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Chapter II. Of Natural Right.
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IN our Theologico-Political Treatise1 we have treated of natural and civil right, 1 and in our Ethics2 have explained the nature of wrong-doing, merit, justice, injustice3, 2 and lastly, of human liberty. 3 Yet, lest the readers of the present treatise should have to seek elsewhere those points, which especially concern it, I have determined4 to explain them here again, and give a deductive proof of them.

2. Any natural thing whatever can be just as well conceived, whether it exists or does not exist. As then the beginning of the existence of natural things cannot be inferred from their definition, so neither can their continuing to exist. For their ideal essence is the same, after they have begun to exist, as it was before they existed. As then their beginning to exist cannot be inferred from their essence, so neither can their continuing to exist; but they need the same power to enable them to go on existing, as to enable them to begin to exist. From which it follows, that the power, by which natural things exist, and therefore that by which they operate, can be no other than the eternal power of God itself. For were it another and a created power, it could not preserve itself, much less natural things, but it would itself, in order to continue to exist, have need of the same power which it needed to be created.

3. From this fact therefore, that is, that the power whereby natural things exist and operate is the very power of God itself, we easily understand what natural right is. For as God has a right to everything, and God's right is nothing else, but his very power, as far as the latter is considered to be absolutely free; it follows from this, that every natural thing has by nature as much right, as it has power to exist and operate; since the natural power of every natural thing, whereby it exists and operates, is nothing else but the power of God, which is absolutely free.

4. And so by natural right I understand the very laws or rules of nature, in accordance with which everything takes place, in other words, the power of nature itself. And so the natural right of universal nature, and consequently of every individual thing, extends as far as its power: and accordingly, whatever any man does after the laws of his nature, he does by the highest natural right, and he has as much right over nature as he has power.

5. If then human nature had been so constituted, that men should live according to the mere6 dictate7 of reason, and attempt nothing inconsistent therewith, in that case natural right, considered as special to mankind, would be determined by the power of reason only. But men are more led by blind desire, than by reason: and therefore the natural power or right of human beings should be limited, not by reason, but by every appetite, whereby they are determined to action, or seek their own preservation8. I, for my part, admit, that those desires, which arise not from reason, are not so much actions as passive affections of man. But as we are treating here of the universal power or right of nature, we cannot here recognize any distinction between desires, which are engendered9 in us by reason, and those which are engendered by other causes; since the latter, as much as the former, are effects of nature, and display the natural impulse, by which man strives to continue in existence. For man, be he learned or ignorant, is part of nature, and everything, by which any man is determined to action, ought to be referred to the power of nature, that is, to that power, as it is limited by the nature of this or that man. For man, whether guided by reason or mere desire, does nothing save in accordance with the laws and rules of nature, that is, by natural right. (Section 4.)

6. But most people believe, that the ignorant rather disturb than follow the course of nature, and conceive of mankind, in nature as of one dominion10 within another. For they maintain, that the human mind is produced by no natural causes, but created directly by God, and is so independent of other things, that it has an absolute power to determine itself, and make a right use of reason. Experience, however, teaches us but too well, that it is no more in our power to have a sound mind, than a sound body. Next, inasmuch as everything whatever, as far as in it lies, strives to preserve its own existence, we cannot at all doubt, that, were it as much in our power to live after the dictate of reason, as to be led by blind desire, all would be led by reason, and order their lives wisely; which is very far from being the case. For

"Each is attracted by his own delight."

4 Nor do divines remove this difficulty, at least not by deciding, that the cause of this want of power is a vice11 or sin in human nature, deriving12 its origin from our first parents' fall. For if it was even in the first man's power as much to stand as to fall, and he was in possession of his senses, and had his nature unimpaired, how could it be, that he fell in spite of his knowledge and foresight13? But they say, that he was deceived by the devil. Who then was it, that deceived the devil himself? Who, I say, so maddened the very being that excelled all other created intelligences, that he wished to be greater than God? For was not his effort too, supposing him of sound mind, to preserve himself and his existence, as far as in him lay? Besides, how could it happen, that the first man himself, being in his senses, and master of his own will, should be led astray, and suffer himself to be taken mentally captive? For if he had the power to make a right use of reason, it was not possible for him to be deceived, for as far as in him lay, he of necessity strove to preserve his existence and his soundness of mind. But the hypothesis is, that he had this in his power; therefore he of necessity maintained his soundness of mind, and could not be deceived. But this from his history, is known to be false. And, accordingly, it must be admitted, that it was not in the first man's power to make a right use of reason, but that, like us, he was subject to passions.

7. But that man, like other beings, as far as in him lies, strives to preserve his existence, no one can deny. For if any distinction could be conceived on this point, it must arise from man's having a free will. But the freer we conceived man to be, the more we should be forced to maintain, that he must of necessity preserve his existence and be in possession of his senses; as anyone will easily grant me, that does not confound liberty with contingency14. For liberty is a virtue15, or excellence16. Whatever, therefore, convicts a man of weakness cannot be ascribed to his liberty. And so man can by no means be called free, because he is able not to exist or not to use his reason, but only in so far as he preserves the power of existing and operating according to the laws of human nature. The more, therefore, we consider man to be free, the less we can say, that he can neglect to use reason, or choose evil in preference to good; and, therefore, God, who exists in absolute liberty, also understands and operates of necessity, that is, exists, understands, and operates according to the necessity of his own nature. For there is no doubt, that God operates by the same liberty whereby he exists. As then he exists by the necessity of his own nature, by the necessity of his own nature also he acts, that is, he acts with absolute liberty.

8. So we conclude, that it is not in the power of any man always to use his reason, and be at the highest pitch of human liberty, and yet that everyone always, as far as in him lies, strives to preserve his own existence; and that (since each has as much right as he has power) whatever anyone, be he learned or ignorant, attempts and does, he attempts and does by supreme17 natural right. From which it follows that the law and ordinance18 of nature, under which all men are born, and for the most part live, forbids nothing but what no one wishes or is able to do, and is not opposed to strifes, hatred19, anger, treachery, or, in general, anything that appetite suggests. For the bounds of nature are not the laws of human reason, which do but pursue the true interest and preservation of mankind, but other infinite laws, which regard the eternal order of universal nature, whereof man is an atom; and according to the necessity of this order only are all individual beings determined in a fixed20 manner to exist and operate. Whenever, then, anything in nature seems to us ridiculous, absurd, or evil, it is because we have but a partial knowledge of things, and are in the main ignorant of the order and coherence21 of nature as a whole, and because we want everything to be arranged according to the dictate of our own reason; although, in fact, what our reason pronounces bad, is not bad as regards the order and laws of universal nature, but only as regards the laws of our own nature taken separately.

9. Besides, it follows that everyone is so far rightfully dependent on another, as he is under that other's authority, and so far independent, as he is able to repel22 all violence, and avenge23 to his heart's content all damage done to him, and in general to live after his own mind.

10. He has another under his authority, who holds him bound, or has taken from him arms and means of defence or escape, or inspired him with fear, or so attached him to himself by past favour, that the man obliged would rather please his benefactor24 than himself, and live after his mind than after his own. He that has another under authority in the first or second of these ways, holds but his body, not his mind. But in the third or fourth way he has made dependent on himself as well the mind as the body of the other; yet only as long as the fear or hope lasts, for upon the removal of the feeling the other is left independent.

11. The judgment25 can be dependent on another, only as far as that other can deceive the mind; whence it follows that the mind is so far independent, as it uses reason aright. Nay26, inasmuch as human power is to be reckoned less by physical vigour27 than by mental strength, it follows that those men are most independent whose reason is strongest, and who are most guided thereby28. And so I am altogether for calling a man so far free, as he is led by reason; because so far he is determined to action by such causes, as can be adequately understood by his unassisted nature, although by these causes he be necessarily determined to action. For liberty, as we showed above (Sec. 7), does not take away the necessity of acting29, but supposes it.

12. The pledging of faith to any man, where one has but verbally promised to do this or that, which one might rightfully leave undone30, or vice vers?¢, remains31 so long valid32 as the will of him that gave his word remains unchanged. For he that has authority to break faith has, in fact, bated nothing of his own right, but only made a present of words. If, then, he, being by natural right judge in his own case, comes to the conclusion, rightly or wrongly (for "to err5 is human"), that more harm than profit will come of his promise, by the judgment of his own mind he decides that the promise should be broken, and by natural right (Sec. 9) he will break the same.

13. If two come together and unite their strength, they have jointly33 more power, and consequently more right over nature than both of them separately, and the more there are that have so joined in alliance, the more right they all collectively will possess.

14. In so far as men are tormented34 by anger, envy, or any passion implying hatred, they are drawn35 asunder36 and made contrary one to another, and therefore are so much the more to be feared, as they are more powerful, crafty37, and cunning than the other animals. And because men are in the highest degree liable to these passions (Chap. I, Sec. 5), therefore men are naturally enemies. For he is my greatest enemy, whom I must most fear and be on my guard against.

15. But inasmuch as (Sec. 6) in the state of nature each is so long independent, as he can guard against oppression by another, and it is in vain for one man alone to try and guard against all, it follows hence that so long as the natural right of man is determined by the power of every individual, and belongs to everyone, so long it is a nonentity38, existing in opinion rather than fact, as there is no assurance of making it good. And it is certain that the greater cause of fear every individual has, the less power, and consequently the less right, he possesses. To this must be added, that without mutual39 help men can hardly support life and cultivate the mind. And so our conclusion is, that that natural right, which is special to the human race, can hardly be conceived, except where men have general rights, and combine to defend the possession of the lands they inhabit and cultivate, to protect themselves, to repel all violence, and to live according to the general judgment of all. For (Sec. 18) the more there are that combine together, the more right they collectively possess. And if this is why the schoolmen want to call man a sociable40 animal — I mean because men in the state of nature can hardly be independent — I have nothing to say against them.

16. Where men have general rights, and are all guided, as it were, by one mind, it is certain (Sec. 13), that every individual has the less right the more the rest collectively exceed him in power; that is, he has, in fact, no right over nature but that which the common law allows him. But whatever he is ordered by the general consent, he is bound to execute, or may rightfully be compelled thereto (Sec. 4).

17. This right, which is determined by the power of a multitude, is generally called Dominion. And, speaking generally, he holds dominion, to whom are entrusted41 by common consent affairs of state — such as the laying down, interpretation42, and abrogation43 of laws, the fortification of cities, deciding on war and peace, &c. But if this charge belong to a council, composed of the general multitude, then the dominion is called a democracy; if the council be composed of certain chosen persons, then it is an aristocracy; and if, lastly, the care of affairs of state and, consequently, the dominion rest with one man, then it has the name of monarchy44.

18. From what we have proved in this chapter, it becomes clear to us that, in the state of nature, wrong-doing is impossible; or, if anyone does wrong, it is to himself, not to another. For no one by the law of nature is bound to please another, unless he chooses, nor to hold anything to be good or evil, but what he himself, according to his own temperament45, pronounces to be so; and, to speak generally, nothing is forbidden by the law of nature, except what is beyond everyone's power (Secs. 5 and 8). But wrongdoing is action, which cannot lawfully46 be committed. But if men by the ordinance of nature were bound to be led by reason, then all of necessity would be so led. For the ordinances47 of nature are the ordinances of God (Secs. 2, 3), which God has instituted by the liberty, whereby he exists, and they follow, therefore, from the necessity of the divine nature (Sec. 7), and, consequently, are eternal, and cannot be broken. But men are chiefly guided by appetite, without reason; yet for all this they do not disturb the course of nature, but follow it of necessity. And, therefore, a man ignorant and weak of mind, is no more bound by natural law to order his life wisely, than a sick man is bound to be sound of body.

19. Therefore wrong-doing cannot be conceived of, but under dominion — that is, where, by the general right of the whole dominion, it is decided48 what is good and what evil, and where no one does anything rightfully, save what he does in accordance with the general decree or consent (Sec. 16). For that, as we said in the last section, is wrong-doing, which cannot lawfully be committed, or is by law forbidden. But obedience49 is the constant will to execute that, which by law is good, and by the general decree ought to be done.

20. Yet we are accustomed to call that also wrong, which is done against the sentence of sound reason, and to give the name of obedience to the constant will to moderate the appetite according to the dictate of reason: a manner of speech which I should quite approve, did human liberty consist in the licence of appetite, and slavery in the dominion of reason. But as human liberty is the greater, the more man can be guided by reason, and moderate his appetite, we cannot without great impropriety call a rational life obedience, and give the name of wrong-doing to that which is, in fact, a weakness of the mind, not a licence of the mind directed against itself, and for which a man may be called a slave, rather than free (Secs. 7 and 11).

21. However, as reason teaches one to practise piety50, and be of a calm and gentle spirit, which cannot be done save under dominion; and, further, as it is impossible for a multitude to be guided, as it were, by one mind, as under dominion is required, unless it has laws ordained51 according to the dictate of reason; men who are accustomed to live under dominion are not, therefore, using words so improperly52, when they call that wrong-doing which is done against the sentence of reason, because the laws of the best dominion ought to be framed according to that dictate (Sec. 18). But, as for my saying (Sec. 18) that man in a state of nature, if he does wrong at all, does it against himself, see, on this point, Chap. IV., Secs. 4, 5, where is shown, in what sense we can say, that he who holds dominion and possesses natural right, is bound by laws and can do wrong.

22. As far as religion is concerned, it is further clear, that a man is most free and most obedient to himself when he most loves God, and worships him in sincerity53. But so far as we regard, not the course of nature, which we do not understand, but the dictates54 of reason only, which respect religion, and likewise reflect that these dictates are revealed to us by God, speaking, as it were, within ourselves, or else were revealed to prophets as laws; so far, speaking in human fashion, we say that man obeys God when he worships him in sincerity, and, on the contrary, does wrong when he is led by blind desire. But, at the same time, we should remember that we are subject to God's authority, as clay to that of the potter, who of the same lump makes some vessels55 unto honour, and others unto dishonour56. 5 And thus man can, indeed, act contrarily to the decrees of God, as far as they have been written like laws in the minds of ourselves or the prophets, but against that eternal decree of God, which is written in universal nature, and has regard to the course of nature as a whole, he can do nothing.

23. As, then, wrong-doing and obedience, in their strict sense, so also justice and injustice cannot be conceived of, except under dominion. For nature offers nothing that can be called this man's rather than another's; but under nature everything belongs to all — that is, they have authority to claim it for themselves. But under dominion, where it is by common law determined what belongs to this man, and what to that, he is called just who has a constant will to render to every man his own, but he unjust who strives, on the contrary, to make his own that which belongs to another.

24. But that praise and blame are emotions of joy and sadness, accompanied by an idea of human excellence or weakness as their cause, we have explained in our Ethics.

点击收听单词发音收听单词发音  

1 treatise rpWyx     
n.专著;(专题)论文
参考例句:
  • The doctor wrote a treatise on alcoholism.那位医生写了一篇关于酗酒问题的论文。
  • This is not a treatise on statistical theory.这不是一篇有关统计理论的论文。
2 ethics Dt3zbI     
n.伦理学;伦理观,道德标准
参考例句:
  • The ethics of his profession don't permit him to do that.他的职业道德不允许他那样做。
  • Personal ethics and professional ethics sometimes conflict.个人道德和职业道德有时会相互抵触。
3 injustice O45yL     
n.非正义,不公正,不公平,侵犯(别人的)权利
参考例句:
  • They complained of injustice in the way they had been treated.他们抱怨受到不公平的对待。
  • All his life he has been struggling against injustice.他一生都在与不公正现象作斗争。
4 determined duszmP     
adj.坚定的;有决心的
参考例句:
  • I have determined on going to Tibet after graduation.我已决定毕业后去西藏。
  • He determined to view the rooms behind the office.他决定查看一下办公室后面的房间。
5 err 2izzk     
vi.犯错误,出差错
参考例句:
  • He did not err by a hair's breadth in his calculation.他的计算结果一丝不差。
  • The arrows err not from their aim.箭无虚发。
6 mere rC1xE     
adj.纯粹的;仅仅,只不过
参考例句:
  • That is a mere repetition of what you said before.那不过是重复了你以前讲的话。
  • It's a mere waste of time waiting any longer.再等下去纯粹是浪费时间。
7 dictate fvGxN     
v.口授;(使)听写;指令,指示,命令
参考例句:
  • It took him a long time to dictate this letter.口述这封信花了他很长时间。
  • What right have you to dictate to others?你有什么资格向别人发号施令?
8 preservation glnzYU     
n.保护,维护,保存,保留,保持
参考例句:
  • The police are responsible for the preservation of law and order.警察负责维持法律与秩序。
  • The picture is in an excellent state of preservation.这幅画保存得极为完好。
9 engendered 9ea62fba28ee7e2bac621ac2c571239e     
v.产生(某形势或状况),造成,引起( engender的过去式和过去分词 )
参考例句:
  • The issue engendered controversy. 这个问题引起了争论。
  • The meeting engendered several quarrels. 这次会议发生了几次争吵。 来自《简明英汉词典》
10 dominion FmQy1     
n.统治,管辖,支配权;领土,版图
参考例句:
  • Alexander held dominion over a vast area.亚历山大曾统治过辽阔的地域。
  • In the affluent society,the authorities are hardly forced to justify their dominion.在富裕社会里,当局几乎无需证明其统治之合理。
11 vice NU0zQ     
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的
参考例句:
  • He guarded himself against vice.他避免染上坏习惯。
  • They are sunk in the depth of vice.他们堕入了罪恶的深渊。
12 deriving 31b45332de157b636df67107c9710247     
v.得到( derive的现在分词 );(从…中)得到获得;源于;(从…中)提取
参考例句:
  • I anticipate deriving much instruction from the lecture. 我期望从这演讲中获得很多教益。 来自《简明英汉词典》
  • He anticipated his deriving much instruction from the lecture. 他期望从这次演讲中得到很多教益。 来自辞典例句
13 foresight Wi3xm     
n.先见之明,深谋远虑
参考例句:
  • The failure is the result of our lack of foresight.这次失败是由于我们缺乏远虑而造成的。
  • It required a statesman's foresight and sagacity to make the decision.作出这个决定需要政治家的远见卓识。
14 contingency vaGyi     
n.意外事件,可能性
参考例句:
  • We should be prepared for any contingency.我们应该对任何应急情况有所准备。
  • A fire in our warehouse was a contingency that we had not expected.库房的一场大火是我们始料未及的。
15 virtue BpqyH     
n.德行,美德;贞操;优点;功效,效力
参考例句:
  • He was considered to be a paragon of virtue.他被认为是品德尽善尽美的典范。
  • You need to decorate your mind with virtue.你应该用德行美化心灵。
16 excellence ZnhxM     
n.优秀,杰出,(pl.)优点,美德
参考例句:
  • His art has reached a high degree of excellence.他的艺术已达到炉火纯青的地步。
  • My performance is far below excellence.我的表演离优秀还差得远呢。
17 supreme PHqzc     
adj.极度的,最重要的;至高的,最高的
参考例句:
  • It was the supreme moment in his life.那是他一生中最重要的时刻。
  • He handed up the indictment to the supreme court.他把起诉书送交最高法院。
18 ordinance Svty0     
n.法令;条令;条例
参考例句:
  • The Ordinance of 1785 provided the first land grants for educational purposes.1785年法案为教育目的提供了第一批土地。
  • The city passed an ordinance compelling all outdoor lighting to be switched off at 9.00 PM.该市通过一条法令强令晚上九点关闭一切室外照明。
19 hatred T5Gyg     
n.憎恶,憎恨,仇恨
参考例句:
  • He looked at me with hatred in his eyes.他以憎恨的眼光望着我。
  • The old man was seized with burning hatred for the fascists.老人对法西斯主义者充满了仇恨。
20 fixed JsKzzj     
adj.固定的,不变的,准备好的;(计算机)固定的
参考例句:
  • Have you two fixed on a date for the wedding yet?你们俩选定婚期了吗?
  • Once the aim is fixed,we should not change it arbitrarily.目标一旦确定,我们就不应该随意改变。
21 coherence jWGy3     
n.紧凑;连贯;一致性
参考例句:
  • There was no coherence between the first and the second half of the film.这部电影的前半部和后半部没有连贯性。
  • Environmental education is intended to give these topics more coherence.环境教育的目的是使这些课题更加息息相关。
22 repel 1BHzf     
v.击退,抵制,拒绝,排斥
参考例句:
  • A country must have the will to repel any invader.一个国家得有决心击退任何入侵者。
  • Particles with similar electric charges repel each other.电荷同性的分子互相排斥。
23 avenge Zutzl     
v.为...复仇,为...报仇
参考例句:
  • He swore to avenge himself on the mafia.他发誓说要向黑手党报仇。
  • He will avenge the people on their oppressor.他将为人民向压迫者报仇。
24 benefactor ZQEy0     
n. 恩人,行善的人,捐助人
参考例句:
  • The chieftain of that country is disguised as a benefactor this time. 那个国家的首领这一次伪装出一副施恩者的姿态。
  • The first thing I did, was to recompense my original benefactor, my good old captain. 我所做的第一件事, 就是报答我那最初的恩人, 那位好心的老船长。
25 judgment e3xxC     
n.审判;判断力,识别力,看法,意见
参考例句:
  • The chairman flatters himself on his judgment of people.主席自认为他审视人比别人高明。
  • He's a man of excellent judgment.他眼力过人。
26 nay unjzAQ     
adv.不;n.反对票,投反对票者
参考例句:
  • He was grateful for and proud of his son's remarkable,nay,unique performance.他为儿子出色的,不,应该是独一无二的表演心怀感激和骄傲。
  • Long essays,nay,whole books have been written on this.许多长篇大论的文章,不,应该说是整部整部的书都是关于这件事的。
27 vigour lhtwr     
(=vigor)n.智力,体力,精力
参考例句:
  • She is full of vigour and enthusiasm.她有热情,有朝气。
  • At 40,he was in his prime and full of vigour.他40岁时正年富力强。
28 thereby Sokwv     
adv.因此,从而
参考例句:
  • I have never been to that city,,ereby I don't know much about it.我从未去过那座城市,因此对它不怎么熟悉。
  • He became a British citizen,thereby gaining the right to vote.他成了英国公民,因而得到了投票权。
29 acting czRzoc     
n.演戏,行为,假装;adj.代理的,临时的,演出用的
参考例句:
  • Ignore her,she's just acting.别理她,她只是假装的。
  • During the seventies,her acting career was in eclipse.在七十年代,她的表演生涯黯然失色。
30 undone JfJz6l     
a.未做完的,未完成的
参考例句:
  • He left nothing undone that needed attention.所有需要注意的事他都注意到了。
31 remains 1kMzTy     
n.剩余物,残留物;遗体,遗迹
参考例句:
  • He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
  • The remains of the meal were fed to the dog.残羹剩饭喂狗了。
32 valid eiCwm     
adj.有确实根据的;有效的;正当的,合法的
参考例句:
  • His claim to own the house is valid.他主张对此屋的所有权有效。
  • Do you have valid reasons for your absence?你的缺席有正当理由吗?
33 jointly jp9zvS     
ad.联合地,共同地
参考例句:
  • Tenants are jointly and severally liable for payment of the rent. 租金由承租人共同且分别承担。
  • She owns the house jointly with her husband. 她和丈夫共同拥有这所房子。
34 tormented b017cc8a8957c07bc6b20230800888d0     
饱受折磨的
参考例句:
  • The knowledge of his guilt tormented him. 知道了自己的罪责使他非常痛苦。
  • He had lain awake all night, tormented by jealousy. 他彻夜未眠,深受嫉妒的折磨。
35 drawn MuXzIi     
v.拖,拉,拔出;adj.憔悴的,紧张的
参考例句:
  • All the characters in the story are drawn from life.故事中的所有人物都取材于生活。
  • Her gaze was drawn irresistibly to the scene outside.她的目光禁不住被外面的风景所吸引。
36 asunder GVkzU     
adj.分离的,化为碎片
参考例句:
  • The curtains had been drawn asunder.窗帘被拉向两边。
  • Your conscience,conviction,integrity,and loyalties were torn asunder.你的良心、信念、正直和忠诚都被扯得粉碎了。
37 crafty qzWxC     
adj.狡猾的,诡诈的
参考例句:
  • He admired the old man for his crafty plan.他敬佩老者的神机妙算。
  • He was an accomplished politician and a crafty autocrat.他是个有造诣的政治家,也是个狡黠的独裁者。
38 nonentity 2HZxr     
n.无足轻重的人
参考例句:
  • She was written off then as a political nonentity.她当时被认定是成不了气候的政坛小人物。
  • How could such a nonentity become chairman of the company? 这样的庸才怎么能当公司的董事长?
39 mutual eFOxC     
adj.相互的,彼此的;共同的,共有的
参考例句:
  • We must pull together for mutual interest.我们必须为相互的利益而通力合作。
  • Mutual interests tied us together.相互的利害关系把我们联系在一起。
40 sociable hw3wu     
adj.好交际的,友好的,合群的
参考例句:
  • Roger is a very sociable person.罗杰是个非常好交际的人。
  • Some children have more sociable personalities than others.有些孩子比其他孩子更善于交际。
41 entrusted be9f0db83b06252a0a462773113f94fa     
v.委托,托付( entrust的过去式和过去分词 )
参考例句:
  • He entrusted the task to his nephew. 他把这任务托付给了他的侄儿。
  • She was entrusted with the direction of the project. 她受委托负责这项计划。 来自《简明英汉词典》
42 interpretation P5jxQ     
n.解释,说明,描述;艺术处理
参考例句:
  • His statement admits of one interpretation only.他的话只有一种解释。
  • Analysis and interpretation is a very personal thing.分析与说明是个很主观的事情。
43 abrogation JIXyI     
n.取消,废除
参考例句:
  • China regrets the abrogation of the Anti-Ballistic Missile Treaty. 中国对《反弹道导弹条约》失效感到遗憾。
  • Measures for the abrogation shall be stipulated by the State Council. 废除的办法由国务院制定。
44 monarchy e6Azi     
n.君主,最高统治者;君主政体,君主国
参考例句:
  • The monarchy in England plays an important role in British culture.英格兰的君主政体在英国文化中起重要作用。
  • The power of the monarchy in Britain today is more symbolical than real.今日英国君主的权力多为象徵性的,无甚实际意义。
45 temperament 7INzf     
n.气质,性格,性情
参考例句:
  • The analysis of what kind of temperament you possess is vital.分析一下你有什么样的气质是十分重要的。
  • Success often depends on temperament.成功常常取决于一个人的性格。
46 lawfully hpYzCv     
adv.守法地,合法地;合理地
参考例句:
  • Lawfully established contracts shall be protected by law. 依法成立的合同应受法律保护。 来自口语例句
  • As my lawfully wedded husband, in sickness and in health, till death parts us. 当成是我的合法丈夫,无论疾病灾难,直到死亡把我们分开。 来自电影对白
47 ordinances 8cabd02f9b13e5fee6496fb028b82c8c     
n.条例,法令( ordinance的名词复数 )
参考例句:
  • These points of view, however, had not been generally accepted in building ordinances. 然而,这些观点仍未普遍地为其他的建筑条例而接受。 来自辞典例句
  • Great are Your mercies, O Lord; Revive me according to Your ordinances. 诗119:156耶和华阿、你的慈悲本为大.求你照你的典章将我救活。 来自互联网
48 decided lvqzZd     
adj.决定了的,坚决的;明显的,明确的
参考例句:
  • This gave them a decided advantage over their opponents.这使他们比对手具有明显的优势。
  • There is a decided difference between British and Chinese way of greeting.英国人和中国人打招呼的方式有很明显的区别。
49 obedience 8vryb     
n.服从,顺从
参考例句:
  • Society has a right to expect obedience of the law.社会有权要求人人遵守法律。
  • Soldiers act in obedience to the orders of their superior officers.士兵们遵照上级军官的命令行动。
50 piety muuy3     
n.虔诚,虔敬
参考例句:
  • They were drawn to the church not by piety but by curiosity.他们去教堂不是出于虔诚而是出于好奇。
  • Experience makes us see an enormous difference between piety and goodness.经验使我们看到虔诚与善意之间有着巨大的区别。
51 ordained 629f6c8a1f6bf34be2caf3a3959a61f1     
v.任命(某人)为牧师( ordain的过去式和过去分词 );授予(某人)圣职;(上帝、法律等)命令;判定
参考例句:
  • He was ordained in 1984. 他在一九八四年被任命为牧师。 来自《简明英汉词典》
  • He was ordained priest. 他被任命为牧师。 来自辞典例句
52 improperly 1e83f257ea7e5892de2e5f2de8b00e7b     
不正确地,不适当地
参考例句:
  • Of course it was acting improperly. 这样做就是不对嘛!
  • He is trying to improperly influence a witness. 他在试图误导证人。
53 sincerity zyZwY     
n.真诚,诚意;真实
参考例句:
  • His sincerity added much more authority to the story.他的真诚更增加了故事的说服力。
  • He tried hard to satisfy me of his sincerity.他竭力让我了解他的诚意。
54 dictates d2524bb575c815758f62583cd796af09     
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:
  • Convention dictates that a minister should resign in such a situation. 依照常规部长在这种情况下应该辞职。 来自《简明英汉词典》
  • He always follows the dictates of common sense. 他总是按常识行事。 来自《简明英汉词典》
55 vessels fc9307c2593b522954eadb3ee6c57480     
n.血管( vessel的名词复数 );船;容器;(具有特殊品质或接受特殊品质的)人
参考例句:
  • The river is navigable by vessels of up to 90 tons. 90 吨以下的船只可以从这条河通过。 来自《简明英汉词典》
  • All modern vessels of any size are fitted with radar installations. 所有现代化船只都有雷达装置。 来自《现代汉英综合大词典》
56 dishonour dishonour     
n./vt.拒付(支票、汇票、票据等);vt.凌辱,使丢脸;n.不名誉,耻辱,不光彩
参考例句:
  • There's no dishonour in losing.失败并不是耻辱。
  • He would rather die than live in dishonour.他宁死不愿忍辱偷生。


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