赤い下線のところがどういう構造になっているか分からないです、教えてくださいm(_ _)m

moving from " (1) 点) There are historians and others who would like to make a neat division between "historical facts" and "values." The trouble is that values even enter into deciding what count as facts-there is a big leap involved in 'raw data" to a judgement of fact. More important, one finds that the more complex and multi-levelled the history is, and the more important the issues it raises for today, the less it is possible to sustain a fact-value division. But this by no means implies that there has simply to be a conflict of prejudices and biases, as the data are manipulated to suit one worldview or another. What it does mean is that the self of the historian is an important factor. The historian is shaped by experiences, contexts, norms, values, and beliefs. When dealing with history, especially the sort of history that is of most significance in philosophy, that shaping is bound to be relevant. As far as possible it needs to be articulated and open to discussion. The best historians are well aware of this. They are alert to many dimensions of bias and to the endless (and therefore endlessly discussable) significance of their own horizons and presuppositions. A great deal can of course be learned from those who do not share our presuppositions. Our capacity to make wise, well-supported judgements in matters of historical fact and significance can only be formed over years of discussion with others, many of whom have very different horizons from our own. It is possible to I have a 12-year-old chess champion or mathematical or musical genius, but it is unimaginable that the world's greatest expert on Socrates could be that age. The difficulty is not just one of the time to assimilate information; it is (2)

nonviolentとnonviolenceの違いを教えてください🙏

when, 〜の使い方がよくわかりません。どのような文法でつかわれてますか？

⑤ Some parents follow a philosophy called unschooling, which allows a child to determine when, and how they want to learn based on their natural curiosity. [藤田医科大〕 unschooling 名 アンスクーリング (学校とは別の環境で教育を行うこと) langu sa dying (at a padd 親の中にはアンスクーリングという方針に従うものもいる。 (in the mic Room of givi

なぜdに入るのが③なんですか？④ではないのですか？

Who was the first scientist? It wasn't Isaac Newton. Today, it is generally acknowledged that Newton never thought of himself as a scientist. He couldn't, for the word didn't exist in was not only a scientist, but the greatest scientist who ever lived, yet (Newton his time. Newton thought of himself as a "philosopher," a word that (a)dates back to the ancient Greek thinkers and that comes from Greek words (b)meaning "lover of wisdom." There are different kinds of wisdom we might love, of course. Some philosophers are concerned chiefly with the wisdom derived from the study of the world about us and the manner of its workings. The world { c ℗ about 2 be 3 can 4 referred 5 to 6 us as "nature," from the Latin word meaning “birth." Nature, in other words, is everything that has been created or that has come into being. Philosophers who deal primarily with nature are, therefore, "natural philosophers." Newton thought of himself as a natural philosopher, and the sort of thing he studied was natural philosophy. Thus, when he wrote the book (d) he carefully described his three laws of motion and his theory of universal gravitation—the greatest scientific book ever written-he called it (in Latin) Philosophiae Naturalis Principia Mathematica, which in English is The Mathematical Principles of Natural Philosophy. The Greek word for "natural" is physikos, which in English becomes physical. Natural philosophy might also be spoken of as "physical philosophy, which can be shortened to “physics.” on. Physics As natural philosophy grew and expanded, all kinds of special studies developed. People began to speak of chemistry, of geology, of physiology, and so was whatever was left over, so it didn't suit as a general overall word for natural philosophy. Yet you needed some such short word, for natural philosophy was a seven-syllable mouthful.

(ポリスの市民たちは、人間の立場で真理を探究する哲学を生み出した)について、ポリスでの生活が哲学的考察を生み出した理由は何か。 「スコレー」と「テオリア」の語を使って説明をお願いします！

2の問題、正解は②で、3以外はどれも入りそうに思えます。 なぜ②に決定できるのか教えて欲しいです🙇‍♀️

Ad 演習問題 次の英文の空所に入れるのに最も適当な語句を、次の①~④の中から1つずつ選べ。 Q₁. ( 2.( V ) the two government leaders have reached an agreement, there will be peace. S. 1 For that A 4. (2) Now that 自身の ) of us has his own dictionary. 1 All 1 factory Each 3 Since that C₂ 3. A ( ) is a place where scientists conduct experiments.) SVC. 2 laboratory 3 museum Philosophy is not ( 1 so difficult subject Every Q₁₂ 4. Tonight the stars are shining out brilliantly ( 1 towards 2 against 3 to 4 Upon that ) as you imagine it is. Some 4 studio ) a black sky. 4 around (2) so a difficult subject

この式の解き方を教えてください！

(√(3 x x 55-x) = 2700

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.

問、「二つの整数148と245を自然数nで割ったとき、余りがそれぞれ4と5となる自然数は全部でいくつあるか。」 という問題について。 解説が写真のようになっているのですが、なぜここでnを6以上としているのですか？

(557 (10) 148 を n で割って余りが4なので, 144の約数を見つけ ればよい。 素因数分解すると. 144 = 24 x 32 同様に, 245も240の約数を見つければよい。 つまり, 240 = 24 x 3×5 2つの素因数分解に共通する 24 x 3 の約数のうち 6 以上144 以下の自然数は, 6,8,12, 16, 24, 48 の6個。 (11) l // m // n だから,平行線の性質より, ETH 点 ^ F

[21]に入る選択肢を選ぶ問題で、答えは③となっているのですが、④ではダメな理由を教えてください。 よろしくお願いします。

(8) A: What are you taking this term? B: Well, I'm taking a philosophy class. A: Oh, really? 21 ? B: Professor Ishida's. 1 Do you take Professor Ishida's class 3 Whose class are you in Which class are you in 4 Who is your teacher