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World conditions are constantly changing, and attitudes must change with them. If they do not, catastrophe is bound to follow. The attitude that is now most in need of change is the way we view the relationship of ourselves and our countries to other lands. Not long ago it was impossible to see ourselves simply as citizens of one country and we regarded all other nations as potential enemies or at least hostile rivals. Such attitudes are dangerously out of date in a world in which the weapons of military destruction have become so terrible that their full use would destroy civilization and international economic relations have become so complex and interdependent that no country can stand alone. We must see ourselves as citizens of a world community of nations which cooperate with one another for their common good. For Japan, which has become one of the economic giants of the world, these new attitudes have to include a willingness to play a much larger role in world affairs than it has in the past. This is the true meaning of internationalization and world citizenship. 特に難しい語は無かったのですが、長い文が続いたので、上手く訳し難かったです。“Such attitudes~”と“For Japan~”の箇所です。スラッシュリーディングをしてみましたが、自然な日本語として訳すのが少し難しいです。 文中に出てくる代名詞が何を指しているかも含めて訳例をお願い出来ますでしょうか。


  • 英語
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  • sayshe
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☆第3文 Not long ago it was 【impossible→possible】 to see ourselves simply as citizens of one country and we regarded all other nations as potential enemies or at least hostile rivals. のようです。つじつまが合わなくなったので、検索してみるとヒットしました。 ☆Learning English・英語の知恵袋 http://eigogakusyu-web.com/chiebukuro/contents/?keyword=%E5%93%81%E8%A9%9E&type=0&id=1389617833&page=1 このページの中の参考URLによると、阿佐ヶ谷英語塾のPDFにヒットします。「高崎経済大」の問題の最後の段落の様です。今回は詳しい解説がありますので、そちらに任せます。訳文は一応作ってみましたので、貼り付けておきます。さらに疑問点があれば、「補足」して下さい。 ☆阿佐ヶ谷英語塾PDF・英語長文読解問題演習 11 http://homepage2.nifty.com/asagaya-eigojuku/pdf225.pdf <訳例> 世界情勢は絶えず変化しています、だから、考え方もそれらと共に変わらなければなりません。 考え方が変わらなければ、破局が続いて起こるにちがいありません。 現在変化が最も必要とされている考え方は、我々が我々自身及び我が国と他の国々との関係をどう見るかと言うことです。 つい最近まで、我々自身を1つの国の国民と単にみなすことは可能でしたし、我々は他の全ての国々を潜在的な敵または少なくとも敵対的なライバルと考えてきたのです。そのような考え方は、世界の中で、危険なほど時代遅れとなっています、と言うのは、この世界では、軍事的破壊兵器が、それらの全面使用が文明を破壊するほど恐ろしいものとなり、国際的な経済関係が、あまりにも複雑で相互依存するようになったので、どの国も1国だけでは立ち行かなくなっているからです。 我々は我々自身を、共通の利益のために互いに協力しあう国々で出来た国際社会の市民として、みなさなければならないのです。世界の経済大国の1つとなった、日本にとって、この様な新しい考え方には、国際問題において、過去において日本が果たしてきたよりもずっと大きな役割を進んで果たそうとする気持ちが含まれなくてはなりません。 これが、国際化と世界市民となることの本当の意味なのです。



わざわざ調べて頂き、助かります。こちらは少し短縮されたものですが、同じ長文があったとは… 添付されたページの訳と共に、saysheさんの訳例も投稿して頂いてありがとうございました。添削に参考にさせて貰いました。 訂正の方も、どうも。


  • 訳を手伝ってください。お願いします。

    We must accept the good and bad in ourselves. However,when we come to judge others,it is not by ourselves as we really are that we judge them, but by an image that we have formed of ourselves from which we have left out everything that offends our vanity, or would discredit us in the eyes of the world. that we have formed of ourselvesはimageにかかっているはわかるのですが、 that offends our vanity, はeverythingにかかっているのですか? from which weの先行詞はimage このimageを元に戻すと、どこに入るのですか? 訳してみても、ぱっとしません。 どなたか訳を教えてください。 お願いします。

  • 長いですが和訳をお願いします(>_<)

     Self-esteem refers to all of the beliefs and feelings we have about ourselves. It is how we view who we are. How we see ourselves influences the way we do things and what our attitudes and behaviours are. It also affects our emotions. Patterns of self-esteem start very early in life. For example, a baby who reaches a certain goal feels a sense of accomplishment that strengthens its self-esteem. Learning to roll over after dozens of unsuccessful attempts teaches a baby a "can-do" attitude. 大変長くて申し訳ありませんが、上の英文の和訳が分かる方がいれば、どうかよろしくお願いします!!!

  • 和訳してください。

    Or perhaps we should say rather that the dichotomy between primitive and revealed religions is false, for there is a sense in which all religious are religions of revelation; the world around them and their reason have everywhere revealed to people something of the divine, of their own nature and destiny.

  • 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.

  • この英文を和訳してほしいです。

    There is some evidence that these improvements in the characteristics of elders have resulted in more positive views of aging. Tibbitts claimed that during the past 30 to 40 years, U.S. society has moved from holding negative stereotypes of old people to holding positive views in which elders are seen as being able to contribute to the quality of life for themselves, their communities, and society as a whole. Schonfield even argued that the assumption of negative attitudes toward old people is a "social myth" perpetuated by the gerontological literature. We will be examining these attitudes in derail in Chapter 2, but there does appear to be a substantial shift from negative to positive attitudes. The improvements in the physical, mental,social, and economic characteristics of elders have been so marked, and there have been so many programs and services developed for elders only, that many have begun to criticize these programs as discrimination in favor of the aged, or positive ageism. We will be discussing examples of positive ageism throughout this book; but the ones that have drawn most criticism so far are the Medicare program and some features of the Social Security System, such as the automatic cost of living increases in benefits and the tax-exemption of Social Security benefits for most elders. Perhaps these programs have been criticized the most because they involve the most money. Critics are beginning to argue that since elders are no longer deprived economically and since they are now much better off mentally, physically, and socially than they were in the past, it is no longer necessary or fair to continue the enormous expense of these special supports and programs available only to elders. Some argue that the way to reduce positive ageism is to make these supports and programs available to all ages on the basis of need. For example, they recommend that the national health insurance, which only elders now enjoy, be extended to all ages. It is clear that positive ageism is becoming an important issue and promises to become even more important as we are faced with more older people and more expensive programs for "seniors only."

  • 和訳お願いします

    この部分の和訳の自信がないので教えてください。 Could it be that only those things are considered worthy of being learned with which one can earn money or prestige, and that love, which ”only” profit s the soul, but is profitless in the modern sense, in a luxury we have no right to spend much energy on? Exactly the opposite holds true for that form of union which is by far the most frequent solution chosen by man in the past and in the present. よろしくお願いします。

  • 和訳お願い致します。

    Now assuredly we have here a most important issue, and as it is one the discussion of which will constitute a large element of my work, it is perhaps desirable that I should state at the outset the manner in which I propose to deal with it . The question, then, as to whether or not human intelli gence has been evolved from animal intelligence can only be dealt with scientifically by comparing the one with the other, in order to ascertain the points wherein they agree and the points wherein they differ. Now there can be no doubt that when this is done, the difference between the mental faculties of the most intelligent animal and the mental faculties of the lowest savage[savage=wild beast] is seen to be so vast, that the hypothesis of their being so nearly allied as Mr. Darwin's teaching implies, appears at first sight absurd. And, indeed, it is not until we have become convinced that the theory of Evolution can alone afford an explanation of the facts of human anatomy that we are prepared to seek for a similar explanation of the facts of human psychology. But wide as is the difference between the mind of a man and the mind of a brute, we must remember that the question is one, not as to degree, but as to kind ; and therefore that our task, as serious enquirers after truth, is calmly and honestly to examine the character of the difference which is presented, in order to determine whether it is really beyond the bounds of rational credibility that the enormous interval which now separates these two divisions of mind can ever have been bridged over, by numberless inter mediate gradations, during the untold ages of the past.

  • 和訳お願いします!

    JAPAN TIMESの記事よりわからない箇所がありました。 Japan is in dire need of role models who manage to have a large family and find happens there, of a society that makes it possible for mothers, single or attached, to work and thrive. France, for one country, is striving to create such a society, and achieved, in 2006, the highest birthrate in Europe, at 2,01 children per woman of childbearing age. In contrast,in much of southern Europe, even where government policies have aided woman,People's condescending attitudes to single mothers and children born out of wedlock have kept birthrate low. 長文でお手数おかけしますが、どなたかお答えいただけたら嬉しいです!

  • 前置詞句がどこにかかるのかが分からない

    下記の英文ですが、前置詞句がどこにかかり、どのように訳せばよいのかが分かりません。 We must accept the good and the bad in ourselves. However, when we come to judge others, it is not by ourselves as we really are that we judge them, but by an image that we have formed of ourselves from which we have left out everything that offends our vanity, or would discredit us in the eyes of the world. (第一文) 我々は受け入れなければならない、我々自身の中の良いも悪いも。 (第二文) しかしながら、我々が他者を判断するときは、我々自身、つまり我々が本当に今ある状態を基準とするのではなく、ある種のイメージを基準としている、そのイメージとはつまり我々が形成したイメージ(of ourselvesがimageにかかるのか、formedにかかるのか分かりません)で、かつ、(from whichをどう訳せばよいか分かりません、whichの先行詞はan imageだと思うのですが)、我々は全てのものを除いた、その全てのものとは我々の虚栄心を傷つけたり、世間の目から我々の信用を損ねるもののことだが。 上のような状態までしか訳せません。

  • 和訳に困ってます><宜しくお願いします><

    和訳に困ってます><宜しくお願いします>< 英語の和訳をお願いします! 長文になりますが、宜しくお願いします! The mind is no less capable in women than in men of making this from resolve which constitutes virtue and of recognising the circumstances in which it should be practised. women can control their passions just as well as we can, and they are not more inclined to vice than to virtue. One could even tilt the balance in their favour on this issue because affecthion for children. which is incompara bly stronger in women than in men, is naturally linked with compassion which, in trun, could be called the virtue and tha bond of civil society. it is impossible to imagine that society is reasonably established for any other purpose apart from the mutual satisfaction of needs and common necessities. And if one looked closely at how passions arise in us, one would find that the way in which women treat us when we are in distress, almost like their own children, is like a natural development of their contribution to the birth and education of men. Thet the differences which can be observed in the conduct of men and women derive from their education It is all the more important to notice that the dispositions with which we are born are neither good nor evil, because otherwise one cannot avoid a rather common mistake of attributing to nature something which results only from custom