- 問題
- 解説
- 第1段落
- A quarter of a century ago, moral psychology was part of developmental psychology.
- Researchers focused on questions how children develop notions of fairness.
- The basic question behind this research was where morality came from.
- There are two obvious answers: nature or nurture.
- If you pick nature, then you are a nativist.
- You believe that moral knowledge is pre-loaded in our minds, or perhaps even inscribed by God.
- If you choose nurture, then you are an empiricist.
- You believe that children are morally neutral at birth, as John Locke would put it, and learn it particularly from adults.
- 第2段落
- However, there is a third possible answer: rationalism.
- It assumes that morality varies around the world and across the centuries, and thus cannot be inborn.
- It also doubts the idea that whatever morals we have as grown-ups must have been learned during our childhood experience of adults telling us what is right and wrong.
- Instead, the rationalist approach asserts that children figure out morality for themselves.
- This third answer is now a major focus of moral psychology.
- 第3段落
- This new approach owes much to Jean Piaget, the greatest developmental psychologist of all time.
- He came up with this insight based on his early career in zoology.
- He was fascinated by the stages that insects went through as they transformed themselves.
- Later, when his attention turned to children, he brought with him this interest in stages of development.
- 第4段落
- Piaget focused on the kinds of errors children make.
- For example, he put water into two identical drinking glasses and asked children to tell him if the glasses held the same amount of water.
- They answered yes.
- Then he poured the contents of one of the glasses into a tall skinny glass and asked them to compare the new glass to the one that had not been touched.
- Children younger than six or seven often said the tall glass now held more water, because the level was higher.
- They did not understand the total volume of water was preserved when it moved from glass to glass.
- He also found it pointless for adults to explain that the volume of water was exactly the same until the youngsters reached an age and cognitive stage when their minds were ready to grasp it.
- Once the little ones were ready, they figured it out for themselves just by playing with glasses of water.
- 第5段落
- Piaget argued children’s understanding of morality was like their understanding of those water glasses.
- We cannot say that it is inborn, and we cannot say that children learn it directly from adults.
- It is, rather, self-constructed.
- Taking turns in a game is like pouring water back and forth between glasses.
- No matter how often you do it with three-year-olds, they are just not ready to digest the concept of fairness, any more than they can understand the idea of volume conservation.
- After surpassing the age of five or six, the children will play games, have arguments, and work things out together, thereby develop notions of fairness without the help of adults.
- 第1段落
問題
次の文章の下線をほどこした部分(1)~(4)を和訳しなさい。
A quarter of a century ago, moral psychology was part of developmental psychology. Researchers focused on questions how children develop notions of fairness. The basic question behind this research was where morality came from. There are two obvious answers: nature or nurture. If you pick nature, then you are a nativist. You believe that moral knowledge is pre-loaded in our minds, or perhaps even inscribed by God. If you choose nurture, then you are an empiricist. You believe that children are morally neutral at birth, as John Locke would put it, and learn it particularly from adults.
However, there is a third possible answer: rationalism. (1)It assumes that morality varies around the world and across the centuries, and thus cannot be inborn. It also doubts the idea that whatever morals we have as grown-ups must have been learned during our childhood experience of adults telling us what is right and wrong. Instead, the rationalist approach asserts that children figure out morality for themselves. This third answer is now a major focus of moral psychology.
This new approach owes much to Jean Piaget, the greatest developmental psychologist of all time. He came up with this insight based on his early career in zoology. (2)He was fascinated by the stages that insects went through as they transformed themselves. Later, when his attention turned to children, he brought with him this interest in stages of development.
Piaget focused on the kinds of errors children make. For example, he put water into two identical drinking glasses and asked children to tell him if the glasses held the same amount of water. They answered yes. Then he poured the contents of one of the glasses into a tall skinny glass and asked them to compare the new glass to the one that had not been touched. Children younger than six or seven often said the tall glass now held more water, because the level was higher. They did not understand the total volume of water was preserved when it moved from glass to glass. (3)He also found it pointless for adults to explain that the volume of water was exactly the same until the youngsters reached an age and cognitive stage when their minds were ready to grasp it. Once the little ones were ready, they figured it out for themselves just by playing with glasses of water.
Piaget argued children’s understanding of morality was like their understanding of those water glasses. We cannot say that it is inborn, and we cannot say that children learn it directly from adults. It is, rather, self-constructed. (4)Taking turns in a game is like pouring water back and forth between glasses. No matter how often you do it with three-year-olds, they are just not ready to digest the concept of fairness, any more than they can understand the idea of volume conservation. After surpassing the age of five or six, the children will play games, have arguments, and work things out together, thereby develop notions of fairness without the help of adults.
解説
第1段落
A quarter of a century ago, moral psychology was part of developmental psychology.
A quarter of a century ago, moral psychologyS wasV partC of developmental psychology.
1世紀の4分の1前, 道徳の心理学Sは発達の心理学の一部Cだった。
四半世紀前, 道徳心理学は, 発達心理学の一部だった。
Researchers focused on questions how children develop notions of fairness.
- このhowは同格の疑問詞。
ResearchersS focused onV questionsO how childrenS’ developV’ notionsO’ of fairness.
研究者Sは, どのように子供S’は公平さの概念O’を発達させるV’のかという疑問Oに焦点を当てたV。
研究者は, 子供がどうやって公平さという概念を理解するようになるのかという疑問に焦点を当てた。
The basic question behind this research was where morality came from.
The basic questionS behind this research wasV where moralityS’ came fromV’.
この研究の後ろの基本的な疑問Sは, どこから道徳観S’は来るV’のかということだった。
この研究の背景にあった基本的な疑問は, 道徳観はどこから生まれるのかということだった。
There are two obvious answers: nature or nurture.
- natureは「本質」, nurtureは「育てる」の意味から, ここでは, 人の道徳観が先天的なものなのか, それとも後天的なものか, この2つが対比されていることを押さえる。
There areV two obvious answersS: nature or nurture.
2つの明らかな答えSがある。つまり, natureとnurture。
2つの明白な答えがある。生まれと育ちだ。
If you pick nature, then you are a nativist.
If youS’ pickV’ natureO’, then youS areV a nativistC.
もしあなたがnatureをピックアップするなら, それならあなたはnativistだ。
生まれの方を選ぶ人は先天論者だ。
You believe that moral knowledge is pre-loaded in our minds, or perhaps even inscribed by God.
- inscribeは, describe, subscribe, prescribeと同様に, 「書く」の意味の接尾辞-scribeを持つことから予測可能。
YouS believeV that moral knowledgeS’ is pre-loadedV’1 in our minds, or perhaps even inscribedV’2 by God.
あなたSは, 道徳的な知識S’は私たちの心の中にpre-loadされV’1ていて, または, おそらく神によってinscribeされV’2てさえいるということを信じるV。
彼らは, 道徳的な知識はあらかじめ心の中に組み込まれていて, さらには神によって刻み込まれているかもしれないとさえ信じている。
If you choose nurture, then you are an empiricist.
- empiricistは, empirical「経験的な」から類推。
If youS’ chooseV’ nurtureO’, then youS areV an empiricistC.
もしあなたS’がnurtureO’を選ぶV’なら, それならあなたSはempiricistCだ。
育ちの方を選ぶ人は経験論者だ。
You believe that children are morally neutral at birth, as John Locke would put it, and learn it particularly from adults.
- as S put itのput itは, 「言う」という意味になることが多い。独立不定詞の単元で, to put it simply「簡単に言うと」, to put it briefly「手短に言うと」などように, put itが「言う」という意味で使われるところを見たことがあるはず。
YouS believeV that childrenS’ areV’1 morally neutralC’1 at birth, as John LockeS” would putV” itO”, and learnV’2 itO’2 particularly from adults.
あなたSは, 子供S’は誕生の時点で道徳的にニュートラルC’1でV’1あり, ジョン・ロックS”がそれO”を置くであろうV”ように, それO’2を特に大人から学ぶV’2ということを信じるV。
彼らは, ジョン・ロックが言ったように, 子供は生まれたときは道徳的に中立で, 特に大人から道徳観を学ぶということを信じている。
第2段落
However, there is a third possible answer: rationalism.
However, there isV a third possible answerS: rationalism.
しかし, 3番目の可能な答えSがある。つまり, rationalism。
しかし, 3つ目の考えうる答えがある。それは, 合理主義だ。
It assumes that morality varies around the world and across the centuries, and thus cannot be inborn.
ItS assumesV that moralityS’ variesV’1 around the world and across the centuries, and thus cannot beV’2 inbornC’2.
それSは, 道徳観S’は世界のまわりや世紀を超えて変わりV’1, したがってinbornC’2であるはずがないV’2ということを仮定するV。
合理主義は, 道徳観は場所や時代によってさまざまであり, だからこそ生まれつきのものではあり得ないと想定している。
It also doubts the idea that whatever morals we have as grown-ups must have been learned during our childhood experience of adults telling us what is right and wrong.
- 前置詞のasは, 99%「~として」と訳すが, 後ろに時代を表す名詞が来た場合は, 「~のとき」と訳すことがある。as a child「子供のとき」が一番多い。よって, as grown-upsは「grown-upsのとき」と訳す方がより良いが, 別に「~として」と訳しても間違いではない。
- experienceは同格のthatを取れない代表的な名詞で, 同格にするにはexperience of doing「~する経験」とする。ここでは, doingに意味上の主語が付いて, experience of A doing「Aが~する経験」となっていることに注意。
ItS also doubtsV the ideaO that whatever morals we haveS’ as grownups must have been learnedV’ during our childhood experience of adults tellingtell uso1 what is right and wrongo2.
それSはまた, grown-upsとして私たちが持つ道徳なら何でもS’, 大人が私たちo1に正しいことと間違ったことo2を教えるtellという私たちの子供時代の経験の間に学習されてきたに違いないV’という考えOを疑うV。
また, 成長したときに持っているどんな道徳観も, 子供時代に周りの大人が, 何が正しく何が間違っているかを教えてくれた経験を通じて身についたに違いないという考えに, 疑問を呈している。
Instead, the rationalist approach asserts that children figure out morality for themselves.
Instead, the rationalist approachS assertsV that childrenS’ figure outV’ moralityO’ for themselves.
その代わり, 合理主義のアプローチSは, 子供S’は彼ら自身で道徳観O’を理解するV’ということを主張するV。
その代わり, 合理主義的な考え方は, 子供は独力で道徳観を理解すると主張している。
This third answer is now a major focus of moral psychology.
This third answerS isV now a major focusC of moral psychology.
この3番目の答えSが, 現在道徳の心理学の主要な焦点Cだ。
この3つ目の答えが, 今では道徳心理学の主な注目の的となっている。
第3段落
This new approach owes much to Jean Piaget, the greatest developmental psychologist of all time.
- owe A to B = owe B A「AをBに負う=AはBのおかげである」
This new approachS owesV muchA toto Jean PiagetB, the greatest developmental psychologist of all time.
この新しいアプローチSは, 多くAをJean PiagetB, つまり, すべての時代のもっとも偉大な発達の心理学者に負っているV。
この新しい手法は, ほとんどが, 歴史上もっとも偉大な発達心理学者であるジャン・ピアジェのおかげである。
He came up with this insight based on his early career in zoology.
- come up with A「Aを思いつく」, catch up with A「Aについていく」
HeS came up withV this insightO based on his early career in zoology.
彼Sはzoologyの中の彼の初期のキャリアに基づいてこの洞察Oを思いついたV。
彼は, 初期の経歴である動物学研究での知見に基づいて, この洞察を得た。
He was fascinated by the stages that insects went through as they transformed themselves.
- go through = undergo = experience「経験する」
HeS was fascinatedV by the stages that insectsS’ went throughV’ as theyS” transformedV” themselvesO”.
彼Sは, 彼らS”が彼ら自身O”を変形させたV”ときに昆虫S’が経験したV’ようなステージによって魅了させられたV。
彼は, 昆虫が姿を変えるときに経る段階に魅了された。
Later, when his attention turned to children, he brought with him this interest in stages of development.
Later, when his attentionS’ turnedV’ to children, heS broughtV with him this interestO in stages of development.
あとで, 彼の注目S’が子供に対して向いたV’ときに, 彼Sは発達のステージの中のこの興味Oを彼とともに持ってきたV。
のちに彼の関心が子供に向いたときに, この発達段階に対する興味を持ち込んだ。
第4段落
Piaget focused on the kinds of errors children make.
PiagetS focused onV the kinds of errorsO childrenS’ makeV’.
PiagetSは, 子供S’がするV’ようなエラーの種類にO焦点を当てたV。
ピアジェは, 子供が犯すような類の誤りに注目した。
For example, he put water into two identical drinking glasses and asked children to tell him if the glasses held the same amount of water.
- put A into B「AをBに変える→AをBに翻訳する」が基本。ここでは, put A (into B)「(Bの中へ)Aを置く」というより原始的な意味で使われている。
- 後ろのif節は, 名詞節。「~かどうかということ」。tellの第2目的語にあたる。
For example, heS putV1 waterO1 into two identical drinking glasses and askedV2 childrenO2 to tellto do himo1 if the glassesS’ heldV’ the same amount of waterO’.
例えば, 彼Sは2つの同一の飲むグラスの中へ水O1を置きV1, 子供O2に, 彼o1にグラスS’が水の同じ量O’を持ったV’かどうかを伝えるto doように頼んだV2。
たとえば彼は, 2つの同じ形状の飲料用コップに水を注ぎ, 同じ量の水が入っているかどうか答えるように子供たちに言った。
They answered yes.
TheyS answeredV yesO.
彼らSははいOと答えたV。
彼らは, 同じだと答えた。
Then he poured the contents of one of the glasses into a tall skinny glass and asked them to compare the new glass to the one that had not been touched.
- compare A to B = compare A with B「AとBを比較する」
Then heS pouredV1 the contentsO1 of one of the glasses into a tall skinny glass and askedV2 themO2 to compareto do the new glassa toto the oneb that had not been touchedV’.
それから彼Sは背の高い痩せたグラスの中へグラスの一つの中身O1を注ぎV1, 彼らO2に新しいグラスaと触られてこなかったV’ようなものbを比較するto doように頼んだV2。
次に彼は, 一方のコップの中身を別の細長いコップに移し替え, その新しいコップと, もう一方のそのままのコップとを比較するように子供たちに言った。
Children younger than six or seven often said the tall glass now held more water, because the level was higher.
ChildrenS younger than six or seven often saidV the tall glassS’ now heldV’ more waterO’, because the levelS” wasV” higherC”.
6か7より若い子どもSはしばしば, レベルS”がより高いC”ので, 背の高いグラスS’が今はより多くの水O’を持ったV’ということを言ったV。
6歳か7歳未満の子供の中には, 細長いコップの方が, 水面が高いので, 水が多く入っていると言う子供もいた。
They did not understand the total volume of water was preserved when it moved from glass to glass.
TheyS did not understandV the total volumeS’ of water was preservedV’ when itS” movedV” from glass to glass.
彼らSは, それS”がグラスからグラスへ移動するV”ときに水の全体の量S’が保存されるV’ということを理解しなかったV。
そう答えた子供は, コップ間を移動しても水の総量は保存されるということを理解していなかった。
He also found it pointless for adults to explain that the volume of water was exactly the same until the youngsters reached an age and cognitive stage when their minds were ready to grasp it.
HeS also foundV itO pointlessC for adults to explain that the volume of waterS’ wasV’ exactly the sameC’ until the youngstersS” reachedV” an age and cognitive stageO” when their mindsS”’ were ready to graspV”’ itO”’.
彼Sはまた, yongstersS”が彼らの心S”’がそれO”’を理解する準備ができているV”’ような年齢や認知のステージO”に達するV”までに, 水の量S’は正確に同じC’だということを大人が説明することは無意味だCと分かったV。
彼はまた, 水の量は正確に同じであるという事実を, それがまだ理解できるような年齢や認知段階に達していない子供に大人が説明しても, 意味がないと分かった。
Once the little ones were ready, they figured it out for themselves just by playing with glasses of water.
Once the little onesS’ were readyV’, theyS figuredV itO outV for themselves just by playing with glasses of water.
一旦小さいそれS’が準備ができるV’と, 彼らSは単に水のグラスで遊ぶことによって, 彼ら自身でそれOを理解したV。
ひとたび理解する準備が整うと, 子供はただ水の入ったコップで遊ぶだけで, 自らそのことを理解した。
第5段落
Piaget argued children’s understanding of morality was like their understanding of those water glasses.
PiagetS arguedV children’s understandingS’ of morality wasV’ like their understanding of those water glasses.
PiagetSは, 道徳観の子供の理解S’は, これらの水グラスの彼らの理解のようだということを主張したV。
ピアジェは, 子供が道徳観を理解することは, このような水の入ったコップについて理解することに似ていると主張した。
We cannot say that it is inborn, and we cannot say that children learn it directly from adults.
WeS1 cannot sayV1 that itS’ isV’ inbornC’, and weS2 cannot sayV2 that childrenS” learnV” itO” directly from adults.
私たちS1は, それS’はinbornC’であるということを言えないV1し, 私たちS2は, 子供S”は大人から直接それO”を学ぶV”ということを言えないV2。
道徳観は, 生まれつきのものとも, 大人から直接学ぶものだとも言い切れない。
It is, rather, self-constructed.
ItS isV, rather, self-constructedC.
それSは, むしろ, self-constructedCだ。
むしろ, 自分で作り上げるものだ。
Taking turns in a game is like pouring water back and forth between glasses.
Taking turnsS in a game isV like pouring water back and forth between glasses.
ゲームの中でターンを取ることSは, グラスの間を前後に水を灌ぐことのようだ。
順番にゲームをすることは, 2つのコップ間で繰り返し水を移し替えることに似ている。
No matter how often you do it with three-year-olds, they are just not ready to digest the concept of fairness, any more than they can understand the idea of volume conservation.
- not ~ any more than …は, 「…でないのと同様に~でない」の基本構文。any more than以下は否定になることに注意。
No matter how often youS’ doV’ itO’ with three-year-olds, theyS are just not ready to digestV the conceptO of fairness, any more than theyS” can understandV” the ideaO” of volume conservation.
どれだけしばしばあなたS’が3歳と一緒にそれO’を行っV’ても, 彼らSは単に公平さのコンセプトOを消化する準備ができていないV。彼らS”が量保存のアイデアO”を理解できないV”のと同様に。
3歳児相手に何回それをやっても, 彼らはただ公平性の概念を理解する準備ができていないのだ。これは, 水の量が保存されるという考えを理解できないのと同様である。
After surpassing the age of five or six, the children will play games, have arguments, and work things out together, thereby develop notions of fairness without the help of adults.
- have argumentsは「口論する」が基本。
- work out A = figure out A「Aを理解する」
After surpassing the age of five or six, the childrenS will playV1 gamesO1, haveV2 argumentsO2, and workV3 thingsO3 outV3 together, thereby developV4 notionsO4 of fairness without the help of adults.
5か6の年齢を超えることのあと, 子供SはゲームO1をプレイしV1て, 口論O2を持っV2て, 一緒に物事O3を理解しV3て, それによって大人の助けなしに公平さの概念O4を発達させるだろうV4。
5歳か6歳を過ぎたあたりから, ゲームを行い, 議論し, ともに物事を理解することによって, 大人の助けなしに公平性の概念を作り上げていくだろう。
コメント
いつもお世話になってます
For example, he put water into two identical drinking glasses and asked children to tell him if the glasses held the same amount of water.
のidenticalの訳が「別々の」となっていますが、「同一の」や「同様の」の誤りではないでしょうか?
おっしゃる通りです。
identify A with B「AとBを同一視する」なので、形容詞形のidenticalの訳は「同一の」です。
ここでは、2つの別々の「同じ形の」グラスに入れた、ということです。
それがわかるように書き換えさせていただきました。