• ベストアンサー
  • 困ってます

和訳お願いします

大学入試の過去問を解いていて、分かりにくいところがありました。 下記の英文の和訳をお願いします。片方だけでも構いません。 (1) The fundamental nature and meaning of music lie not in objects, not in musical works at all, but in action, in what people do. It is only by understanding what people do as they take part in a musical act that we can hope to understand its nature and the function it fulfills in human life. Whatever that function may be, I am certain, first, that to take part in a music act is of central importance to our very humanness, as important as taking part in the act of speech, which it so resembles, and second, that everyone is born with the gift of music no less than with the gift of speech. (2) So far as I know the word “musicking” does not appear in any English dictionary, but it is too useful a conceptual tool to lie unused.

noname#199446
noname#199446

共感・応援の気持ちを伝えよう!

  • 回答数1
  • 閲覧数132
  • ありがとう数1

質問者が選んだベストアンサー

  • ベストアンサー
  • 回答No.1
  • sayshe
  • ベストアンサー率77% (4555/5903)

<訳例> (1)音楽の基本的な性質と意味は、決して、物すなわち音楽作品にではなく、行動すなわち人々がすることにある。我々は、人々が、音楽活動に参加する時に、彼らがすることを理解することによってのみ、音楽の性質や、音楽が、人間の生活で果たしている機能を理解することを望めるのである。その機能が、たとえ何であったとしても、私は、第一に、音楽活動に参加することが、我々のまさしくその人間性にとって、中心的に重要なことであり、音楽が大変よく似ている言論活動に参加することと同じくらい重要だと確信している、そして、第二には、誰もが、話す才能と同様に、音楽の才能を持って生まれるのだと確信しているのである。 (2)私の知る限り、「ミュージキング」と言う語は、どの英語に辞書にも出ていなが、この語は、あまりにも役に立つ概念上の道具なので、使わずに放っておくことができないのである。 <コメント> 単語にどのような訳語を与えるかが難しい問題でした。構文について、少しメモしておきます。 (1)第1文 not A but B 「AでなくてBである」 第2文 It ~ that … の強調構文 第3文 Whatever ~ は、譲歩を表わす。of central importance の基本は of importance = important   (2)前半 So far as ... 後半 too ... to lie unused 「使われないでいる」この lie は「~のままである、~の状態にある」

共感・感謝の気持ちを伝えよう!

質問者からのお礼

分かりやすい訳、さらには解説コメントまでして頂き、ありがとうございました。 大変参考になりました。

関連するQ&A

  • 和訳お願いします。

    The difficulty of course - and this is an 'of course' added by deconstruction - is that this internal drifting is not only a fundamental part of any act of communication, it is also essential. Deconstruction does not create such internal drifting, such moments of indecision and complication in the sign, but it does work to expose them and to acknowledge their existence. 和訳できるかた宜しくお願いします><

  • 英文和訳お願いします。

    英文和訳お願いします。 In general, my music is just quiet because it’s not the kind of music that is supposed to be loud, there is not really anything more to it than that. It would be pretty silly to blast strings and piano at 105db. こちらなのですが、英文和訳をお願いします。どうもthere is not really anything more to it than that.のあたりが不明で・・・。

  • 和訳お願い致します。

    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?

  • 訳してください!お願いします

    Postmodernists also tend to concentrate more on the role of the performer and listener in determining the meaning of a musical work. They analyse what is specific to individual performances, including Roland Barthes' 'grain of the voice', rather than the structure of written scores. They seek to understand musical expression independent from the structure, and some, music that is not written down. For postmodern scholars, the musical experience is essentially cooperative, collaborative and contingent. Listeners bring or attach meanings to music regardless of composers' intentions , often as part of a dialectics of desire that helps shape how they define what is outside themselves. The listening process is an activity that in turn shapes the personal, social and cultural identity of the listener. experience of music and to understand what underlies the meanings people ascribe to it has motivated as interest in applying psychoanalytic methodologies to the study of music.

  • 和訳をお願いします

    Is the edge uneven or slanted on this blade? One of the photos shows the edge on a table and part of it is not in contact with the table, leading me to believe it is slanted?

  • 和訳お願い致します。

    It might be thought to have been less easy to reconcile in men's minds the Copernican view of the opening chapter of Genesis.It can scarcely be aside that thin chapter is not intended in part to teach and convey at least some physical truth, and taking it's words in their plain sense,it manifestly gives a view of the universe adverse to that of modern sciences. It represents the sky as a watery vault in which the sun,moon and stars are set.But the discordance of this description with facts does not appear to have been so palpable to the minds of the seventeenth century as it is to us.The mobility of the earth was a proposition startling not only to faith but to the senses.The difficulty involved in this belief having been successfully got over ,other discrepancies dwindled in importance .The brilliant progress of astronomical science subdued the minds of men;the controversy between faith and knowledge fell to slumber ; the story of Galileo and the Inquisition become a school commonplace ,the doctrine of the earth's mobility found it's way into children's catechisms , and the limited views of the nature of the universe indicated in the Old Testment ceased to be felt as religious difficulties.

  • 和訳お願い致します。

    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.

  • 和訳お願い致します。

    In actual research these three objects are prosecuted, not successively, but simultaneously. Thus it is not necessary in either case that the final object — that of classification- should wait for its commencement upon the completion of the dissection or analysis of every organism or every mental structure that is to be found upon the earth. On the con trary, the comparison in each case begins with the facts that are first found to be comparable, and is afterwards pro gressively extended as knowledge of additional facts becomes more extensive. * The word " structure " is used in a metaphorical sense when applied to mind, but the usage it convenient.

  • 和訳お願い致します。

    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.

  • 和訳お願いします。

    次の文章の和訳をお願いします。とくに,cocoonとchild-in-meの解釈がわかりません。また、That it should~ ...is.の部分はThat it should ~ ... is (a problem).とa problemが省略されていると考えたのですが合っているでしょうか。 [http://balconybanter.blogspot.com/2017/03/the-bitter-sweet-candy-of-nostalgia.html] Being nostalgic is not a problem. That it should be accompanied with a sense of loss....is. As the years roll by, we turn more cynical about the present. But, what do I really miss? Is it the past? Is it the people? Is it the place? The truth is, I miss myself....myself connected to that cocoon. I miss the younger-me, the dreamer-me, the hopeful-me. I miss that believer-me, that child-in-me.