THERE is not a greater number of philosophical1 reasonings, displayed upon any subject, than those, which prove the existence of a Deity2, and refute the fallacies of Atheists; and yet the most religious philosophers still dispute whether any man can be so blinded as to be a speculative4 atheist3. How shall we reconcile these contradictions? The knights5 errant, who wandered about to clear the world of dragons and giants, never entertained the least doubt with regard to the existence of these monsters.
The Sceptic is another enemy of religion, who naturally provokes the indignation of all divines and graver philosophers; though it is certain, that no man ever met with any such absurd creature, or conversed6 with a man, who had no opinion or principle concerning any subject, either of action or speculation7. This begets8 a very natural question; What is meant by a sceptic? And how far it is possible to push these philosophical principles of doubt and uncertainty9?
There is a species of scepticism, antecedent to all study and philosophy, which is much inculcated by Des Cartes and others, as a sovereign preservative10 against error and precipitate11 judgement. It recommends an universal doubt, not only of all our former opinions and principles, but also of our very faculties12; of whose veracity13, say they, we must assure ourselves, by a chain of reasoning, deduced from some original principle, which cannot possibly be fallacious or deceitful. But neither is there any such original principle, which has a prerogative14 above others, that are self-evident and convincing: or if there were, could we advance a step beyond it, but by the use of those very faculties, of which we are supposed to be already diffident. The Cartesian doubt, therefore, were it ever possible to be attained15 by any human creature (as it plainly is not) would be entirely17 incurable18; and no reasoning could ever bring us to a state of assurance and conviction upon any subject.
It must, however, be confessed, that this species of scepticism, when more moderate, may be understood in a very reasonable sense, and is a necessary preparative to the study of philosophy, by preserving a proper impartiality19 in our judgements, and weaning our mind from all those prejudices, which we may have imbibed21 from education or rash opinion. To begin with clear and self-evident principles, to advance by timorous22 and sure steps, to review frequently our conclusions, and examine accurately23 all their consequences; though by these means we shall make both a slow and a short progress in our systems; are the only methods, by which we can ever hope to reach truth, and attain16 a proper stability and certainty in our determinations.
There is another species of scepticism, consequent to science and enquiry, when men are supposed to have discovered, either the absolute fallaciousness of their mental faculties, or their unfitness to reach any fixed24 determination in all those curious subjects of speculation, about which they are commonly employed. Even our very senses are brought into dispute, by a certain species of philosophers; and the maxims25 of common life are subjected to the same doubt as the most profound principles or conclusions of metaphysics and theology. As these paradoxical tenets (if they may be called tenets) are to be met with in some philosophers, and the refutation of them in several, they naturally excite our curiosity, and make us enquire26 into the arguments, on which they may be founded.
I need not insist upon the more trite27 topics, employed by the sceptics in all ages, against the evidence of sense; such as those which are derived28 from the imperfection and fallaciousness of our organs, on numberless occasions; the crooked29 appearance of an oar30 in water; the various aspects of objects, according to their different distances; the double images which arise from the pressing one eye; with many other appearances of a like nature. These sceptical topics, indeed, are only sufficient to prove, that the senses alone are not implicitly31 to be depended on; but that we must correct their evidence by reason, and by considerations, derived from the nature of the medium, the distance of the object, and the disposition32 of the organ, in order to render them, within their sphere, the proper criteria33 of truth and falsehood. There are other more profound arguments against the senses, which admit not of so easy a solution.
It seems evident, that men are carried, by a natural instinct or prepossession, to repose34 faith in their senses; and that, without any reasoning, or even almost before the use of reason, we always suppose an external universe, which depends not on our perception, but would exist, though we and every sensible creature were absent or annihilated36. Even the animal creation are governed by a like opinion, and preserve this belief of external objects, in all their thoughts, designs, and actions.
It seems also evident, that, when men follow this blind and powerful instinct of nature, they always suppose the very images, presented by the senses, to be the external objects, and never entertain any suspicion, that the one are nothing but representations of the other. This very table, which we see white, and which we feel hard, is believed to exist, independent of our perception, and to be something external to our mind, which perceives it. Our presence bestows37 not being on it: our absence does not annihilate35 it. It preserves its existence uniform and entire, independent of the situation of intelligent beings, who perceive or contemplate38 it.
But this universal and primary opinion of all men is soon destroyed by the slightest philosophy, which teaches us, that nothing can ever be present to the mind but an image or perception, and that the senses are only the inlets, through which these images are conveyed, without being able to produce any immediate39 intercourse40 between the mind and the object. The table, which we see, seems to diminish, as we remove farther from it: but the real table, which exists independent of us, suffers no alteration41: it was, therefore, nothing but its image, which was present to the mind. These are the obvious dictates42 of reason; and no man, who reflects, ever doubted, that the existences, which we consider, when we say, this house and that tree, are nothing but perceptions in the mind, and fleeting43 copies or representations of other existences, which remain uniform and independent.
So far, then, are we necessitated44 by reasoning to contradict or depart from the primary instincts of nature, and to embrace a new system with regard to the evidence of our senses. But here philosophy finds herself extremely embarrassed, when she would justify45 this new system, and obviate46 the cavils47 and objections of the sceptics. She can no longer plead the infallible and irresistible48 instinct of nature: for that led us to a quite different system, which is acknowledged fallible and even erroneous. And to justify this pretended philosophical system, by a chain of clear and convincing argument, or even any appearance of argument, exceeds the power of all human capacity.
By what argument can it be proved, that the perceptions of the mind must be caused by external objects, entirely different from them, though resembling them (if that be possible) and could not arise either from the energy of the mind itself, or from the suggestion of some invisible and unknown spirit, or from some other cause still more unknown to us? It is acknowledged, that, in fact, many of these perceptions arise not from anything external, as in dreams, madness, and other diseases. And nothing can be more inexplicable49 than the manner, in which body should so operate upon mind as ever to convey an image of itself to a substance, supposed of so different, and even contrary a nature.
It is a question of fact, whether the perceptions of the senses be produced by external objects, resembling them: how shall this question be determined50? By experience surely; as all other questions of a like nature. But here experience is, and must be entirely silent. The mind has never anything present to it but the perceptions, and cannot possibly reach any experience of their connexion with objects. The supposition of such a connexion is, therefore, without any foundation in reasoning.
To have recourse to the veracity of the supreme51 Being, in order to prove the veracity of our senses, is surely making a very unexpected circuit. If his veracity were at all concerned in this matter, our senses would be entirely infallible; because it is not possible that he can ever deceive. Not to mention, that, if the external world be once called in question, we shall be at a loss to find arguments, by which we may prove the existence of that Being or any of his attributes.
This is a topic, therefore, in which the profounder and more philosophical sceptics will always triumph, when they endeavour to introduce an universal doubt into all subjects of human knowledge and enquiry. Do you follow the instincts and propensities52 of nature, may they say, in assenting53 to the veracity of sense? But these lead you to believe that the very perception or sensible image is the external object. Do you disclaim54 this principle, in order to embrace a more rational opinion, that the perceptions are only representations of something external? You here depart from your natural propensities and more obvious sentiments; and yet are not able to satisfy your reason, which can never find any convincing argument from experience to prove, that the perceptions are connected with any external objects.
There is another sceptical topic of a like nature, derived from the most profound philosophy; which might merit our attention, were it requisite55 to dive so deep, in order to discover arguments and reasonings, which can so little serve to any serious purpose. It is universally allowed by modern enquirers, that all the sensible qualities of objects, such as hard, soft, hot, cold, white, black, &c. are merely secondary, and exist not in the objects themselves, but are perceptions of the mind, without any external archetype or model, which they represent. If this be allowed, with regard to secondary qualities, it must also follow, with regard to the supposed primary qualities of extension and solidity; nor can the latter be any more entitled to that denomination58 than the former. The idea of extension is entirely acquired from the senses of sight and feeling; and if all the qualities, perceived by the senses, be in the mind, not in the object, the same conclusion must reach the idea of extension, which is wholly dependent on the sensible ideas or the ideas of secondary qualities. Nothing can save us from this conclusion, but the asserting, that the ideas of those primary qualities are attained by Abstraction, an opinion, which, if we examine it accurately, we shall find to be unintelligible59, and even absurd. An extension, that is neither tangible61 nor visible, cannot possibly be conceived: and a tangible or visible extension, which is neither hard nor soft, black nor white, is equally beyond the reach of human conception. Let any man try to conceive a triangle in general, which is neither Isosceles nor Scalenum, nor has any particular length or proportion of sides; and he will soon perceive the absurdity62 of all the scholastic63 notions with regard to abstraction and general ideas.31
Thus the first philosophical objection to the evidence of sense or to the opinion of external existence consists in this, that such an opinion, if rested on natural instinct, is contrary to reason, and if referred to reason, is contrary to natural instinct, and at the same time carries no rational evidence with it, to convince an impartial20 enquirer56. The second objection goes farther, and represents this opinion as contrary to reason: at least, if it be a principle of reason, that all sensible qualities are in the mind, not in the object. Bereave64 matter of all its intelligible60 qualities, both primary and secondary, you in a manner annihilate it, and leave only a certain unknown, inexplicable something, as the cause of our perceptions; a notion so imperfect, that no sceptic will think it worth while to contend against it.
Part II
IT may seem a very extravagant65 attempt of the sceptics to destroy reason by argument and ratiocination66; yet is this the grand scope of all their enquiries and disputes. They endeavour to find objections, both to our abstract reasonings, and to those which regard matter of fact and existence.
The chief objection against all abstract reasonings is derived from the ideas of space and time; ideas, which, in common life and to a careless view, are very clear and intelligible, but when they pass through the scrutiny67 of the profound sciences (and they are the chief object of these sciences) afford principles, which seem full of absurdity and contradiction. No priestly dogmas, invented on purpose to tame and subdue68 the rebellious69 reason of mankind, ever shocked common sense more than the doctrine70 of the infinite divisibility of extension, with its consequences; as they are pompously71 displayed by all geometricians and metaphysicians, with a kind of triumph and exultation72. A real quantity, infinitely73 less than any finite quantity, containing quantities infinitely less than itself, and so on in infinitum; this is an edifice74 so bold and prodigious75, that it is too weighty for any pretended demonstration76 to support, because it shocks the clearest and most natural principles of human reason.32 But what renders the matter more extraordinary, is, that these seemingly absurd opinions are supported by a chain of reasoning, the clearest and most natural; nor is it possible for us to allow the premises77 without admitting the consequences. Nothing can be more convincing and satisfactory than all the conclusions concerning the properties of circles and triangles; and yet, when these are once received, how can we deny, that the angle of contact between a circle and its tangent is infinitely less than any rectilineal angle, that as you may increase the diameter of the circle in infinitum, this angle of contact becomes still less, even in infinitum, and that the angle of contact between other curves and their tangents may be infinitely less than those between any circle and its tangent, and so on, in infinitum? The demonstration of these principles seems as unexceptionable as that which proves the three angles of a triangle to be equal to two right ones, though the latter opinion be natural and easy, and the former big with contradiction and absurdity. Reason here seems to be thrown into a kind of amazement78 and suspence, which, without the suggestions of any sceptic, gives her a diffidence of herself, and of the ground on which she treads. She sees a full light, which illuminates79 certain places; but that light borders upon the most profound darkness. And between these she is so dazzled and confounded, that she scarcely can pronounce with certainty and assurance concerning any one object.
The absurdity of these bold determinations of the abstract sciences seems to become, if possible, still more palpable with regard to time than extension. An infinite number of real parts of time, passing in succession, and exhausted80 one after another, appears so evident a contradiction, that no man, one should think, whose judgement is not corrupted81, instead of being improved, by the sciences, would ever be able to admit of it.
Yet still reason must remain restless, and unquiet, even with regard to that scepticism, to which she is driven by these seeming absurdities82 and contradictions. How any clear, distinct idea can contain circumstances, contradictory83 to itself, or to any other clear, distinct idea, is absolutely incomprehensible; and is, perhaps, as absurd as any proposition, which can be formed. So that nothing can be more sceptical, or more full of doubt and hesitation84, than this scepticism itself, which arises from some of the paradoxical conclusions of geometry or the science of quantity.33
The sceptical objections to moral evidence, or to the reasonings concerning matter of fact, are either popular or philosophical. The popular objections are derived from the natural weakness of human understanding; the contradictory opinions, which have been entertained in different ages and nations; the variations of our judgement in sickness and health, youth and old age, prosperity and adversity; the perpetual contradiction of each particular man's opinions and sentiments; with many other topics of that kind. It is needless to insist farther on this head. These objections are but weak. For as, in common life, we reason every moment concerning fact and existence, and cannot possibly subsist85, without continually employing this species of argument, any popular objections, derived from thence, must be insufficient86 to destroy that evidence. The great subverter87 of Pyrrhonism or the excessive principles of scepticism is action, and employment, and the occupations of common life. These principles may flourish and triumph in the schools; where it is, indeed, difficult, if not impossible, to refute them. But as soon as they leave the shade, and by the presence of the real objects, which actuate our passions and sentiments, are put in opposition88 to the more powerful principles of our nature, they vanish like smoke, and leave the most determined sceptic in the same condition as other mortals.
The sceptic, therefore, had better keep within his proper sphere, and display those philosophical objections, which arise from more profound researches. Here he seems to have ample matter of triumph; while he justly insists, that all our evidence for any matter of fact, which lies beyond the testimony89 of sense or memory, is derived entirely from the relation of cause and effect; that we have no other idea of this relation than that of two objects, which have been frequently conjoined together; that we have no argument to convince us, that objects, which have, in our experience, been frequently conjoined, will likewise, in other instances, be conjoined in the same manner; and that nothing leads us to this inference but custom or a certain instinct of our nature; which it is indeed difficult to resist, but which, like other instincts, may be fallacious and deceitful. While the sceptic insists upon these topics, he shows his force, or rather, indeed, his own and our weakness; and seems, for the time at least, to destroy all assurance and conviction. These arguments might be displayed at greater length, if any durable90 good or benefit to society could ever be expected to result from them.
For here is the chief and most confounding objection to excessive scepticism, that no durable good can ever result from it; while it remains91 in its full force and vigour92. We need only ask such a sceptic, What his meaning is? And what he proposes by all these curious researches? He is immediately at a loss, and knows not what to answer. A Copernican or Ptolemaic, who supports each his different system of astronomy, may hope to produce a conviction, which will remain constant and durable, with his audience. A Stoic93 or Epicurean displays principles, which may not be durable, but which have an effect on conduct and behaviour. But a Pyrrhonian cannot expect, that his philosophy will have any constant influence on the mind: or if it had, that its influence would be beneficial to society. On the contrary, he must acknowledge, if he will acknowledge anything, that all human life must perish, were his principles universally and steadily94 to prevail. All discourse95, all action would immediately cease; and men remain in a total lethargy, till the necessities of nature, unsatisfied, put an end to their miserable96 existence. It is true; so fatal an event is very little to be dreaded97. Nature is always too strong for principle. And though a Pyrrhonian may throw himself or others into a momentary98 amazement and confusion by his profound reasonings; the first and most trivial event in life will put to flight all his doubts and scruples99, and leave him the same, in every point of action and speculation, with the philosophers of every other sect100, or with those who never concerned themselves in any philosophical researches. When he awakes from his dream, he will be the first to join in the laugh against himself, and to confess, that all his objections are mere57 amusement, and can have no other tendency than to show the whimsical condition of mankind, who must act and reason and believe; though they are not able, by their most diligent101 enquiry, to satisfy themselves concerning the foundation of these operations, or to remove the objections, which may be raised against them.
Part III
THERE is, indeed, a more mitigated102 scepticism or academical philosophy, which may be both durable and useful, and which may, in part, be the result of this Pyrrhonism, or excessive scepticism, when its undistinguished doubts are, in some measure, corrected by common sense and reflection. The greater part of mankind are naturally apt to be affirmative and dogmatical in their opinions; and while they see objects only on one side, and have no idea of any counterpoising argument, they throw themselves precipitately103 into the principles, to which they are inclined; nor have they any indulgence for those who entertain opposite sentiments. To hesitate or balance perplexes their understanding, checks their passion, and suspends their action. They are, therefore, impatient till they escape from a state, which to them is so uneasy: and they think, that they could never remove themselves far enough from it, by the violence of their affirmations and obstinacy104 of their belief. But could such dogmatical reasoners become sensible of the strange infirmities of human understanding, even in its most perfect state, and when most accurate and cautious in its determinations; such a reflection would naturally inspire them with more modesty105 and reserve, and diminish their fond opinion of themselves, and their prejudice against antagonists106. The illiterate107 may reflect on the disposition of the learned, who, amidst all the advantages of study and reflection, are commonly still diffident in their determinations: and if any of the learned be inclined, from their natural temper, to haughtiness108 and obstinacy, a small tincture of Pyrrhonism might abate109 their pride, by showing them, that the few advantages, which they may have attained over their fellows, are but inconsiderable, if compared with the universal perplexity and confusion, which is inherent in human nature. In general, there is a degree of doubt, and caution, and modesty, which, in all kinds of scrutiny and decision, ought for ever to accompany a just reasoner.
Another species of mitigated scepticism which may be of advantage to mankind, and which may be the natural result of the Pyrrhonian doubts and scruples, is the limitation of our enquiries to such subjects as are best adapted to the narrow capacity of human understanding. The imagination of man is naturally sublime110, delighted with whatever is remote and extraordinary, and running, without control, into the most distant parts of space and time in order to avoid the objects, which custom has rendered too familiar to it. A correct Judgement observes a contrary method, and avoiding all distant and high enquiries, confines itself to common life, and to such subjects as fall under daily practice and experience; leaving the more sublime topics to the embellishment of poets and orators111, or to the arts of priests and politicians. To bring us to so salutary a determination, nothing can be more serviceable, than to be once thoroughly112 convinced of the force of the Pyrrhonian doubt, and of the impossibility, that anything, but the strong power of natural instinct, could free us from it. Those who have a propensity113 to philosophy, will still continue their researches; because they reflect, that, besides the immediate pleasure attending such an occupation, philosophical decisions are nothing but the reflections of common life, methodized and corrected. But they will never be tempted114 to go beyond common life, so long as they consider the imperfection of those faculties which they employ, their narrow reach, and their inaccurate115 operations. While we cannot give a satisfactory reason, why we believe, after a thousand experiments, that a stone will fall, or fire burn; can we ever satisfy ourselves concerning any determination, which we may form, with regard to the origin of worlds, and the situation of nature, from, and to eternity116?
This narrow limitation, indeed, of our enquiries, is, in every respect, so reasonable, that it suffices to make the slightest examination into the natural powers of the human mind and to compare them with their objects, in order to recommend it to us. We shall then find what are the proper subjects of science and enquiry.
It seems to me, that the only objects of the abstract science or of demonstration are quantity and number, and that all attempts to extend this more perfect species of knowledge beyond these bounds are mere sophistry117 and illusion. As the component118 parts of quantity and number are entirely similar, their relations become intricate and involved; and nothing can be more curious, as well as useful, than to trace, by a variety of mediums, their equality or inequality, through their different appearances. But as all other ideas are clearly distinct and different from each other, we can never advance farther, by our utmost scrutiny, than to observe this diversity, and, by an obvious reflection, pronounce one thing not to be another. Or if there be any difficulty in these decisions, it proceeds entirely from the undeterminate meaning of words, which is corrected by juster definitions. That the square of the hypothenuse is equal to the squares of the other two sides, cannot be known, let the terms be ever so exactly defined, without a train of reasoning and enquiry. But to convince us of this proposition, that where there is no property, there can be no injustice119, it is only necessary to define the terms, and explain injustice to be a violation120 of property. This proposition is, indeed, nothing but a more imperfect definition. It is the same case with all those pretended syllogistical reasonings, which may be found in every other branch of learning, except the sciences of quantity and number; and these may safely, I think, be pronounced the only proper objects of knowledge and demonstration.
All other enquiries of men regard only matter of fact and existence; and these are evidently incapable121 of demonstration. Whatever is may not be. No negation122 of a fact can involve a contradiction. The non-existence of any being, without exception, is as clear and distinct an idea as its existence. The proposition, which affirms it not to be, however false, is no less conceivable and intelligible, than that which affirms it to be. The case is different with the sciences, properly so called. Every proposition, which is not true, is there confused and unintelligible. That the cube root of 64 is equal to the half of 10, is a false proposition, and can never be distinctly conceived. But that Caesar, or the angel Gabriel, or any being never existed, may be a false proposition, but still is perfectly123 conceivable, and implies no contradiction.
The existence, therefore, of any being can only be proved by arguments from its cause or its effect; and these arguments are founded entirely on experience. If we reason a priori, anything may appear able to produce anything. The falling of a pebble124 may, for aught we know, extinguish the sun; or the wish of a man control the planets in their orbits. It is only experience, which teaches us the nature and bounds of cause and effect, and enables us to infer the existence of one object from that of another.34 Such is the foundation of moral reasoning, which forms the greater part of human knowledge, and is the source of all human action and behaviour.
Moral reasonings are either concerning particular or general facts. All deliberations in life regard the former; as also all disquisitions in history, chronology, geography, and astronomy.
The sciences, which treat of general facts, are politics, natural philosophy, physic, chemistry, &c. where the qualities, causes and effects of a whole species of objects are enquired125 into.
Divinity or Theology, as it proves the existence of a Deity, and the immortality126 of souls, is composed partly of reasonings concerning particular, partly concerning general facts. It has a foundation in reason, so far as it is supported by experience. But its best and most solid foundation is faith and divine revelation.
Morals and criticism are not so properly objects of the understanding as of taste and sentiment. Beauty, whether moral or natural, is felt, more properly than perceived. Or if we reason concerning it, and endeavour to fix its standard, we regard a new fact, to wit, the general tastes of mankind, or some such fact, which may be the object of reasoning and enquiry.
When we run over libraries, persuaded of these principles, what havoc127 must we make? If we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matter of fact and existence? No. Commit it then to the flames: for it can contain nothing but sophistry and illusion.
The End
点击
收听单词发音
收听单词发音 |
1
philosophical
|
|
| adj.哲学家的，哲学上的，达观的 | |
参考例句： |
|
|
|
|
2
deity
|
|
| n.神，神性；被奉若神明的人(或物) | |
参考例句： |
|
|
|
|
3
atheist
|
|
| n.无神论者 | |
参考例句： |
|
|
|
|
4
speculative
|
|
| adj.思索性的，暝想性的，推理的 | |
参考例句： |
|
|
|
|
5
knights
|
|
| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
参考例句： |
|
|
|
|
6
conversed
|
|
| v.交谈，谈话( converse的过去式 ) | |
参考例句： |
|
|
|
|
7
speculation
|
|
| n.思索，沉思；猜测；投机 | |
参考例句： |
|
|
|
|
8
begets
|
|
| v.为…之生父( beget的第三人称单数 )；产生，引起 | |
参考例句： |
|
|
|
|
9
uncertainty
|
|
| n.易变，靠不住，不确知，不确定的事物 | |
参考例句： |
|
|
|
|
10
preservative
|
|
| n.防腐剂；防腐料；保护料；预防药 | |
参考例句： |
|
|
|
|
11
precipitate
|
|
| adj.突如其来的；vt.使突然发生；n.沉淀物 | |
参考例句： |
|
|
|
|
12
faculties
|
|
| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
参考例句： |
|
|
|
|
13
veracity
|
|
| n.诚实 | |
参考例句： |
|
|
|
|
14
prerogative
|
|
| n.特权 | |
参考例句： |
|
|
|
|
15
attained
|
|
| （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） | |
参考例句： |
|
|
|
|
16
attain
|
|
| vt.达到，获得，完成 | |
参考例句： |
|
|
|
|
17
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
18
incurable
|
|
| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
参考例句： |
|
|
|
|
19
impartiality
|
|
| n. 公平, 无私, 不偏 | |
参考例句： |
|
|
|
|
20
impartial
|
|
| adj.(in,to)公正的，无偏见的 | |
参考例句： |
|
|
|
|
21
imbibed
|
|
| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
参考例句： |
|
|
|
|
22
timorous
|
|
| adj.胆怯的，胆小的 | |
参考例句： |
|
|
|
|
23
accurately
|
|
| adv.准确地，精确地 | |
参考例句： |
|
|
|
|
24
fixed
|
|
| adj.固定的，不变的，准备好的；(计算机)固定的 | |
参考例句： |
|
|
|
|
25
maxims
|
|
| n.格言，座右铭( maxim的名词复数 ) | |
参考例句： |
|
|
|
|
26
enquire
|
|
| v.打听，询问；调查，查问 | |
参考例句： |
|
|
|
|
27
trite
|
|
| adj.陈腐的 | |
参考例句： |
|
|
|
|
28
derived
|
|
| 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 | |
参考例句： |
|
|
|
|
29
crooked
|
|
| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
参考例句： |
|
|
|
|
30
oar
|
|
| n.桨，橹，划手；v.划行 | |
参考例句： |
|
|
|
|
31
implicitly
|
|
| adv. 含蓄地, 暗中地, 毫不保留地 | |
参考例句： |
|
|
|
|
32
disposition
|
|
| n.性情，性格；意向，倾向；排列，部署 | |
参考例句： |
|
|
|
|
33
criteria
|
|
| n.标准 | |
参考例句： |
|
|
|
|
34
repose
|
|
| v.(使)休息；n.安息 | |
参考例句： |
|
|
|
|
35
annihilate
|
|
| v.使无效；毁灭；取消 | |
参考例句： |
|
|
|
|
36
annihilated
|
|
| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
参考例句： |
|
|
|
|
37
bestows
|
|
| 赠给，授予( bestow的第三人称单数 ) | |
参考例句： |
|
|
|
|
38
contemplate
|
|
| vt.盘算，计议；周密考虑；注视，凝视 | |
参考例句： |
|
|
|
|
39
immediate
|
|
| adj.立即的；直接的，最接近的；紧靠的 | |
参考例句： |
|
|
|
|
40
intercourse
|
|
| n.性交；交流，交往，交际 | |
参考例句： |
|
|
|
|
41
alteration
|
|
| n.变更，改变；蚀变 | |
参考例句： |
|
|
|
|
42
dictates
|
|
| 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 | |
参考例句： |
|
|
|
|
43
fleeting
|
|
| adj.短暂的，飞逝的 | |
参考例句： |
|
|
|
|
44
necessitated
|
|
| 使…成为必要，需要( necessitate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
45
justify
|
|
| vt.证明…正当(或有理)，为…辩护 | |
参考例句： |
|
|
|
|
46
obviate
|
|
| v.除去，排除，避免，预防 | |
参考例句： |
|
|
|
|
47
cavils
|
|
| v.挑剔，吹毛求疵( cavil的第三人称单数 ) | |
参考例句： |
|
|
|
|
48
irresistible
|
|
| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
参考例句： |
|
|
|
|
49
inexplicable
|
|
| adj.无法解释的，难理解的 | |
参考例句： |
|
|
|
|
50
determined
|
|
| adj.坚定的；有决心的 | |
参考例句： |
|
|
|
|
51
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
52
propensities
|
|
| n.倾向，习性( propensity的名词复数 ) | |
参考例句： |
|
|
|
|
53
assenting
|
|
| 同意，赞成( assent的现在分词 ) | |
参考例句： |
|
|
|
|
54
disclaim
|
|
| v.放弃权利，拒绝承认 | |
参考例句： |
|
|
|
|
55
requisite
|
|
| adj.需要的，必不可少的；n.必需品 | |
参考例句： |
|
|
|
|
56
enquirer
|
|
| 寻问者，追究者 | |
参考例句： |
|
|
|
|
57
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
58
denomination
|
|
| n.命名，取名，(度量衡、货币等的)单位 | |
参考例句： |
|
|
|
|
59
unintelligible
|
|
| adj.无法了解的，难解的，莫明其妙的 | |
参考例句： |
|
|
|
|
60
intelligible
|
|
| adj.可理解的，明白易懂的，清楚的 | |
参考例句： |
|
|
|
|
61
tangible
|
|
| adj.有形的，可触摸的，确凿的，实际的 | |
参考例句： |
|
|
|
|
62
absurdity
|
|
| n.荒谬，愚蠢；谬论 | |
参考例句： |
|
|
|
|
63
scholastic
|
|
| adj.学校的，学院的，学术上的 | |
参考例句： |
|
|
|
|
64
bereave
|
|
| v.使痛失(亲人等)，剥夺，使丧失 | |
参考例句： |
|
|
|
|
65
extravagant
|
|
| adj.奢侈的；过分的；(言行等)放肆的 | |
参考例句： |
|
|
|
|
66
ratiocination
|
|
| n.推理；推断 | |
参考例句： |
|
|
|
|
67
scrutiny
|
|
| n.详细检查，仔细观察 | |
参考例句： |
|
|
|
|
68
subdue
|
|
| vt.制服，使顺从，征服；抑制，克制 | |
参考例句： |
|
|
|
|
69
rebellious
|
|
| adj.造反的，反抗的，难控制的 | |
参考例句： |
|
|
|
|
70
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
71
pompously
|
|
| adv.傲慢地，盛大壮观地；大模大样 | |
参考例句： |
|
|
|
|
72
exultation
|
|
| n.狂喜，得意 | |
参考例句： |
|
|
|
|
73
infinitely
|
|
| adv.无限地，无穷地 | |
参考例句： |
|
|
|
|
74
edifice
|
|
| n.宏伟的建筑物(如宫殿，教室) | |
参考例句： |
|
|
|
|
75
prodigious
|
|
| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
参考例句： |
|
|
|
|
76
demonstration
|
|
| n.表明，示范，论证，示威 | |
参考例句： |
|
|
|
|
77
premises
|
|
| n.建筑物，房屋 | |
参考例句： |
|
|
|
|
78
amazement
|
|
| n.惊奇，惊讶 | |
参考例句： |
|
|
|
|
79
illuminates
|
|
| v.使明亮( illuminate的第三人称单数 )；照亮；装饰；说明 | |
参考例句： |
|
|
|
|
80
exhausted
|
|
| adj.极其疲惫的，精疲力尽的 | |
参考例句： |
|
|
|
|
81
corrupted
|
|
| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
参考例句： |
|
|
|
|
82
absurdities
|
|
| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
参考例句： |
|
|
|
|
83
contradictory
|
|
| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
参考例句： |
|
|
|
|
84
hesitation
|
|
| n.犹豫，踌躇 | |
参考例句： |
|
|
|
|
85
subsist
|
|
| vi.生存，存在，供养 | |
参考例句： |
|
|
|
|
86
insufficient
|
|
| adj.(for，of)不足的，不够的 | |
参考例句： |
|
|
|
|
87
subverter
|
|
| n.颠覆者，破坏者 | |
参考例句： |
|
|
|
|
|
88
opposition
|
|
| n.反对，敌对 | |
参考例句： |
|
|
|
|
89
testimony
|
|
| n.证词；见证，证明 | |
参考例句： |
|
|
|
|
90
durable
|
|
| adj.持久的，耐久的 | |
参考例句： |
|
|
|
|
91
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
92
vigour
|
|
| （=vigor）n.智力，体力，精力 | |
参考例句： |
|
|
|
|
93
stoic
|
|
| n.坚忍克己之人，禁欲主义者 | |
参考例句： |
|
|
|
|
94
steadily
|
|
| adv.稳定地；不变地；持续地 | |
参考例句： |
|
|
|
|
95
discourse
|
|
| n.论文，演说；谈话；话语；vi.讲述，著述 | |
参考例句： |
|
|
|
|
96
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
参考例句： |
|
|
|
|
97
dreaded
|
|
| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
参考例句： |
|
|
|
|
98
momentary
|
|
| adj.片刻的，瞬息的；短暂的 | |
参考例句： |
|
|
|
|
99
scruples
|
|
| n.良心上的不安( scruple的名词复数 )；顾虑，顾忌v.感到于心不安，有顾忌( scruple的第三人称单数 ) | |
参考例句： |
|
|
|
|
100
sect
|
|
| n.派别，宗教，学派，派系 | |
参考例句： |
|
|
|
|
101
diligent
|
|
| adj.勤勉的，勤奋的 | |
参考例句： |
|
|
|
|
102
mitigated
|
|
| v.减轻，缓和( mitigate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
103
precipitately
|
|
| adv.猛进地 | |
参考例句： |
|
|
|
|
104
obstinacy
|
|
| n.顽固；（病痛等）难治 | |
参考例句： |
|
|
|
|
105
modesty
|
|
| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
参考例句： |
|
|
|
|
106
antagonists
|
|
| 对立[对抗] 者，对手，敌手( antagonist的名词复数 )； 对抗肌； 对抗药 | |
参考例句： |
|
|
|
|
107
illiterate
|
|
| adj.文盲的；无知的；n.文盲 | |
参考例句： |
|
|
|
|
108
haughtiness
|
|
| n.傲慢；傲气 | |
参考例句： |
|
|
|
|
109
abate
|
|
| vi.(风势，疼痛等)减弱，减轻，减退 | |
参考例句： |
|
|
|
|
110
sublime
|
|
| adj.崇高的，伟大的；极度的，不顾后果的 | |
参考例句： |
|
|
|
|
111
orators
|
|
| n.演说者，演讲家( orator的名词复数 ) | |
参考例句： |
|
|
|
|
112
thoroughly
|
|
| adv.完全地，彻底地，十足地 | |
参考例句： |
|
|
|
|
113
propensity
|
|
| n.倾向；习性 | |
参考例句： |
|
|
|
|
114
tempted
|
|
| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
参考例句： |
|
|
|
|
115
inaccurate
|
|
| adj.错误的，不正确的，不准确的 | |
参考例句： |
|
|
|
|
116
eternity
|
|
| n.不朽，来世；永恒，无穷 | |
参考例句： |
|
|
|
|
117
sophistry
|
|
| n.诡辩 | |
参考例句： |
|
|
|
|
118
component
|
|
| n.组成部分，成分，元件；adj.组成的，合成的 | |
参考例句： |
|
|
|
|
119
injustice
|
|
| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
参考例句： |
|
|
|
|
120
violation
|
|
| n.违反(行为)，违背(行为)，侵犯 | |
参考例句： |
|
|
|
|
121
incapable
|
|
| adj.无能力的，不能做某事的 | |
参考例句： |
|
|
|
|
122
negation
|
|
| n.否定；否认 | |
参考例句： |
|
|
|
|
123
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
124
pebble
|
|
| n.卵石，小圆石 | |
参考例句： |
|
|
|
|
125
enquired
|
|
| 打听( enquire的过去式和过去分词 )； 询问； 问问题； 查问 | |
参考例句： |
|
|
|
|
126
immortality
|
|
| n.不死，不朽 | |
参考例句： |
|
|
|
|
127
havoc
|
|
| n.大破坏，浩劫，大混乱，大杂乱 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |