A Distorted View of Primitive Societies
- During the late 19th and early 20th centuries, anthropologists attempted to organize observed institutions in a unilineal sequence, influenced by biological evolutionism.
- By assuming that our own institutions reflect those of primitive people, they inferred that savage societies could only have institutions of the opposite type.
- Facts were gathered and distorted to fit the hypotheses, and fanciful stages of evolution were invented to explain customs different from our own.
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100字～110字で要約して下さい。 Durinng the seco
100字～110字で要約して下さい。 Durinng the second half of the nineteenth century and the beginning of the twentieth, authropologists, influenced by biological evolutionism, were trying to organize in a unilineal sequence the institutions that they observed throughout the world.Departing from the assumption that our own institutions of so-called primitive people, the image of institutions that could have existed in prehistoric periods. And since the modern family is founded essentially on monogamous marriage, these anthropologists immidiately inferred that savage societies---aquated, for the purpose of their arument, with the societies of man at the beginning of his existence---could only have institutions of an exactly opposite type. It was thus necessary to gather and distort facts to fit the hipotheses. Fanciful "early" stages of avolution were invented---such as #group marriage" and "promiscuity"---to account for the period when man was still so barbarous that he could not possibly conceive of niceties of the social life it is the privilege of cilizized man to enjoy. Assigned its predetermined place and properly labeled, every custom different from our own could illustrate one of the stages encountered by humanity from its origin to our own day. 長いですが宜しくお願いします！
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すみません、回答じゃないです。 この文章1000文字越えているんですけれど、これを100字くらいでまとめるとなると1～２センテンスくらいにしかならないんですけれど… もし、１～２センテンスでOKなら、最初のパラグラフのトピックセンテンスを整理して書けばいいんじゃないんでしょうか？
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- 英文の和訳をおねがいします。
It is salutary to realize the fundamental isolation of the individual mind. We have no certain knowledge of any consciousness but our own. We can only know the world through our own personality. Because the behaviour of others is similar to our own, we suppose that they are like us; it is a shock to discover that they are not. As i grow older I am more and more amazed to discover how great are the differences between one man and another. I am not far from believing that everyone is unique.
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- 英語
- 和訳お願い致します。
From this statement of the case it will be apparent that our knowledge of mental activities in any organism other than our own is neither subjective nor objective. That it is not subjective I need not wait to show. That it is not objective* may be rendered obvious by a few moments' reflec tion. .For it is evident that mental activities in other organisms can never be to us objects of direct knowledge ; as I have just said, we can only infer their existence from the objective sources supplied by observable activities of such organisms.. Therefore all our knowledge of mental activities other than our own really consists of an inferential inter pretation of bodily activities — this interpretation being founded on our subjective knowledge of our own mental activities. By inference we project, as it were, the known patterns of our own mental chromograph [chromograph=chromolithograph] on what is to us the otherwise blank screen of another mind ; and our only knowledge of the processes there taking place is really due to such a projection of our own subjectively. This matter has been well and clearly presented by the late Professor Clifford, who has coined the exceedingly appropriate term eject (in contradistinction to subject and object), whereby to designate the distinctive character of a mind (or mental process) other than our own in its relation to our own. I shall therefore adopt this convenient term, and speak of all our possible knowledge of other minds as ejective.
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- 英文要約について
「次の英語を要約せよ」とあったのですが、英文要約は初めてで、どこが重要なのか分からなく、要約できなくて困っています。 次の文章の要約、もしくはそのヒントとなることを教えていただけると幸いです。 （次の文章は、過去のどこかの国公立大学の二次試験だったそうです。） 次の英文の内容を130～150字程度の日本語に要約せよ。ただし、句読点文字数に含める。 Those who have studied the human brain have long known that it has two hemispheres, and that each performance specific functions. The right side of the brain is thought to govern the motor functions of the left side of the body. It is also the side that performance "nonrational" mental functions, such as intuition, pattern recognition, nonverbal communication, playfulness, abstraction, and the like. The left hemisphere of the brain controls the right side of the body, and the "rational" functions of logic, calculation, verbal articulation, structured observation, analysis, and so forth. Recent evidence that expands our knowledge of these differences has become from work with brain-impaired patients. In sum, the evidence suggests that people who have had damage to the left side of the brain suffer losses of speech, writing ability, and the ability to performance logical calculation. They continue, however, to function normally in therms of "nonrational" activities. The opposite is also found to be true: damage to the right side of the brain results in loss of the spatial sense, of nonverbal skills, of such qualities as humor, color sensitivity, and intuition. This evidence has led to speculation that differences in hemisphere dominance produce differences in thinking and in the approach to problems. Although they are still highly speculative, these notions do provide support for the existence of preferences in styles of thinking. If it were found that the anatomy and physiology of the brain does indeed govern the styles of thinking that people have developed, would that mean that nothing could be done to alter them? It is of course a possibility, one that would explain the persistence of particular styles of thinking throughout life. But we doubt that the governance of the physical brain is at all absolute. There is entirely too much evidence in favor of the flexibility of the human mind. We suspect that the brain is capable of altering its own capabilities. There are too many people we have seen who have learned to think out of the "other side" of their brains. 文字数の関係で、訳まで入れることができませんでした。 どうか、英文要約の第一歩の手助けを宜しくお願いします
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- 要約を教えて下さい。
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- 訳を手伝ってくださいm(_ _)m
Strange to say,technology,although of course the product of man, tends to develop by its own laws and principles, and these are very different from those of all natural things. ,although of course the product of man, この部分が分かりません。 althoughは接続詞？productは名詞 全体が副詞節なのはわかっています。 technologyがSでtendがVというのはわかるんですが、この部分が分かりません。 教えてください。
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Societies which recognize that pacta sunt servanda among their own members,do not find it difficult to recognize the advantages of fulfilling obligations and contacts in dealings with individuals and groups in different societies.The fact that all societies appear to recognize that there is an obligation to fulfil contacts,alongwith prudential advantage in fulfilling them (just as,it is often argued,they all recognize rules that limit violence among their members and enjoin respect for rights of property) provides a basis for the extension of the principle of the sanctity of contracts beyond the bounds of particular societies.
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- 次の文章を日本語訳していただけませんか？
前後の文脈がわからなくて、訳しにくいと思いますが、できる範囲でよろしくお願いします。 'The Molina center has the potential to be one of the two or three most credible institutions in develop countries on energy and environmental policy', says Joseph Ryan, a former programme officer at the Hewlett foundation, which provided about $4 million in funding to the center from 2004 to 2009.But Ryan says that the center is too closely linked with its founder and must take care to develop its own credibility ''independent of the Mario Molina brand''.
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- 英文の構造を教えてください
The phenomenon of intetest is in itself a most interesting subject . It is not too much to say that a man's interests are a sure guide to the real man. We certainly act on that assumption when we choose our friends. It is just as reasonable to suppose that what a culture defines as interesting is no less a guide to its own values, goals and self consciousness. という英文で、it is just as reasonable to suppose that …のところのasが前文の内容が比較対照が明らかなので、省略されているらしのですが、これは it is just as reasonable to suppose that what a culture defines as interesting is no less a guide to its own values, goals and self consciousness as it is just as reasonable to say that a man ' s intetests are a sure guide to the real man ということでいいのでしょうか？あとhe is rich and you are just as rich[as he is]のようにto say that a man ' s intetests are a sure guide to the real man をthatとし、it is just as reasonable to suppose that …as that isのように書き換えられるのでしょうか？
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a