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My tardiness in answering your letter was not due to press of business. Do not listen to that sort of excuse; I am at liberty, and so is anyone else who wishes to be at liberty. No man is at the mercy of affairs. He gets entangled in them of his own accord, and then flatters himself that being busy is a proof of happiness.


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「手紙の返信が遅れたのは仕事のせいじゃあないんだ。そんな言い訳をするつもりはないよ。私は自由に生きているし、誰だってそのように生きたいはずだよね。誰も仕事に振り回されている訳ではないよ。でも中には自分から振り回されに行く奴もいてね、忙しくしているのが幸せの証しみたいに思っている勘違い野郎もいるのさ。」 以上、参考まで。





  • 和訳お願い致します。

    In one respect the theory of Hugh Miller agrees with that advocated by Dr. Buckland and Archdeacon Pratt. Both these theories divest the Mosaic narrative of real accordance with fact; both assume that appearances only, not facts, are described, and that in riddles, which would never have been suspected to be such, had we not arrived at the truth from other sources. It would be difficult for controversialists to cede more completely the point in dispute, or to admit more explicitly that the Mosaic narrative does not represent correctly the history of the universe up to the time of man. At the same time, the upholders of each theory see insuperable objections in details to that of their allies, and do not pretend to any firm faith in their own. How can it be otherwise when the task proposed is to evade the plain meaning of language, and to introduce obscurity into one of the simplest stories ever told, for the sake of making it accord with the complex system of the universe which modern science has unfolded? The spectacle of able and, we doubt not, conscientious writers engaged in attempting the impossible is painful and humiliating. They evidently do not breathe freely over their work, but shuffle and stumble over their difficulties in a piteous manner; nor are they themselves again until they return to the pure and open fields of science.

  • 和訳お願いします!

    次の二文の和訳お願い致します! The American is not expected to bow without question to the wishes of authority, whether it is found in family,traditions, or some organization. This is now happening in China---where disappering forests and eroding croplands are converging to create a dust bowl of historic dimensions.

  • 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.

  • 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。

    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.

  • 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><

  • 英文の和訳をお願いします。

    英文の和訳をお願いします。 A useful tool at this point would be an account of bulimia that is both plausible and parsimonious. It should be plausible in that it fits the known facts about bulimia, and it should be parsimonious in that the phenomenon is not overexplained by many concomitant, nonindependent forces. An appropriate theory should define the people at risk for the disorder as well as those not at risk. A good theory should also describe the process of acquiring the symptoms themselves. None of the existing theories can do all of these things. Although the sociocultural approach can define who is at risk, it neither effectively defines who is not at risk nor how bulimics acquire the binge-eating behavior. The clinical perspective is well suited to defining who is at risk and who is not at risk but has not carefully spelled out how it is that the symptoms are acquired. The epidemiological approach, like the clinical approach, is better suited to defining risk factors than to describing processes of symptom acquisition. I wish to propose a model that is well suited to describing the symptom acquisition process, based on social psychological processes.

  • 和訳を教えてください

    Happiness is like an unexpected visitor. You can't command her appearance; you can only appreciate her when she dose show up. And you can't force happiness to happen. But you can make sure you are aware of it when it dose. While you're walking home with a head full of problems, try to notice the sun set the windows of the city on fire. Listen to the shouts of kids playing in the fading light, and fell your spirits rise,just from having paid attention. Happiness is an attitude, not a condition. It is in the present, not in the distant promise of a "someday when ". How much more happiness we experience. If we can fall in love with the life we're living. Happiness is a choice. Reach out for it at the moment it appears. 長い文章ですみません。和訳を教えてください。 よろしくお願いします!

  • 長文の和訳をお願いします

    大学の過去問なのですが解いた後も内容が掴めなくて困っています… どなたか和訳していただけませんか? Everyone knows that happy feelings are beneficial for our minds and bodies. In fact, people who live a happy, positive life are less likely to suffer from depression, are generally healthier, and live longer than their sad, negative counterparts. The question is, what is happiness and how can we achieve it? Many people think wealth makes us happier. Indeed, not having sufficient money can cause unhappiness to some extent, but it has been shown that there is no significant relationship between how much money a person earns and whether he or she feels good about life. We need a certain level of income to meet our basic needs, but once these needs are met, additional income has little influence on our sense of satisfaction with life. In the past, having a good educational background seemed to guarantee a happy life, but today people realize that neither advanced education nor a high IQ can substantially raise one’s level of happiness. Being young, beautiful, and healthy seems to be an important factor in happiness. Yet studies show that older people are generally more stable and satisfied with their lives than the young. A recent survey found that people between the ages of 20 and 24 have 3.4 sad days a month, as opposed to just 2.3 days for people between the ages of 65 and 74. Research also suggests that beautiful or healthy people are not always happier than those without such advantages. Job satisfaction can also lead to fulfillment in life. Most of us would be happy to have a job that affords a certain amount of decision-making power and peer recognition. In contrast, when people are forced to work with less freedom, more responsibilities, and little satisfaction, they will not fell very happy. Married people tend to be generally happier than singles, and religious people are usually happier than non-religious people. Marriage and religion seem to give us the social support and human bonds that can help make us more stable and better balanced. Friends and family are also an important factor in happiness. A 2002 study conducted at the University of Illinois found that those students with the highest levels of happiness and the fewest signs of depression had stronger ties to friends and family. Whatever the ultimate source of happiness may be, factors like income, social status, and education do not contribute as much as we think to our overall well-being. After all, happiness depends on how good a person feels about life and how well he or she manages his or her emotions. When we are not feeling happy, we should try playing the "Being Glad" game of Pollyanna, a young girl who always tries to find something to be glad about in every situation, and manages to hold on to a positive attitude toward life even after her father's death.