合成生物学とは？
- 合成生物学は、新たに結合または再編成された生物分子成分（天然または合成）を使用して、遺伝子および生化学的回路、経路、そして最終的には生物を創り出すための新しい技術のクラスターの名前です。
- 合成生物学は、まったくゼロから生命体を製造する可能性のある始まりを作ることで、想像力を刺激しています。そして、原則的には、何ものでも設計できます。
- もし私たち自身よりも優れた生物を作る方法を理解しようとすることができれば、より長寿で、病気やけがに強く、健康で、変化する環境に適応しやすい生物を作り出すことができるでしょう。
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Synthetic biology is in fact the name now used for a cluster of new technologies in which, as John McCarthy, the computer scientist, says, biomolecular components (natural or synthetic) are newly combined or reorganised to create novel genetic and biochemical circuitry, pathways, and ultimately organisms. It is, in a sense, a hybrid discipline between science and engineering. Synthetic biology has caugh the imagination not least because it makes the beginnings of potentially manufacturing life forms from scratch and eventually of creating tailor-made creatures in our own image-or in principle in the image of anything we can engineer. This is heady stuff, and if it works may give us un precedented powers. If we can try to understand how to make better creatures than ourselves, longer-lived, more resistant to disease and injury, healthier and better adapted to a changing environment, we should surely do so. よろしくお願いします。
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合成生物学（？）は実のところ現時点では、コンピュータサイエンティストのJohn McCarthyがいっているように（天然であれ合成であれ）分子生物学的な構成物に新しい遺伝学的もしくは生物化学的な反応回路もしくは経路、究極的な有機物を新しく生成するために合成もしくは再合成する新しいテクノロジーの総称として使われる。それはある意味、科学とエンジニアリングのハイブリッド化された分野である 特に合成生物学は潜在的な生命合成（manfacturing）の最初の段階を切り開いているので、最初からかつ最終的にはわれわれ自身の－もしくはわれわれが操作できるどんな対象物にへでも、おあつらえ向きなクリーチャーを創作できる展開力を持ってきた。これは強力なツールでありもしうまく動けば私たちに前例のない力を与えうるのかもしれない もしわれわれがわれわれ自身より長生きでもっと病気やけがの耐性のある、健康的な環境変化に対応できるクリーチャーをいかに作るかを理解することが許されるのなら、われわれはそれを実行するべきだ
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Enhancement technologies give those who can use them an edge and have often been criticised for the injustice that this supposedly creates. But we have always enhanced ourselves and our environment in ways that are not immediately available to all: education and medicine are obvious examples, but synthetic sunshine is perhaps closest to synthetic biology. Before fires, candles, lamps and other forms of man-made light, most people went to sleep when it got dark. Candles enabled social life and work to continue into and through the night and conferred all sorts of advantages on those who couldn't or didn't. Contemporary and future biological enhancements may create problems of injustice both in that they provide a means for some to gain an advantage (those who read by candlelight gain a way that others do not), and because they may create unfair pressures as a result of the capabilities conferred by enhancement (like the pressure to stay up late and read or work because one can). The solution is establishing “fair” working hours and provision, at public expence if necessary, of sources of light-not banning candles. The solution is a combination of regulation and distributive justice, not a Luddite rejection of technology. よろしくお願いします。
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This can be difficult when teachers and students do not have access to the Internet, but the core skills can be practiced in classrooms without technology. One of the most important skills we must now learn is collaboration, and this can be practiced on a chalkboard, whiteboard, or even a simple piece of paper. We can learn to listen to one another, use each other's strengths, and practiced working together in any environment.
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Happiness is like an unexpected visitor. You can't command her appearance; you can only appreciate her when she dose show up. And you can't force happiness to happen. But you can make sure you are aware of it when it dose. While you're walking home with a head full of problems, try to notice the sun set the windows of the city on fire. Listen to the shouts of kids playing in the fading light, and fell your spirits rise,just from having paid attention. Happiness is an attitude, not a condition. It is in the present, not in the distant promise of a "someday when ". How much more happiness we experience. If we can fall in love with the life we're living. Happiness is a choice. Reach out for it at the moment it appears. 長い文章ですみません。和訳を教えてください。 よろしくお願いします！
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Think of it this way. Each of us is, more or less, an egg. Each of us is a unique, irreplaceable soul enclosed in a fragile shell. This is true of me, and it is true of each of you. And each of us, to a greater or lesser degree, is "The System". The System is supposed to protect us, but sometimes it take on a life of its own, and then it begins to kill us and cause us to kill others-coldly, efficiently, systematically.
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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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