cruelty
US /ˈkruəlti/
・UK /ˈkru:əlti/
B1 中級
n. (u.)不可算名詞残虐行為
The killer's cruelty hurt his victims' families
動画字幕
ニック・ブイチチの驚くべき人生の裏に隠された真実 (The Untold Truth Behind Nick Vujicic’s Incredible Life)
- This family unit acted as a shield against the cruelty of the outside world, teaching Nick that his value was not tied to his physical symmetry but to his character and his faith.
この身体的な自立は、精神的な自立の基盤となり、状況は変えられなくても、それに対する自分の反応は絶対に変えられることを証明しました。
- This family unit acted as a shield against the cruelty of the outside world,
この家族という単位は、外の世界の残酷さから身を守る盾となり、ニックに、自分の価値は身体的な対称性ではなく、人格と信仰にかかっていることを教えました。
このスピーチはあなたの目覚まし時計です！ (This Speech Is Your WAKE UP CALL!)
- I thought there must be a good answer, because everyone hates animal cruelty,
とにかく調べました。
- I thought, "There must be a good answer because everyone hates animal cruelty.
もちろん、ヴィーガン仲間の間では、全面的に そのことが答えというわけではないということは、
RIELL x Jim Yosef - Hate You [Official Lyric Video] (RIELL x Jim Yosef - Hate You [Official Lyric Video])
![RIELL x Jim Yosef - Hate You [Official Lyric Video] (RIELL x Jim Yosef - Hate You [Official Lyric Video])](https://img.youtube.com/vi/Qg-cGaE16LQ/hqdefault.jpg)
- Why am I doing everything I can To justify your arrogance, your cruelty and your neglect?
なぜ私は、あなたの傲慢さ、残酷さ、無視を正当化するために全力を尽くしているのか？
- Why am I doing everything I can to justify your arrogance, your cruelty, and your neglect?
あなたを喜ばせることで、私は燃え尽きてしまった あなたを喜ばせることで、私は燃え尽きてしまった あなたを喜ばせることで、私は燃え尽きてしまった 救われることはないとわかっている もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、もう嫌だ、も
苦しみから得られる超能力 (The Superpower We Gain From Suffering)
- The child, if they are fortunate, has no sense of the fragility of everything and of the cruelty waiting in the wings.
子どもは、運がよければ、すべてのもののもろさや、その先に待っている残酷さを感じない。
- The child, if they are fortunate, has no sense of the fragility of everything and of the cruelty waiting in the wings—who can properly delight in another scoop of vanilla and melted chocolate until they have, at best, three summers left?
その先陣を切るのは、最初に地獄の回廊を歩かなければならなかった者たちだ。
ボエティウス『哲学の慰め』 (Boethius’s Consolation of Philosophy)
- I know the many disguises of that monster, fortune, and the extent to which she seduces with friendship the very people she is striving to cheat, until she overwhelms them with unbearable grief at the suddenness of her desertion. But Lady Philosophy also reminds Boethius that the wise have to resist putting their faith in the gifts of fortune. She introduces a famous image of a wheel of fortune which spins between success and favour and appalling punishment and pain. Fortune spins the wheel with abandon and merciless cruelty, enjoying the screams of those who, only hours before, were confident of their future. If you are trying to stop her wheel from turning, you of all men are the most obtuse, Lady Philosophy tells Boethius. You are seeking to regain what really did not belong to you. Fortune herself pipes up at this point and says with chilling candour, Inconstancy is my very essence, it is the game I never cease to play as I turn my wheel in its ever-changing circle.
私は、幸運という怪物のさまざまな変装を知っているし、彼女がだまそうとしている人々そのものを友情で誘惑する程度も知っている。しかし、フィロソフィー婦人もまた、賢者は幸運の賜物に信頼を置くことに抵抗しなければならないことをボエティウスに思い起こさせる。彼女は、成功や好意と恐ろしい罰や苦痛の間を回る幸運の輪の有名なイメージを紹介する。フォーチュンは、ほんの数時間前まで将来を確信していた人々の悲鳴を楽しみながら、奔放かつ無慈悲に車輪を回す。その車輪の回転を止めようとしているのなら、あなたはすべての人の中で最も鈍感
- Boethius must, like any good philosophically inclined person, stop trusting in anything that fortune can take away at once. You know there is no constancy in human affairs when a single swift hour can often bring a man to nothing. If you are in possession of yourself, you will possess something you would never wish to lose and something fortune could never take away. Happiness cannot consist in things governed by chance. Boethius must retreat to what the Stoic philosophers called his inner citadel, a minimal self immune from the cruelty of fortune. Lady Philosophy stresses that a different sort of happiness can be found by focusing on all that fortune can never make one lose, specifically one's powers of reasoning, which give one access to the beauty, mystery and complexity of the universe. True philosophers rise above their immediate circumstances, become indifferent to their own fate and identify with the vast forces of history and nature. It is a measure of the relevance of Boethius' message that we today so firmly identify happiness with two areas that lie entirely in the hands of fortune, romantic love and career success.
ボエティウスは、哲学に傾倒した善良な人なら誰でもそうであるように、運が一度に奪ってしまうようなものを信頼するのはやめなければならない。たった一刻の出来事で人が無に帰してしまうことがよくあるように、人間の営みには不変のものなどないのだ。もしあなたが自分自身を持っているのなら、あなたは決して失いたくないもの、そして幸運が決して奪うことのできないものを持つことになる。幸福は偶然に支配されるものでは成り立たない。ボエティウスは、ストア派の哲学者たちが内なる城塞と呼んだもの、つまり、幸運の残酷さから免れる最小限の自
アイデアの歴史 - マナー (HISTORY OF IDEAS - Manners)
- But now de Tocqueville accuses American casual democratic manners of their own kind of cruelty, because they pretend that everyone is in the same boat, when clearly they are not really.
しかし今、ド・トクヴィルは、アメリカのカジュアルな民主主義的作法が残酷であると非難している。
- There is unwitting cruelty and political subterfuge in the defence of natural manners which suggest we are all equal when we are not, or which allow one gender to pester another. There is a fine line between being natural about things and being bothersome to others, a line we are continuing to explore, often at great cost to all concerned. There are no doubt many behaviours which many of us subscribe to now, which at a later age may come to see as no less vulgar than Catherine de' Medici found a meal without a fork. The aspiration to be well-mannered shouldn't be seen as pretentious or fake. It should be generously interpreted as always belonging to a highly important wish not to cause other people distress through one's impulses and needs. The history of manners goes on.
私たちが平等でないにもかかわらず、皆平等であるかのような自然なマナーを守ったり、ある性別が別の性別に干渉することを許したりすることには、知らず知らずのうちに残酷さや政治的な裏工作がある。物事に対して自然であることと、他人に迷惑をかけることの間には微妙な境界線があり、私たちはしばしば関係者全員に多大な犠牲を払いながら、その境界線を探り続けている。カトリーヌ・ド・メディチがフォークなしで食事をしたのと同じように、後年、下品な行為と見なされるようになるかもしれない。礼儀正しくありたいという願望は、気取ったり見せ
傷ついた人々はなぜさらなる罰を求めるのか (How Wounded People Seek Out further Punishment)
- It's just that for us, home was a place of grief and persecution. It's easy enough to see why children put up with poor treatment. They're born radically powerless. They can't run away. They are utterly at the mercy of others. They can't even think especially straight. What they must do, above all else, is adapt. Which in practice means learning to put up with poor treatment. They have to develop an advanced skill at not noticing quite how awful things are, an expertise at being unfazed by cruelty and neglect. Children in deprived circumstances tend to be geniuses at looking away, disassociating and making light of things. Of course, it might not be perfect that their father screams at them constantly, but there are some interesting shows on television and there's a really fascinating bit of the garden to explore in the morning. You can climb up the big tree and imagine it's a little house. And of course, ideally their mother wouldn't be so mocking and disloyal. But that's just the way things are, neither more or less sad than the fact it's often raining and there's a lot of homework to do. In any case, the bad treatment almost certainly has to do with something that they, the child, have done wrong. Badly treated children tend to take a compulsively generous view of those who injure them. Obviously, they aren't nasty on purpose. That would make no sense. Clearly, their ostensible brutality has sound explanations. It must be because they, the child, is in the wrong. That's why they're being neglected. That's why they've been declared fools. That's why they're being bullied. It's a great deal easier to believe that the parent is tough, yet fundamentally right, rather than gratuitously callous and unjustifiably hostile. In other words, what a bad childhood trains us to do, above all else, is to indulge meanness. The muscle that normally functions to repel attacks has had to be starved and has atrophied. In order to survive, we had to lose the ability to work out what was good and bad for us, lest we discover that we spent 18 years in the company of fiends. What this means for our futures is that we will be extremely poor at discerning when the partners we let into our lives cross the border into selfishness and malevolence. We'll continue under a narcoleptic command not to notice that we're being robbed and deceived. We'll be as blind to the blows now as we were then. For a long time, it simply won't occur to us to wonder why we've ended up paying for everything for the partner, or why they're unreliable in their promises, or constantly prioritise their friends over us, or are angrily defensive whenever we raise a complaint. We will simply, as we had to early on, fall into line and invent elaborate explanations for their behaviour. They're good, but they're tired. They're durable, but under pressure at work. They're fierce, but compensating for their childhood traumas, for which we have a lot of sympathy. Anything other than the more straightforward conclusion, we've fallen in with unconcerned egoists. We shouldn't compound our disloyalty towards ourselves by feeling, on top of everything else, ashamed for our tolerance. It isn't weakness, it's a survival strategy from childhood that served a very sensible purpose then but is liable to be ruining our lives now. To wake ourselves up, we need to consider our choices as if someone else had made them. We might wonder what we would advise a friend to do if they were in our situation. And through such a lens, we might start to perceive that the treatment we're facing isn't, as we've long thought, a sign of our partner's depth or complexity, but in the end, something much more humble, evidence that we need to get away. But this will be only a momentary liberation until we can understand the more fundamental issue, that the muscle most people use to eject poison has withered because of a distinctive history. We need to reverse the direction of our psychological fate. Our early suffering should not condemn us to yet more pain. It is what gives us an especially powerful claim on original sources of kindness, tenderness and calm.
ただ、私たちにとって家は悲しみと迫害の場所だった。なぜ子供たちが劣悪な扱いを受けても我慢するのか、それを理解するのは簡単だ。彼らは生まれながらにして根本的に無力なのだ。逃げることもできない。他人のなすがままなのだ。特にまともに考えることもできない。彼らがなすべきことは、何よりも適応することだ。それは実際には、劣悪な扱いを我慢することを学ぶということだ。どんなにひどい状況であってもそれに気づかない高度な技術、残酷な仕打ちやネグレクトにも動じない専門技術を身につけなければならない。恵まれない環境にいる子どもた
- They have to develop an advanced skill at not noticing quite how awful things are—an expertise at being unfazed by cruelty and neglect.
政治がいかに私たちを狂わせるか (How Politics Can Drive Us Mad)
- It's a measure of how much we generally manage to keep political events separate from our internal functioning that it sounds unusual, and possibly eccentric, to speak of such political events as having any power to drive us mad. Of course, we may sometimes sigh at our screens and let out an expletive or two at a given situation in the company of a friend, but somehow madness, that truly extreme state in which we lose a grip on the functioning of our minds, in which we can no longer contain our anxieties or retain perspective, feels exaggerated in relation to political events that don't personally touch us, when no bomb is directly falling on us and no tyrant is explicitly sending us to prison. We associate sanity with not going mad, even when the world does appear, some miles away from us, in its own way, to have gone a little bit mad. But if things are pressing on us with particular force, perhaps more than is generally held to be legitimate, we might turn to the example of the writer Virginia Woolf, one of the most sensitive humans ever to have lived, who did, it seems, lose control of her mind – and eventually of her life – over the rise of fascism in Germany and the outbreak of the Second World War. Virginia Woolf had not been mentally well for a long time. She had been sexually abused by her half-brothers from the age of six until adolescence. She had lost her mother at the age of 13, her beloved half-sister at 15 and her father at 22. It is no wonder that the world didn't feel quite safe, that she was often terrified, that she internalised what was done to her by imagining herself a terrible person, and that she had great difficulty trusting that anyone could be kind, reliable or properly on her side. At the same time, her challenges gave her an enormous appetite for beauty, gentleness, friendship, literature and compassion and sympathy. She held on extra tightly to what felt good outside to make up for all that was frightened and hurt inside. It is this faith that Hitler, a stranger living far away in another land, destroyed for Virginia Woolf. His aggression, his hate-filled and untruthful speeches, his control over the minds of Germans wore away at Woolf's trust in everything. He seemed to paint the world black and remove the hope that she had always already found in short supply. His cruelty echoed too much that had been cruel in her life. The invasion of Poland and then France and all of Western Europe, the beginning of the Blitz and U-Boat campaigns chiselled away at the foundations of Virginia Woolf's belief in reasoned and principled behaviour. The world had lost its way and Woolf could not prevent herself from following suit. She tried very hard to stop the fears, the voices, the anger and distress, but despite the love of her husband, the safeguards gradually fell away. On 28 March 1941, following a particularly senseless and destructive German air raid on London, Virginia Woolf filled her coat pockets with stones and walked into the River
政治的な出来事が私たちを狂わせる力を持っているなどという言い方をすると、普通ではなく、おそらく風変わりに聞こえるのは、私たちが一般的に、政治的な出来事を私たちの内面的な機能からいかに切り離して考えているかを示している。もちろん、友人と一緒にいるときに、ある状況に対して画面に向かってため息をついたり、罵声を浴びせたりすることはあるだろう。しかし、どういうわけか狂気とは、私たちが心の機能をコントロールできなくなり、不安を抑えることも見通しを保つこともできなくなる、本当に極端な状態である。私たちから何マイルか離
- His cruelty echoed too much that had been cruel in her life.