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訳。
-hiiro-の回答
- -hiiro-
- ベストアンサー率48% (44/90)
1.一般的な感覚(多分「In a general sense.」だと思います。スペルというより…書き間違いでしょうか？) 2. 例えば、手の波は「こんにちは」あるいは「さようなら」のいずれかを通信することができます。また、どれが意味されるか知ることを情況を知っていなければなりません。(手の波？でいいのでしょうか。多分手を振る動作だと思いますが…) 3. ちょうど言語を学習しなければならないように、非言語的コミュニケーションのいくつかの様相は文化から文化まで変わり学習されるに違いありません。(文化から文化までというのが微妙なところですが…ι) 4. 物理的な接近 5. 故意 6. 振る舞いはそうかもしれません(これは文章でしょうか？これまた微妙です。) 7. →intentionalがわかりませんでした。 8. →realozeがわかりませんでした。 ７と８が訳せなくて悔しいですー...((((*T-T)ノノ エーン
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- 長文の訳お願いします
ユダヤ教の食についてのタブーがなぜ厳しいのかとという長文です、途中までは やったので残り半分ほど訳せる方お願いします Among the ancient and influential religions of the world, there is none as strict as Judaism for classifying foods as fir or unfit to eat. Foods which meet these standards are considered kosher-that is, fit or proper. For example, any animal which has cloven hooves and chews its cud is kosher. It is forbidden to eat pig, camel or rabbit because they lack one of these two qualifications. Only fish with fins and scales may be eaten, which means that octopus, squid, shrimp, crab, and catfish are forbidden by dietary laws. Chicken and turkey may be eaten. There is a special law that forbids eating meat, including poultry, and milk products together. Utensils used for meat may not be used for diary produced and vice versa. There is also a ritual method of killing animals that may be eaten. Animals that die of disease or that are found dead may not be eaten. A variety of rules must be observed in the slaughterhouse. A slaughterer has special qualifications and training, and may only use a very sharp knife in order to minimize the animal's suffering. Following the slaughter, the meat must be rinsed in water to remove all traces of blood. To eat a rare steak with traces of blood is out of the question. Orthodox Jewish butchers do not keep hindquarters of meat in their shops. The hindquarters are sold to nonkosher butchers because Jews are forbidden to eat the sciatic nerve and the surrounding blood vessels. Nowadays, while many Jews condnue to refrain from eating pork and other traditionally forbidden foods, they will enjoy trying just about anything else. Why does the Old Testament go into dietary laws in such detail? ltls only a guess, but when the ancient Hebrews left their Egyptian bondage to wander for years in the desert, suffering all sorts of hardships, these strict rules were vital to promoting both hygiene and a sense of solidarity among the people. If your plane arrives in Israel on a Friday evening and you want a meal, you're out of luck. The Jewisll day of rest begins at sunset on Friday and runs until sunset on Saturday. During that time, restaurants are closed. You have to go to the Palestinian section for a meal. The Arabs follow Islam, and their day of rest ends on Friday. And, of course, the Christian day of rest is a day later than that of the Jews, on Sunday
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- 英語
- この英語訳でよろしいでしょうか？訳してて、とても変なのですが。。
It may be that japan,even thought it has no natural resources and must make and sell things to survive,does not have to work as hard as it does:and if the eagerness to work gradually declines,we may expect that the whole pace and rhythm of the land will change. もしかしたら日本は天然資源がないかもしれないけれども、生き残るために作ったり売らなければいけない。でも、懸命に働かなくてもいい(？)そして、もし熱心に働くということが下降線をたどるなら 私たちは全体のペーストリズムが変わることを期待するかもしれない.
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- 英語
- 訳がさっぱりわかりません
The part played by the net product at the margin of production in the modern doctrine of Distribution is apt to be misunderstood. In particular many able writers have supposed that it represents the marginal use of a thing as governing the value of the whole. It is not so; the doctrine says we must go to the margin to study the action of those forces which govern the value of the whole;and that is a very different affair. 英書を読んでるのですが、この部分がさっぱりわかりません。特に後半の"to study"って一体。。。って感じです。わかる方がいましたら、教えて下さい。
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- 英語
- 日本語訳お願いします！
本当に困っています！以下の文章は長いので、読んでもチンプンカンプンです。助けてください。。。国際法の国際組織についてです。 And that leaves still unmentioned a more abstract form of interest: not only has the outvoted minority a right to be protested against the majority, and not only may third parties warrant some form of protection, but it is also often thought that the interests of the world community at large ought to be taken into account: and the interests of the world community then entail the proposition that, generally speaking, international organizations perform worthwhile functions and should, in principle, be free to pursue their activities with as little interference as possible, as well as (sometimes opposing, sometimes coinciding with the previous point) a general interest in seeing that the rule of law is upheld, which then translates into an interest in organizations acting strictly in conformity with their constituent documents.
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- 英語
- 和訳の問題です。
1.Competition, we have learned, is neither good nor evil in itself; it is a force which to be studied and may be compared to a stream whose strength and direction have to be observed, that banks may be raised up within which it may do its work harmlessly and beneficially. 一応自分で訳してみたのですが、まったく意味不明の訳になってしまいました。どなたかこの英文の正しい訳を教えてください。あと三行めの「that」って「it is a force that」ってつながるんでしょうか。よろしくお願いします。
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- 英語
- 英文の訳のとり方を教えてください。
The fact that our taste is culturally determined is something of which we have to be aware, and this crops up throughout this book. Here, though, it is important to think about the social dimension of taste as having more to do with art as a process of social exclusion--we are meant to feel intimidated if we don't know who the artist is, or worse still if we don't feel emotionally moved through the 'exquisiteness' of the work. We have all read or heard the unmistakable utterances of these connoisseurs. But luckily their world does not belong to art history. この英文の二番目のセンテンスのas～asの個所がよくわからないのですが、 as～as・・・で、「・・・のように～」もしくは「・・・と同様～」と意味をとるのでしょうか？ a process of social exclusion 社会的な排斥の過程？ having more to do with art 芸術を用いてもっとすることを持つ? この二つをつなげて it is important to think about the social dimension of taste as having more to do with art as a process of social exclusionを訳すと "社会的な排斥の過程（工程？）と同様に芸術を用いてもっとすることを持っている観賞力の社会的重要性について考えることは重要である"、ですか？ 意味が掴めない感じです。 また、 we are meant to feel intimidated if we don't know who the artist is, or worse still if we don't feel emotionally moved through the 'exquisiteness' of the work.について "私たちはもしその芸術家が誰なのか知らなかったり、さらにもっと悪いことにその作品の洗練されたものを通して情緒的に駆り立てられないならばぞっとすることになっている" と訳したのですが are meant to feel intimidated はbe meant to doで、～することになっている、ですか？ ぞっとすることになっている、という訳がしっくりこない感じなのですが。 以下は前文になります。 Another aspect of connoisseurship is its relationship to our understanding of taste. A connoisseur's taste in relation to art is considered to be refined and discriminating. Our concept of taste in relation to art is quite complicated, and inevitably it is bound up in our ideas about social class. Let me take a little time to explore this more fully. I have already discussed the practice of art appreciation--art available for all and seen and enjoyed by all. By contrast, connoisseurship imposes a kind of hierarchy of taste. The meaning of taste here is a combination of two definitions of the word: our faculty of making discerning judgements in aesthetic matters, and our sense of what is proper and socially acceptable. But by these definitions taste is both culturally and socially determined , so that what is considered aesthetically 'good' and socially 'acceptable' differs from one culture or society to another. 『ART HISTORY--Connoisseurship』:Dana Arnold
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下記PDFの７ページ目の文章の翻訳をどなたか英語に堪能な方、お願いできないでしょうか？ http://www.cowgateunder5s.co.uk/newsletters/09%20March%20Newsletter%20(2).pdf この部分です。 Unfortunately, some parents want their children’s minds to function as their own do – as if mature understanding of ourselves and the world, and our ideas about the meaning of life, did not have to develop as slowly as our bodies and minds. Today, as in times past, the most important and also the most difficult task in raising a child is helping him to find the meaning of life. Many growth experiences are needed to achieve this. The child, as he develops, must learn step by step to understand himself better, with this he becomes more able to understand others, and eventually can relate to them in ways which are mutually satisfying and meaningful. To find deeper meaning, one must become able to transcend the narrow confines of a self-centred existence and believe that one will make a significant contribution to life – if not right now, then at some future time. This feeling is necessary if a person is to be satisfied with himself and with what he is doing.
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The terminology often used in software engineering can be imprecise and misleading. Many software practitioners and researchers mistakenly think that to be meaningful, a measure must be useful, practical, worthwhile, or easy to collect. These characteristics are not part of meaningfulness. Indeed, such issues are difficult to address for any measure, whether it occurs in software or in some other scientific discipline. For example, carbon-dating techniques for measuring the age of fossils may not be practical or easy to do, but the measures are certainly valid and meaningful! Thus, meaningfulness should be viewed as only one attribute of a measure. 長いですが、どなたか訳してもらえないでしょうか？宜しくお願いします。
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- 英語
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It should be borne in mind,' says Dr. Buckland, that the object of the account was, not to state in what manner, but by whom the world was made.' Every one must see that this is an unfounded assertion, inasmuch as the greater part of the narrative consists in a minute and orderly description of the manner in which things were made. We can know nothing as to the object of the account, except from the account itself. What the writer meant to state is just that which he has stated, for all that we can know to the contrary. Or can we seriously beleive that if appealed to by one of his Hebrew hearers or readers as to his intention, he would have replied, My only object in what I have written is to inform you that God made the world; as to the manner of His doing it, of which I have given so exact an account, I have no intention that my words should be taken in their literal meaning? We come then to this, that if we sift the Mosaic narrative of all definite meaning, and only allow it to be the expression of the most vague generalities, if we avow that it admits of no certain interpretation, of none that may not be shifted and altered as often as we see fit, and as the exigencies of geology may require, then may we reconcile it with what science teaches. This mode of dealing with the subject has been broadly advocated by a recent writer of mathematical eminence, who adopts the Bucklandian hypothesis, a passage from whose work we shall quote.
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Should 3-D print files be eligible for patent prosecution? What breadth of protection should be available for the algorithms that extract knowledge from enormous aggregations of data? Each fundamental advance calls for reexamination and adaptation, which is why the patent system is, and must be, the subject of continuous improvement.
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