The other species of philosophers consider man in the light of a reasonable rather than an active being, and endeavour to form his understanding more than cultivate his manners. They regard human nature as a subject of speculation12; and with a narrow scrutiny13 examine it, in order to find those principles, which regulate our understanding, excite our sentiments, and make us approve or blame any particular object, action, or behaviour. They think it a reproach to all literature, that philosophy should not yet have fixed14, beyond controversy15, the foundation of morals, reasoning, and criticism; and should for ever talk of truth and falsehood, vice and virtue, beauty and deformity, without being able to determine the source of these distinctions. While they attempt this arduous16 task, they are deterred17 by no difficulties; but proceeding18 from particular instances to general principles, they still push on their enquiries to principles more general, and rest not satisfied till they arrive at those original principles, by which, in every science, all human curiosity must be bounded. Though their speculations19 seem abstract, and even unintelligible20 to common readers, they aim at the approbation21 of the learned and the wise; and think themselves sufficiently22 compensated23 for the labour of their whole lives, if they can discover some hidden truths, which may contribute to the instruction of posterity24.
It is certain that the easy and obvious philosophy will always, with the generality of mankind, have the preference above the accurate and abstruse25; and by many will be recommended, not only as more agreeable, but more useful than the other. It enters more into common life; moulds the heart and affections; and, by touching26 those principles which actuate men, reforms their conduct, and brings them nearer to that model of perfection which it describes. On the contrary, the abstruse philosophy, being founded on a turn of mind, which cannot enter into business and action, vanishes when the philosopher leaves the shade, and comes into open day; nor can its principles easily retain any influence over our conduct and behaviour. The feelings of our heart, the agitation27 of our passions, the vehemence28 of our affections, dissipate all its conclusions, and reduce the profound philosopher to a mere29 plebeian30.
This also must be confessed, that the most durable31, as well as justest fame, has been acquired by the easy philosophy, and that abstract reasoners seem hitherto to have enjoyed only a momentary32 reputation, from the caprice or ignorance of their own age, but have not been able to support their renown33 with more equitable34 posterity. It is easy for a profound philosopher to commit a mistake in his subtile reasonings; and one mistake is the necessary parent of another, while he pushes on his consequences, and is not deterred from embracing any conclusion, by its unusual appearance, or its contradiction to popular opinion. But a philosopher, who purposes only to represent the common sense of mankind in more beautiful and more engaging colours, if by accident he falls into error, goes no farther; but renewing his appeal to common sense, and the natural sentiments of the mind, returns into the right path, and secures himself from any dangerous illusions. The fame of Cicero flourishes at present; but that of Aristotle is utterly35 decayed. La Bruyere passes the seas, and still maintains his reputation: but the glory of Malebranche is confined to his own nation, and to his own age. And Addison, perhaps, will be read with pleasure, when Locke shall be entirely36 forgotten.
The mere philosopher is a character, which is commonly but little acceptable in the world, as being supposed to contribute nothing either to the advantage or pleasure of society; while he lives remote from communication with mankind, and is wrapped up in principles and notions equally remote from their comprehension. On the other hand, the mere ignorant is still more despised; nor is any thing deemed a surer sign of an illiberal37 genius in an age and nation where the sciences flourish, than to be entirely destitute38 of all relish39 for those noble entertainments. The most perfect character is supposed to lie between those extremes; retaining an equal ability and taste for books, company, and business; preserving in conversation that discernment and delicacy40 which arise from polite letters; and in business, that probity and accuracy which are the natural result of a just philosophy. In order to diffuse41 and cultivate so accomplished42 a character, nothing can be more useful than compositions of the easy style and manner, which draw not too much from life, require no deep application or retreat to be comprehended, and send back the student among mankind full of noble sentiments and wise precepts, applicable to every exigence of human life. By means of such compositions, virtue becomes amiable, science agreeable, company instructive, and retirement43 entertaining.
Man is a reasonable being; and as such, receives from science his proper food and nourishment44: But so narrow are the bounds of human understanding, that little satisfaction can be hoped for in this particular, either from the extent of security or his acquisitions. Man is a sociable45, no less than a reasonable being: but neither can he always enjoy company agreeable and amusing, or preserve the proper relish for them. Man is also an active being; and from that disposition46, as well as from the various necessities of human life, must submit to business and occupation: but the mind requires some relaxation47, and cannot always support its bent48 to care and industry. It seems, then, that nature has pointed49 out a mixed kind of life as most suitable to the human race, and secretly admonished50 them to allow none of these biases51 to draw too much, so as to incapacitate them for other occupations and entertainments. Indulge your passion for science, says she, but let your science be human, and such as may have a direct reference to action and society. Abstruse thought and profound researches I prohibit, and will severely52 punish, by the pensive53 melancholy54 which they introduce, by the endless uncertainty55 in which they involve you, and by the cold reception which your pretended discoveries shall meet with, when communicated. Be a philosopher; but, amidst all your philosophy, be still a man.
Were the generality of mankind contented56 to prefer the easy philosophy to the abstract and profound, without throwing any blame or contempt on the latter, it might not be improper57, perhaps, to comply with this general opinion, and allow every man to enjoy, without opposition58, his own taste and sentiment. But as the matter is often carried farther, even to the absolute rejecting of all profound reasonings, or what is commonly called metaphysics, we shall now proceed to consider what can reasonably be pleaded in their behalf.
We may begin with observing, that one considerable advantage, which results from the accurate and abstract philosophy, is, its subserviency59 to the easy and humane60; which, without the former, can never attain11 a sufficient degree of exactness in its sentiments, precepts, or reasonings. All polite letters are nothing but pictures of human life in various attitudes and situations; and inspire us with different sentiments, of praise or blame, admiration61 or ridicule62, according to the qualities of the object, which they set before us. An artist must be better qualified63 to succeed in this undertaking64, who, besides a delicate taste and a quick apprehension65, possesses an accurate knowledge of the internal fabric66, the operations of the understanding, the workings of the passions, and the various species of sentiment which discriminate67 vice and virtue. How painful soever this inward search or enquiry may appear, it becomes, in some measure, requisite68 to those, who would describe with success the obvious and outward appearances of life and manners. The anatomist presents to the eye the most hideous69 and disagreeable objects; but his science is useful to the painter in delineating even a Venus or an Helen. While the latter employs all the richest colours of his art, and gives his figures the most graceful70 and engaging airs; he must still carry his attention to the inward structure of the human body, the position of the muscles, the fabric of the bones, and the use and figure of every part or organ. Accuracy is, in every case, advantageous71 to beauty, and just reasoning to delicate sentiment. In vain would we exalt72 the one by depreciating73 the other.
Besides, we may observe, in every art or profession, even those which most concern life or action, that a spirit of accuracy, however acquired, carries all of them nearer their perfection, and renders them more subservient74 to the interests of society. And though a philosopher may live remote from business, the genius of philosophy, if carefully cultivated by several, must gradually diffuse itself throughout the whole society, and bestow75 a similar correctness on every art and calling. The politician will acquire greater foresight76 and subtility, in the subdividing77 and balancing of power; the lawyer more method and finer principles in his reasonings; and the general more regularity78 in his discipline, and more caution in his plans and operations. The stability of modern governments above the ancient, and the accuracy of modern philosophy, have improved, and probably will still improve, by similar gradations.
Were there no advantage to be reaped from these studies, beyond the gratification of an innocent curiosity, yet ought not even this to be despised; as being one accession to those few safe and harmless pleasures, which are bestowed79 on the human race. The sweetest and most inoffensive path of life leads through the avenues of science and learning; and whoever can either remove any obstructions80 in this way, or open up any new prospect81, ought so far to be esteemed83 a benefactor84 to mankind. And though these researches may appear painful and fatiguing85, it is with some minds as with some bodies, which being endowed with vigorous and florid health, require severe exercise, and reap a pleasure from what, to the generality of mankind, may seem burdensome and laborious86. Obscurity, indeed, is painful to the mind as well as to the eye; but to bring light from obscurity, by whatever labour, must needs be delightful87 and rejoicing.
But this obscurity in the profound and abstract philosophy, is objected to, not only as painful and fatiguing, but as the inevitable88 source of uncertainty and error. Here indeed lies the justest and most plausible89 objection against a considerable part of metaphysics, that they are not properly a science; but arise either from the fruitless efforts of human vanity, which would penetrate90 into subjects utterly inaccessible91 to the understanding, or from the craft of popular superstitions93, which, being unable to defend themselves on fair ground, raise these intangling brambles to cover and protect their weakness. Chased from the open country, these robbers fly into the forest, and lie in wait to break in upon every unguarded avenue of the mind, and overwhelm it with religious fears and prejudices. The stoutest94 antagonist95, if he remit96 his watch a moment, is oppressed. And many, through cowardice97 and folly98, open the gates to the enemies, and willingly receive them with reverence99 and submission100, as their legal sovereigns.
But is this a sufficient reason, why philosophers should desist from such researches, and leave superstition92 still in possession of her retreat? Is it not proper to draw an opposite conclusion, and perceive the necessity of carrying the war into the most secret recesses101 of the enemy? In vain do we hope, that men, from frequent disappointment, will at last abandon such airy sciences, and discover the proper province of human reason. For, besides, that many persons find too sensible an interest in perpetually recalling such topics; besides this, I say, the motive102 of blind despair can never reasonably have place in the sciences; since, however unsuccessful former attempts may have proved, there is still room to hope, that the industry, good fortune, or improved sagacity of succeeding generations may reach discoveries unknown to former ages. Each adventurous103 genius will still leap at the arduous prize, and find himself stimulated104, rather than discouraged, by the failures of his predecessors105; while he hopes that the glory of achieving so hard an adventure is reserved for him alone. The only method of freeing learning, at once, from these abstruse questions, is to enquire106 seriously into the nature of human understanding, and show, from an exact analysis of its powers and capacity, that it is by no means fitted for such remote and abstruse subjects. We must submit to this fatigue107 in order to live at ease ever after: and must cultivate true metaphysics with some care, in order to destroy the false and adulterate. Indolence, which, to some persons, affords a safeguard against this deceitful philosophy, is, with others, overbalanced by curiosity; and despair, which, at some moments, prevails, may give place afterwards to sanguine108 hopes and expectations. Accurate and just reasoning is the only catholic remedy, fitted for all persons and all dispositions109; and is alone able to subvert110 that abstruse philosophy and metaphysical jargon111, which being mixed up with popular superstition, renders it in a manner impenetrable to careless reasoners, and gives it the air of science and wisdom.
Besides this advantage of rejecting, after deliberate enquiry, the most uncertain and disagreeable part of learning, there are many positive advantages, which result from an accurate scrutiny into the powers and faculties112 of human nature. It is remarkable113 concerning the operations of the mind, that, though most intimately present to us, yet, whenever they become the object of reflexion, they seem involved in obscurity; nor can the eye readily find those lines and boundaries, which discriminate and distinguish them. The objects are too fine to remain long in the same aspect or situation; and must be apprehended114 in an instant, by a superior penetration115, derived116 from nature, and improved by habit and reflexion. It becomes, therefore, no inconsiderable part of science barely to know the different operations of the mind, to separate them from each other, to class them under their proper heads, and to correct all that seeming disorder117, in which they lie involved, when made the object of reflexion and enquiry. This talk of ordering and distinguishing, which has no merit, when performed with regard to external bodies, the objects of our senses, rises in its value, when directed towards the operations of the mind, in proportion to the difficulty and labour, which we meet with in performing it. And if we can go no farther than this mental geography, or delineation118 of the distinct parts and powers of the mind, it is at least a satisfaction to go so far; and the more obvious this science may appear (and it is by no means obvious) the more contemptible119 still must the ignorance of it be esteemed, in all pretenders to learning and philosophy.
Nor can there remain any suspicion, that this science is uncertain and chimerical120; unless we should entertain such a scepticism as is entirely subversive121 of all speculation, and even action. It cannot be doubted, that the mind is endowed with several powers and faculties, that these powers are distinct from each other, that what is really distinct to the immediate122 perception may be distinguished123 by reflexion; and consequently, that there is a truth and falsehood in all propositions on this subject, and a truth and falsehood, which lie not beyond the compass of human understanding. There are many obvious distinctions of this kind, such as those between the will and understanding, the imagination and passions, which fall within the comprehension of every human creature; and the finer and more philosophical124 distinctions are no less real and certain, though more difficult to be comprehended. Some instances, especially late ones, of success in these enquiries, may give us a juster notion of the certainty and solidity of this branch of learning. And shall we esteem82 it worthy125 the labour of a philosopher to give us a true system of the planets, and adjust the position and order of those remote bodies; while we affect to overlook those, who, with so much success, delineate the parts of the mind, in which we are so intimately concerned?
But may we not hope, that philosophy, cultivated with care, and encouraged by the attention of the public, may carry its researches still farther, and discover, at least in some degree, the secret springs and principles, by which the human mind is actuated in its operations? Astronomers126 had long contented themselves with proving, from the phaenomena, the true motions, order, and magnitude of the heavenly bodies: till a philosopher, at last, arose, who seems, from the happiest reasoning, to have also determined127 the laws and forces, by which the revolutions of the planets are governed and directed. The like has been performed with regard to other parts of nature. And there is no reason to despair of equal success in our enquiries concerning the mental powers and economy, if prosecuted128 with equal capacity and caution. It is probable, that one operation and principle of the mind depends on another; which, again, may be resolved into one more general and universal: and how far these researches may possibly be carried, it will be difficult for us, before, or even after, a careful trial, exactly to determine. This is certain, that attempts of this kind are every day made even by those who philosophize the most negligently129: and nothing can be more requisite than to enter upon the enterprize with thorough care and attention; that, if it lie within the compass of human understanding, it may at last be happily achieved; if not, it may, however, be rejected with some confidence and security. This last conclusion, surely, is not desirable; nor ought it to be embraced too rashly. For how much must we diminish from the beauty and value of this species of philosophy, upon such a supposition? Moralists have hitherto been accustomed, when they considered the vast multitude and diversity of those actions that excite our approbation or dislike, to search for some common principle, on which this variety of sentiments might depend. And though they have sometimes carried the matter too far, by their passion for some one general principle; it must, however, be confessed, that they are excusable in expecting to find some general principles, into which all the vices130 and virtues131 were justly to be resolved. The like has been the endeavour of critics, logicians, and even politicians: nor have their attempts been wholly unsuccessful; though perhaps longer time, greater accuracy, and more ardent132 application may bring these sciences still nearer their perfection. To throw up at once all pretensions133 of this kind may justly be deemed more rash, precipitate134, and dogmatical, than even the boldest and most affirmative philosophy, that has ever attempted to impose its crude dictates135 and principles on mankind.
What though these reasonings concerning human nature seem abstract, and of difficult comprehension? This affords no presumption136 of their falsehood. On the contrary, it seems impossible, that what has hitherto escaped so many wise and profound philosophers can be very obvious and easy. And whatever pains these researches may cost us, we may think ourselves sufficiently rewarded, not only in point of profit but of pleasure, if, by that means, we can make any addition to our stock of knowledge, in subjects of such unspeakable importance.
But as, after all, the abstractedness of these speculations is no recommendation, but rather a disadvantage to them, and as this difficulty may perhaps be surmounted137 by care and art, and the avoiding of all unnecessary detail, we have, in the following enquiry, attempted to throw some light upon subjects, from which uncertainty has hitherto deterred the wise, and obscurity the ignorant. Happy, if we can unite the boundaries of the different species of philosophy, by reconciling profound enquiry with clearness, and truth with novelty! And still more happy, if, reasoning in this easy manner, we can undermine the foundations of an abstruse philosophy, which seems to have hitherto served only as a shelter to superstition, and a cover to absurdity138 and error!
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1
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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alluring
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| adj.吸引人的，迷人的 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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probity
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| n.刚直；廉洁，正直 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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attain
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| vt.达到，获得，完成 | |
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speculation
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| n.思索，沉思；猜测；投机 | |
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scrutiny
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| n.详细检查，仔细观察 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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controversy
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| n.争论，辩论，争吵 | |
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arduous
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| adj.艰苦的，费力的，陡峭的 | |
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deterred
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| v.阻止，制止( deter的过去式和过去分词 ) | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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approbation
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| n.称赞；认可 | |
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sufficiently
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| adv.足够地，充分地 | |
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compensated
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| 补偿，报酬( compensate的过去式和过去分词 )； 给（某人）赔偿（或赔款） | |
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posterity
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| n.后裔，子孙，后代 | |
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abstruse
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| adj.深奥的，难解的 | |
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touching
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| adj.动人的，使人感伤的 | |
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agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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vehemence
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| n.热切；激烈；愤怒 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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plebeian
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| adj.粗俗的；平民的；n.平民；庶民 | |
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durable
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| adj.持久的，耐久的 | |
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momentary
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| adj.片刻的，瞬息的；短暂的 | |
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renown
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| n.声誉，名望 | |
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equitable
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| adj.公平的；公正的 | |
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utterly
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| adv.完全地，绝对地 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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illiberal
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| adj.气量狭小的，吝啬的 | |
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destitute
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| adj.缺乏的；穷困的 | |
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relish
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| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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retirement
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| n.退休，退职 | |
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nourishment
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| n.食物，营养品；营养情况 | |
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sociable
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| adj.好交际的，友好的，合群的 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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pointed
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| adj.尖的，直截了当的 | |
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admonished
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| v.劝告( admonish的过去式和过去分词 )；训诫；（温和地）责备；轻责 | |
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biases
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| 偏见( bias的名词复数 )； 偏爱； 特殊能力； 斜纹 | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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pensive
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| a.沉思的,哀思的,忧沉的 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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contented
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| adj.满意的，安心的，知足的 | |
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improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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opposition
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| n.反对，敌对 | |
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subserviency
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| n.有用，裨益 | |
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humane
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| adj.人道的，富有同情心的 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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undertaking
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| n.保证，许诺，事业 | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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66
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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67
discriminate
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| v.区别，辨别，区分；有区别地对待 | |
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68
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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69
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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70
graceful
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| adj.优美的，优雅的；得体的 | |
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advantageous
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| adj.有利的；有帮助的 | |
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72
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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depreciating
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| v.贬值，跌价，减价( depreciate的现在分词 )；贬低，蔑视，轻视 | |
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subservient
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| adj.卑屈的，阿谀的 | |
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75
bestow
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| v.把…赠与，把…授予；花费 | |
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76
foresight
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| n.先见之明，深谋远虑 | |
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subdividing
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| 再分，细分( subdivide的现在分词 ) | |
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78
regularity
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| n.规律性，规则性；匀称，整齐 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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80
obstructions
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| n.障碍物( obstruction的名词复数 )；阻碍物；阻碍；阻挠 | |
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prospect
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| n.前景，前途；景色，视野 | |
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82
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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83
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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benefactor
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| n. 恩人，行善的人，捐助人 | |
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fatiguing
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| a.使人劳累的 | |
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86
laborious
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| adj.吃力的，努力的，不流畅 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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88
inevitable
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| adj.不可避免的，必然发生的 | |
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plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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inaccessible
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| adj.达不到的，难接近的 | |
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superstition
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| n.迷信，迷信行为 | |
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93
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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stoutest
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| 粗壮的( stout的最高级 )； 结实的； 坚固的； 坚定的 | |
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antagonist
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| n.敌人，对抗者，对手 | |
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remit
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| v.汇款，汇寄；豁免（债务），免除（处罚等） | |
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cowardice
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| n.胆小，怯懦 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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submission
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| n.服从，投降；温顺，谦虚；提出 | |
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recesses
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| n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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103
adventurous
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| adj.爱冒险的；惊心动魄的，惊险的，刺激的 | |
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stimulated
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| a.刺激的 | |
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105
predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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106
enquire
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| v.打听，询问；调查，查问 | |
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107
fatigue
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| n.疲劳，劳累 | |
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108
sanguine
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| adj.充满希望的，乐观的，血红色的 | |
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dispositions
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| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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subvert
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| v.推翻；暗中破坏；搅乱 | |
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jargon
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| n.术语，行话 | |
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112
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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113
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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114
apprehended
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| 逮捕，拘押( apprehend的过去式和过去分词 )； 理解 | |
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115
penetration
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| n.穿透，穿人，渗透 | |
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116
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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117
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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118
delineation
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| n.记述；描写 | |
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119
contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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120
chimerical
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| adj.荒诞不经的，梦幻的 | |
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121
subversive
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| adj.颠覆性的，破坏性的；n.破坏份子，危险份子 | |
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122
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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123
distinguished
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| adj.卓越的，杰出的，著名的 | |
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124
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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125
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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126
astronomers
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| n.天文学者，天文学家( astronomer的名词复数 ) | |
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127
determined
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| adj.坚定的；有决心的 | |
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128
prosecuted
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| a.被起诉的 | |
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129
negligently
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130
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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132
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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133
pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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134
precipitate
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| adj.突如其来的；vt.使突然发生；n.沉淀物 | |
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135
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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136
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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137
surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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138
absurdity
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| n.荒谬，愚蠢；谬论 | |
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