Miss World War: The Complicated Brand Identity Crisis
- The last paragraph of the Economist (12/5) article 'Miss World War' suggests that Mrs. Morley's political stand in Nigeria might have been motivated by a desire to prove the character of the new Miss World. However, it also suggests that accepting Mr. Trump's offer to buy the brand might have been a better choice.
- The article implies that allowing Islamic fundamentalists to be associated with the Miss World brand would reflect poorly on its image. It suggests that Mr. Trump's solution to the brand identity crisis would have been to make the swimsuits even skimpier.
- In conclusion, the article highlights the complex nature of the Miss World brand and suggests that Mrs. Morley's decision to take a political stand in Nigeria may have had negative consequences for the brand's reputation.
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Economist(12/5)の記事"Miss World War"の最後のパラグラフを訳していただけませんでしょうか。よくわからない所があり、困っています。Maybe it was a desire to prove the character of this new Miss World that led Mrs Morley to take a political stand in Nigeria. Yet, although it may reflect badly on the state of the world, the brand might have fared better had she accepted Mr Trump's reported offer to buy her out. It seems unlikely that he would let Islamic fundamentalists anywhere near it--except, no doubt in their millions, via TV and the Internet. His answer to the brand identity crisis, one suspects: even skimpier swimsuits.
- regenbogen
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私としては、"it"は、その後にでてくる"she accepted Mr Trump's reported offer to buy her out"を指して、「トランプ氏の申し出を受けること」を言っているのだと思ってました。 私の理解では、ミスワールドは、容姿だけでなく女性の知性や内面的魅力も評価する「高級なミスコンテスト」であろうとしているようです。 一方、ライバルのトランプ氏が主催するミスユニバースは、容姿重視（もっと言ってしまえば「小さい水着」に象徴されるようにお色気重視）で視聴率を稼ごうという方針のようです。 というわけで、"Yet, although it may reflect badly on the state of the world"のところは、 「（ミスワールドは女性の魅力を正統に評価しようとしているけれど、もしトランプ氏の手に落ちれば、頭はからっぽでも容姿が美しければ良いというような低俗なミスコンに成り下がることだろう。だから、）もしモーレイ夫人がトランプ氏の申し出を受けたら、世の中のためにはならないけれども」 というような意味に理解してました。
その他の回答 (9)
補足をありがとうございました。 （モーリー婦人が打ち出した高級市場としての）ミスワールドは世界的な影響力を持つかもしれないが、トランプ氏の買収の申し出を受けていたなら、より大きな影響力を持つことになっただろう。（でも実際には買収の申し出を断った） で意味が通じると思いますがいかがでしょうか？
より多くの金銭的な利益がもたらされただろう→もっとうまくいっていただろう の間違いでした。 Passive investors fared better last year. : 昨年は消極的な投資家のほうがうまくやった。
補足
何度もご回答いただき、本当にありがとうございます。該当段落より前の部分で「ミスワールドというブランドは危機に瀕しているが、その主催者であるモーリー夫人が新しいブランドイメージを打ち出し、高級市場を目指したため、出場者が水着を着ることは求められなくなった……」といった内容が書かれています。そして最終段落へと続くのですが、although it may reflect badly on the state of the worldの「it」が具体的に何を指すのかよくわからず、従って「although～world」の部分もどのようなことを意味しているのかもどう判断すればよいのかわからなかったので、ここに皆さんの助けを求めた次第です。
あと文中のit=the brandですからミスワールド（という地位）ということになります。
回答ありがとうございます。米俗語でで「素晴らしい」とかいい風にも悪い風にも「かなりの」「ひどく」という意味があります。 http://dictionary.goo.ne.jp/cgi-bin/dict_search.cgi?MT=badly&sw=0 逆説の接続詞although で文がつながっているとすると、前が肯定にならないと意味がつながらないんじゃないでしょうか？ 私は前文を読んでいないのですが、私の訳内容的に間違ってますか？
Mr Trump＝ミスワールドのスポンサーと解釈しました。 おそらくそれは、モーリー婦人にナイジェリアにおける政治的立場を取らせる事になった、ミスワールドという地位を証明したいという願望だったのかもしれない。ミスワールドという地位は世界情勢にかなりの影響力を持つだろうが、報道されたように彼女がトランプ氏の買収を受けたなら、より多くの金銭的な利益がもたらされただろう。彼は、ミスワールドをイスラム原理主義者を近づけることはないだろうが、現にテレビやインターネットを通じては何百万というイスラム原理主義者がいる。実際ミスワールのドブランド・アイディアンティに対する彼の危機感は、ちっぽけな水着のようなものだと人は感じているだろう。 ●ちっぽけな水着＝内実のないミスワールドと解釈しました。
補足
ご回答ありがとうございます。although it may reflect badly on the state of the worldの箇所を「ミスワールドという地位は世界情勢にかなりの影響力を持つだろうが」と訳していらっしゃることについて、お訊きしたいのですが……。 itはミスワールドを指すと考えてよいのでしょうか。それと、reflect badly onは辞書を引くと「～にマイナスとなる、災いする」といった意味になるようなのですが、teruteruさんが訳してくださったように、「かなりの影響力を持つ」といった意味でも使われるのでしょうか。申し訳ありませんが、またご回答いただければ、うれしく思います。
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直訳しました。 恐らく、それはこの特徴がモーリー夫人にナイジェリアの政治的な立場をとらせた、新しいミス・ワールドであることを証明する望みでした。まだ、それは世界の状態に悪く反射するかもしれませんが、商標はよりよく暮らしたかもしれません、持っていた、彼女、切り札氏のを受理する、彼女から権利を買い取る報告された申し出。彼がさせるだろうことはありそうもなく見えます、イスラム原理主義者、その近くのいかなる場所にも――以外は、疑問はない、の中で、それらの、何百万、テレビおよびインターネットによって。商標アイデンティティーの危機、1人の容疑者への彼の答え:より乏しい水着さえ。 いかがでしょうか？ 参考程度で結構です。 宜しくいお願いします。
- d-y
- ベストアンサー率46% (1528/3312)
"in their millions"の"their"は、"Islamic fundamentalists"を指しています。 イスラム原理主義者が、「何百万人もの集団（この場合は「視聴者？」）となって」、テレビやインターネットでイベントを見てくれるというのなら、それはＯＫということだと思います。 参考ＵＲＬに、"in their millions"の用例を検索してみました。こんな感じで使う表現のようです。
お礼
早速ご回答くださり、ありがとうございました。参考で挙げていただいたページを見てみました。結構よく使われる表現なのですね。本当にどうもありがとうございました。
- d-y
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モーレイ夫人がナイジェリアで政治的立場をとったのは、多分、この新しいミスワールドの特徴を証明したいという思いからであっただろう。 しかし、たとえ世の中のあり方には悪影響を与えることになったとしても、モーレイ夫人が報道されているトランプ氏からの買収の申し出を受け入れていた方が、ミスワールドのブランドにとっては良かったかもしれない。 トランプ氏ならミスワールドのイベントにイスラム原理主義者を近づけたりことはなかっただろう－テレビやインターネットを通じて（もちろん数百万人単位で）なら別だろうが。 トランプ氏のブランドの危機にたいする対処方法：水着をさらに小さくすることかもしれない。 ♯40すぎのおじさんとしては、 ♯政治的な意見がはっきり言える知的な女性もいいですが、 ♯その女性がちっちゃい水着をきてにっこりわらってたら、もっといいです。 ♯だから、トランプ氏のミス・ユニバースの方が好みかも。 ♯ごめんなさいm(__)m
補足
ご回答いただき、ありがとうございます。１つ疑問点があるのですが……。no doubt in their millionsという箇所の、theirは何を指しているのでしょうか。 教えていただければ、ありがたいのです。
- Mell-Lily
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モーレイさんがニカラグアで政治的な活動を開始する気にになったのは、おそらく、この新しいミス・ワールドの地位を試してみたいという願望があったからだ。 しかし、もし、彼女が、トランプさんが彼女を買い取ろうという申し出をしたとき、彼女がそれを受諾していたならば、それは、世界的な情勢に悪い影響を与えるかもしれないが、ブランドは、より上手い具合に事が運んでいたに違いない。 彼は、イスラム原理主義者らを、テレビやインターネットによる報道で、疑いなく、彼ら数百万を除いて、その近くの何処かに導こうということではないように思われる。 ブランド・アイデンティティーに対する彼の解答、人々はうすうす感づいているが、ずっと小さい水着 >全文の大まかな意味が分からないので、はっきりした解釈ができません。
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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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We venture to think that the world at large will continue to consider the account in the first chapter of Genesis to be a cosmogony. But as it is here admitted that it does not describe physical realities, but only outward appearances, that is, gives a description false in fact, and one which can teach us no scientific truth whatever, it seems to matter little what we call it. If its description of the events of the six days which it comprises be merely one of appearances and not of realities, it can teach us nothing regarding them. Dissatisfied with the scheme of conciliation which has been discussed, other geologists have proposed to give an entirely mythical or enigmatical sense to the Mosaic narrative, and to consider the creative days described as vast periods of time. This plan was long ago suggested, but it has of late enjoyed a high degree of popularity, through the advocacy of the Scotch geologist Hugh Miller, an extract from whose work has been already quoted. Dr. Buckland gives the following account of the first form in which this theory was propounded, and of the grounds upon which he rejected it in favour of that of Chalmers:
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We pass to the account of the creation contained in the Hebrew record. And it must be observed that in reality two distinct accounts are given us in the book of Genesis, one being comprised in the first chapter and the first three verses of the second, the other commencing at the fourth verse of the second chapter and continuing till the end. This is so philologically certain that it were useless to ignore it. But even those who may be inclined to contest the fact that we have here the productions of two different writers, will admit that the account beginning at the first verse of the first chapter, and ending at the third verse of the second, is a complete whole in itself. And to this narrative, in order not to complicate the subject unnecessarily, we intend to confine ourselves. It will sufficient for our purpose to enquire, whether this account can be shown to be in accordance with our astronomical and geological knowledge. And for the right understanding of it the whole must be set out, so that the various parts may be taken in connexion with one another.
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Two points have to be observed with regard to this criterion, in whichever verbal form we may choose to express it. The first is that it is not rigidly exclusive either, on the one hand, of a possibly mental character in apparently non- mental adjustments, or, conversely, of a possibly non-mental character in apparently mental adjustments. For it is certain that failure to learn by individual experience is not always conclusive evidence against the existence of mind; such failure may arise merely from an imperfection of memroy, or from there not being enough of the mind-element present to make the adjustments needful to meet the novel circum stances. Conversely, it is no less certain that some parts of our own nervous system, which are not concerned in the phenomena of consciousness, are nevertheless able in some measure to learn by individual experience. The nervous apparatus of the stomach, for instance, is able in so con siderable a degree to adapt the movements of that organ to the requirements of its individual experience, that were the organ an organism we might be in danger of regarding it as dimly intelligent. Still there is no evidence to show that non-mental agents are ever able in any considerable measure thus to simulate the adjustments performed by mental ones ; and therefore our criterion, in its practical application, has rather to be guarded against the opposite danger of defying the presence of mind to agents that are really mental For, as I observed in " Animal Intelligence," " it is clear that long before mind has advanced sufficiently far in the scale of development to become amenable to the test in question, it has probably begun to dawn as nascent subjectivity. In other words, because a lowly organized animal does not learn by its own individual experience, we may not therefore con clude that in performing its natural or ancestral adaptations to appropiate stimuli, consciousness, or the mind-element, is wholly absent ; we can only say that this element, if present, reveals no evidence of the fact. But, on the other hand, if a lowly organized animal does learn by its own individual experience, we are in possession of the best available evi dence of conscious memory leading to intentional adaptation. Therefore, our criterion applies to the upper limit of non- mental action, not to the lower limit of mental[action]''.
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On entering so wide a field of enquiry as that whose limits I have now indicated, it is indispensable to the continuity of advance that we should be prepared, where needful, to supple ment observation with hypothesis. It therefore seems desira ble to conclude this Introduction with a few words both to explain and to justify the method which in this matter I intend to follow. It has already been stated that the sole object of this work is that of tracing, in as scientific a manner as possible, the probable history of Mental Evolution, and therefore, ofcourse, of enquiring into the causes which hare determined it. So far as observation is available to guide us in this enquiry, I shall resort to no other assistance. Where, however, from the nature of the case, observation fails us, I shall proceed to inference. But though I shall use this method as sparingly as possible, I am aware that criticism will often find valid ground to object — ' It is all very well to map out the sup posed genesis of the various mental faculties in this way, but we require some definite experimental or historical proof that the genesis in question actually did take place in the order and manner that you infer.'
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The early speculator was harassed by no such scruples, and asserted as facts what he knew in reality only as probabilities. But we are not on that account to doubt his perfect good faith, nor need we attribute to him wilful misrepresentation, or consciousness of asserting that which he knew not to be true. He had seized one great truth, in which, indeed, he anticipated the highest revelation of modern enquiry -- namely, the unity of the design of the world, and its subordination to one sole Maker and Lawgiver. With regard to details, observation failed him. He knew little of the earth's surface, or of its shape and place in the universe; the infinite varieties of organized existences which people it, the distinct floras and faunas of its different continents, were unknown to him. But he saw that all which lay within his observation bad been formed for the benefit and service of man, and the goodness of the Creator to his creatures was the thought predominant in his mind. Man's closer relations to his Maker is indicated by the representation that he was formed last of all creatures, and in the visible likeness of God. For ages, this simple view of creation satisfied the wants of man, and formed a sufficient basis of theological teaching, and if modern research now shows it to be physically untenable, our respect for the narrative which has played so important a part in the culture of our race need be in nowise diminished. No one contends that it can be used as a basis of astronomical or geological teaching, and those who profess to see in it an accordance with facts, only do this sub modo, and by processes which despoil it of its consistency and grandeur, both which may be preserved if we recognise in it, not an authentic utterance of Divine knowledge, but a human utterance, which it has pleased Providence to use Providence a special way for the education of mankind.
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The point is that, notwithstanding special difficulties in assigning this or that being to one or the other class, the psychological classification which I advocate resembles the zoological classification which I have cited ; it is a valid classification, inasmuch as it recognizes a distinction where there is certainly something to distinguish. For even if we take the most mechanical view of mental processes that is possible, and suppose that conscious intelligence plays no part whatever in determining action, there still remains the fact that such conscious intelligence exists, and that prior to certain actions it is always affected in certain ways. Therefore, even if we suppose that the state of things is, so to speak, accidental, and that the actions in question would always he performed in precisely the same way whether or not they were thus connected with consciousness, it would still remain desirable, for scientific purposes, that a marked distinction should be drawn between cases of activity that proceed without, and those that proceed with this remarkable association with consciousness. As the phenomena of subjectivity are facts at any rate no less real than those of objectivity, if it is found that some of the latter are invariably and faithfully mirrored in those of the former, such pheno mena, for this reason alone, deserve to be placed in a distinct scientific category, even though it were proved that the mirror of subjectivity might be removed without affecting any of the phenomena of objectivity.
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If there is one opinion that dominate in the Third World, at least among its politicians and intellectuals, it is that there is little hope for Third World countries to get over poverty unless they free themselves from their present state of dependency on the rich of countries. I think one must begin any discussion of policy choices for the Third World, assenting to this opinion. It is, in its essence, a correct and very important definition of the situation. This need not mean that one has to assent to the opinion in all its forms. Thus I wouldn't assent to the view that the poverty of the Third World was historically caused by its invasion by Western imperialism, nor that the wealth of the West continues to be based on the sacrifice of the Third World, nor that revolution in the Third World are the only way to change the condition of dependency. It is to the point, however, to say that much of economic relations between Third World countries and the northern half of the globe is harmful rather than useful for the former. Put simply, in a lot of bargains between the poor and the rich, ( ) get richer and ( ), at best, don't gain much. It is also clear, in the case of the Third World, that development, if it means anything at all must mean a change in this relationship. ( )にはformer かlatterが入るようですが… 1行目から文の構成がいまいちわからず… 2文目のassentingは分子構文?
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It is refreshing to return to the often-echoed remark, that it could not have been the object of a Divine revelation to instruct mankind in physical science, man having had faculties bestowed upon him to enable him to acquire this knowledge by himself. This is in fact pretty generally admitted; but in the application of the doctrine, writers play at fast and loose with it according to circumstances. Thus an inspired writer may be permitted to allude to the phenomena of nature according to the vulgar view of such things, without impeachment of his better knowledge; but if he speaks of the same phenomena assertively, we are bound to suppose that things are as he represents them, however much our knowledge of nature may be disposed to recalcitrate. But if we find a difficulty in admitting that such misrepresentations can find a place in revelation, the difficulty lies in our having previously assumed what a Divine revelation ought to be. If God made use of imperfectly informed men to lay the foundations of that higher knowledge for which the human race was destined, is it wonderful that they should have committed themselves to assertions not in accordance with facts, although they may have believed them to be true? On what grounds has the popular notion of Divine revelation been built up? Is it not plain that the plan of Providence for the education of man is a progressive one, and as imperfect men have been used as the agents for teaching mankind, is it not to be expected that their teachings should be partial and, to some extent, erroneous? Admitted, as it is, that physical science is not what the Hebrew writers, for the most part, profess to convey, at any rate, that it is not on account of the communication of such knowledge that we attach any value to their writings, why should we hesitate to recognise their fallibility on this head?
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The other point which has to be noted with regard to this criterion is as follows. I again quote from " Animal Intelligence :"— " Of course to the sceptic this criterion may appear un satisfactory, since it depends, not on direct knowledge, but on inference. Here, however, it seems enough to point out, as already observed, that it is the best criterion available ; and, further, that scepticism of this kind is logically bound to deny evidence of mind, not only in the case of the lower animals, but also in that of the higher, and even in that of men other than the sceptic himself. For all objections which could apply to the use of this criterion of mind in the animal kingdom, would apply with equal force to the evidence of any mind other than that of the individual objector. This is obvious, because, as I have already observed, the only evi dence we can have of objective mind is that which is furnished by objective activities ; and, as the subjective mind can never become assimilated with the objective so as to learn by direct feeling the mental processes which there accompany the objective activities, it is clearly impossible to satisfy any one who may choose to doubt the validity of inference, that in any case, other than his own, mental processes ever do accompany objective activities.
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再びご回答いただき、ありがとうございます。私もit may reflect badly....の"it"が「the brand」を指すのかd-yさんのおっしゃるようにhad she accepted Mr Trump's offerを指すと理解するべきなのか今も少し悩んでいるのですが……。d-yさんのおっしゃるようにitがhad she accepted Mr Trump's offerを指していると取る場合、reflect badly on the state of the worldの意味としては、「世の中のためにならない」と訳すのが一番よいのでしょうか。「世の中に悪い印象を与える」とすると、意味がずれるでしょうか。