving reformational shift in religion. Both progresses are the liberation of human cognition, both the
indication of a civilizational leap taking place in Europe.
5. From Spinoza to Einstein, the European attempt to negotiate the
Humanities and the Natural is still a continuous project, with the purpose of synthesizing the Human, the Religious, and the Scientific into a Cosmic-Religious Emotion, wherein lies the cognitive order of the serene, austere worlds of the natural and the mental.
6. The Chinese Heaven-Human precept was rejected by atheist-mainstream Confucianists as religiously related.
7. European development of Natural Law has been continuously advancing for milleniums, and has during the regenerative Renaissance period become a fusion of Hellenic Rationalism, Roman Legalism, and Judaeo-Christianity. The temporary end-product is conducive to intellectual and institutional development, and constructive for a sustainable interpretation of Human-Nature relationship.
8. Jiang proposes three regenerative Renaissance spirit: the first is
individualism; the second Naturalism; the third Aestheticism. the first two is correlative to the previously mentioned discoveries of the Human and the World. The third is an important reconciliation of the first two,
maintaining a sustainable coexistence between the Human and the Natural.
Calvinism is an ideal example of the conciliatory effort that utilizes the desolate philosophy of general religion as an active solvency for the
contradiction between the Human and the Divine.
9. Renaissance, the regenerative sense of the word, has during its
civilizational leap presented important syntheses of the three harmonic
precepts of humanity--truth, good, and the beautiful, thereby becoming an
important source for Natural Law initiative. The idea of harmony of the
humanities are also extant in ancient Chinese thought. The endeavors of
both civilizations has sustained civilization to become ready for its next civilizational leap.