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説明不足がありましたので、訳し直したり、説明を加えたりして再送いたします。 （原文） Nor let the reader object to be reminded of some of the most elementary facts of his knowledge. The human race has been ages in arriving at conclusions now familiar to every child. （訳文） さらにそれ（上に引用されたような陳述、すなわち、「今知られているところでは、地学的調査のすべてが創生の歴史に関して、聖典と地球学の完全な調和を証明しています」）は、読者が（その陳述に）反発して自分の知識のうちの最も基本的な事実のいくつかを思い出すことさえも許しません。人類は、現在すべての子どもによく知られている結論に到達するのに時間がかかり過ぎてしまったのです。 （説明） （１）この文の直前に、「我々の考えるところでは、上に引用されたような陳述は、信仰と道徳観にとってはおろか、神学の利益にとって役立つような目論見にはほとんどなっていないのです。」といった否定的な表現があって、それがNor「～もまた…しない」という否定文につながります。 （２）letは、「（その陳述を読む読者が）～することを許す・させてやる」の意味ですね。 （３）object to～は、「反対して～する」の意味でしょう。 （４）be reminded of～は、「～について思い出す」でいいと思います。ただ、受動態になっているので、厳密に訳すと「～について思い出させてもらう」といったニュアンスでしょう。 （５）agesは、agedの誤植と見て訳しました。has been aged in～で、「～するのに年を重ねた」ほどのニュアンスだと思います。 以上、再伸まで。
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- ddeana
- ベストアンサー率74% (2976/4019)
Nor let the reader object to be reminded of some of the most elementary facts of his knowledge. 「そして読み手が自分の知識の中の最も基本的な事実のいくつかを思い出すことに異議を唱えることもさせないのである。」 The human race has been ages in arriving at conclusions now familiar to every child. 「人類は今やすべての子供がよく知っている結論に到達するほど長い時間を過ごしてきた。」
- Nakay702
- ベストアンサー率80% (9728/12102)
以下のとおりお答えします。 Nor let the reader object to be reminded of some of the most elementary facts of his knowledge. The human race has been ages in arriving at conclusions now familiar to every child. ⇒さらにそれは、読者が自分の知識のうちの最も基本的な事実のいくつかを思い出すこともさせない。人類は、すべての子どもに今よく知られている結論に達するのに、年老いてしまったのである。（ages→aged） なお、前回（投稿日時 - 2014-04-01 18:38:33）分が締め切られていましたので、ついでに添付いたします。 しかしながら、もし提案された懐柔策の計画を参照すれば、実は、それらが互いに破壊しあうような齟齬をきたしていることに気がつきます。懐柔者は、彼ら自身の間で一致していません。また各々が、他者の見方は危なげで支持し難いと主張します。地球学の進歩が要求しそうなことに応じて、立場は永久に変わり続けます。 ヘブライ人の記録の明快な意味が、破廉恥極まる仕方で干渉されていますが、一般に、そのすべての作為過程の要は、すべてのテキストの意味をとにかく剥奪するということにあるのです。聖書は我々に自然哲学を教えることを目指してはいないので、その陳述から宇宙起源論の理解を試みるのは無駄である、とこう我々は伝え聞いています。 たとえ創世記の第1章が我々に世界の起源に関する情報を伝えないとしても、現代の発見によってその陳述を否定することなどまったくできません。しかし、この種の調和を呼び寄せようとすることもばかげています。我々の考えるところでは、上に引用されたような陳述は、信仰と道徳観にとってはおろか、神学の利益にとって役立つような目論見にはほとんどなっていないのです。
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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.
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The reduction of the earth into the state in which we now behold it has been the slowly continued work of ages. The races of organic beings which have populated its surface have from time to time passed away,and been supplanted by others, introduced we know not certainly by what means, but evidently according to a fixed method and order and with a gradually increasing complexity and fitness of organization , until we come to man as the crowning point of all. Geologically speaking, the history of his first appearance is obscure, nor does archaeology do much to clear this obscurity. Science has, however, made some efforts towards tracing man to his cradle, and patient observation and collection of facts much more may perhaps be done in this direction. As for history and tradition, they afford little upon which anything can be built. The human race, like each individual man, has forgotten its own birth, and the void of its early years has been filled up by imagination, and not from genuine recollection. Thus much is clear, that man's existence on earth is brief, compared with the ages during which unreasoning creatures were the sole possessors of the globe.
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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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A particular branch of knowledge is chosen, whether about the physical universe as in the sciences or about man himself as in the humanities. The aim of this study is not just to learn new facts, but to relate them to each other in an ordered whole. It is not enough to know things, like a walking encyclopedia. We have to aim at that understanding and wisdom which is the fine fruit of a university education. Thus in the sciences we learn how to draw general conclusions from various facts; and in the humanities we obtain a deeper understanding of human life from the reading of various authors. 長い英文ですがよろしくお願いします
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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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From this statement of the case it will be apparent that our knowledge of mental activities in any organism other than our own is neither subjective nor objective. That it is not subjective I need not wait to show. That it is not objective* may be rendered obvious by a few moments' reflec tion. .For it is evident that mental activities in other organisms can never be to us objects of direct knowledge ; as I have just said, we can only infer their existence from the objective sources supplied by observable activities of such organisms.. Therefore all our knowledge of mental activities other than our own really consists of an inferential inter pretation of bodily activities — this interpretation being founded on our subjective knowledge of our own mental activities. By inference we project, as it were, the known patterns of our own mental chromograph [chromograph=chromolithograph] on what is to us the otherwise blank screen of another mind ; and our only knowledge of the processes there taking place is really due to such a projection of our own subjectively. This matter has been well and clearly presented by the late Professor Clifford, who has coined the exceedingly appropriate term eject (in contradistinction to subject and object), whereby to designate the distinctive character of a mind (or mental process) other than our own in its relation to our own. I shall therefore adopt this convenient term, and speak of all our possible knowledge of other minds as ejective.
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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.
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It is evident that, in entering upon this wider field, I shall frequently have to quit the narrower limits of direct obser vation within which my former work was confined ; and it is chiefly because I think it desirable clearly to distinguish between the objects of Comparative Psychology as a science, and any inferences or doctrines which may be connected with its study, that I have made so complete a-partition of the facts of animal intelligence from the theories which I believe these facts to justify. So much, then, for the reasons which have led to the form of these essays, and the relations which I intend the one to bear to the other. I may now say a few words to indicate the structure and scope of the present essay. Every discussion must rest on some basis of assumption ; every thesis must have some hypothesis. The hypothesis v which I shall take is that of the truth of the general theory of Evolution : I shall assume the truth of this theory so far as I feel that all competent persona of the present day will be prepared to allow me. I must therefore first define what degree of latitude I suppose to be thus conceded.
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The Hebrew race, their works, and their books, are great facts in the history of man; the influence of the mind of this people upon the rest of mankind has been immense and peculiar, and there can be no difficulty in recognising therein the hand of a directing Providence. But we may not make ourselves wiser than God, nor attribute to Him methods of procedure which are not His. If, then, it is plain that He has not thought it needful to communicate to the writer of the Cosmogony that knowledge which modern researches have revealed, why do we not acknowledge this, except that it conflicts with a human theory which presumes to point out how God ought to have instructed man? The treatment to which the Mosaic narrative is subjected by the theological geologists is anything but respectful. The writers of this school, as we have seen, agree in representing it as a series of elaborate equivocations -- a story which palters with us in a double sense.' But if we regard it as the speculation of some Hebrew Descartes or Newton, promulgated in all good faith as the best and most probable account that could be then given of God's universe, it resumes the dignity and value of which the writers in question have done their utmost to deprive it. It has been sometimes felt as a difficulty to taking this view of the case, that the writer asserts so solemnly and unhesitatingly that for which he must have known that he had no authority. But this arises only from our modern habits of thought, and from the modesty of assertion which the spirit of true science has taught us. Mankind has learnt caution through repeated slips in the process of tracing out the truth.
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It will be observed that in this statement of the case I have expressly excluded the psychology of man, as being a department of comparative psychology with reference to which I am not entitled to assume the principles of Evolu tion. It seems needless to give my reasons for this exclusion For it is notorious that from the hour when Mr. Darwin and Mr. Wallace simultaneously propounded the theory which has exerted so enormous an influence on the thought of thepresent century, the difference between the views of these two joint originators of the theory has since been shared by the ever-increasing host of their disciples. We all know what that difference is. We all know that while Mr. Darwin believed the facts of human psychology to admit of being explained by the general laws of Evolution, Mr. Wallace does not believe these facts to admit of being thus explained. Therefore, while the followers of Mr. Darwin maintain that all organisms whatsover are alike products of a natural genesis, the followers of Mr. Wallace maintain that a distinct exception must be made to this general atement in the case of the human organism ; or at all events in the caso of the human mind. Thus it is that the great school of evolutionists is divided into two sects ; according to one the mind of man has been slowly evolved from lower types of psychical exist ence, and according to the other the mind of man, not having been thus evolved, stands apart, sui generis, from all other types of such existence.
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