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Science Junior High

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(6) 船から海底に向けて音を出し、海底で反射させ、再び船に戻るまでの時間をはかると、1.6秒だった。音 は海水中を1秒間に1500m進むとすると、船から海底までの距離は何 m あるか。 7. 力のはたらきと力の表し方について、次の問いに答えなさい。 (1) 次の①~③で、手の力はどのようなはたらきをしているか。下のア~ウから選びなさい。 1500=2 ア : 物体の形を変える イ:物体を支える (2)日常生活のいろいろな力について次の①、②について答えなさい。 ① 輪ゴムを引っ張ったとき、変形したゴムがもとにもどろうとする性質を何というか。 ② 自転車のブレーキのゴムと車輪のように、触れている面の間にはたらく力を何というか。 か。摩 図 12 (3) 図12は、指で台車をおす力を矢印で表したものである。 次の①~③は、 それぞれ何の力を表しているか。 ただし、①は漢字で答えなさい。 ① 物体に力がはたらく点A ② 矢印の長さ B ③ 矢印の向き C (4) 図12の矢印は何Nの力を表しているか。 ただし、方眼目盛りは、0.5 N を表すものとする。 (5) 長さ3cm の矢印がINの力を表すものとしたとき、5Nの力は、何cmの矢印で表すか。 | 2 3 4 4.6 5.0 5.45.8 6.2657-2706.5 20-713cm So -7175 3000 105+ 150 35 1401 13 105 cm 8. あるばねに、1個20gのおもりをつるしていき、ばねの長さの変化を調べると、下の表のようになった。 ただし、100gの物体にはたらく重力の大きさを IN とする。 あとの問いに答えなさい。 576 7884 6.2 72 おもりの個数[個] ばねの長さ[cm] (1) おもりをつるしていないとき、このばねの長さは何cmか。 cm (2) ばねののびは、ばねを引く力の大きさとどのような関係があるか。 (3) (2) のことを表した法則を何というか。 0065 20130 1120 100 監 moderne me 3 9000 150000 2,24000 ウ:物体の運動の状態を変える 100 70 12 70 105 300 6 比例 (4) おもりを8個つるしたとき、ばねの長さは何cmになるか。 ただし、ばねはのびきることはないものとする。 (5) ある物体をこのばねにつるすと、ばねの長さが8.4cmになった。 この物体の質量は何gか。 (6)2種類のおもりをそれぞれ同じばねにつるした。 20gのおもりをつるすとばねが 13 のびた。50 のおもりをつるすと 17.5cm のびた。 このばねのもとの長さを答えなさい。 35 140 (3)20 ( malaman mo 35 195 72 116 A 2 1500 16 8.4 26 (2 13 6.5 014 (54) の花列 27 B GE 7.68 J.A 38 C 13 10 200

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English Senior High

和訳お願いします。

次の英文を読んで, 設問に答えなさい。 [5] The headline grabs your attention: "The ancient tool used in Japan to boost memory." You've been The Japanese art of racking up clicks online more forgetful recently, and maybe this mysterious instrument from the other side of the world, no less! could help out? You click the link, and hit play on the video, awaiting this information that's bound to change your life. The answer? A soroban (abacus). Hmm, () それは私がどこに鍵を置いたか覚えておく助けになりそうには ないですよね? This BBC creation is part of a series called "Japan 2020," a set of Japan-centric content looking at various inoffensive topics, from the history of Hiroshima-style okonomiyaki pancakes to pearl divers. The abacus entry, along with a video titled "Japan's ancient philosophy that helps us accept our flaws," about kintsugi (a technique that involves repairing ceramics with gold-or silver-dusted lacquer), cross over into a popular style of exploring the country: Welcome to the Japan that can fix you. For the bulk of the internet's existence, Western online focus toward the nation has been of the "weird Japan" variety, which zeroes in rare happenings and micro "trends," but presents them as part of everyday life, usually just to entertain. This sometimes veers into "get a load of this country" posturing to get more views online. It's not exclusive to the web traditional media indulges, too but it proliferates online. Bagel heads, used underwear vending machines, rent-a-family services - it's a tired form of reporting that has been heavily criticized in recent times, though that doesn't stop articles and YouTube videos from diving into "weird Japan." These days, wacky topics have given way to celebrations of the seemingly boring. This started with the global popularity of Marie Kondo's KonMari Method of organizing in the early 2010s, which inspired books and TV shows. It's online where content attempts to fill a never-ending pit - where breakdowns of, advice and opinions about Kondo emerged the most. Then came other Japanese ways to change your life. CNBC contributor Sarah Harvey tried kakeibo, described in the headline as "the Japanese art of saving money." This "art" is actually just writing things down in a notebook. Ikigai is a popular go-to, with articles and videos popping up all the time explaining the mysterious concept of ... having a purpose in life. This isn't a totally new development in history, as Japanese concepts such as wa and wabi sabi have long earned attention from places like the United States, sometimes from a place of pure curiosity and sometimes as pre-internet "life hacks" aimed making one's existence a little better. (B) The web just made these inescapable. There's certainly an element of exoticization in Western writers treating hum-drum activities secrets from Asia. There are also plenty of Japanese people helping to spread these ideas, albeit mostly in the form of books like Ken Mogi's "The Little Book of Ikigai." It can result in dissonance. Naoko Takei Moore promotes the use of donabe, a type of cooking pot, and was interviewed by The New York Times for a small feature this past March about the tool. Non- Japanese Twitter users, in a sign of growing negative reactions to the "X, the Japanese art of Y" presentations, attacked the piece... or at least the headline, as it seemed few dove the actual content of the article (shocking!), which is a quick and pleasant profile of Takei Moore, a woman celebrating her country's culinary culture. Still, despite the criticism by online readers, the piece says way more about what English-language readers want in their own lives than anything about modern Japan. That's common in all of this content, and points to a greater desire for change, whether via a new cooking tool or a "Japanese technique to overcome laziness." The Japan part is just flashy branding, going to a country that 84% of Americans view positively find attention-grabbing ideas for a never-ending stream of online content. And what do readers want? Self-help. Wherever they can get it. Telling them to slow down and look inside isn't nearly as catchy as offering them magical solutions from ancient Japan.

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English Senior High

関西学院大学の英語の問題です。 定期テストの初見問題で出た問題なのですがBの(2)の線で引いた問題(空欄補充・画像1枚目の13行目の真ん中辺りにあるgeneration (2) generationの問題です。)の答えがなぜ(エ)afterなのかが分かりません。 どなたか教... Read More

次の英文を読み、 下記の設問 (A~D) に答えなさい。 In the last few decades, people all over the world have been told that humankind is on the path to equality, and that globalization and new technologies will help us get there sooner) In reality, the twenty- first century might create the most unequal societies in history. Though globalization and the Internet bridge the gap between countries, they threaten to enlarge the gap between classes, and just as humankind seems about to achieve global unification, the species itself might divide into different biological types. Inequality goes back to the Stone Age. Thirty thousand years ago, hunter-gatherer tribes buried some members in grand graves filled with thousands of ivory beads, bracelets, jewels and art objects, while other members had to (7)settle for a mere hole in the ground. ( 1), ancient hunter-gatherer tribes were still more egalitarian* than any succeeding human society, because they had very little property. Property is a condition for long-term inequality. Following the Agricultural Revolution, property multiplied, and with it inequality. As humans gained ownership of land, animals, plants and tools, hierarchical** societies emerged, in which small elites monopolized wealth and power for generation (2) generation. Hierarchy, then, came to be recognized not just as the model, but also as the ideal. How can there be order without a clear hierarchy between elites and ordinary people, between men and women, or between parents and children? Authorities all over the world patiently explained that just as in the human body not all parts are equal, so also in human society equality will bring nothing (3) disorder. In the late modern era, however, equality became an ideal in almost all human societies. It was mainly due to the Industrial Revolution, which made the masses more important than ever before. Industrial economies relied on masses of common workers, (4) industrial armies relied on masses of common soldiers. Governments invested heavily in the health, education and welfare of the masses, because they needed millions of healthy workers to operate the production lines and millions of loyal soldiers to fight in the wars. with ti own no (3) of sup horizo partic again A. Consequently, the history of the twentieth century revolved around the ( 5 ) of inequality between classes, races and genders. Though the world of the year 2000 still had its share of hierarchies, it was かなり nevertheless a much more equal place than the world of 1900. In the first years of the twenty-first century people expected that the egalitarian process would continue and even speed up. In particular, they hoped that globalization would spread economic growth throughout the world, and that as a result people in India and Egypt would come to enjoy the same opportunities and privileges as people in Finland and Canada. An entire generation grew up on this hope. Now it seems that this hope might not be fulfilled. Globalization has certainly profited large portions of humanity, but there are signs of growing inequality both between and within societies. Some groups increasingly monopolize the fruits of globalization, while billions are left behind. Already today, the richest hundred people together own more than the poorest four billion. This could get (6) worse. The rise of Al (Artificial Intelligence) might eliminate the economic value and political power of most humans. At the same time, improvements in biotechnology might make it possible to translate economic inequality into biological inequality. Soon the super rich might be able to buy life itself. If new treatments for extending life and for upgrading physical and intellectual abilities prove to be expensive, a huge biological gap might open up between the rich and the poor. By 2100, the rich might be more talented, more creative and more intelligent than the less advantaged. Once a real gap in ability opens between the rich and the poor, it will become almost impossible to close it. If the rich use their superior abilities to enrich themselves further, and if more money can buy them more efficient bodies and brains, B B V

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