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Let us imagine an absolutely unbiased observer on another planet, perhaps on Mars, is examining human behavior on Earth, with the aid of a telescope whose magnification is too small to enable him to discern individuals and follow their separate behavior, but large enough for him to observe occurences such as migration of peoples, wars and similar great historical events.He would never gain the impression that human behavior was dectated by intelligence, still less by responsible morality. If we suppose our outside observerto be a being of pure reason, lacking instincts himself and unaware of the way in which all instincts in general and aggression in particular can go wrong, he would be at a complete loss how to explain history at all.Thus, the phenomena of history do not have responsible cases.It is a mere commonplace to say that they are caused by human nature.Unreasoning and unreasonable human nature causes two nations to compete, though no economic necessity compels them to do so; it induces two political parties or religious with amazingly similar programs of salvation to fight each other bitterly and it forces an Alexander or a Napoleon to sacrifice millions of lives in his attempt to unite the world under his rule.We have been taught to regard some of the persons who have committed these and similar absurdities with respect, even as "great" people, and we are all so accustomed to these phenomena that most of us fail to realize how stupid and undesirable the historical mass behavior of humanity actually is.

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訳お願いします This prospect horrifies some and exhilarates others. Yet the question of whether or not we should make improvements to human beings and possibly to human nature is the most vital, urgent and portentous of all the questions facing us. Now is the time to try to answer this question, because many recent discoveries are beginning to make the prospect of radical human enhancement a reality. Stem cell research, which may lead to human tissue repairing itself; new genes resistant to cancer and HIV; new drugs that improve concentration and memory or enable us to function for much longer periods without sleep; braincomputer interfaces that may harness the power and memory of computers, perhaps by the insertion of tiny “nanobots” into the human brain; and techniques that will radically extend life expectancy from tens to hundreds of years---these are all on today's scientific agenda and some are already in use. Some of these possibilities are so radical that the creatures benefiting from them would no longer be “human”, in the way we think of it. The end of humanity then is not in itself a concern; making sure that those who replace us are better than we are is a huge and timely concern. One of the most dramatic and important of the new technologies that will produce new creatures is synthetic biology. When people talk about synthetic biology and syntheic life, they may have in mind Frankenstein scientists in the lab, or perhaps some bubbling vat of biochemical “primeval soup” out of which will arise either a monster or a perfect specimen of humanity. よろしくお願いします。

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和訳をよろしくお願いします！ On November 15 a festival is held for children seven （siti）five(go) and three(san) years old, and so the festival is called shichi-go-san. The reason why we have a celebration for these years is because odd numbers are believed to be lucky since they cannot be divided by two. In addition, we are told that since the ages of 7, 5 and 3 years are important growth steps for children, it is, therefore, significant to honor the children of these ages. In many parts of Japan, a child is received as a member of a shrine parts when he or she is seven. Though the are variations according to locality, in general, boys who are three and five and girls who are three and seven are dressed in their best clothes, and are taken by their parents to large and prestigious shrines, and very often A to the shrines of their local deities. It is customary after the visit to buy chitose-ame(thousand-year candy), sold at the stalls on the grounds of the shrine. よろしくお願いしますm(_ _)m

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Now, in answer to this objection, I have only to say that no one can have a more lively appreciation than myself of the supreme importance of experimental or historical veri fication, in all cases where the possibility of such verification is attainable. But in cases where such verification is not attainable, what are we to do ? We may clearly do either of two things. We may either neglect to investigate the sub ject at all, or we may Jo our best to investigate it by employ ing the only means of .investigation which are at our disposal. Of these two courses there can be no doubt which is the one that the scientific spirit prompts. The true scientific spirit desires to examine everything, and if in any case it is refused the best class of instruments wherewith to conduct the examination, it will adopt the next best that are available. In such cases science clearly cannot be forwarded by neglect ing to use these instruments, while her cause may be greatly advanced by using them with care. This is proved by the fict that, in the science of psychology, nearly all the con siderable advances which have been made, have been made, not by experiment, but by observing mental phenomena and reasoning from these phenomena deductively. In such cases, therefore, the true scientific spirit prompts us, not to throw away deductive reasoning where it is so frequently the onlyinstrument available, but rather to cany it with us, and to use it as not abusing it.

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Ｉｔ is only in the present dimension of time-that which lies between past and future,between what has already happened what is yet to comethat freedom and the priority of the political for the human world fully emerge in Arendt's thought.For her the political is by no means the be-all and end-all of human experience. It is distinct from “what we can do and create in the singular: in isolation like the artist,in solitude like the philosopher,in the inherently worldless relationship between human beings as it exists in love and sometimes in friendship.

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それぞれ異なる話題の英文です。 All languages change all the time. It is not very well understood why this is the case, but it's a universal characteristic of human language. The only languages that don't change are those like Latin, which nobody speaks. Languages change their pronunciations through time. Five hundred years ago, all English speakers pronounced k in know ー now nobody does. Grammatical structures also change. English speakers used to say, Saw you my son? Now people say, Did you see my son? But the most obvious way in which languages change is in the usage and meaning of words. こちらは、英文自体の意味は多少分かるのですが、内容を考えると、この文が何を言っているのかいまいち良く分かりません。 (1) Culture is the knowledge we pass on from one to anotherーour speech, belief, customs, ways of doing thingsーanything that isn't wholly instinctive. (2) We are born relatively underdeveloped as compared with other mammals, and we require a long period both of physical dependence on adult caretakers and of learning survival skills that are appropriate to the context in which we live. (3) Human survival has depended on nur passing on not only ways of doing things that are useful in our immediate environment but also ways of thinking about what we do that are transferable to other settings. (4) 以下の文が(1)～(4)のいづれかに入ります。・Learning is intimately bound up with human culture. ・The story of human learning is, then, a story of the individual learning to survive within a culture.

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Ever since the advent of science in the seventeenth century , we have rejected mythology as a product of superstitious and primitive minds . Only now are we coming to a fuller appreciation of the nature and role of myth in human history . In human these five lectures , the distinguished social anthropologist , Claude Lévi-Strauss , offers the insights of a lifetime spent interpreting myths and tyring to discover their significance for human understanding . 　Entitled ❛ Myth and Meaning , ❜ the talks were broadcast on the CBC Radio series , Ideas , in December 1977 . They were assembled from a series of lengthy conversations between Professor Lévi-Strauss and Carole Orr Jerome , producer in the Paris bureau of the CBC . The programs were organized by Geraldine Sherman , executive producer of Ideas , and produced by Bernie Lucht . 　The lectures have been expanded for publication to include some material which , for reasons of time , could not be used in the original droadcasts . The spoken words have been minimally edited to make xviii A Note from the Publisher them conform to the more rigid conventions of print . Carole Orr Jerome's main questions to Professor Lévi-Strauss , which helped shape the course of the lectures , were as follows : CHAPTER ONE Many of your readers think that you are trying to bring us back to mythical thought , that we have lost something very precious and that we must try to gain it back . Does this mean that science and modern thought must go out the window and that we must go back to mythical thought ? 　What is structuralism ? How did you arrive at the idea that structural thought was a possibility ? 　Is it necessary to have order and rules to have meaning ? Can you have meaning in chaos ? What do you mean that order is preferable to disorder ?

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英文の和訳をお願いします。 One of the most interesting and yet underexamined processes in bulimia is the acquisition of bulimic behavior, particularly binge eating. The few studies that have looked at this problem have focused almost exclusively on particular social groups, for example, dance camps and athletic teams. This focus is not an accident. I wish to argue that social groups are at the very heart of the issue of symptom acquisition. Symptoms are spread from one member to another in these groups, and group membership is at the heart of the transmission. Groups that are most likely to transmit the symptoms of bulimia, most notably binge eating, are groups that are made up almost entirely of women of the same age. This includes dance camps and athletic teams as well as sororities, all-women dormitories, or workplaces comprising mostly women. Social groups are important to us. They serve to tell us who we are, what to think, and how to behave. The more we value the social group, the more we are willing to be influenced by it. The power of a group may be measured by the attractiveness of the group for its members, lf a person wants to stay in a group, he will be susceptible to influences coming from the group, and he will be willing to conform to the rules which the group sets up."

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上手く訳せないので、英訳お願いします。 These disciplines are founded on the ordinary common-sense recognition that the behavior of individuals, and what happens in the social world, is powerfully affected by the way individual people are ’collectivized’, that is, by the ways they come to be in similar circumstances of one kind or another. Everyone understands that how people are collective makes a difference to how they are likely to act and what they are likely to think, and that knowing these things helps us when we have to deal with them. これらの分野は、つまり、個人の振る舞いは、個々の人間は”集合化される”という方法により、つまり、様々な種類の環境において、人間は存在するようになるという方法により、強力に影響されるという普通で共通の認識に基づいている。全ての人は、いかに集合化された人々が、彼らが考えそうなことや彼かがいかに行動しそうかということに対して理解し、そして、彼らを扱わなければ行けない時、これらを知っていることが私たちを助けるかということを理解している。

この英文を和訳してほしいです。

There is some evidence that these improvements in the characteristics of elders have resulted in more positive views of aging. Tibbitts claimed that during the past 30 to 40 years, U.S. society has moved from holding negative stereotypes of old people to holding positive views in which elders are seen as being able to contribute to the quality of life for themselves, their communities, and society as a whole. Schonfield even argued that the assumption of negative attitudes toward old people is a "social myth" perpetuated by the gerontological literature. We will be examining these attitudes in derail in Chapter 2, but there does appear to be a substantial shift from negative to positive attitudes. The improvements in the physical, mental,social, and economic characteristics of elders have been so marked, and there have been so many programs and services developed for elders only, that many have begun to criticize these programs as discrimination in favor of the aged, or positive ageism. We will be discussing examples of positive ageism throughout this book; but the ones that have drawn most criticism so far are the Medicare program and some features of the Social Security System, such as the automatic cost of living increases in benefits and the tax-exemption of Social Security benefits for most elders. Perhaps these programs have been criticized the most because they involve the most money. Critics are beginning to argue that since elders are no longer deprived economically and since they are now much better off mentally, physically, and socially than they were in the past, it is no longer necessary or fair to continue the enormous expense of these special supports and programs available only to elders. Some argue that the way to reduce positive ageism is to make these supports and programs available to all ages on the basis of need. For example, they recommend that the national health insurance, which only elders now enjoy, be extended to all ages. It is clear that positive ageism is becoming an important issue and promises to become even more important as we are faced with more older people and more expensive programs for "seniors only."

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至急和訳お願い致します！分かる範囲で結構です、よろしくお願い致します。 (17) Locality Principle Grammatical operations are local In consequence of (17), auxiliary inversion preposes the closest auxiliary, and wh-movement preposes the closest wh-expression. It seems reasonable to suppose that (17) is a principle of Universal Grammar (rather than an idiosyncratic property of question-formation in English). In fact, the strongest possible hypothesis we could put forward is that (17) holds of all grammatical operations in all natural languages ,not just of movement operations; and indeed we shall see in later chapters that other types of grammatical operation (including agreement and case assignment ) are subject to a similar locality condition. If so, and if we assume that abstract grammatical principles which are universal are part of our biological endowment, then the natural conclusion to reach is that (17) is a principle which is biologically wired into the language faculty, and which thus froms part of our genetic make-up.

和訳してもらいたいです。

Evelyn hears some sounds that are clear and distinct. For example, she hears a phone ringing as a kind of crackling sound, but she knows that the cracking sound is a phone ringing. She can hear someone speaking, but cannot distinguish words, so she reads lips to get the meaning. With such limited hearing ability, how is Evelyn able to perform such fascinating music？ “The sense of hearing and the sense of touch are more similar than we realize,” explains Evelyn. “Sound is vibrating air that the ear picks up and changes into electrical signals. These signals are then interpreted by the brain. Hearing is not the only sense that can pick up sound, touch can do this too. In other words, we can also ‘feel’ sound. “If you are standing by the road and a large bus goes by, do you hear the sound or feel the vibration？ The answer is both. Hearing a sound and feeling a vibration are basically the same thing,” she says. “If we can all feel low vibrations, why can’t we feel higher vibrations？ It is my belief that we can. When a particular sound is made, you can truly feel that in certain parts of your body.” 問1、How does Evelyn “listen” to the notes？問2、How many performances a year does Evelyn give？やってもらうと助かります。

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この文を訳していただけないでしょうか？よろしくお願いします！ Scientists believe that companies should work to cut greenhouse gas emissions by using other energy sources, such as wind, solar or waterpower. These types of fuel are less damaging to the environment. 　You might have heard about the measures that we all can take to save energy and cut carbon dioxide in the air. But national and international energy laws are also key. As we have seen, millions of plant and animal species may have already been affected by global warming. The time to act is now.

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It is obvious, then, to start with, that by Mind we may mean two very different things, according as we contemplate it in our own individual selves, or as manifested by other beings. For if I contemplate my own mind, I have an imme diate cognizance of a certain flow of thoughts and feelings, which are the most ultimate things — and, indeed, the only things— of which I am cognizant. But if I contemplate Mind in other persons or organisms, I can have no such immediate cognizance of their thoughts and feelings ; I can only infer the existence of such thoughts and feelings from the activities of the persons or organisms which appear to manifest them. Thus it is that by Mind we may mean either that which is subjective or that which is objective. Now throughout the present work we shall have to consider Mind as an object ; and therefore it is well to remember that our only instrument of analysis is the observation of activities which we infer to be prompted by, or associated with, mental antecedents or accompaniments analogous to those of which we are directly conscious in our own subjective experience. That is to say, starting from what I know subjectively of the operations of my own individual mind, and of the activi ties which in my own organism these operations seem to prompt, I proceed by analogy to infer from the observable activities displayed by other organisms, the fact that certain mental operations underlie or accompany these activities.

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It will be observed that in this statement of the case I have expressly excluded the psychology of man, as being a department of comparative psychology with reference to which I am not entitled to assume the principles of Evolu tion. It seems needless to give my reasons for this exclusion For it is notorious that from the hour when Mr. Darwin and Mr. Wallace simultaneously propounded the theory which has exerted so enormous an influence on the thought of thepresent century, the difference between the views of these two joint originators of the theory has since been shared by the ever-increasing host of their disciples. We all know what that difference is. We all know that while Mr. Darwin believed the facts of human psychology to admit of being explained by the general laws of Evolution, Mr. Wallace does not believe these facts to admit of being thus explained. Therefore, while the followers of Mr. Darwin maintain that all organisms whatsover are alike products of a natural genesis, the followers of Mr. Wallace maintain that a distinct exception must be made to this general atement in the case of the human organism ; or at all events in the caso of the human mind. Thus it is that the great school of evolutionists is divided into two sects ; according to one the mind of man has been slowly evolved from lower types of psychical exist ence, and according to the other the mind of man, not having been thus evolved, stands apart, sui generis, from all other types of such existence.

英語の和訳

1Christians believed in one God, a God whose laws were to be obeyed by the sun and stars as well as by men. 2There are a lot of Japanese who do not feel comfortable about taking time off while their fellow workers have to continue working. 3“To make the difference” is an expression that always has a positive meaning in English. If a man tells his wife, for example, that marrying her has made all the difference, he's saying that he's very happy he married her. 例えば…の例が分かりませんでした。 4In our dreams we all aspire to be, do and have great things. Yet most of us simply aren't creating the results we want. What we need to understand is that greatness exists in all of us, but it is up to us to put it out of ourselves. It is true that we all have genius. We just need to learn how to apply our genius. 1行目とWhat～が良く分かりません。

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和訳例をお願いいたします。 One of the most dangerous phrases is that familiar combination of words “dead past.” The past is never dead; (A) is very much alive, for good and ill. We are not, as a whole, a people with a vivid sense of history. We live in the present and in the futureーand are proud of so doing. But without an acute sense of (B), (C) is meaningless and the future is filled with peril. It is not so much the old cliche that “history repeats itself” as the fact that history anticipates itself. Today and tomorrow are foreseen in yesterday's patterns of events. Hitler is dead; the spirit means, and how it acts under certain circumstances, we will not be able to cope with its return. Ancient Greece is dead, but its problems remain: especially the one problem that great democracy could not solveーhow to achieve both freedom and security at the same time. Learning why Greece failed may help us find some happier solution. We know that, in an individual life, the past remains active and influential, even when we are most unconscious of it. The same is true of nations and epochs; the waves keep widening for centuries, and slowly change the outline of the shore we stand on. The past often seems “dead” because it is in a deadly fashion. To make the past come alive requires imagination as much as learning. The good history teacher must be more of a poet than a pedant; he must grasp the philosophy of historical events, or he has grasped nothing. If we lose any freedoms, it may be because we play to much attention to the temporary needs of (D), and too little attention to the permanent foundations of the past. People die; objects perish; but ideas persist forever. History shows us how ideas have changed men, and how men have changed ideas. Lacking this knowledge, we can only be blinded by false passions and aetrayed by false hopes. (A)～(D)には、the presentまたはthe pastのどちらかが入ります。

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Now assuredly we have here a most important issue, and as it is one the discussion of which will constitute a large element of my work, it is perhaps desirable that I should state at the outset the manner in which I propose to deal with it . The question, then, as to whether or not human intelli gence has been evolved from animal intelligence can only be dealt with scientifically by comparing the one with the other, in order to ascertain the points wherein they agree and the points wherein they differ. Now there can be no doubt that when this is done, the difference between the mental faculties of the most intelligent animal and the mental faculties of the lowest savage[savage=wild beast] is seen to be so vast, that the hypothesis of their being so nearly allied as Mr. Darwin's teaching implies, appears at first sight absurd. And, indeed, it is not until we have become convinced that the theory of Evolution can alone afford an explanation of the facts of human anatomy that we are prepared to seek for a similar explanation of the facts of human psychology. But wide as is the difference between the mind of a man and the mind of a brute, we must remember that the question is one, not as to degree, but as to kind ; and therefore that our task, as serious enquirers after truth, is calmly and honestly to examine the character of the difference which is presented, in order to determine whether it is really beyond the bounds of rational credibility that the enormous interval which now separates these two divisions of mind can ever have been bridged over, by numberless inter mediate gradations, during the untold ages of the past.

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As a member of the GSMA, TS intend to actively contribute to GSMA programmes that offer the biometrics authentication capability for mobile applications and services provided by the telephone operators. We aim to actively involved in GSMA working groups that defines communication protocols and implementations that drive highly secure and convenient user verification in mobile devices initiatives. We are proud to be an integral part of these initiatives which establish and secure the international mobile operating infrastructure.

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　　　　We evaluated <P(e, 0)> for 12 cases of e between 0 and 6: e=0.0, 0.01, 0.1, 0.5, 0.75, 0.9, 1.0, 1.2, 1.5, 2.0, 4.0, and 6.0. As for r_p, we considered three cases: r_p=0.005, 0.001, and 0.0002. These are representative values of radii of protoplanets at the Earth, Jupiter, and Neptune orbits regions, respectively. The numbers of collision orbits found by our orbital calculation are shown in Table 3 for representative values of e. From Table 3 we can expect the statistical errors in the evaluated collisional rate to be within 5% for the cases of e≦1.5 and within 8% for e=4 and 6; they are smaller than that of the previous studies by Nishida (1983) and by Wetherill and Cox (1985). 　　　The calculated collisional rate is summarized in terms of the enhancement factor defined by Eq. (27) and shown in Fig.11, as a function of e and r_p. From Fig.11 one can see that the collisional rate is always enhanced by the effect of solar gravity, compared with that of the two-body approximation <P(e,0)>_2B. In particular, in regions where e≦1, R(e,0) is almost independent of e, having a value as large as 3. At e≦1, R(e,0) has a notable peak beyond which the enhancement factor decreases gradually with increasing e. For large values of e, i.e., e≧4, <P(e,0)> tends rapidly to <P(e,0)>_2B. As seen in the next section, we will find a similar dependence on e even in the three-dimensional case (i≠0) as long as we are concerned with cases where i≦2. お手数ですが、よろしくお願いします。

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