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1,The person feels separated from their body. 2,they don't care as much about material things. 3,they don't like living in a society where there is always music playing. 1,feelの後にseparateがあるのはなぜですか？ 2,as muchはどんな意味ですか？ 3,whereの後にthereがあるのはなぜですか？ 回答よろしくお願いします。
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1,feelの後にseparateがあるのはなぜですか？ 動詞のseparateをseparatedとすることで 動詞の形容詞的用法になります。つまり形容詞なのでfeelsの後に置けるのですね。 2,as muchはどんな意味ですか？ care as much で”「沢山」気に掛ける” となり、don't で否定しているので ”それ程沢山は気にかけていない” となります。 この場合、muchは数えられる沢山ではなく、量の方の沢山となります。何故ならこの場合の care は数えられないからです。 3,whereの後にthereがあるのはなぜですか？ where は a society と there is always music playing. 間をを説明する 接続詞 の役割をしているからです。
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本を読む量が減ったからといって、今の若い人の知的欲求が少なくなったと即断しては間違いでしょう。 Just because young people these days don't read as many books as they used to (beいる？）、 it doesn't mean that they are not as (muchいる？）interested in things as they used to (beいる？） （ ）の中が疑問です 教えて下さい。大阪市立大の英作文の問題です
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SOCIAL LABELLING Dyson(1980) interviewed a large number of people about their experiences of retirement, and challenged the idea that people see it as a fair exchange. Dyson's respondents saw it as fair for old people in general, but not in their own personal cases. They felt that, for the most part, sosiety had thrown them on the junk heap too early, when they were still perfectly capable of making an active and useful contribution to society. But they did think it was probably fair for other old people, and for old people in general. Dyson's research gave some interesting hints about the emergence of a new perspective on ageing, which developed during the 1980s. This view sees the lower visibility of older people in society as a product of old people are very strong-even though most of us are personally acquainted with individuals who don't fit those stereotypes at all. But it is very difficult for an individual to berak through the social stereotyping and be regarded as an intelligent person with something useful to contribute, because too often they are seen as someone who is old, and therefore useless. Or they think this is how they will be seen, and so they don't bother trying.
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「あなたほど料理の上手なシェフ（コック）はいない。」 下記の英訳はあっておりますでしょうか？ There is no chef who cook as much as you. ・There is no one や no person をこのように使えますか？ ・上手に料理をするという場合、as much as でよいでしょうか？ cook well にしたかったのですが。。。 ご教授いただけると幸いです。 よろしくお願いいたします。
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翻訳機は使わないでください^^; So she said to Tammy, "Why would anyone write about school?" Tommy looked at her. "Because it's not our kind of school, stupid. This is the old kind of school that they had hundreds of years ago." He added, saying the word carefully, " Centuries ago." Margie was hurt. "Well, I don't know what kind of school they had all that time ago." She read the book over his shoulder for a while. Then she said, "Anyway, they had a teacher." "Sure they had a teacher, but it wasn't a regular teacher. It was a man." "A man? How could a man be a teacher?" "Well, he just told the boys and girls things. He gave them homework and asked them questions." "A man isn't smart enough." "Sure he is. My father knows as much as my teacher." "He can't. A man can't know as much as a teacher." "He knows almost as much, I'm sure." Margie wasn't prepared to argue. She said, "I wouldn't want a strange man in my house to teach me." Tommy laughed. 'You don't know much, Margie. The teachers didn't live in the house. They had a special building, and all the kids went there." "And all the kids learned the same thing?' "Sure, if they were the same age." "But my mother says a teacher has to be adjusted to fit the mind of each boy and girl it teaches. Each kid has to be taught in different ways." "Just the same, they didn't do it that way then. If you don't like it, you don't have to read the book." "I didn't say I didn't like it," Margie said quickly. She wanted to read about those funny schools. They weren't even half finished when Margie's mother called, "Margie! School!" Margie looked up. "Not yet, Mama." "Now," said Mrs. Jones. "And it's probably time for Tommy, too." Margie said to Tommy, "Can I read the book some more with you after school?' "Maybe," he said. He walked away whistling, the book under his arm.
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和訳をお願いします。 僕の英語力があまりに乏しい為、自分自身で解決できず、困っています。 みなさんのお力を貸して下さい。 よろしくお願いします。 This can cause confusion when Panjabi-speaking children attend English schools, and appear to refer to cousins as siblings. However South Asian languages do have the resources to indicate that a “brother” is in fact what we in English call a “cousin”； they do this by using a compound expression meaning “cousin-brother”. So why don't the speakers translate this into English, and shorten it to “cousin”? After all, if they want to distinguish a “cousin-brother” from a “cousin-sister” they can always say “male (or female) cousin”. But there is a difficulty, because South Asian languages have much richer resources than English for talking about cousins. They have separate words according to whether your “cousin” is the child of your uncle or your aunt. And as your uncle (or your aunt) may be your father's (or your mother's) siblings, there are separate words for each case. But that's not all. Your parent's sibling may be older (or younger) than your parent, so this too has to be reflected in the “cousin” terminology. The “cousin” relationship therefore includes “father's older sister's child”, “mother's younger brother's child”, etc. No wonder that the “cousin-” prefix is normally dropped by South Asian children, both in their own languages and when the use English, with the relative concerned becoming a plain “brother” or “sister”!
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1.your question seems to have quite a lo of subtext as wel.Intentional/unintentional/consciou s/unconscious is not always so clearly defined.Is there actually a subtext,or do you perceive a subtext?Not on easily answered question. 2.subtextual messaging that the person who does not exist in this social style of speaking is misuunderstood most of the time.people around them are looking for another massage.How must that person feel? 長文になりました。またこの(subtext)がおよそ何を意味しているのかもわかりましたら教えて下さ い。よろしくお願いします。
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This rather gloomy process is known as disengagement, based on the idea that there is an innate, biological tendency to disengage from society with age, rather like an animal creeping off to die by itself. It reflects a tendency of psychologists at that time to look for biological explanations for all human behavior. But there are many problems with this model. For one thing, the relative lack of social involvement of older people isn't anything like an animal creeping away to die, because the period of being 'an old person' or a pensioner is so very long. Nowadays, it isn't uncommon for people to live for 30 years or more after they have retired, and that's quite different from a couple of days of being ill and weak before dying-the normal state of affairs among wild animals. Activity theory That type of explanation also ignores the social factors involved in retirement. An alternative explanation for why older people don't seem to take as active a part in society as they might was put forward by Havinghurst, in 1964. Having hurst attributed it to the fact that older people have relatively few opportunities to play meaningful social roles in society. When someone is active and working, they play a large number of different social roles. These include various roles at work as well as roles to do with the family. In other words, as Hvinghurst put it, their role-count is high. But when someone retires from work, their role-count drops dramatically, because all the social roles that they played that were relevant to work -even ones as simple as being a commuter- vanish. All that is left are social roles to do with family and home. In other words, Havinghurst was arguing, people becomes less visible when they retire simply because they don't have as many opportunities to play a part in everyday social living. And this has personal consequences, as well as social ones, because people can easily come to feel apathetic and useless as a result. The way to counteract this, Havinghurst argued, is for people to replace their lost social roles deliberately, by adding new ones such as joining clubs and societies for older people, or working for organizations like Oxfam, which employ people over conventional retirement age. keeping up one's role-count, according to Havinghurst, is the way to ensure a positive experience of old age.
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