AT the beginning of this book I said that two kinds of experience afforded me acquaintance with great good, namely the experience (including the practice) of community, and the experience (and practice) of critical intelligence. I called these two activities love and reason. I believe that they are significant not only for the understanding of man but for the understanding of the universe. I do not mean that the universe is governed by the principle of love and the principle of reason. There may be some sense in which this is true, but I find no clear evidence for it. I mean simply this. Love and reason seem to me to be essential characteristics of the behaviour of a conscious being that has reached a certain stage of mental growth. In a sense they are implied in the very nature of consciousness. Inevitably3 there comes a point in the development of consciousness at which a conscious being cannot but recognize love and reason as good. If this is so, then, since it seems almost incredible that consciousness should be without significance for the understanding of the universe, we may well believe that love and reason, even though they may not be the supreme4 controlling principles of the universe, playa great part in it.
By love I mean in the first instance a certain kind of felt personal relationship, issuing in a certain kind of conduct, namely the relationship in which one individual wills to enrich, and is enriched by, another individual, apprehended6 as alike yet different. By reason I mean in the first instance simply intelligent behaviour, in which a situation is clearly and comprehensively apprehended, and an appropriate action is taken, an action appropriate in the light of all the relevant facts, including the agent's own felt needs. The more developed kind of intelligent or reasonable behaviour, which is possible only to those who are clearly self-conscious and other-conscious, involves also recognizing and taking into account the needs of others.
Personal relationships are of many kinds. In some there is no clear apprehension7 of the other as a live individual. In some we perceive and shun8. In others we perceive and respect, or even adore. Personal relationship begins with the child's blankly unperceptive friendships and antagonisms10. It develops into the more detailed11 but still largely unseeing romances of love and hate which trouble adolescence12. Later, along with increase of self-awareness13, comes; or may come, an increasingly objective and perceptive9 relation to one's fellows. The huge majority of them remain uninteresting and unperceived, but a few loom14 up as real distinctive15 individuals, sometimes to be passionately16 loved or loathed17, sometimes to be peacefully co-operated with, more often to be merely shunned21. Little by little, as the years pass, one or two may take on great detail of form, though inevitably remaining in important respects unknown or misconceived.
The whole gamut22 of these experiences contributes to our awareness of community. Even the contacts that we loathe18, can be enriching, so long as they do not wound us too deeply. Indeed, even in hate there can be an element of love, a detached relish23 of the other's alien vitality24. But the kind of relationship which is most significant, and the norm of all the others, is that in which each individual is clearly aware of himself and of the other; and in which the two are of very diverse character, bound in mutual25 respect and mutual enrichment, and in a common task. This relationship varies from superficial and fleeting26 comradeship to the most intimate life-long partnership27, in which each member is radically28 and often painfully moulded by the other; and in which, though inevitably there is mutual restriction29 and frustration30, there is also mutual strengthening and spiritual increase. Thus there is formed a true community which, though in a sense it is nothing but its members, is also far more than they could possibly be if they existed in isolation31 from one another.
This kind of relationship cannot be healthy unless the members are united, not only in mutual respect and affection, but also in some kind of common task, whether the rearing of a family or some external work for society.
Further, I believe that it cannot attain32 full health and full lucidity33 of experience unless the members are united also in a common attitude to life. I do not mean necessarily in explicit35 intellectual doctrines36 but in a common emotional undertone of daily conduct.
In large societies, of course, and in small ones where there is no spontaneous mutual respect, the truly social spirit (if it exists at all) is maintained by the acceptance of the principle that individuality should be respected. This principle is a generalization37 from the experience of concrete community in personal contacts.
I believe that in the experience of concrete community at its best, based on love and reason, we gain a deeper insight into the nature of the universe than in splitting atoms or in logical analysis of concepts, valuable though these pursuits are. Whatever the truth about the universe, it is certainly capable of producing this thing, community, which we intuitively recognize as being a very great intrinsic good. But since in our day human society is obviously both immature38 and diseased, and since human nature itself is obviously but a primitive39, half-formed and perhaps abortive40 thing, our experience of individuality-in-community must be regarded as merely a token of what might be. Even our own imperfect human nature is capable of far fuller expression than is possible in our tortured age. And when we think of the astronomical41 cosmos42, in which our planet is a microscopic43 grain, we cannot but surmise44 that human community, even in its perfected state, is but a hint of cosmical promise altogether inconceivable to us, yet in essence identical with our own experience of community.
Though the psychical45 activity that I am calling love manifests for human beings its fullest, clearest expression in the active life of intimate community, there is a love-factor, so to speak, in all experience.. For experience, at bottom, is a relishing46 of the object by the experient, and a will for mutual intercourse47. This is particularly clear in aesthetic48 experience, in which the artist both creates his work and is created by it. And even in the experience of frustration and pain there may be a factor of love, of acceptance, of enrichment, if the frustration does not go so deep as to be gravely destructive.
In religious contemplation of the universe the factor of love is dominant49. It combines hunger to receive the universe and the longing50 to contribute to it. In its purest form it accepts the universe with piety51, even though also with dread52, and moral protest against the suffering and wickedness which it recognizes as necessary factors in the rich and excellent whole.
I said that in my experience reason appeared along with love as one of the two great goods. Like love, reason must be interpreted very broadly. It is seen most clearly in any simple intelligent act. It is essentially53 a disinterested54 apprehension and scrutiny55, issuing in appropriate action. I have no doubt that, like love, its simplest root lies in the simplest kind of awareness and appropriate response. On a higher plane it shows itself as delight in the exercise of intelligence, in whatever field. One form of it is zestful56 intellectual analysis. But by reason I mean more than intellect. The distinction between intellect and intuition is superficial and misleading. Intellectual activity itself consists of an intuitive correlation57 of data which are at bottom intuitive. And the more developed and far-reaching intuitions are in part a product of past intellection. None the less there is a sense in which intellect and intuition may be contrasted. In some spheres the laborious58 intellectual process is more reliable than the intuitive leap. But sometimes the reverse is the case. Sometimes it is definitely unreasonable59 to trust to intellectual analysis rather than to intuition.
In the sphere of human community reason takes the form of reasonable behaviour, which springs from the will for self-detachment and the will to apprehend5 objectively the characters and motives60 of others and of oneself, so as to take them into account in action.
In religious contemplation the reason-factor is very important. I do not for a moment believe that religious contemplation transcends62 reason, though it certainly transcends intellect. It transcends, though it may use, the abstract concepts which are the medium of intellect. But it is essentially reasonable, since it is a patient striving to see life whole and to put first things first; and its goal is an all-embracing vision and appropriate action. Of course the word "reason" is ambiguous; but, in the sense in which I intend it, reason is certainly a factor in contemplation, which, indeed, is the supreme manifestation63 of reason.
Both the kinds of experience that seem to me most significant may be regarded as products of creative imagination. The word "creative" is suspect. By "creative imagination" I mean any use of imagination which produces something significantly new either in the mind of the imaginer or in society or in the physical world. No doubt, all imagination is to some slight extent "creative"; but in practice we must distinguish between mainly reproductive imagination and imagination which is mainly and significantly creative.
It is by creative imagination that the child first grasps the universal numerical identity of twice two and four, or the universal redness of all red things and all shades of red. It is by creative imagination that we become more clearly aware of ourselves and of one another as definite personalities64, and are able to transcend61 the life of mere20 impulsive65 self-assertion, impulsive affection and impulsive obsequiousness66 to the herd67. In fact it is by creative imagination that we learn to behave with considered self-respect, respect for others and for the common enterprise of society. It is by creative imagination that we bring about new and more vitalizing personal relations, whether with colleagues, friends, lovers, rivals, opponents or enemies. It is by creative imagination that we change the structure of society to meet changing conditions. By the same mental process we devise new mechanisms68 of physical power and new forms of physical beauty. By creative imagination we develop culture in all its spheres of art, science and philosophy. It is by this power that we expand the horizon of our awareness of the universe, and conceive ways of developing the potentiality of the universe within the narrow confines of our power.
Finally it is by means of creative imagination that we learn detachment not merely from self-regarding desires but from the common human enterprise itself, and reach toward the universal view. In fact the most lucid34 contemplation is itself the supreme fruit of creative imagination; which on its humblest plane, as on its highest, is simply the power of apprehending69 the subtle forms of things experienced, and of re-combining them into new forms significant for creative action in the physical or mental spheres.
Now, as I see it, all the acts of creative imagination include a factor of love and a factor of reason, though sometimes it may seem far-fetched to use these words in this connection. For instance it is easy to see that the child's first apprehension of the identity of twice two and four is typical of all the intuitive flashes that make up a process of reason; but has it anything to do with love'? I believe that it has. In my experience everything that is apprehended through creative imagination is in a sense loved. It arouses delight and admiration70, even though, if it happens to be something antagonistic71 to our enterprises, it may also arouse hate. On the other hand, every act of creative imagination involves something which is essentially reason, which is essentially a "putting two and two together", an intuitive grasp of a pattern of many things as one thing. Such is the process by which a man becomes aware of himself as a distinctive person, and of others as persons. Such also are the methods of science and of creative art, and of all the activities mentioned above.
In the case of the supreme activity of contemplation, reason and love seem to me to be equally important factors. For this activity consists essentially in apprehending the experienced world as a whole, not merely in terms of a vast array of intellectual concepts (though these are instrumental), but with something like the immediacy by which We grasp the identity of twice two and four. I do not mean that in the activity which I am calling contemplation we are aware simply of the wholeness of the experienced world and not of any particular detail in it. On the contrary we are more likely to contemplate72 the whole through some one particular detail, such as, the tone of a certain remark made by a certain remark made by a certain person on a certain occasion, or the sweeping73 motion of a certain gannet in flight, or some particular general principle, such as the physical theory of Relativity, or the sociological theory of dialectical change. But in contemplation the particular is attended to not simply for itself but for its significance in relation to the whole. We feel the whole through it. In contemplation we feel the universe as a whole, much as we feel a work of art. We do not, of course, feel literally74 the whole of it, any more than we feel literally all that is in a work of art. We feel extremely little of the universe, even in the most lucid contemplation. But we feel it as a whole, as a unity2 in which all the infinite diversities, physical and mental, are organic to the whole; in which all joy and grief, all love and hate, all beauty and foulness75, con- tribute to the whole. And the whole we salute76 with an emotion which I have not the wit to describe save lamely77 as a process of delight and dread and admiration and protest, culminating in mute, unqualified praise. But no sooner have I written these words than I realize how empty and insincere they must sound to anyone who has not seriously attended to this aspect of experience.
I have described the two most significant kinds of experience in my own life, most significant, I mean, for my attempt to form a reasonable belief about the universe. These I now relate to the firm belief stated in the first chapter of this book, namely that I am living in an age of very grave crisis in the struggle between the primitive and the developed ways of social life. The discovery of science and of mechanical power opened up the possibility not only of a more prosperous world in which no human beings need be enslaved to drudgery78, but of a world in which personal relationship and contemplation might begin to be not only the most significant but actually the dominating facts of life. The opportunity, as I said, has for the present been missed. We are now in the throes of a regression from love and reason, by which alone the advance could be made; we are falling under the spell of ruthlessness and superstition79, which are essentially, opposed to it.
Nevertheless there is a possibility, perhaps a probability, that advance has only been postponed80, not permanently81 frustrated82. Perhaps after another ten or fifty years, or at any rate after some centuries, or maybe a millennium83 or two, our species may successfully negotiate this awkward corner, this terrible psychological crisis of its infancy84.
About the immediate85 issue the revolutionaries seem to me to be largely in the right. Is the world to be freed from the fetters86 of an outworn economic system and an economic oligarchy87 with an outworn mentality88? Or is the world to be consciously directed for the good of the world-community as a whole? Is the ultimate control of public affairs to lie with the general will of the world-community under the guidance, but not the dictatorship, of experts; of experts in social philosophy, experts in social and economic organization, experts in psychology89, experts in education, experts in technology and the various applied90 sciences? Perhaps human nature is incapable91 of solving this gigantic and novel world-problem. If it is, then again and again man will approach this critical corner of his career only to recoil92 frustrated. And sooner or later he will probably lose even such powers as he now has, and the human species will stagnate93 and decline and vanish.
But even if, some time or other, the critical corner is turned, this will be merely the first and perhaps the easiest phase of a more lengthy94 crisis. When at last the age-old obstruction95 has been cleared away, it will be possible to begin re-organizing the planet so that man's new powers may be used single-mindedly for the fulfilling and the further developing of man's capacity for conscious individuality in community. If history takes the right turn, not only will the world-society of the future be a reasonably planned society; it will also be composed of individuals who have not suffered the mental frustration and distortion that renders the present population of the world so unamenable to the methods of kindliness96 and reason. This great improvement in mental health will enable the world society to be in a very real sense anarchistic97; since compulsion, the imposition of an alien fiat98 (whether of an individual, or a class, or a Marxian directorate), will be unnecessary. Law, however intricate, will be simply the universally accepted custom.
It is of course impossible to foresee how the world-society will develop, but we may be fairly sure about some of its most important features. The full use. of mechanical power and scientific knowledge will do away with the necessity that some human lives should be devoted99 to sheer drudgery, and crippled by penury100. On the other hand for the running of an inconceivably complex world-society there will be limitless scope for every kind and every grade of intelligence and sensitivity, and also for the mentality that thrives best on steady routine.
And the upshot? An immense amount of human energy and ability will be released from socially wasteful101 and actually harmful occupations, to be directed into the endless task of maintaining and developing the mental life of the world-society. Education, we must suppose, will be a very different thing from what it now is, for it will be single-mindedly directed toward the creation of responsible world-citizens and the development of such creative powers as each individual possesses. The constant aim will be to increase by every possible means, generation by generation, the capacity of our species for personality-in-community. Men will thus become increasingly diverse and individual, and yet at the same time the race as a whole will become more and more unified102 in respect of mutual knowledge and of fundamental aims.
It seems possible that the human race may embark103 upon a long phase of prosperity and advancement104, a sort of continuously evolving Utopia. During this phase, I imagine, the steady development of the capacity of the world-society, and steady improvement of the average mental calibre will continuously open up new possibilities of social and cultural advance at present inconceivable. No doubt at every stage of this progress there will occur violent conflicts of opinion and policy. But, as I see it, once the foundations of society have been properly laid, and all individuals are conditioned by a strong tradition of civilized105 behaviour, these conflicts will not threaten to disintegrate106 society.
Beyond this point the future of man must remain for us very obscure. But we must avoid supposing that, because we can see no further, there is nothing beyond the veil but satiety107 and stagnation108. Let us therefore, in order to dispel109 this very unreasonable fancy, indulge for moment in daring speculation.
The Utopian phase, which may last for a few hundred or a few thousand years, will surely be no more than a moment in the career of the human species. Sooner or later, as I see it, the process of social and cultural development of the species in its present biological form, and within the confines of its native planet, will reach a point beyond which there is no possibility of further advance in knowing-feeling-striving without a profound refashioning of human nature. This will have to be achieved by means of a biological technique which, fortunately, is at present far beyond our powers. It would indeed be disastrous110 if we could radically change human nature before we had, as a race, a clear understanding of its true goal. But sooner or later man will be forced by circumstances, such as the planet's inevitable111 loss of air and water, to utilize112 the resources of other planets, where the present type of human being could not live. It will also be forced to increase the capacity of the human animal for sensibility and intelligence. By external and internal necessity man will thus enter into a new and drastic dialectical change.
It seems probable, then, that the phase of steadily113 developing Utopia will at last give place to a second and more profoundly revolutionary "chrysalis" phase of desperate internal conflict, of far-reaching experiment and adventure and re-construction. From this the human race may emerge as different from us, both physically114 and mentally, as we are from our unicellular ancestors.
We, of course, are incapable of conceiving even the bare outlines of such a remote process. But one thing we can, I believe, say of it with complete confidence. If ever it does occur, it will be controlled by the supreme social purpose which we ourselves are tardily115 beginning to recognize as the sole reasonable aim of intelligent beings; namely to develop the capacity for conscious living, the power of knowing, feeling, and creative striving.
It is beyond our power to foresee whither the pursuit of this ideal will subsequently lead man. We should not rule out the possibility of a community of highly developed worlds in the solar system, and even of communication and mental intercourse with other intelligent beings scattered116 throughout the galaxy117 within which our solar system is a mere atom. It is far more difficult to imagine physical communication between our own galaxy and others in the remotest depths of space. But direct mental intercourse of the kind known as telepathic is not inconceivable.
One other possibility must be mentioned. It may well be that in the distant future the individual, the effective unit in the social texture118 of personality-in-community, will be something much more like a minded world than like a man or any other known biological organism. Nevertheless so long as the biological individual remains119 the ground of conscious personality, as in our own case, we must guard against all attempts to subordinate him to the purely120 mythical121 personality of race or state.
I mention these speculations122 about the astronomical future of man only to show that We can set no limit to the development of individuality-in-community, which is the goal or rather the direction implied in our own still primitive nature. In our contemporary world this social aim is not clearly envisaged123, save by a few. But if man successfully negotiates the present crisis of his career it will be accepted by all human beings. And in view of the immensity of the universe, and the fundamental physical similarity even of its remotest parts, we may feel confident that, scattered throughout space, other conscious beings have also envisaged this goal. It may well be that in far-distant worlds there are races so unlike us that, if we were to encounter them, each party would at first regard the other as wholly unintelligible124, wholly alien, perhaps diabolic. Yet we have already learnt enough to be sure that for awakened126 minds of all possible races the goal of all social activity is identical; however special its practical interpretation127 in special circumstances. And we can dimly conceive the possibility that in the fullness of time the physical cosmos as a whole may become the stage on which the final act of the great drama will be performed, the act in which the achievement of individuality-in-community will reach its highest development before the inexorable law of "increase of entropy" begins to undermine the ultimate cosmical society of worlds by starving it of physical energy.
It may be, of course, that the law of entropy is not, after all, inexorable. Our physical science is no more than the first guesswork of a primitive intelligence. Or it may be that, long before the operation of this law begins to curtail128 the physical resources of mind in the cosmos, mind will have freed itself from dependence129 on the physical, by some means inconceivable to us. But it would be very rash to put any confidence in this speculation. No doubt recent enquiries into supernormal mental phenomena130 do suggest that the dependence of mind on body is not as rigid131 as was supposed; but in the present state of knowledge we must certainly recognize the possibility, some would say probability, that at some point in the process of time there will be a climax132 in the development of consciousness in the cosmos, followed by a prolonged decline and final extinction133.
At this point in my speculation I remind myself that time is suspect. If our experience of events as "passing" gives us the whole truth about time, We must, I believe, in spite of the modern mathematical theory of continuity, suppose that past events and future events are absolutely non- existent, and that what does exist is an instantaneous present universe. Yet it is impossible to conceive of the instantaneous reality as containing passage within itself. If, on the other hand, we insist on something more than an instantaneous present, if we allow the present to be a span so as to accommodate passage, then there is no reason why the minute span of the present should not be extended to embrace the whole past and the whole future. In this view, past events and future events are no less real, no less existent than present events. "Now" becomes merely a point of view. All events of the temporal series have objectively the same status, and the mind itself travels along the series, like the movement of a spot light, illuminating134 now this, now that event with "presentness". But if we do this, then change is banished135 from the objective universe, and becomes merely a figment of the mind. Not only so, but, since all events are What they are eternally, free will becomes an illusion. For if all events are eternal, it is nonsense to suppose that they are ever in any way dependent on arbitrary acts of choosing, occurring at particular points of the series of events. The only way to avoid this difficulty is to allow that our choices themselves are simply determinate events coherent with the whole series.
I mention these considerations merely to remind the reader that our temporal experience is not fully19 intelligible125, and to suggest that this is perhaps due to the limitations of our nature. A being who was conscious only of two spatial136 dimensions could not make sense of the experience of living on a three-dimensional sphere. Perhaps our temporal experience is unintelligible for some such reason. Perhaps only a superhuman mind could make sense of it. For us, what is reasonable is, not to dismiss one or other of the two conflicting aspects of our temporal experience in the interests of some tidy theory, but to hold firmly to both, to the vital experience of passage, of change, of movement, and also to the intuitive conviction that in some sense, as yet unintelligible, all events have an eternal aspect, that they do not simply flash into being and vanish into nonentity137.
Perhaps this mystery will some day be solved. Perhaps our own descendants will solve it at no very distant date. On the other hand perhaps the intuitive grasp of the truth about time will not come until mind in the cosmos reaches the climax of its development.
It may be that in the climax of the cosmical process, the fruit of all the toil138 and suffering of innumerable worlds is the awakening139 of mind or spirit into full philosophical140 religious comprehension and full creative power. Perhaps the ultimate truth about mind and the cosmical process may be haltingly conceived by us in terms of a myth. We may imagine that the fully awakened spirit which, in the temporal view, is the fruit of the whole cosmical process, is identical, in the eternal view, with the origin and constant ground of the whole temporal process. Thus, mythically141, eternal God, who, in the temporal view, created and supports the world in all its aeons, is also the final offspring and crowning glory of the world.
But perhaps this speculation is false in essence. Perhaps mind in the cosmos is not destined142 ever to attain to any such perfection and apotheosis143. Perhaps the story of the cosmos must be one of sporadic144 and isolated145 and unfulfilled spiritual adventures, here and there, in the more fortunate worlds, scattered up and down the galaxies146, up and down the aeons. Nay147 further, perhaps this vast disjointed drama is relished148 by no universal spectator and is the work of no universal artist.
Probably all these speculations are equally far from the truth. And probably it is well that the truth is hidden from us, for almost certainly the ultimate truth if it could be clearly revealed to us would be too formidable for our tender, our embryonic149 minds to bear.
Yet we have, I believe, in our own immediate experience something in virtue150 of which we are entitled to affirm that, whatever the issue of the cosmical process, there is great good in it. For there is love, reason, sensuous151 delight, creative action; and there is the ecstasy152 of contemplation. In this last, moreover, we may have an overwhelming sense of the rightness of the whole, whatever the intellectual truth about it. To this experience, so long as we do not overlay it with metaphysical theories, we may reasonably cling. It is the supreme consolation153; and, strangely, it is an insistent154 spur to action. For the felt rightness of the cosmos goads155 us to play our part in the great drama.
On the earth to-day a poignant156 and heroic episode in that drama is about to be enacted157; nay, is already on foot. Mankind has seized for the first time in its brief career far-reaching knowledge and prodigious158 power. In adolescent haste it has prostituted that knowledge, abused that power. The penalty is our present phase of world-wide distress159, despair, and maniacal160 fury. But already there are signs that all mankind is awaking. Terrible, hideous161, may be the years that are immediately to come. The old order will not easily die, nor the new be easily born. But our suffering shall not be in vain. For out of this confiict of nations, of classes, of creeds162, some day soon or late there will emerge a new still unconceived world-order, a new Humanity. And we, we of to-day, in our half blind, half seeing bewilderment, have somehow to make ourselves the instruments of that great change.
The End
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speculation
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| n.思索，沉思；猜测；投机 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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apprehended
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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shun
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| vt.避开，回避，避免 | |
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perceptive
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| adj.知觉的，有洞察力的，感知的 | |
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antagonisms
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detailed
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adolescence
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awareness
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| n.意识，觉悟，懂事，明智 | |
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loom
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distinctive
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passionately
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loathe
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fully
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vitality
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radically
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| ad.根本地，本质地 | |
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29
restriction
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| n.限制，约束 | |
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30
frustration
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| n.挫折，失败，失效，落空 | |
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31
isolation
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| n.隔离，孤立，分解，分离 | |
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32
attain
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| vt.达到，获得，完成 | |
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33
lucidity
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| n.明朗，清晰，透明 | |
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lucid
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| adj.明白易懂的，清晰的，头脑清楚的 | |
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35
explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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36
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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37
generalization
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| n.普遍性，一般性，概括 | |
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38
immature
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| adj.未成熟的，发育未全的，未充分发展的 | |
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39
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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40
abortive
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| adj.不成功的，发育不全的 | |
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41
astronomical
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| adj.天文学的，（数字）极大的 | |
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42
cosmos
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| n.宇宙；秩序，和谐 | |
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43
microscopic
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| adj.微小的，细微的，极小的，显微的 | |
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44
surmise
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| v./n.猜想，推测 | |
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45
psychical
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| adj.有关特异功能现象的；有关特异功能官能的；灵魂的；心灵的 | |
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46
relishing
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| v.欣赏( relish的现在分词 )；从…获得乐趣；渴望 | |
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47
intercourse
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| n.性交；交流，交往，交际 | |
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48
aesthetic
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| adj.美学的，审美的，有美感 | |
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49
dominant
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|
| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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50
longing
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| n.（for）渴望 | |
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51
piety
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| n.虔诚，虔敬 | |
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52
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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53
essentially
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| adv.本质上，实质上，基本上 | |
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54
disinterested
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| adj.不关心的，不感兴趣的 | |
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55
scrutiny
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|
| n.详细检查，仔细观察 | |
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56
zestful
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| adj.有滋味 | |
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57
correlation
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| n.相互关系，相关，关连 | |
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58
laborious
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| adj.吃力的，努力的，不流畅 | |
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59
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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60
motives
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| n.动机，目的( motive的名词复数 ) | |
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61
transcend
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| vt.超出，超越(理性等)的范围 | |
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62
transcends
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| 超出或超越（经验、信念、描写能力等）的范围( transcend的第三人称单数 )； 优于或胜过… | |
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63
manifestation
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| n.表现形式；表明；现象 | |
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64
personalities
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|
| n. 诽谤，（对某人容貌、性格等所进行的）人身攻击； 人身攻击；人格, 个性, 名人( personality的名词复数 ) | |
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65
impulsive
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| adj.冲动的，刺激的；有推动力的 | |
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66
obsequiousness
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| 媚骨 | |
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67
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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68
mechanisms
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|
| n.机械( mechanism的名词复数 )；机械装置；[生物学] 机制；机械作用 | |
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69
apprehending
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| 逮捕，拘押( apprehend的现在分词 )； 理解 | |
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70
admiration
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|
| n.钦佩，赞美，羡慕 | |
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71
antagonistic
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| adj.敌对的 | |
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72
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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73
sweeping
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| adj.范围广大的，一扫无遗的 | |
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74
literally
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| adv.照字面意义，逐字地；确实 | |
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75
foulness
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| n. 纠缠, 卑鄙 | |
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76
salute
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|
| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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77
lamely
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| 一瘸一拐地，不完全地 | |
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78
drudgery
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| n.苦工，重活，单调乏味的工作 | |
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79
superstition
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| n.迷信，迷信行为 | |
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80
postponed
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|
| vt.& vi.延期，缓办，（使）延迟vt.把…放在次要地位；[语]把…放在后面（或句尾）vi.（疟疾等）延缓发作（或复发） | |
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81
permanently
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|
| adv.永恒地，永久地，固定不变地 | |
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82
frustrated
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|
| adj.挫败的，失意的，泄气的v.使不成功( frustrate的过去式和过去分词 )；挫败；使受挫折；令人沮丧 | |
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83
millennium
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|
| n.一千年，千禧年；太平盛世 | |
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84
infancy
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| n.婴儿期；幼年期；初期 | |
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85
immediate
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|
| adj.立即的；直接的，最接近的；紧靠的 | |
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86
fetters
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|
| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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87
oligarchy
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|
| n.寡头政治 | |
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88
mentality
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| n.心理，思想，脑力 | |
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89
psychology
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|
| n.心理，心理学，心理状态 | |
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90
applied
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|
| adj.应用的；v.应用，适用 | |
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91
incapable
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|
| adj.无能力的，不能做某事的 | |
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92
recoil
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|
| vi.退却，退缩，畏缩 | |
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93
stagnate
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| v.停止 | |
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94
lengthy
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|
| adj.漫长的，冗长的 | |
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95
obstruction
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|
| n.阻塞，堵塞；障碍物 | |
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96
kindliness
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|
| n.厚道，亲切，友好的行为 | |
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97
anarchistic
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| 无政府主义的 | |
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98
fiat
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|
| n.命令，法令，批准；vt.批准，颁布 | |
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99
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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100
penury
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| n.贫穷，拮据 | |
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101
wasteful
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|
| adj.（造成）浪费的，挥霍的 | |
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102
unified
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| (unify 的过去式和过去分词)； 统一的； 统一标准的； 一元化的 | |
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103
embark
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| vi.乘船，着手，从事，上飞机 | |
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104
advancement
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| n.前进，促进，提升 | |
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105
civilized
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| a.有教养的，文雅的 | |
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106
disintegrate
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|
| v.瓦解，解体，（使）碎裂，（使）粉碎 | |
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107
satiety
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| n.饱和；(市场的)充分供应 | |
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108
stagnation
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| n. 停滞 | |
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109
dispel
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| vt.驱走，驱散，消除 | |
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110
disastrous
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|
| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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111
inevitable
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|
| adj.不可避免的，必然发生的 | |
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112
utilize
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| vt.使用，利用 | |
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113
steadily
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| adv.稳定地；不变地；持续地 | |
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114
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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115
tardily
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| adv.缓慢 | |
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116
scattered
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|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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117
galaxy
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| n.星系；银河系；一群(杰出或著名的人物) | |
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118
texture
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| n.(织物)质地；(材料)构造；结构；肌理 | |
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119
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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120
purely
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| adv.纯粹地，完全地 | |
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121
mythical
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| adj.神话的；虚构的；想像的 | |
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122
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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123
envisaged
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| 想像，设想( envisage的过去式和过去分词 ) | |
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124
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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125
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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126
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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127
interpretation
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| n.解释，说明，描述；艺术处理 | |
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128
curtail
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| vt.截短，缩短；削减 | |
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129
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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130
phenomena
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| n.现象 | |
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131
rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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132
climax
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| n.顶点；高潮；v.(使)达到顶点 | |
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133
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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134
illuminating
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| a.富于启发性的，有助阐明的 | |
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135
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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136
spatial
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| adj.空间的，占据空间的 | |
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137
nonentity
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| n.无足轻重的人 | |
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138
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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139
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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140
philosophical
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|
| adj.哲学家的，哲学上的，达观的 | |
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141
mythically
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| adv.想像地，虚构地 | |
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142
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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143
apotheosis
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| n.神圣之理想；美化；颂扬 | |
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144
sporadic
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| adj.偶尔发生的 [反]regular；分散的 | |
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145
isolated
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| adj.与世隔绝的 | |
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146
galaxies
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|
| 星系( galaxy的名词复数 )； 银河系； 一群（杰出或著名的人物） | |
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147
nay
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| adv.不；n.反对票，投反对票者 | |
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148
relished
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| v.欣赏( relish的过去式和过去分词 )；从…获得乐趣；渴望 | |
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149
embryonic
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| adj.胚胎的 | |
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150
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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151
sensuous
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| adj.激发美感的；感官的，感觉上的 | |
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152
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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153
consolation
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| n.安慰，慰问 | |
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154
insistent
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| adj.迫切的，坚持的 | |
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155
goads
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| n.赶牲口的尖棒( goad的名词复数 )v.刺激( goad的第三人称单数 )；激励；（用尖棒）驱赶；驱使（或怂恿、刺激）某人 | |
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156
poignant
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| adj.令人痛苦的，辛酸的，惨痛的 | |
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157
enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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158
prodigious
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|
| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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159
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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160
maniacal
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|
| adj.发疯的 | |
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161
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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162
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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