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※ ChatGPTを利用し、要約された質問です(原文:和訳お願いします)


  • 音楽の本質と意味は、音楽作品ではなく、人々の行動にあります。音楽的な行為に参加することによって、その性質や人間の生活に果たす役割を理解することができます。
  • 「musicking」という言葉は英語の辞書には載っていませんが、概念的なツールとして非常に役立つものです。


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  • sayshe
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<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」



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。



  • 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><

  • 英語が得意な方。和訳してくださいm(__)m

    Other theologians of the time, such as St Jerome, found Biblical support for Plato's doctrine in the story of David at his lyre calming saul, while the Roman philosopher Boethius concurred with Plato in his statements not only of music's power - "Nothing is more characteristic of human nature than to be soothed by sweet modes and disturbed by their opposites" - but also of its essence, writing that "the soul of the universe is united by musical concord" and describing three levels of music: that of heavenly bodies in rotation (the music of the spheres, which, according to later theorists, we cannot hear because it is always there), that of the human being (the concord of body and soul) and that of instruments.

  • 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・・・。

  • 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?

  • 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.

  • 英語に自信のある方 和訳お願いします

    Now, when we compare teh account of the creation and of man given by the doctrine of evolution with that given in the Bible, we see at once that the two are in different regions. The purpose of giving the accounts is diffrent; the spirit and character of the accounts is different; the details are altogether different. The comparison must take note of the difference of spirit and aim before it can proceed at all. It is then quite certain, and even those who contend for the literal interpretation of this part of the Bible will generally admit, that the purpose of the revelation is not to teach science at all. It is to teach great spiritual and moral lessons, and it takes the factsof nature as they appear to ordinary people.When the creation of man is mentioned there is clearly no intention to say by whta processes this creation was effected or how much time it took to work out those processes. The narrative is not touched by the question, 'Was this a single act done in a moment or a process lasting throughmillions of years?' The writerof the Book of Genesis sees the earth peopled,as we may say, by many varieties of plants of animals. he asserts that God made them all, and made them resemble each other and differ from each other He knows nothing and says nothing of the means used to produce their resemblances or their diferrences. he takes them as he see them , and speakes of their creation as God's work. Had he been commisoned to teach his people the science of the matter, he would have had to put a most serious obstacle in the way of their faith. They would have found it almost impossible to belive in a process of creation so utterly unlike all their own experience. And it would have been quite useless to them besides, since their science was not in such a condition as to enable them to coordinate this doctrine with any other. As science it would have been dead; and as spiritual truth it would have been a hindrance.

  • 和訳お願いします

    Those who do not conform find it hard to prosper in society. I very much fear that the first type of individualism, however, is now extremely common in japan. The young have taken up this negative form of individualism as a way of rebelling against authorities, school and parents. This is largely because the second type of individualism is not well understood in japan and not tolerated if it is. Administrators, teachers and parents do not know enough how to “bring out” the best in those under them. Europe has been able to produce an endless stream of original minds and intellectual geniuses of all kinds because of the existence and enkouragement of this creative individualism. Intellectual freedom and mental stimulation are the secret of European people's succes―as pioneers of ideas, ideals and attitudes; as inventors and “discoverers”. 少し長いですがよろしくお願いします。

  • 和訳お願い致します。

    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.'

  • この英文を和訳してほしいです。

    Senescence, according to the dictionary, simply means the process or condition of "growing old". However, to biologists and psychologists it connotes "those manifestations in structure and function of a declining or deteriorating nature which take place during the period of life when the mortality rate of a population is accelerated". It also implies progressive and irreversible deterioration. Thus, the connotations are entirely negative. It ignores all the recovery, restoration, growth, development, and improvement of abilities that are possible as humans age. The assumption that senescence or deterioration is all there is to human aging is a negative from of ageism. On the other hand, to deny the senescence or declines in function that usually accompany aging is a positive from of ageism. Senility is defined as "the physical and mental infirmity of old age. It is not actually a medical or scientific term, but it is often used by doctors and laypeople alike to "explain" the behavior and condition of older people. Many of the reactive emotional responses of older people, such as depression, grief, and anxiety, are labeled senility and mistakenly considered to be irreversible and untreatable. This is another form of ageism. Actual brain damage from cerebral arteriosclerosis or Alzheimer's disease probably accounts for only about half of the mental disorders in old age. Only 5 to 10 percent of those over 65 have mental disorders severe enough to interfere with normal function.

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