次の文章を読み、問1から問8 の設問に答えなさい。※が付いている語には本
文の後ろに注があります。
Dreams can determine destiny.
夢が運命を決定づけることもある。
Perhaps the most famous dream in antiquity took place in the year A.D. 312, when the Roman emperor Constantine engaged in one of the greatest battles of his life. Faced with a rival army twice the size of his own, he realized that he probably would die in battle the next day. But in a dream he had that night, an angel appeared before him bearing the image of a cross, uttering the fateful words “By this symbol, you shall conquer.” Immediately he ordered the shields of his troops decorated with the symbol of the cross.
おそらく古代で最も有名であろう夢は、紀元前312年に生じた。その年、ローマ皇帝コンスタンティヌスが、彼の生涯で最も大きな戦いの一つに身を投じた。自軍の二倍の規模の敵軍に対峙して、彼は翌日の戦いで命を落とすことになるだろうと悟った。しかし、その晩の夢で、一人の天使が十字架の像を携えて彼の前に現れた。そして、運命の言葉を発した。「このシンボルによって、お前は征服するだろう」たちまち彼は、自軍の楯を十字架のシンボルで装飾するよう命じた。
History records that he emerged triumphant the next day, cementing his hold on the Roman Empire. He vowed to repay the blood debt to this relatively obscure religion, Christianity, that had been persecuted for centuries by previous Roman emperors and whose adherents were regularly fed to the lions in the Colosseum signed laws that would eventually pave the way for it to become an official religion of one of the greatest empires in the world.
歴史の記すところによると、彼は翌日勝利することが明らかになり、ローマ帝国における彼の支配力を固めた。彼は、この比較的人目を憚られる宗教であるキリスト教に対し、自らの血をかけて恩義に報いることを誓った。キリスト教は当時、前皇帝たちによって数世紀にわたり迫害されており、キリスト教を信奉する者はきまってコロシアムでライオンの餌食となった。彼はいくつかの法律に署名し、それが最終的には、キリスト教が、世界で最も強大な帝国の一つにおいて、公の宗教となる道を舗装することとなった。
For thousands of years, kings and queens, as well as beggars and thieves, have all wondered about dreams. The ancients considered dreams to be omens about the future, so there have been countless attempts throughout history to interpret them. The Bible records in Genesis 41 the rise of Joseph, who was able to correctly interpret the dreams of the Pharaoh of Egypt thousands of years ago. When the Pharaoh dreamed about seven fat cows, followed by seven lean cows, he was so disturbed by the imagery that he asked scribes and mystics throughout the kingdom to find its meaning. All failed to give a convincing explanation, until Joseph finally interpreted the dream to mean that Egypt would have seven years of good harvests, followed by seven years of drought and famine. So, said Joseph, Egypt must begin Stockpiling grain and supplies now, in preparation for the coming years of want and desperation. When this came to pass, Joseph was considered to be a prophet.
数千年間にわたって、王も王妃も、乞食も盗人も、みな夢についてあれこれ思いを巡らせてきた。古代の人々は夢を未来の前兆と考えた。だから歴史全体を通して、夢を解釈しようという無数の試みが存在してきた。聖書は創世記の第41章において、ヨセフの立身について記している。彼は、数千年前のエジプトのファラオの夢を正しく解釈することができた。ファラオが七匹の肥えたウシの後に、七匹の痩せたウシが続いたのを夢に見たとき、ファラオはその光景に非常に悩まされたため、王国中の書記や霊媒師たちにその意味を解するよう求めた。誰も確固たる説明をすることができなかった、ついにヨセフがその夢を、エジプトが七年間豊穣を迎え、その後七年間干ばつと飢餓に襲われると解釈するまでは。だから、とヨセフは言った、エジプトは穀物と食糧の貯蔵を始めなければならない、来るべき年の欠乏と絶望に備えて。これが認められた時、ヨセフは預言者であると考えられるようになった。
Dreams have long been associated with prophesy, but in more recent times they’ve also been known to stimulate scientific discovery. The idea that neurotransmitters could facilitate the movement of information past a synapse, which forms the foundation of neuroscience, came to pharmacologist Otto Loewi in a dream. Similarly, in 1865, August Kekulé had a dream about benzene, in which the bonds of carbon atoms formed a chain that eventually wrapped around and finally formed a circle, just like a snake biting its tail. This dream would unlock the atomic structure of the benzene molecule. He concluded, “Let us learn to dream!”
夢は長い間預言と関連付けられてきた。しかしより現代に近い時代においては、夢が科学的発見への刺激となるということも知られてきた。神経伝達物質が、情報がシナプスを通る動きを促進しうるという考えは、神経科学の基礎をなすものであるが、薬学者であるオットー・レーヴィが夢を見ている最中に浮かんだ。同様に、1865年、アウグスト・ケクレはベンゼンの夢を見た。その夢の中で、炭素原子の結合が鎖を形成し、それが結果的に周囲を覆い、最終的に円を形成した。ちょうど蛇が自分の尾を噛むように。この夢はベンゼン分子の原始的構造を解く鍵となるだろう。彼はこう結論付けた、「夢の見方を身につけさせてくれ!」
Dreams have also been interpreted as a window onto our tire thoughts and intentions. The great Renaissance writer and essayist Michel de Montaigne Once wrote. “I believe it to be true that dreams are the true interpretations of our inclinations, but there is art required to sort and understand them. More recently, Sigmund Freud proposed a theory to explain the origin of dreams. In his signature work, The Interpretation of Dreams, he claimed that they were manifestations of our subconscious desires, which were often repressed by the waking mind but which run wild every night. Dreams were not just the random figments of our overheated imaginations but could actually uncover deep secrets and truths about ourselves. “Dreams are the royal road to the unconscious,” he wrote. Since then, people have amassed huge encyclopedias that claim to reveal the hidden meaning behind every disturbing image in terms of Freudian theory.
夢はまた、我々の本当の思考と意思への窓であると解されてきた。ルネサンス期の偉大な作家であり随筆家であるミシェル・ド・モンテーニュはかつてこう記した。「思うに、夢が我々の性向の真の理解であるというのは正しい、しかしそれを分類して理解するのに必要な手腕が存在するのである」より最近の事例では、ジークムント・フロイトが、夢の起源を説明する理論を提唱した、彼の手による本「夢分析」で、夢は我々の潜在意識下の欲望の顕現であると主張している。その欲望は、しばしば目覚めている意識によって抑圧されているが、毎夜暴れまわるのだと。夢は単なる我々の過熱した空想による作りごとではなく、実際に我々自身の秘密や真実を明らかにしうる。「夢は潜在意識へと続く王道である」と彼は書いた。それ以来、人々は巨大な百科事典を蓄積してきた。それが言い張ることには、フロイト理論の観点から、あらゆる心悩ますイメージの背後にある、隠された意味を明らかにした、ということだ。
Hollywood takes advantage of our continuing fascination with dreams. A favorite scene in many movies is when the hero experiences a terrifying dream sequence and then suddenly wakes up from the nightmare in a cold sweat. In the blockbuster movie Inception, Leonardo DiCaprio plays a petty thief who steals intimate secrets from the most unlikely of all places, people’s dreams. With a new invention, he is able to enter people’s dreams and deceive them into giving up their financial Secrets. Corporations spend millions of dollars protecting industrial secrets and patents. Billionaires jealously guard their wealth using elaborate codes. His job is to steal them. The plot quickly escalates as the characters enter dreams in which a person falls asleep and dreams again. So these criminals descend deeper and deeper into multiple layers of the subconscious.
ハリウッドは、我々が夢に魅了されていることを利用している。多くの映画でよく見られるのは、主人公が恐ろしい夢の一場面を経験し、冷や汗をかいてその悪夢から目覚めるという場面である。大ヒット映画の「インセプション」では、レオナルド・ディカプリオが小悪党を演じ、心の奥の秘密を、あらゆるものの中で最もありえそうにない場所、すなわち人々の夢から盗む。新発明により、彼は人々の夢の中に入り、人々をだまして金銭上の秘密を言うよう仕向けることが可能となる。企業は産業の秘密と特許を守るために数百万ドルを費やす。億万長者たちは用心して、入念なコードを用いて富を守る。彼の仕事はそのコードを盗むことである。プロットは、キャラクターたちが夢に侵入し、その夢の中である人が眠りに落ち、再び夢を見るにつれ、激化していく。そうして、夢に侵入する犯罪者たちは、潜在意識の複数の階層のさらに深くへと下っていく。
But although dreams have always haunted and mystified u only in the last decade or so have scientists been able to peel away the mysteries of dreams. In fact, Scientists can now do something once considered impossible: they are able to take rough photographs and videotapes of dreams with MRI machines. One day, you may be able to view a video of the dream you had the previous night and gain insight into your Own Subconscious mind. With proper training, you might be able to consciously control the nature of your dreams. And perhaps, like DiCaprio’s character, with advanced technology you might even be able to enter someone else’s dream.
夢はこれまでずっと我々を悩まし、煙に巻いてきたが、先の十年かそこらでやっと、科学者たちは夢の神秘の覆いをはがすことができるようになった。実際、今では科学者たちは、かつて不可能だとされていたことを行うことができる。すなわち、MRIの機械を用いて、夢の大まかな写真や映像を撮ることができるのである。いつの日か、自分が昨晩見た夢のビデオを見て、潜在意識への洞察を得ることができるようになるかもしれない。適切なトレーニングを受ければ、夢の性質を意識的に制御できるかもしれない。そしておそらく、ディカプリオが演じたキャラクターのように。先進技術を用いることで、誰かの夢に侵入するということすらも可能になるかもしれない。
出典 : Michio Kaku, The Future of the Mind: The Scientific Quest to Understand, Enhance, and Empower the Mind (New York: Anchor,2015),pp.169-71,一部改变。
次の文章を読み、問1から問7の設問に答えなさい。※が付いている語には本
文の後ろに注があります。
Could what we eat shape how we think? A new paper in the journal
Science by Thomas Talhelm at the University of Virginia and colleagues
suggests that agriculture may shape psychology. A bread culture may think
differently than a rice-bowl society.
Psychologists have long known that different cultures tend to think
differently. In China and Japan, people think more communally, in terms of
relationships. By contrast, people are more individualistic in what psychologist
Joseph Henrich, in commenting on the new paper, calls "WEIRD cultures.”
WEIRD Stands for W. estern educated industrialized, rich and democratic.
Dr. Henrich's point is that cultures like these are actually a tiny minority of all
human societies, both geographically and historically. But almost all
psychologists study only these WEIRD folks.
The differences show up in surprisingly varied ways. Suppose I were to
ask you to draw a graph of your social network, with you and your friends
represented as circles attached by lines. Americans make their own circle a
quarter-inch larger than their friends' circles. In Japan, people make their own
circle a bit smaller than the others.
Or you can ask people how much they would reward the honesty of a
friend or a stranger and how much they would punish their dishonesty. Most
Easterners tend to say they would reward a friend more than a stranger and
punish a friend less; Westerners treat friends and strangers more equally.
These differences show up even in tests that have nothing to do with soငါး၊ relationships. You can give people a "(3) (belong, of, these, things, to,
together, which)?” problem, like the old "Sesame Street" song. Say you see a
picture of a dog, a rabbit and a carrot. Westerners tend to say the dog and
the rabbit go together because they're both animals - they're in the same
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category. Easterners are more likely to say that the rabbit and the carrot go
together - because rabbits eat carrots.
None of these questions has a right answer, of course. So why have
people in different parts of the world developed such different thinking styles?
You might think that modern, industrial cultures would naturally develop
more individualism than agricultural ones. But another possibility is that the
kind of agriculture matters. Rice farming, in particular, demands a great deal
of coordinated labor. To manage a rice paddy", a whole village has to
cooperate and coordinate irrigation systems. By contrast, a single family can
grow wheat.
Dr. Talhelm and colleagues used an ingenious design (to test these
possibilities. They looked at rice-growing and wheat-growing regions within
China. (The people in these areas had the same language, history and
traditions; they just grew different crops.) Then they gave people the
psychological tests I just described. The people in wheat-growing areas looked
more like WEIRD Westerners, but the rice growers showed the more
classically Eastern communal and relational patterns. Most of the people they
tested didn't actually grow rice or wheat themselves, but the cultural traditions
of rice or wheat seemed to influence their thinking.
This agricultural difference predicted the psychological differences better
than modernization did. Even industrialized parts of China with a rice-growing
history showed the more communal thinking pattern.
The researchers also looked at two measures of what people do outside
the lab: divorces and patents for new inventions. Conflict-avoiding communal
(4) cultures tend to have fewer divorces than individualistic ones, but they also
create fewer individual innovations. Once again, wheat-growing areas looked
more "WEIRD" than rice-growing ones.
In fact, Dr. Henrich suggests that rice-growing may have led to the
psychological differences, which in turn may have Sparked modernization.
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Aliens from Outer space looking at the Earth in the year 1000 would never have (5)
bet that barbarian Northern Europe would become industrialized before
civilized Asia. And they would surely never have guessed that eating
sandwiches instead of stir-fry might make the difference.
HJE : Alison Gopnik, "Rice, Wheat and the Values They Sow." The Wall
Street Journal 30 May 2014. --AISEX2.
(注)
paddy: ZKEE|
lab Flaboratory
stir-fry:さっといためた料理
問 1 下線部(1)の“the new paper”ではどんなことが提唱されていますか。日本
܀
え
བ་བ་ཤས་ جہ ملبہ 語で答えな
さ
\ \c
答
間 2 下線部2)を、“These differences”がどういう違いか明確にして、日本語
に訳しなさい。
問 3 (3)に関し、「この中のどれが同じ仲間?」という意味になるように、かっこ
内の語を並び替えなさい。ただし、1語だけ使用しない語があります。
間 4 下線部(4)を日本語に訳しなさい。
間 5 下線部(5)に関し、筆者はなぜこのように考えるのですか。その理由を日本
語で説明しなさい。
)783-148( KXM9 ---- 8 س----
間 6 次の文は本文中で言及されたThomasTalhelm の論文の導入部です。本
文の内容と照らし合わせて、文中の ( イ )、( ロ )、( ハ )に当ては
まる1語を書き入れなさい。
Cross-cultural psychologists have mostly contrasted East Asia with
the West. However, this study shows that there are major psychological
differences within ( 1. ). We propose that a history of farming
( D ) makes cultures more interdependent, whereas farming ( )\ )
makes cultures more independent, and these agricultural legacies continue
to affect people in the modern world. We tested 1162 Han Chinese
participants in six sites and found that ( )-growing southern
( 1. ) is more interdependent and holistic-thinking than the ( )\ ) -
growing north. To control for confounds like climate, we tested people
from neighboring counties along the ( D )-( )\ ) border and found
differences that were just as large. We also find that modernization and
pathogen prevalence theories do not fit the data.
HJE : Science 9 May 2014: Vol. 344, p. 603
GE) holistic: 4eŽšfihŠJ7, confounds: ŠäER-s, pathogen: 'jo sk
)783-149( KXM9 س---س- 9 ----
問7 次の文は本文中で言及されたJoseph Henrich の論文の一部です。本文の
内容と照らし合わせて、文中の○〜@に当てはまる1語を書き入れなさい。
To investigate the individualism and analytical thinking in participants
from different agricultural regions in China, Talhelm et al. used three
tests. They measured analytical thinking with a series of triads.
Participants were given a target object, such as a rabbit, and asked which
of two other objects it goes with. Analytic thinkers tend to match on
categories, so rabbits and ( CD ) go together. Holistic thinkers tend to
match on relationships, so rabbits eat ( (2) ). The authors also
measured individualism in two ways. First, they asked participants to
draw a Sociogram, with labeled circles representing themselves and their
( (3) ). In this test, individualism is measured implicitly by how much
bigger the "self" circle is relative to the average "friends' circle. Second,
they assessed the nepotism (in-group loyalty) of participants by asking
them about hypothetical scenarios in which they could reward or ( (4) )
friends and ( (5) ) for helpful or harmful action.
H. H. : Science 9 May 2014: Vol. 344, p. 593
(i) et al. F and others
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1から5のかっこ内に適切な1文を書き入れて、ストーリーを完成させなさ
い。
A son was approaching his fifteenth birthday and his father asked him
what he would like as a present.
"Dad," he said, "I have everything a boy could wish for. The only thing I
can think of that I want is a plastic parrot."
"A plastic parrot?' queried the father. "Are you sure?"
"Yes, Dad," replied the Son. "I would like a plastic parrot for my
birthday."
So the father bought him a plastic parrot. A few weeks later, the father
was in the son's room but could find no trace of the parrot. He thought it
Strange that such a valued gift could vanish SO quickly, but didn't mention
anything about it to the boy.
A year later, the son was preparing to celebrate his sixteenth birthday.
"What would you like for your birthday, Son?" asked the father.
"I have everything a boy could wish for," he replied. "But ( 1 )."
The father still thought it was a strange request but went ahead and
bought a box of six plastic parrots. And, just as happened the previous year, a
few weeks after the boy's birthday, the parrots had disappeared.
The son's seventeenth birthday came and the father ( 2 ).
"I have everything a boy could wish for,” he replied. "But I would like a
giant box of 28 plastic parrots."
The father was utterly confused but went ahead and bought the parrots.
Within six weeks, there was no trace of them in the boy's room.
For his son's eighteenth birthday, his father was determined to do
something different. "I Want to buy you a really special gift for your
eighteenth. Now what would you like? A car maybe?”
"Dad, I have everything a boy could wish for. But I would like a room full
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of plastic parrots."
"Not plastic parrots again,” cried the father in despair.
"Honestly, Dad, it's what I want."
So the father bought a room full of plastic parrots. Six weeks later they
had all disappeared from the Son's room.
This time his father decided to challenge him. "Look, son, I don't know
what it is with you and these plastic parrots. IBut I keep buying them for you
and they keep disappearing. ( 3 )?"
"Trust me on this one, Dad. I'll tell you in due course. But not right now.”
The months flew by and soon it was the son's nineteenth birthday.
"I suppose it's more plastic parrots?" said the father resignedly.
"That's right. This time I'd like an entire warehouse full."
The father obeyed the son's wishes and bought thousands of plastic
parrots. One day a few weeks later, he arrived home from work to find that
( 4 ). Desperate to solve the mystery of the plastic parrots, he waited for
his son to return. Instead he received a phone call from the hospital to say
that the boy had been the innocent victim in a gangland shooting and was
seriously ill. The father rushed to his bedside. The surgeons admitted that the
Son was unlikely to survive.
"Son, this may not seem the right moment, but I have to ask you about
these plastic parrots. What do you want them for? And what have you done
with them all?”
"I will tell you, dad, if ( 5 )."
"Sure, son. Anything. What is it?”
"Could you go to the shop and get me One plastic parrot?"
The father rushed to the nearest gift shop, bought a plastic parrot and
dashed back to his son's bedside.
"There you are, Son,” he said, presenting him with the plastic parrot.
"Now, what's it all about? I simply have to know.”
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"I understand,” said the son weakly. "It must have been a mystery to you,
me asking for plastic parrots every birthday. So I feel I owe it to you to tell
you the truth. You See, they were. . .”
And he died.
HH : Geoff Tibballs, ed., The Mammoth Book of Jokes (London: Robinson,
2000),pp.59-60,一部改麥。
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