  |
はてなキーワード: HISとは
フラナリーやマーカス、スコットらに倣えば、最近まですべての階級社会における中心的な政治闘争は、誰が土地を耕し、誰が食料を手に入れるかをめぐるものだった。グレーバーとウェングローの見方は異なる。彼らにとって中心的な問題は権力であり、中心的な敵は国家である。そのため、彼らはいくつかの点で階級を無視している。これは彼らがアナーキストだからではない。ほとんどのアナーキストは、常に階級と権力を同時に重視することができる。
しかし、『万物の黎明』における省略は重要である。グレーバーとウェングローは、合意的で参加型の集会を支持する議論を推し進めようと躍起になっているように見えるが、そのために私たちに一連の謎を残している。4つの簡単な例を挙げれば、その問題がよくわかるだろう。
著者たちは、都市における国家に先行することが多い、村落における階級格差の拡大には関心がなく、その文献を否定している。また、小王国、領主、爵位にも興味がない。中央集権的な大国家が存在しなければそれでいいのだ。私たちは、複雑な採集民に関する彼らの説明の中に、このような紆余曲折をいくつか見てきた。このようなことは、他の多くの例にも現れている。
インダス川沿いの古代都市モヘンジョ＝ダロでは、約4万人が階級的不平等も国家もなく暮らしていた。
そして彼らは、ヒンドゥトヴァ派の歴史家たちと同様に、モヘンジョ＝ダロは実際に南アジアのカーストに沿って組織されていたと示唆する。しかし、グレーバーとウェングローは、これは平等主義的なカーストであったと言う。最初は驚かされるが、彼らが言いたいのは、王のいないカーストの不平等は容認できるということである[11]。
彼らは一貫して伝統的な王権の力を最小限に抑えている。ミシシッピ川流域のナチェズ王国がその好例である。グレーバーとウェングローは、太陽王の権力と凶悪な残虐性は彼の村の外には及ばなかったと言う。しかし実際には、ナチェズは白人のプランターに奉仕する奴隷貿易における主要な地域勢力であった[12]。
グレーバーとウェングローは、残酷な人身御供の祭りが世界中の初期の州で見られるという重要な事実を正しく強調している。数十人から数百人が生け贄にされ、その多くは戦争捕虜や若い女性、貧しい人々であった。
彼らは当然憤慨している。しかし、これらの生け贄の目的は、敵である他国の人々を恐怖に陥れることであったとも感じている。それとは対照的に、私たちは、流血の主な目的は、流血の実際の聴衆である、残酷な地方国家の臣民を恐怖に陥れることだったと考えている。
実際、このような残酷さが、それぞれの国家の初期の歴史に特徴的なのはそのためだろう。国家の正当性がまだ弱く、恐怖が最も必要とされていた時代である。国家権力が強化されるにつれて、戦乱や敵対は続くものの、壮大な犠牲が消えていくのもそのためだろう。
集会そのものも重要な最後の例である。グレーバーとウェングローは、古代メソポタミアの王国や国家における都市集会の力を極めて正しく指摘している。彼らは、これは王がすべての権力を持っていたわけではないという証拠だと言う。これは正しい。これらの王国で階級闘争が止まっていたと考えるのは、よほどナイーブでなければならないだろう。
しかし、グレイバーとウェングローは飛躍する。彼らは、これらの都市議会は、参加型民主主義を掲げる「占拠せよ！」やその他の社会正義運動の集会に似ていると指摘する。
古代メソポタミアでは、参加型民主主義のいかなる形態についても、これといった証拠はない。しかし、他の階級社会における都市全体や全国的な議会については、膨大な証拠がある。そのどれもが、富裕層や有力な一族によって支配されていた。古代スパルタでは地主が支配していた。ローマの元老院も同様だった。ジョン王や男爵家もそうだった。そしてごく最近まで、ヨーロッパのすべての議会の有権者は富裕層に限られていた。
この近視眼は重要である。他の多くの人々と同様、私たちは王国や国家を、不平等な社会における支配階級がルールを強化し、強制するために集まる方法として理解している。『万物の黎明』では、そのプロセスは目に見えない。
グレーバーとウェングローは怒っている。この怒りには、私たちのようにグローバルな不平等に絶望し、グローバル・エリートの政治を憎み、気候の混乱を恐れる読者を喜ばせるエネルギーがある。
多くの点で、彼らの本は新鮮な風を吹き込んでくれる。そして私たちは、既存のすべての国家に対する敵意を共有している。しかし、今後、気候変動を食い止めるためには、階級と環境の中心的重要性を含む人間の条件に関する理解が必要である。
[1] Fredrich Engels, 1884, The Origin of the Family, Private Property and the State. The book was revived as a key text by socialist and Marxist feminists in debates about women’s liberation. Pace the 19th century social Darwinism which clearly took a lead from the Old Testament, it is now quite clear that both pastoralism and slash and burn agriculture appeared after, and not before, the advent of settled agriculture.
[2] Franz Boas, The Mind of Primitive Man, 1911; Claudia Ruth Pierpoint, ‘The Measure of America’, 2004; Ned Blackhawk and Isaiah Lorado Wilner, Indigenous Visions: Rediscovering the World of Franz Boas, 2018; Rosemary Lévy, Franz Boas: The Emergence of the Anthropologist, 2019.
[3] Very good examples of this work include Sara Hdry, Mothers and Others: The Evolutionary Origins of Mutual Understanding, 2005; Elizabeth Marshall Thomas, The Old Way, 2001; two articles by Steven Kuhn and Mary Stiner: ‘What’s a Mother To Do’, 2006 and ‘How Hearth and Home Made us Human’, 2019; Loretta Cormier and Sharon Jones, The Domesticated Penis: How Womanhood has Shaped Manhood, 2015; a key paper by Joanna Overing, ‘Men Control Women? The “Catch-22” in the Analysis of Gender’, 1987; two books by Christopher Boehm: Hierarchy in the Forest and the Evolution of Egalitarian Behavior, 1999, and Moral Origins, 2012; every book by the primatologist Frans de Waal; the two chapters by Brian Ferguson in Douglas Fry, ed., War, Peace and Human Nature, 2013; Richard Wrangham, Catching Fire: How Cooking Made Us Human, 2010; and two books by the trans biologist Joan Roughgarden: Evolution’s Rainbow: Diversity, Gender and Sexuality in Nature and People, 2004, and The Genial Gene: Deconstructing Darwinian Selfishness, 2009.
[4] Our favourites among the ethnographies of our near contemporary hunter-gatherers are Marjorie Shostack, Nisa: The Life and Words of a !Kung Woman, 1981; Jean Briggs, Inuit Morality Play: The Emotional Education of a Three-Year-Old, 1998; Phyllis Kaberry, Aboriginal Women: Sacred and Profane, 1938, Karen Endicott and Kirk Endicott: The Headman was a Woman: The Gender Egalitarian Batek of Malaysia, 2008; Richard Lee, The !Kung San: Men, Women and Work in a Foraging Society, 1978; and Colin Turnbull, Wayward Servants: The Two Worlds of the African Pygmies, 1978.
[5] Kent Flannery and Joyce Marcus, The Creation of Inequality: How Our Prehistorical Ancestors Set the Stage for Monarchy, Slavery and Empire, 2012; and James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland South-East Asia, 2009; Scott, Against the Grain: A Deep History of the Earliest States, 2017. Martin Jones, Feast: Why Humans Share Food, 2007, is also very useful.
[6] Edmund Leach had made a similar argument in 1954 in Political Systems of Highland Burma, and radically changed anthropology. For a brilliant ethnography of one group of anti-class hill rebels at the end of the twentieth century, see Shanshan Du, Chopsticks Only Work in Pairs: Gender Unity and Gender Equality Among the Lahu of Southeastern China, 2003. For Scott’s recent extension of his argument to ancient Mesopotamia, see Against the Grain.
[7] This is all succinctly described in Brian Hayden, ‘Transegalitarian Societies on the American Northwest Plateau: Social Dynamics and Cultural/Technological Changes,’ in Orlando Cerasuolo, ed., The Archaeology of Inequality, 2021.
[8] Start with Philip Drucker and Robert Heizer, 1967, To Make My Name Good: A Reexamination of the Southern Kwakiutl Potlatch; and Eric Wolf, Envisioning Power: Ideologies of Dominance and Crisis, 1999, 69-132.
[9] Jeanne Arnold, ‘Credit where Credit is Due: The History of the Chumash Oceangoing Plank Canoe’, 2007; and Lynn Gamble, The Chumash World at European Contact: Power, Trade and Fighting among Complex Hunter-Gatherers, 2011.
[10] On the Calusa, see The Dawn, 150-2; Fernando Santos-Cranero, 2010, Vital Enemies: Slavery, Predation and the Amerindian Political Economy of Life, 2010; and John Hann, Missions to the Calusa, 1991.
[11] Rita Wright, The Ancient Indus: Urbanism, Economy and Society, 2010; and Andrew Robinson, The Indus: Lost Civilizations, 2015.
[12] Robbie Ethridge and Sheri M. Shuck-Hall, Mapping the Mississippian Shatter Zone, 2009; and George Edward Milne, Natchez Country: Indians, Colonists and the Landscape of Race in French Louisiana, 2015.
The path of the righteous man is beset on all sides by the inequities of the selfish and the tyranny of evil men. Blessed is he who, in the name of charity and goodwill, shepherds the weak through the valley of darkness, for he is truly his brother’s keeper and the finder of lost children. And I will strike down upon thee with great vengeance and furious anger those who attempt to poison and destroy my brothers. And you will know my name is the Lord when I lay my vengeance upon thee.
プログレッシブ英和中辞典(第5版)の解説 pride /práid/ [名] 1 [U][C]（…の）誇り自尊心，プライド≪in，at≫；（…した）満足（感），得意≪to do≫． take [have, feel] (a) pride in ... …を誇りにする（◆無冠詞のほうがふつう） hurt a person's pride 人のプライドを傷つける feel a glow of pride 胸が膨らむ思いがする His face is beaming with pride. 彼の顔は得意な気持ちで輝いている 1a [U]〔通例the [one's] ～〕自慢の種． the pride and joy of the family 家族の自慢の種 2 [U]うぬぼれ思いあがり，高慢，横柄，自負（心）． in high pride 横柄に He swallowed his pride and kept quiet. 彼は自負心を抑えてだまっていた Pride goes [comes] before a fall. ((諺))おごれる者久しからず 3 〔the ～〕（集団・階層で）最良［最上］のもの，精華． the pride of one's collection コレクション中でも自慢の品
って、そりゃそもそも英語の pride にもそういう意味はあるからな。たとえば (as) proud as a peacock というイディオム知ってるか？
idiom
extremely proud:
"He returns about three hours later looking as proud as a peacock as he carefully backs his big red car in the driveway."
https://dictionary.cambridge.org/ja/dictionary/english/as-proud-as-a-peacock
Sir Keir Starmer has said that “a woman is an adult female” as he hardened his stance on gender.
The Labour leader insisted that biological women needed single-sex spaces and ruled out introducing self-identification for changing gender.
Sir Keir Starmer has said that “a woman is an adult female” as he hardened his stance on gender.
The Labour leader insisted that biological women needed single-sex spaces and ruled out introducing self-identification for changing gender.
Sir Keir Starmer has said that “a woman is an adult female” as he hardened his stance on gender.
The Labour leader insisted that biological women needed single-sex spaces and ruled out introducing self-identification for changing gender.
In a discussion about the case, someone raised an objection to "someone who was not a party to the incident, who was not from Nagasaki, and who was not from Hiroshima, complaining about it. Seeing that opinion made me aware of my position, so I will say what I must say.
I was born in Nagasaki and am a third-generation A-bomb survivor.
I say this because I grew up hearing the stories of the A-bomb damage directly from those who suffered from the atomic bombings.
I feel that it is unacceptable for someone like me to speak about the A-bomb damage.
However, there are few A-bomb survivors left, so I will speak up.
In Nagasaki, children grow up hearing stories about the atomic bombing. We were made to sit in the gymnasium of an elementary school in the middle of summer, where there was not even an air conditioner or a fan, and for nearly an hour we were made to listen to stories about the atomic bombing. It was hard for me anyway.
I think it was even more painful for the elderly people who told the stories. But I don't think an elementary school kid could have imagined that. I, too, have forgotten most of the stories I was told. I can only remember one or two at most.
Another thing is that at this time of year, pictures of the victims of the atomic bombing are pasted up in the hallways.
In other parts of the country, these are grotesque images that would cause a fuss from the parents who are always nagging about them.
Recently, even the A-bomb museum has become more gentle in its exhibits, and most of the radical and horrifying exhibits that would have traumatized visitors have been removed.
I don't know how elementary schools now teach about the A-bomb damage. But when I was in elementary school, there were photos on display.
There was one photo that I just couldn't face as an elementary school student. It was a picture of Taniguchi Sumiteru(谷口稜曄). If you search for it, you can find it. It is a shocking picture, but I would still like you to see it.
I couldn't pass through the hallway where the photo was displayed, so I always took the long way around to another floor to avoid seeing the photo.
My grandfather was under the bomb and went to the burnt ruins of the bomb to look for his sister. I can understand now that he couldn't turn away or go another way.
There would have been a mountain of people still alive and moaning in the ruins of the burnt ruins. There would have been many more who would have died out in agony.
My grandfather walked for miles and miles, towing a rear wheelchair, through the narrow streets of rubble-strewn Nagasaki in search of his sister.
My grandfather was not a child then. But of course there were elementary school children who did the same thing he did. I am not speculating that there were. There were. I heard the story from him, and I still remember it.
A young brother and sister found their father's corpse in the ruins of the fire and burned it themselves. They didn't have enough wood to burn him alive, and when they saw his brain spilling out, they ran away, and that was the last time they ever saw him again.
I can never forget that story I heard when I was a kid, and even now it's painful and painful, my hands are shaking and I'm crying.
I keep wondering how that old man who ran away from his father's brain was able to expose to the public the unimaginably horrible trauma, the scar that will never heal, even after all these years.
Now I think I understand a little.
Why I can't help but talk about my grandfather and the old man now, even as I remember my own trauma.
Because this level of suffering is nothing compared to their words being forgotten.
It's nothing compared to the tremendous suffering that once existed that will be forgotten, like my hands shaking, my heart palpitating, my nose running with vertigo, and so on.
My grandfather, who went through an unimaginable hell, lived to see his grandchildren born, and met his sister's death in the ruins of the fire.
In other words, my grandfather was one of the happiest people in the ruins of the fire.
My grandfather and that old man were, after all, just people wading in the depths of hell.
I think that the suffering that even people who had experienced unimaginable pain could not imagine was lying like pebbles on the ground in Nagasaki 78 years ago, and no one paid any attention to it.
Their suffering, which I can't even imagine, is nothing compared to the countless, unimaginable suffering they witnessed, which they pretend never happened.
Memories fade inexorably with each passing human mouth. The memories that those people could never allow to be forgotten are almost forgotten.
The tremendous suffering of 78 years ago is mostly gone, never to be recounted.
Those who suffered the most from the atomic bombing died rotting in the ruins of the fire without being able to tell anyone about it.
Many of those who saw it with their own eyes kept their mouths shut and took it with them to their graves. Most of those who spoke a few words are still in their graves.
Compared to the words of the old men, my own words are so light. I would rather keep my mouth shut than speak in such light words.
But still, someone has to take over. I realize that even my words, which are so light, are only the top of the voices that are left in this world to carry on the story of the atomic bombing.
I know how it feels to think that I am the only one. Still, I hope that you will not shut your mouth. I know that I have closed my mouth because I thought I shouldn't talk about it, and that is the result.
Sometimes I almost choose to stop imagining the unimaginable suffering and live my life consuming other people's suffering for fun.
I am writing this while I still have some imagination of the suffering of the old people whose voices, faces, and even words I can no longer recall.
すまん。勝手に翻訳した。拡散はどうするかな。redditとかに投稿するのがいいのか?
----
I have seen some posts asking if they should talk about "the case" even though they were not involved in it and were not born in Nagasaki or Hiroshima, and I am a bit aware of it, so I have to say what I have to say. I say this because I was born in Nagasaki, am a third generation atomic bomb survivor, and grew up hearing the stories of those who experienced the atomic bombing firsthand. I know it's a little bit too much for me, but I'm going to say this because there are very few survivors left.
In Nagasaki, children grow up hearing stories about the atomic bombing. They were stuffed into sushi for nearly an hour in the gymnasium of an elementary school in the middle of summer, with no air conditioner or fan, and told stories about the atomic bombing. That was a hard time for me. I think it must have been even harder for the old people who told the stories, but there was no way an elementary school kid could imagine such a thing, and I had forgotten most of the stories I had been told for a long time. I have forgotten most of the stories I was told. I can only remember one or two at most. There is one more hard thing. Every year around this time, a row of grotesque images that would drive the PTA crazy in other areas are prominently displayed in the hallways. These days, I hear that the atomic bomb museum has been bleached out and many of the radical and horrifying exhibits that traumatized visitors have been taken down. I don't know if they are still there, but they were there when I was in elementary school.
There was one photo that I just couldn't face when I was in elementary school. It is a picture of Sumiteru Taniguchi. If you search for it, you can find it. It is a shocking picture, but I would like you to take a look at it. I couldn't pass through the hallway where the photo was posted, so I always took the long way around to another floor of the school building to avoid seeing the photo.
Now I'm thinking that my grandfather, who headed into the burnt ruins to look for his sister, couldn't have turned away or taken a different path. There would have been a mountain of people still alive and moaning, not just pictures, and a mountain more who would have given up at the end of their suffering. He walked for miles and miles, towing his handcart through the narrow streets of rubble-strewn Nagasaki in search of his sister. My grandfather was not a child at the time, but of course there were children who did similar things. Not that there wouldn't have been. There were. I heard the story from him, and I still remember it. A young brother and sister found their father's body in the ruins of a fire and they burned it. They didn't have enough wood to burn his body, and when they saw the raw brain that spilled out, they ran away and that was the last time they ever saw him anymore.
I can never forget the story I heard when I was a kid, and even now it is painful and painful, my hands are shaking and I am crying. I keep wondering how the old man who escaped from that father's brain could have been able to unravel the most horrible trauma imaginable and expose it to the public with scars that will never heal.
Now I think I can understand a little.
The reason I can't help but talk about my grandfather and that old man, even if I have to rehash my own trauma, is that this level of suffering is nothing compared to the fact that their words will be forgotten. My hands shaking, my heart palpitating and dizzy, my nose running with tears, it's nothing compared to the tremendous suffering that was once there and will be forgotten.
My grandfather, who went through an unimaginable hell, lived to see his grandchildren born, and met his sister's death in the ruins of the fire. In other words, my grandfather was one of the happiest people in the ruins of the fire. My grandfather and that old man were, after all, just people wading in the depths of hell. I think that the suffering that even people who had experienced unimaginable pain could not imagine was lying like pebbles in Nagasaki 78 years ago, and no one paid any attention to it. Their suffering, which I can't even imagine, is nothing compared to the countless, tremendous suffering they witnessed, which they pretend never happened.
Memories fade inexorably every time people talk about them. The memories that those people could not allow to be forgotten are now largely forgotten; the tremendous suffering of 78 years ago is mostly gone, never to be recounted again. Those who suffered the most from the atomic bombing died rotting in the ruins of the fire, unable to tell anyone about it. Many of those who saw it with their own eyes kept their mouths shut and took it with them to their graves. Most of those who spoke a few words are now under the grave.
Compared to the words of the old men, my own words are so light. I would rather keep my mouth shut than speak in such light words. But still, someone has to take over. I realize that even my words, which are so light, are only the top of the voices that are left in this world to carry on the story of the atomic bombing. I know how it feels to wonder if someone like myself is allowed to speak about this. Still, I hope that you will not shut your mouth. This is the result of our silence.
Sometimes I almost choose to stop imagining the unimaginable suffering and live my life consuming other people's suffering for the fun of it. I am writing this while I still have some imagination of the suffering of the old people whose voices, faces, and even words I can no longer recall.
Translator's note: The original post in Japanese is a response to a post by a Japanese contributor who wondered if he was qualified to speak out on the subject of the A-bomb when he was not from Hiroshima and Nagasaki, but still spoke out about Barbie and the A-bomb. I translated it here because I think it deserves to be read by the world.
I must talk about various things regarding the Barbie incident.
I saw a post about it from someone who is neither directly involved nor from Nagasaki or Hiroshima, and it made me realize that there are things I must say.
I was born in Nagasaki and grew up listening to stories from the survivors, being a third-generation survivor myself. Most survivors are no longer with us, so I feel compelled to speak up.
In Nagasaki, kids grow up hearing about the atomic bomb. We were packed like sushi in a gymnasium without air conditioning or even fans during the scorching summer, and we listened to stories about the bomb. It was incredibly tough for me.
I imagine it was even harder for the elderly who spoke about their experiences. As a child, I couldn't fully comprehend their pain, and now, I can hardly remember most of the stories I heard. I can only recall one or two.
Every year during this time, gruesome images that would make PTA elsewhere go crazy were displayed in the hallways. I heard that many of the horrifying exhibits that used to traumatize visitors at the Atomic Bomb Museum have been removed, and the museum has been considerably sanitized. I'm not sure about the current situation, but that's how it was when I was there.
There was one photograph that I could never bear to look at as a child – a picture of Tadashi Taniguchi. You can find it if you search, but it's a shocking image with a viewer discretion warning. Still, I want people to see it.
I couldn't walk down the hallway where that photo was displayed, and I always took a different route, avoiding it so I wouldn't have to see it.
Now, I think of my grandpa who went to the ruins to search for my sister. He couldn't look away or take a different path. The pain must have been unimaginable.
Besides photographs, there were many living people moaning in pain back then, and there must have been even more who succumbed to suffering.
My grandpa walked for miles, pulling a handcart through the debris-laden streets of Nagasaki, searching for my sister.
Even though my grandpa was not a child, I'm sure there were elementary school kids who did similar things. I don't just think they might have been there; they were there. I heard the stories from the people themselves, and I still remember them.
I can't forget the stories I heard as a child, such as the young siblings finding their father's burnt corpse in the ruins and cremating him. They didn't have enough firewood, and their father ended up half-burnt. They ran away after seeing the brain tissue oozing out, and that became their final farewell.
I can never forget those stories I heard as a child, and even now, they still bring pain and suffering, making my hands tremble and tears flow.
I wonder how my grandpa, who ran away from that father's brain tissue, could expose his unimaginable trauma and everlasting scars to the world.
Now, I feel like I understand a little.
Even someone like me, who experienced such unimaginable trauma, has gone through pain that I can't even imagine being compared to being discarded, forgotten, and ignored. Compared to what those people experienced, my suffering means nothing.
My trembling hands and the palpitations and dizziness I experienced are nothing compared to the tremendous pain that many others went through.
Memories fade irreversibly every time they pass through people's lips. The memories that I couldn't bear to be forgotten are almost forgotten now.
The unimaginable pain that existed 78 years ago has mostly disappeared, and we can no longer pass it on.
The people who suffered the most from the atomic bomb perished in the ruins, rotting away without being able to convey it to anyone.
Even those who saw it with their own eyes mostly took the memories with them to their graves. Most of them are now under the tombstones.
Compared to the words of the elderly, my words seem so light. I think that speaking with such light words would be better than keeping silent, as silence has led to this result.
I feel like I might occasionally choose to stop imagining the unimaginable pain and consume the suffering of others in an amusing way to live on.
Before I forget the pain and suffering of those elderly people, whose faces and voices I can no longer recall, I will leave this here.
A Hearing Like No Other: US President's Son Embroiled in Tax Evasion Scandal Involving Millions, Sex Workers, Drugs
It was a hearing that could have been a captivating Hollywood movie. At its center was the son of a US President who had evaded paying taxes for several years while battling drug addiction. He also broke the law by owning a gun as a drug addict and frequently filmed himself having sex with sex workers, posting the content on the porn site Pornhub. This happened while he made millions of dollars worldwide, relying solely on his father’s name.
もともと麻薬中毒者で脱税の過去があり、Pornhubにアカウントを自ら開設し、セックスワーカーとのセックスの写真を投稿してたんだｗ
岸田息子を余裕で超えるモンスターだな。
忖度しすぎじゃね？ｗ
真のスコットランド人論法（しんのスコットランドじんろんぽう、英語: No true Scotsman)、または純粋さに訴える論証（英語: appeal to purity）は、 非形式的誤謬のひとつである。普遍汎化に対する反例を提出されたとき、トートロジーを用いて反例を除外することで主張を防衛しようとする行為をさす[1] [2] [3]。普遍汎化を放棄したり反例を否定する証拠を提供したりせず、客観的な基準の代わりにレトリックを用いて汎化を修正し定義上その特定の反例を含まないようにする[4]。このレトリックは「真の、純粋な、正真正銘の、真正の、本物の」など感情に訴えかけるだけで本質的な意味のない純粋さの形容という形をとる[5]
例
哲学教授のブラッドリー・ダウデン（英語版）は、反駁された汎化の試みに対する「アドホックな救助」としてこの誤謬を説明している[1]。以下はこの誤謬の簡略化された一例である[6]。
B: 「私の叔父はスコットランド人だけど、粥に砂糖を入れていたよ。」
A: 「でも、真のスコットランド人は粥に砂糖を入れないんだよ。（But no true Scotsman puts sugar on his porridge.）」
He's going to pay.
He's not getting let off the hook.
He's dead meat.
He's a dead man.
He's dead to me.
I'll never forgive him* ＜（使われ過ぎだが場合によっては適切）
Unacceptable*
How dare you XX*
"won't allow/permit"的な側面がある「許さない」には、"I won't stand for this!"が良い
その他の翻訳例
"I won't forgive you for barging in on ruru's house."
↓
修正案：“You can’t just barge into Ruru’s house, you know.”
子供に言い聞かせるような響きだが、前者よりは硬くなく、意地悪な響きもない。
いい感じの雰囲気のシーンなので、前者は合わない。
↓
Meaning: I accept your apology. But I won’t forgive or forget. Bye ✌️
"If you don't come back... I'll never forgive you."
「戻ってこなかったら……許さない」
"We'll never forgive you for kidnapping Friend!"
「仲間を連れ去るなんて許さない！」
"Eat my cookie and I'll never forgive you!"
↑一方、「戻ってこなかったら許さない」については、「死んだら許さない」という意味なら"forgive"を使うかもしれないという意見もある。というのは話者が"allow"できるわけではないから。
↑ということは、以下の場合は「死んだら許さない」という意味なので"forgive"のままで良い？
「私の夫にあなたの命まで背負わせたら、許さないから」（ナルト）
“If you make Naruto be burdened with even your life, I will not forgive you.”
"it can't be helped"（仕方ない）は使われ過ぎだが、(a) 一応正しい英語だし、(b) 文脈にも沿っていることが多い（forgiveはそうではないことが多い）。
「なっ何をするだァーッ！ゆるさんッ！」（ジョジョでディオがジョナサンの愛犬ダニーに蹴りを入れた際のセリフ）
↓
"I swear I won't stop until I've scrapped each and every one of you!"
Maxine Waters Says She Will “Never Ever Forgive” Black Americans That Vote for Trump.
"And if you choose to fail us, I say: We will never forgive you. We will not let you get away with this. "
‘We will not forgive, we will not forget. We will hunt you down and make you pay’
「我々は許さない。忘れない。お前達を追い詰め、捕え、贖わせる」（ISISの攻撃に対するバイデン大統領の言葉）
悟空とバイデンのケースは状況がよく似ているが、悟空は"I won't forgive you!"としか言わなかったので不自然だが、バイデンは"We will hunt you down and make you pay"と報復の意図を付け加えているので自然とのこと。
もしバイデンが"We won't forgive."としか言わなかったら、弱く聞こえるという。「もう昼飯に誘ってやらないぞ」みたいな。
さらに、バイデン自身は戦場で戦闘するのではなく演説台の後ろで何もしない。ただ何かが起こると言っているだけ。その点、眼の前に敵がいて戦わないといけない悟空とは違うらしい。
また、相手が許しを求めていないのにforgiveを使うのは変だという点に関しては、ISISだけでなくアメリカ国民にも語りかけているから良いとのこと。
ちなみに、飲酒運転で子供が轢かれて、ドライバーが全く反省してない場合に"I won't forgive you!"というのは自然とのこと。
一方で、同じく全く反省しないジョーカーにバットマンが同じセリフを言うのはおかしい。バットマンとジョーカーの間には最初から許しなど存在しないから。
（でもバイデンとISISの間にも許しはないのでは？と尋ねたが、答えをもらえなかった。恐らくネイティブにとってもはっきり言語化できない微妙な問題なのだろう）
"I'll Punish you. Cry all you want, but don't expect me to forgive you."
「おしおきしてやる。泣いても許されると思うなよ」（さよなら私のクラマー）
「一体何に対してFORGIVEするんだ！？FORGIVEが必要だなんて一体どんな罪を犯したんだ！？許さないは"DON'T FORGIVE"じゃない！怒りで自然発火しそうｂｒｙ；おｈ；ｂｓｆｓｌ」
修正案："Cry about it all you want, but I'm not letting you guys off the hook."
Fate/stay night UBW 13話 「決別の刻」
凛 ：そうね、けど後悔するわよ。私は絶対に降りない。いい、キャスターを倒してアンタを取り戻す。その時になって謝っても許さないんだから・・・(That's true. But you'll regret it. I'll never quit. You hear me？I'll defeat Caster and take you back. And when I do, I won't forgive you, no matter how much you apologize.)
ペルソナ4 G 7話 「It's cliche, so what？」
マリ 「記憶探すのも思いで作るのも、絶対に君と一緒だから。君が持ってても同じでしょ？その代わり・・・ちゃんと返して？もったままいなくなったら、許さない。(I'll never forgive you.)」
弱虫ペダル RIDE.38 「総北の魂」
坂道「でも、もうボク・・・走れない・・・ここでリタ・・・(I'm dropping—)」
この素晴らしい世界に祝福を 3話
ダ：こんな幼げな少女の下着を公衆の面前ではぎ取るなんて・・・真の鬼畜だ、許せない！是非とも私を貴方のパーティーに入れてほしい。(To strip such a young girl of her panties in a public place is trulysavage！I can't let this pass！You must let me join your party！)
カネ「(あの時もヒデはクラスに馴染めない僕に気を遣って声を掛けてきてくれたんだ・・・いやだ。ヒデが死ぬのは嫌だぁ！そんなの許せない！)《I don't want Hide・・・to die！I won't・・・I won't let that happen！》」
I won't forgive you, you liar! - Weblio Email例文集
I will not forgive his incivility. - Weblio英語基本例文集
あのいやなやつは決して許さないぞ。
https://twitter.com/katrinaltrnsl8r/status/1367633335887880195
アニメ・マンガにおける「許さない」は、英語における Over my dead body! （おれの目の黒いうちはだめだ）と同じくらいよく見かける定型句であり、I won't forgive you. と直訳されることが多い
英語のforgiveと日本語の許すはニュアンスが異なるので、一対一で訳すことはできない
以下、適切な翻訳例
2. しかし、強い者が弱い者を一方的に殺すことは、断じて許さない！ (Code Geass Episode 8)
But neither will I stand for a one-sided slaughter of the weak by the strong!
3. 私以外の奴に撃たれたら、許さないからね (Sword Art Online II, Episode 8)
So... If you let someone else shoot you, I won't forgive you.
↑これは悪い例
↓代替案
But you better not let someone else shoot before I get to.
If you get shot out there, I'll shoot you myself. Got it?
Don't get shot out there. Your body's reserved for my bullets.
You owe me a fight, so you BETTER stay alive.
また、ニュアンスが異なるということは、日本語と同じ感覚で I won't forgive you. と言ってしまうとトラブルになる可能性が高いということでもある
実際、スマブラでボコボコにされたあとに「許さない！」と悔しがるのは日本語では自然だが、同じ状況でネイティブに対して "I won't forgive you!"と言ったら大げさすぎて驚かれるだろう、というようなことを一人のネイティブが言っている
https://twitter.com/CodyDang_/status/1367934949932683264?s=20
https://twitter.com/merumeruchann/status/1663878494336458753?s=20
3. Choose your words wisely; AKA consider what is SEXY
"Wriggling" is a pretty standard translation of 藻掻く but in English it's associated with worms. WORMS! 🪱 "Undulating" is much nicer. e.g. A pussy doesn't wriggle, it undulates or ripples, or it convulses around his cock.
A woman doesn't wriggle her hips, she bucks them or she writhes. Your MC doesn't rock his hips he thrusts or pumps or rides. His hips aren't "moving on their own" he "can't control himself".
「もがく、身悶えする」はふつう"Wriggling"と訳されるが、これは虫を連想させるのでダメ。"Undulating"のほうがよい。
「まんこがうねる」と言いたいときも、wriggleではなく、undulate や ripple
あるいは"it convulses around his cock."
同様に、女が尻をくねらせるとき wriggle her hips とは言わない。she bucks them or she writhesなどと言う。
男が腰を振るときはrock his hipsではなくhe thrusts or pumps or rides
意識的に腰を振るのではなく自分をコントロールできず振ってしまう感が大事
Sometimes a woman's skin may be described as 白魚. This is sexy in the original cultural and linguistic context. In many English-speaking cultures, fish are used for negative comparisons. Something like translucent or dewy would be an appropriate equivalent.
In JP a man going wild during sex is often likened to a monkey, but this has a more comical sound in English, where comparisons to simply a "wild animal" work better.
女の肌を「白魚」と形容することがあるが、英語では魚はネガティブな意味合いになってしまう
translucent (透き通るような)やdew（つややかな）と言い換えると良い
また、激しいセックスの最中、「猿のように」と形容することがあるが、英語ではコミカルに響いてしまうのでwild animal（野生動物、獣）などと言いかえるとよい
Consider the virgin "He put his penis in her vagina" vs the chad "He slid his cock into her pussy".
These sentences describe the same action, but one says "I fuck" and the other says "I've only ever seen sex in the bio textbooks my model was trained on".
On the other hand, don't throw in porny words where there shouldn't be any; if your heroine is a shy virgin and the source text is using coy words like あそこ, don't have her shouting FUCK MY TIGHT LITTLE PUSSY in English.
挿入するシーンでは
"He put his penis in her vagina"
とするのではなく、
"He slid his cock into her pussy".
と訳すべき
後者は「ヤる」という感じだが、前者は「私はAIなので性行為については生物学の教科書の知識しかありません」みたいに聞こえてしまう
とはいえ、ヒロインがシャイな処女で、「あそこ」と控えめに言っているのに”FUCK MY TIGHT LITTLE PUSSY”（私のキツキツオマンコを犯して！）などと絶叫させてはいけない
この記事の主旨は「ウクライナのゼレンスキー大統領のパーカーは略式軍服である」ということではない。
あくまで「略式軍服という日本語はなかった」「一年ほど前から急に現れた言葉だ」という誤認を訂正したいだけである。
「略式軍服」という言葉の使用例は、国立国会図書館デジタルコレクションの全文検索では33件 - 法華狼の日記
どう見ても定着した言葉や概念ではない。ほとんどが翻訳で採用された言葉だったり、あくまで「略式の軍服」という意味の表現にすぎない。同一作品の重複も多い。
法華狼氏のエントリでは近年の用例はないとされているが、実際にはそうした用例は存在する。
枯野瑛『終末なにしてますか？ 忙しいですか？ 救ってもらっていいですか？』
あえて翻訳は除外したが、日本人作家の商業作品に限定してもこうしていくつかの使用例がある。
池波正太郎以外は、2000年ごろから2020年までに刊行された新しい書籍である。
もちろん10件足らずでは「定着していた」とまでは言えない。
しかし「用例がまったく無いわけではない」ということはわかるはずだ。
「用例」の存在を確認したところで、次は「用法」の確認をしたい。
国立国会図書館デジタルコレクションで「略式軍服」を検索すると、1940年発行の岡倉由三郎編『新英和大辞典』がヒットし、以下のような項目を見つけることができる。
tu'-nic [tjúːnɪk] n. 1) 〘古代ギリシャ・ローマ〙襦袢, 肌着, シャチ; 2) 一種の陣羽織; 3)（現代婦人の用ひる）腰部緊着上衣; 4) 〘俗〙密着短上衣, 略式軍服（又は, 警官服）; 5)〘解・動〙被膜, 膜（＝integument）; 7)〘植〙膜質外皮, 種皮（＝husuk）. [OF tunique, ＜ L tunica]
つまり辞書レベルで「略式軍服」は「（軍服の）チュニック」の訳語だったのである。
これは法華狼氏が「ほとんどが翻訳で採用された言葉だった」と書いているのにもつながる。
実際に、国立国会図書館デジタルコレクションで読めるいくつかの翻訳書籍の原文を確認してみると、
エリック・アンブラー著・宇野利泰訳『真昼の翳』（1963年）
He stood up, as if to end the discussion, and smoothed down the front of his tunic.
when he came back he looked lovely in his uniform, with all those pretty ribbons on his tunic,
コーネリアス・ライアン著・木村忠雄訳『ヒトラー最後の戦闘』（1966年）
Golbov took out of his tunic pocket a folded copy of the newspaper Red Star
用例が少ないために「それが定訳だった」とまでは言えないかもしれないが、「チュニックを略式軍服と訳していた」ということの証左にはなっていると思う。
古くは「チュニック」の訳語とされ、近年でも数は少ないながら商業作品に使われている。
I see that among men all things depend upon three wants and desires, of which the end is virtue, if they are rightly led by them, or the opposite if wrongly. Now these are eating and drinking, which begin at birth—every animal has a natural desire for them, and is violently excited, and rebels against him who says that he must not satisfy all his pleasures and appetites, and get rid of all the corresponding pains—and the third and greatest and sharpest want and desire breaks out last, and is the fire of sexual lust, which kindles in men every species of wantonness and madness.
私は、人間のあいだではすべてのことが三つの欲望に依拠していると見ています。それらは、正しく導かれれば徳であり、誤って導かれればその反対となります。まずは「食欲」と「飲欲」であり、これらは生まれたときから始まります。あらゆる動物が自然とその二つの欲望を備え、激しく興奮させられ、己の快楽や食欲を満たしてはいけないと言う者に逆らい、付随する苦痛からは逃れようとします。そして第三の、最も強く鋭い欲望が、最後に噴き出します。それは人々のあらゆる種類の淫気と狂気を燃え上がらせる「性欲」の炎です。
今のところこれが最古である。さすが西洋哲学の祖。「食」と「飲」が分かれているのが特徴。プラトンの著作は明治時代に翻訳されていて日本人にも知られていたと思われる。
欲界三欲
(一)飲食欲，即凡夫於種種美味之飲食，多生貪愛之心。(二)睡眠欲，即凡夫之心多暗塞，耽著於睡眠而不能勤修道業。(三)淫欲，即一切男女由互相之貪染，而起造諸種欲事。
欲界三欲
1. 飲食欲、すなわち凡夫はさまざまな美味の飲食において、多くは貪愛な心を生む。2. 睡眠欲、すなわち凡夫の心は暗く塞がり、惰眠に耽って修業に励むことができない。3. 淫欲、すなわちすべての男女は互いに貪欲に染まり、それがさまざまな欲事の原因となる。
『翻訳名義集』は中国・南宋時代に編纂された仏教系の書物。もちろん日本にも伝わっている。というかこの組み合わせが現在のスタンダードである。
いにしへの人三慾を忍ぶ事をいへり。三慾とは、飲食の欲、色の欲、睡の欲なり。
『養生訓』は江戸時代の大ベストセラー。貝原益軒は儒学者だが、この組み合わせは仏教の「三欲」と同じなので、「いにしへの人」というのは僧侶のことなのか。三欲を「抑えるべきもの」と捉えているのも仏教的である。「睡眠を減らすと健康になる」みたいなことも言っている。
『歌学提要』は幕末の歌人・香川景樹の理論をその弟子の内山真弓がまとめたものだという。
人間の根源の欲望を、食欲・性欲・表現欲に三大別して言うそのことは、江戸末期の巨匠香川景樹以来、歌界ではならいとなっている。
ということで「食欲」「性欲」「表現欲」を表しているらしい。
これはイギリス科学振興協会の当時の会長であったライアン・プレイフェアのスピーチが翻訳されたもののようだ。原文を当たると「かつての錬金術師は黄金・健康・不死のために賢者の石を研究していた」…みたいな内容だったらしい。
they hoped to attain the three sensuous conditions of human enjoyment -- gold, health, and immortality.
村上専精は僧侶だが仏教の「三欲」とは異なるのか。「生存欲」は戦時中の文章で「日本人は三大欲求の生存欲を抑えて国家に殉じるからすごい！」というふうに使われているのを見かけて面白かった。
人間の三大慾望たる衣食住
個人的に「衣食住」は欲望というより「基本的なもの」「必要なもの」というニュアンスで捉えていたのだが、井原西鶴の『世間胸算用』でも「分際相応に人間衣食住の三つの楽の外なし」と書かれているそうなので、あながち「欲望」的な捉え方でも間違いではないのか。似たようなパターンだと三大欲求を「福・禄・寿」に割り当てることもある。
美術評論家が三大欲求に「美欲」を入れるのは、歌人が「言語表現欲」を入れるのと似通っているか。
明治以降は経済発展もあってか「金銭欲（利欲・財欲）」や「名誉欲（出世欲）」を挙げることがかなり多い気がする。
もとはアメリカで1948年に刊行された小説だが、原文だと「three main pastimes」なので「三大娯楽」かな。
といった記述がある。
食欲、性欲、排泄欲の根源的意味に比べたら、人間の他の欲望である出世欲とか名誉欲とか権力欲とか支配欲とか金欲とか知識欲など、それこそ屁以下の価値しかない。
いわゆる「生理的欲求」のひとつとして食欲や睡眠欲と並べて語られる「排泄欲」だが、「三大欲求」として挙げられていることは少ない印象を受ける。ただ「性欲（射精欲）」を排泄欲の一種とみなすこともあるようだ。
本来、仲間と一緒にいたい、集団の中で自分の安定した位置を占めたいという欲求――集団欲は、食欲、性欲と並んで三大欲と言われる程のものである。
この「集団欲」を三大欲求とみなすのは戦後にかなり広まった感じがする。近年の書籍でも睡眠欲に代えて集団欲が挙がることがあるようだ。
貞潔・清貧・従順の修道三誓願は人間共通の三大欲求（肉欲・所有欲・支配欲）にかかわるものとして、生涯の一大試練と誘惑になりうる。
これはつまりカトリックの修道士が守る三誓願の対義語となるような欲望（貞潔↔肉欲 清貧↔所有欲 従順↔支配欲）を「三大欲求」と見なしているらしい。カトリックのあいだでポピュラーな解釈なのかは知らないが、三誓願そのものは3世紀末くらいまで遡るらしいので、当時からそうした発想があったとしたら面白い。
現在の一般的な認識。「金銭欲」「名誉欲」「集団欲」あたりを含めて「諸説あり」と言われていてもおかしくなかったと思うが、最終的にほとんど「食欲・睡眠欲・性欲」で固定されてしまったのは面白い現象である。
Related questions
Was George Harrison a vegetarian?
When did George Harrison become a vegetarian?
What was George Harrison like as a person?
I've read that George Harrison frequently cheated on his wife Olivia. Who were all these women? Were any of them famous or well-known? Why did Olivia tolerate it?
Why did George Harrison say he loved (and maybe slept with) Ringo's wife?
How did Ringo Starr find out about the affair between George Harrison and
↓
に関する質問
このままジョージ-ハリソンは頻繁に騙彼の妻Olivia. たったこれらすべての女性。 たったという名のもと、いくつかのか。 なぜOliviaは許容です。
Evilすぎて草
会社設立にあたり業務用回線を新たにeSIMで契約したが謎エラーで引っかかったのでメモがてら投稿。
Androidの設定マニュアルは当然端末毎ではなく、別のメーカーの画面で説明されているので良く分からん。
色々ググってみるとSIM追加の操作(今はまだ出来ない)をするとエラー画面にリンクが付いているので、そこから見に行くことが出来るらしい。分かりづら！
郵送された手順書にQRコードが付いており、それを読み取ればeSIMダウンロード完了になるのだが、「ネットワークが無効です。電話番号の有効化中にエラーが発生しました」とメッセージが表示されエラーになる。
ちょっと時間置いてもエラー、入ってたSIMカード抜いてみてもエラー、何度試してもエラー。と全く解決の糸口が見えない。
ほかのメニュー触ってみても関係ありそうな設定とかはないし、完全に行き詰った。設定回り色々触ってて、たまたまAndroidのシステムアップデートの通知が来てたのでそれを実行。
再起動した後に再度QRコードを読み取ると、今度は成功。これか原因！？これが原因だとしたらサポートに連絡しても絶対に解決しない気がする。
通話とメッセージの動確もバッチリOK。デュアルSIMにするとモバイルの電波マーク2つ並んでて初めての光景にちょっと感動。あと、電話アプリの履歴やメッセージアプリに通信会社が表示されるようになった。
https://www.worlddata.info/iq-by-country.php
The intelligence quotients by countries are taken from the studies conducted by Richard Lynn and Tatu Vanhanen (2002), Heiner Rindermann (2007), Khaleefa and Lynn (2008), Ahmad, Khanum and Riaz (2008), Lynn, Abdalla and Al-Shahomee (2008), Lynn and Meisenberg (2010), as well as the PISA tests from 2000 to 2015. The more recent study by Richard Lynn and David Becker (PDF) at the Ulster Institute for Social Research from 2019 was also included here. In this, Lynn corrects several values of his earlier publications. The studies are not entirely uncontroversial, as they consider only specific population groups in individual countries or only a few and thus unrepresentative reference groups.
英語だとなんとか…
Please list some intelligent puns.
---
Sure, here are a few intelligent puns:
I'm reading a book on the history of glue – I just can't seem to put it down.
Why don't scientists trust atoms? Because they make up everything.
Did you hear about the guy who lost his left arm and leg in a car crash? He's all right now.
I told my wife she was drawing her eyebrows too high. She looked surprised.
Why don't skeletons fight each other? They don't have the guts.
I'm reading a book about anti-gravity. It's impossible to put down.
I'm on a whiskey diet. I've lost three days already.
What did the grape say when it got stepped on? Nothing, it just let out a little wine.
I'm really good at math – I can solve problems with my eyes closed. It's just a simple matter of algebra.
Why did the chicken cross the playground? To get to the other slide.
