小说搜索     点击排行榜   最新入库
首页 » 英文短篇小说 » 哲学导论 An Introduction to Philosophy » CHAPTER IV
选择底色: 选择字号:【大】【中】【小】
CHAPTER IV
关注小说网官方公众号(noveltingroom),原版名著免费领。
SENSATIONS AND "THINGS"

15. SENSE AND IMAGINATION.—Every one distinguishes between things perceived and things only imagined. With open eyes I see the desk before me; with eyes closed, I can imagine it. I lay my hand on it and feel it; I can, without laying my hand on it, imagine that I feel it. I raise my eyes, and see the pictures on the wall opposite me; I can sit here and call before my mind the image of the door by which the house is entered.

What is the difference between sense and imagination? It must be a difference of which we are all somehow conscious, for we unhesitatingly distinguish between the things we perceive and the things we merely imagine.

It is well to remember at the outset that the two classes of experiences are not wholly different. The blue color that I imagine seems blue. It does not lose this quality because it is only imaginary. The horse that I imagine seems to have four legs, like a horse perceived. As I call it before my mind, it seems as large as the real horse. Neither the color, nor the size, nor the distribution of parts, nor any other attribute of the sort appears to be different in the imaginary object from what it is in the object as given in sensation.

The two experiences are, nevertheless, not the same; and every one knows that they are not the same. One difference that roughly marks out the two classes of experiences from one another is that, as a rule, our sense-experiences are more vivid than are the images that exist in the imagination.

I say, as a rule, for we cannot always remark this difference. Sensations may be very clear and unmistakable, but they may also be very faint and indefinite. When a man lays his hand firmly on my shoulder, I may be in little doubt whether I feel a sensation or do not; but when he touches my back very lightly, I may easily be in doubt, and may ask myself in perplexity whether I have really been touched or whether I have merely imagined it. As a vessel2 recedes3 and becomes a mere1 speck5 upon the horizon, I may well wonder, before I feel sure that it is really quite out of sight, whether I still see the dim little point, or whether I merely imagine that I see it.

On the other hand, things merely imagined may sometimes be very vivid and insistent6. To some persons, what exists in the imagination is dim and indefinite in the extreme. Others imagine things vividly7, and can describe what is present only to the imagination almost as though it were something seen. Finally, we know that an image may become so vivid and insistent as to be mistaken for an external thing. That is to say, there are such things as hallucinations.

The criterion of vividness will not, therefore, always serve to distinguish between what is given in the sense and what is only imagined. And, indeed, it becomes evident, upon reflection, that we do not actually make it our ultimate test. We may be quite willing to admit that faint sensations may come to be confused with what is imagined, with "ideas," but we always regard such a confusion as somebody's error. We are not ready to admit that things perceived faintly are things imagined, or that vivid "ideas" are things perceived by sense.

Let us come back to the illustrations with which we started. How do I know that I perceive the desk before me; and how do I know that, sitting here, I imagine, and do not see, the front door of the house?

My criterion is this: when I have the experience I call "seeing my desk," the bit of experience which presents itself as my desk is in a certain setting. That is to say, the desk seen must be in a certain relation to my body, and this body, as I know it, also consists of experiences. Thus, if I am to know that I see the desk, I must realize that my eyes are open, that the object is in front of me and not behind me, etc.

The desk as seen varies with the relation to the body in certain ways that we regard as natural and explicable. When I am near it, the visual experience is not just what it is when I recede4 from it. But how can I know that I am near the desk or far from it? What do these expressions mean? Their full meaning will become clearer in the next chapter, but here I may say that nearness and remoteness must be measured for me in experiences of some sort, or I would never know anything as near to or far from my body.

Thus, all our sensory8 experiences are experiences that fall into a certain system or order. It is a system which we all recognize implicitly9, for we all reject as merely imaginary those experiences which lack this setting. If my eyes are shut—I am speaking now of the eyes as experienced, as felt or perceived, as given in sensation—I never say; "I see my desk," no matter how vivid the image of the object. Those who believe in "second sight" sometimes talk of seeing things not in this setting, but the very name they give to the supposed experience indicates that there is something abnormal about it. No one thinks it remarkable10 that I see the desk before which I perceive myself to be sitting with open eyes. Every one would think it strange if I could see and describe the table in the next room, now shut away from me. When a man thinks he hears his name pronounced, and, turning his head, seeks in vain for the speaker, he sets his experience down as a hallucination. He says, I did not really hear that; I merely imagined it.

May one not, with open eyes, have a hallucination of vision, just as one may seem to hear one's name pronounced when no one is by? Certainly. But in each case the experience may be proved to be a hallucination, nevertheless. It may be recognized that the sensory setting is incomplete, though it may not, at first, seem so. Thus the unreal object which seems to be seen may be found to be a thing that cannot be touched. Or, when one has attained11 to a relatively12 complete knowledge of the system of experiences recognized as sensory, one may make use of roundabout methods of ascertaining13 that the experience in question does not really have the right setting. Thus, the ghost which is seen by the terrified peasant at midnight, but which cannot be photographed, we may unhesitatingly set down as something imagined and not really seen.

All our sensations are, therefore, experiences which take their place in a certain setting. This is our ultimate criterion. We need not take the word of the philosopher for it. We need only reflect, and ask ourselves how we know that, in a given case, we are seeing or hearing or touching14 something, and are not merely imagining it. In every case, we shall find that we come back to the same test. In common life, we apply the test instinctively15, and with little realization16 of what we are doing.

And if we turn to the psychologist, whose business it is to be more exact and scientific, we find that he gives us only a refinement17 of this same criterion. It is important to him to distinguish between what is given in sensation and what is furnished by memory or imagination, and he tells us that sensation is the result of a message conducted along a sensory nerve to the brain.

Here we see emphasized the relation to the body which has been mentioned above. If we ask the psychologist how he knows that the body he is talking about is a real body, and not merely an imagined one, he has to fall back upon the test which is common to us all. A real hand is one which we see with the eyes open, and which we touch with the other hand. If our experiences of our own body had not the setting which marks all sensory experiences, we could never say: I perceive that my body is near the desk. When we call our body real, as contrasted with things imaginary, we recognize that this group of experiences belongs to the class described; it is given in sensation, and is not merely thought of.

It will be observed that, in distinguishing between sensations and things imaginary, we never go beyond the circle of our experiences. We do not reach out to a something beyond or behind experiences, and say: When such a reality is present, we may affirm that we have a sensation, and when it is not, we may call the experience imaginary. If there were such a reality as this, it would do us little good, for since it is not supposed to be perceived directly, we should have to depend upon the sensations to prove the presence of the reality, and could not turn to the reality and ask it whether we were or were not experiencing a sensation. The distinction between sensations and what is imaginary is an observed distinction. It can be proved that some experiences are sensory and that some are not. This means that, in drawing the distinction, we remain within the circle of our experiences.

There has been much unnecessary mystification touching this supposed reality behind experiences. In the next chapter we shall see in what senses the word "reality" may properly be used, and in what sense it may not. There is a danger in using it loosely and vaguely18.

16. MAY WE CALL "THINGS" GROUPS OF SENSATIONS?—Now, the external world seems to the plain man to be directly given in his sense experiences. He is willing to admit that the table in the next room, of which he is merely thinking, is known at one remove, so to speak. But this desk here before him: is it not known directly? Not the mental image, the mere representative, but the desk itself, a something that is physical and not mental?

And the psychologist, whatever his theory of the relation between the mind and the world, seems to support him, at least, in so far as to maintain that in sensation the external world is known as directly as it is possible for the external world to be known, and that one can get no more of it than is presented in sensation. If a sense is lacking, an aspect of the world as given is also lacking; if a sense is defective19, as in the color-blind, the defect is reflected in the world upon which one gazes.

Such considerations, especially when taken together with what has been said at the close of the last section about the futility20 of looking for a reality behind our sensations, may easily suggest rather a startling possibility. May it not be, if we really are shut up to the circle of our experiences, that the physical things, which we have been accustomed to look upon as non-mental, are nothing more than complexes of sensations? Granted that there seems to be presented in our experience a material world as well as a mind, may it not be that this material world is a mental thing of a certain kind—a mental thing contrasted with other mental things, such as imaginary things?

This question has always been answered in the affirmative by the idealists, who claim that all existence must be regarded as psychical21 existence. Their doctrine22 we shall consider later (sections 49 and 53). It will be noticed that we seem to be back again with Professor Pearson in the last chapter.

To this question I make the following answer: In the first place, I remark that even the plain man distinguishes somehow between his sensations and external things. He thinks that he has reason to believe that things do not cease to exist when he no longer has sensations. Moreover, he believes that things do not always appear to his senses as they really are. If we tell him that his sensations are the things, it shocks his common sense. He answers: Do you mean to tell me that complexes of sensation can be on a shelf or in a drawer? can be cut with a knife or broken with the hands? He feels that there must be some real distinction between sensations and the things without him.

Now, the notions of the plain man on such matters as these are not very clear, and what he says about sensations and things is not always edifying23. But it is clear that he feels strongly that the man who would identify them is obliterating24 a distinction to which his experience testifies unequivocally. We must not hastily disregard his protest. He is sometimes right in his feeling that things are not identical, even when he cannot prove it.

In the second place, I remark that, in this instance, the plain man is in the right, and can be shown to be in the right. "Things" are not groups of sensations. The distinction between them will be explained in the next section.

17. THE DISTINCTION BETWEEN SENSATIONS AND "THINGS"—Suppose that I stand in my study and look at the fire in the grate. I am experiencing sensations, and am not busied merely with an imaginary fire. But may my whole experience of the fire be summed up as an experience of sensations and their changes? Let us see.

If I shut my eyes, the fire disappears. Does any one suppose that the fire has been annihilated25? No. We say, I no longer see it, but nothing has happened to the fire.

Again, I may keep my eyes open, and simply turn my head. The fire disappears once more. Does any one suppose that my turning my head has done anything to the fire? We say unhesitatingly, my sensations have changed, but the fire has remained as it was.

Still, again, I may withdraw from the fire. Its heat seems to be diminished. Has the fire really grown less hot? And if I could withdraw to a sufficient distance, I know that the fire would appear to me smaller and less bright. Could I get far enough away to make it seem the faintest speck in the field of vision, would I be tempted26 to claim that the fire shrunk and grew faint merely because I walked away from it? Surely not.

Now, suppose that I stand on the same spot and look at the fire without turning my head. The stick at which I am gazing catches the flame, blazes up, turns red, and finally falls together, a little mass of gray ashes. Shall I describe this by saying that my sensations have changed, or may I say that the fire itself has changed? The plain man and the philosopher alike use the latter expression in such a case as this.

Let us take another illustration. I walk towards the distant house on the plain before me. What I see as my goal seems to grow larger and brighter. It does not occur to me to maintain that the house changes as I advance. But, at a given instant, changes of a different sort make their appearance. Smoke arises, and flames burst from the roof. Now I have no hesitation27 in saying that changes are taking place in the house. It would seem foolish to describe the occurrence as a mere change in my sensations. Before it was my sensations that changed; now it is the house itself.

We are drawing this distinction between changes in our sensations and changes in things at every hour in the day. I cannot move without making things appear and disappear. If I wag my head, the furniture seems to dance, and I regard it as a mere seeming. I count on the clock's going when I no longer look upon its face. It would be absurd to hold that the distinction is a mere blunder, and has no foundation in our experience. The r?le it plays is too important for that. If we obliterate28 it, the real world of material things which seems to be revealed in our experience melts into a chaos29 of fantastic experiences whose appearances and disappearances30 seem to be subject to no law.

And it is worthy31 of remark that it is not merely in common life that the distinction is drawn32. Every man of science must give heed33 to it. The psychologist does, it is true, pay much attention to sensations; but even he distinguishes between the sensations which he is studying and the material things to which he relates them, such as brains and sense-organs. And those who cultivate the physical sciences strive, when they give an account of things and their behavior, to lay before us a history of changes analogous34 to the burning of the stick and of the house, excluding mere changes in sensations.

There is no physicist35 or botanist36 or zo?logist who has not our common experience that things as perceived by us—our experiences of things—appear or disappear or change their character when we open or shut our eyes or move about. But nothing of all this appears in their books. What they are concerned with is things and their changes, and they do not consider such matters as these as falling within their province. If a botanist could not distinguish between the changes which take place in a plant, and the changes which take place in his sensations as he is occupied in studying the plant, but should tell us that the plant grows smaller as one recedes from it, we should set him down as weak-minded.

That the distinction is everywhere drawn, and that we must not obliterate it, is very evident. But we are in the presence of what has seemed to many men a grave difficulty. Are not things presented in our experience only as we have sensations? what is it to perceive a thing? is it not to have sensations? how, then, can we distinguish between sensations and things? We certainly do so all the time, in spite of the protest of the philosopher; but many of us do so with a haunting sense that our behavior can scarcely be justified37 by the reason.

Our difficulty, however, springs out of an error of our own. Grasping imperfectly the full significance of the word "sensation," we extend its use beyond what is legitimate38, and we call by that name experiences which are not sensations at all. Thus the external world comes to seem to us to be not really a something contrasted with the mental, but a part of the mental world. We accord to it the attributes of the latter, and rob it of those distinguishing attributes which belong to it by right. When we have done this, we may feel impelled39 to say, as did Professor Pearson, that things are not really "outside" of us, as they seem to be, but are merely "projected" outside—thought of as if they were "outside." All this I must explain at length.

Let us come back to the first of the illustrations given above, the case of the fire in my study. As I stand and look at it, what shall I call the red glow which I observe? Shall I call it a quality of a thing, or shall I call it a sensation?

To this I answer: I may call it either the one or the other, according to its setting among other experiences.

We have seen (section 15) that sensations and things merely imaginary are distinguished40 from one another by their setting. With open eyes we see things; with our eyes closed we can imagine them: we see what is before us; we imagine what lies behind our backs. If we confine our attention to the bit of experience itself, we have no means of determining whether it is sensory or imaginary. Only its setting can decide that point. Here, we have come to another distinction of much the same sort. That red glow, that bit of experience, taken by itself and abstracted from all other experiences, cannot be called either a sensation or the quality of a thing. Only its context can give us the right to call it the one or the other.

This ought to become clear when we reflect upon the illustration of the fire. We have seen that one whole series of changes has been unhesitatingly described as a series of changes in my sensations. Why was this? Because it was observed to depend upon changes in the relations of my body, my senses (a certain group of experiences), to the bit of experience I call the fire. Another series was described as a series of changes in the fire. Why? Because, the relation to my senses remaining unchanged, changes still took place, and had to be accounted for in other ways.

It is a matter of common knowledge that they can be accounted for in other ways. This is not a discovery of the philosopher. He can only invite us to think over the matter and see what the unlearned and the learned are doing at every moment. Sometimes they are noticing that experiences change as they turn their heads or walk toward or away from objects; sometimes they abstract from this, and consider the series of changes that take place independently of this.

That bit of experience, that red glow, is not related only to my body. Such experiences are related also to each other; they stand in a vast independent system of relations, which, as we have seen, the man of science can study without troubling himself to consider sensations at all. This system is the external world—the external world as known or as knowable, the only external world that it means anything for us to talk about. As having its place in this system, a bit of experience is not a sensation, but is a quality or aspect of a thing.

Sensations, then, to be sensations, must be bits of experience considered in their relation to some organ of sense. They should never be confused with qualities of things, which are experiences in a different setting. It is as unpardonable to confound the two as it is to confound sensations with things imaginary.

We may not, therefore, say that "things" are groups of sensations. We may, if we please, describe them as complexes of qualities. And we may not say that the "things" we perceive are really "inside" of us and are merely "projected outside."

What can "inside" and "outside" mean? Only this. We recognize in our experience two distinct orders, the objective order, the system of phenomena41 which constitutes the material world, and the subjective42 order, the order of things mental, to which belong sensations and "ideas." That is "outside" which belongs to the objective order. The word has no other meaning when used in this connection. That is "inside" which belongs to the subjective order, and is contrasted with the former.

If we deny that there is an objective order, an external world, and say that everything is "inside," we lose our distinction, and even the word "inside" becomes meaningless. It indicates no contrast. When men fall into the error of talking in this way, what they do is to keep the external world and gain the distinction, and at the same time to deny the existence of the world which has furnished it. In other words, they put the clerk into a telephone exchange, and then tell us that the exchange does not really exist. He is inside—of what? He is inside of nothing. Then, can he really be inside?

We see, thus, that the plain man and the man of science are quite right in accepting the external world. The objective order is known as directly as is the subjective order. Both are orders of experiences; they are open to observation, and we have, in general, little difficulty in distinguishing between them, as the illustrations given above amply prove.

18. THE EXISTENCE OF MATERIAL THINGS.—One difficulty seems to remain and to call for a solution. We all believe that material things exist when we no longer perceive them. We believe that they existed before they came within the field of our observation.

In these positions the man of science supports us. The astronomer43 has no hesitation in saying that the comet, which has sailed away through space, exists, and will return. The geologist44 describes for us the world as it was in past ages, when no eye was opened upon it.

But has it not been stated above that the material world is an order of experiences? and can there be such a thing as an experience that is not experienced by somebody? In other words, can the world exist, except as it is perceived to exist?

This seeming difficulty has occasioned much trouble to philosophers in the past. Bishop45 Berkeley (1684-1753) said, "To exist is to be perceived." There are those who agree with him at the present day.

Their difficulty would have disappeared had they examined with sufficient care the meaning of the word "exist." We have no right to pass over the actual uses of such words, and to give them a meaning of our own. If one thing seems as certain as any other, it is that material things exist when we do not perceive them. On what ground may the philosopher combat the universal opinion, the dictum of common sense and of science? When we look into his reasonings, we find that he is influenced by the error discussed at length in the last section—he has confused the phenomena of the two orders of experience.

I have said that, when we concern ourselves with the objective order, we abstract or should abstract, from the relations which things bear to our senses. We account for phenomena by referring to other phenomena which we have reason to accept as their physical conditions or causes. We do not consider that a physical cause is effective only while we perceive it. When we come back to this notion of our perceiving a thing or not perceiving it, we have left the objective order and passed over to the subjective. We have left the consideration of "things" and have turned to sensations.

There is no reason why we should do this. The physical order is an independent order, as we have seen. The man of science, when he is endeavoring to discover whether some thing or quality of a thing really existed at some time in the past, is not in the least concerned to establish the fact that some one saw it. No one ever saw the primitive46 fire-mist from which, as we are told, the world came into being. But the scientist cares little for that. He is concerned only to prove that the phenomena he is investigating really have a place in the objective order. If he decides that they have, he is satisfied; he has proved something to exist. To belong to the objective order is to exist as a physical thing or quality.

When the plain man and the man of science maintain that a physical thing exists, they use the word in precisely47 the same sense. The meaning they give to it is the proper meaning of the word. It is justified by immemorial usage, and it marks a real distinction. Shall we allow the philosopher to tell us that we must not use it in this sense, but must say that only sensations and ideas exist? Surely not. This would mean that we permit him to obliterate for us the distinction between the external world and what is mental.

But is it right to use the word "experience" to indicate the phenomena which have a place in the objective order? Can an experience be anything but mental?

There can be no doubt that the suggestions of the word are unfortunate—it has what we may call a subjective flavor. It suggests that, after all, the things we perceive are sensations or percepts, and must, to exist at all, exist in a mind. As we have seen, this is an error, and an error which we all avoid in actual practice. We do not take sensations for things, and we recognize clearly enough that it is one thing for a material object to exist and another for it to be perceived.

Why, then, use the word "experience"? Simply because we have no better word. We must use it, and not be misled by the associations which cling to it. The word has this great advantage: it brings out clearly the fact that all our knowledge of the external world rests ultimately upon those phenomena which, when we consider them in relation to our senses, we recognize as sensations. We cannot start out from mere imaginings to discover what the world was like in the ages past.

It is this truth that is recognized by the plain man, when he maintains that, in the last resort, we can know things only in so far as we see, touch, hear, taste, and smell them; and by the psychologist, when he tells us that, in sensation, the external world is revealed as directly as it is possible that it could be revealed. But it is a travesty48 on this truth to say that we do not know things, but know only our sensations of sight, touch, taste, hearing, and the like.[1]

[1] See the note on this chapter at the close of the volume.

点击收听单词发音收听单词发音  

1 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。
2 vessel 4L1zi     
n.船舶;容器,器皿;管,导管,血管
参考例句:
  • The vessel is fully loaded with cargo for Shanghai.这艘船满载货物驶往上海。
  • You should put the water into a vessel.你应该把水装入容器中。
3 recedes 45c5e593c51b7d92bf60642a770f43cb     
v.逐渐远离( recede的第三人称单数 );向后倾斜;自原处后退或避开别人的注视;尤指问题
参考例句:
  • For this reason the near point gradually recedes as one grows older. 由于这个原因,随着人渐渐变老,近点便逐渐后退。 来自辞典例句
  • Silent, mournful, abandoned, broken, Czechoslovakia recedes into the darkness. 缄默的、悲哀的、被抛弃的、支离破碎的捷克斯洛伐克,已在黑暗之中。 来自辞典例句
4 recede sAKzB     
vi.退(去),渐渐远去;向后倾斜,缩进
参考例句:
  • The colleges would recede in importance.大学的重要性会降低。
  • He saw that the dirty water had begun to recede.他发现那污浊的水开始往下退了。
5 speck sFqzM     
n.微粒,小污点,小斑点
参考例句:
  • I have not a speck of interest in it.我对它没有任何兴趣。
  • The sky is clear and bright without a speck of cloud.天空晴朗,一星星云彩也没有。
6 insistent s6ZxC     
adj.迫切的,坚持的
参考例句:
  • There was an insistent knock on my door.我听到一阵急促的敲门声。
  • He is most insistent on this point.他在这点上很坚持。
7 vividly tebzrE     
adv.清楚地,鲜明地,生动地
参考例句:
  • The speaker pictured the suffering of the poor vividly.演讲者很生动地描述了穷人的生活。
  • The characters in the book are vividly presented.这本书里的人物写得栩栩如生。
8 sensory Azlwe     
adj.知觉的,感觉的,知觉器官的
参考例句:
  • Human powers of sensory discrimination are limited.人类感官分辨能力有限。
  • The sensory system may undergo long-term adaptation in alien environments.感觉系统对陌生的环境可能经过长时期才能适应。
9 implicitly 7146d52069563dd0fc9ea894b05c6fef     
adv. 含蓄地, 暗中地, 毫不保留地
参考例句:
  • Many verbs and many words of other kinds are implicitly causal. 许多动词和许多其他类词都蕴涵着因果关系。
  • I can trust Mr. Somerville implicitly, I suppose? 我想,我可以毫无保留地信任萨莫维尔先生吧?
10 remarkable 8Vbx6     
adj.显著的,异常的,非凡的,值得注意的
参考例句:
  • She has made remarkable headway in her writing skills.她在写作技巧方面有了长足进步。
  • These cars are remarkable for the quietness of their engines.这些汽车因发动机没有噪音而不同凡响。
11 attained 1f2c1bee274e81555decf78fe9b16b2f     
(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:
  • She has attained the degree of Master of Arts. 她已获得文学硕士学位。
  • Lu Hsun attained a high position in the republic of letters. 鲁迅在文坛上获得崇高的地位。
12 relatively bkqzS3     
adv.比较...地,相对地
参考例句:
  • The rabbit is a relatively recent introduction in Australia.兔子是相对较新引入澳大利亚的物种。
  • The operation was relatively painless.手术相对来说不痛。
13 ascertaining e416513cdf74aa5e4277c1fc28aab393     
v.弄清,确定,查明( ascertain的现在分词 )
参考例句:
  • I was ascertaining whether the cellar stretched out in front or behind. 我当时是要弄清楚地下室是朝前还是朝后延伸的。 来自辞典例句
  • The design and ascertaining of permanent-magnet-biased magnetic bearing parameter are detailed introduced. 并对永磁偏置磁悬浮轴承参数的设计和确定进行了详细介绍。 来自互联网
14 touching sg6zQ9     
adj.动人的,使人感伤的
参考例句:
  • It was a touching sight.这是一幅动人的景象。
  • His letter was touching.他的信很感人。
15 instinctively 2qezD2     
adv.本能地
参考例句:
  • As he leaned towards her she instinctively recoiled. 他向她靠近,她本能地往后缩。 来自《简明英汉词典》
  • He knew instinctively where he would find her. 他本能地知道在哪儿能找到她。 来自《简明英汉词典》
16 realization nTwxS     
n.实现;认识到,深刻了解
参考例句:
  • We shall gladly lend every effort in our power toward its realization.我们将乐意为它的实现而竭尽全力。
  • He came to the realization that he would never make a good teacher.他逐渐认识到自己永远不会成为好老师。
17 refinement kinyX     
n.文雅;高尚;精美;精制;精炼
参考例句:
  • Sally is a woman of great refinement and beauty. 莎莉是个温文尔雅又很漂亮的女士。
  • Good manners and correct speech are marks of refinement.彬彬有礼和谈吐得体是文雅的标志。
18 vaguely BfuzOy     
adv.含糊地,暖昧地
参考例句:
  • He had talked vaguely of going to work abroad.他含糊其词地说了到国外工作的事。
  • He looked vaguely before him with unseeing eyes.他迷迷糊糊的望着前面,对一切都视而不见。
19 defective qnLzZ     
adj.有毛病的,有问题的,有瑕疵的
参考例句:
  • The firm had received bad publicity over a defective product. 该公司因为一件次品而受到媒体攻击。
  • If the goods prove defective, the customer has the right to compensation. 如果货品证明有缺陷, 顾客有权索赔。
20 futility IznyJ     
n.无用
参考例句:
  • She could see the utter futility of trying to protest. 她明白抗议是完全无用的。
  • The sheer futility of it all exasperates her. 它毫无用处,这让她很生气。
21 psychical 8d18cc3bc74677380d4909fef11c68da     
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
参考例句:
  • Conclusion: The Liuhe-lottery does harm to people, s psychical health and should be for bidden. 结论:“六合彩”赌博有害人们心理卫生,应予以严禁。 来自互联网
22 doctrine Pkszt     
n.教义;主义;学说
参考例句:
  • He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
  • The council met to consider changes to doctrine.宗教议会开会考虑更改教义。
23 edifying a97ce6cffd0a5657c9644f46b1c20531     
adj.有教训意味的,教训性的,有益的v.开导,启发( edify的现在分词 )
参考例句:
  • Young students are advised to read edifying books to improve their mind. 建议青年学生们读一些陶冶性情的书籍,以提高自己的心智。 来自辞典例句
  • This edifying spectacle was the final event of the Governor's ball. 这个有启发性的表演便是省长的舞会的最后一个节目了。 来自辞典例句
24 obliterating ccbd87387f18865c6ec59c3e2975ee4d     
v.除去( obliterate的现在分词 );涂去;擦掉;彻底破坏或毁灭
参考例句:
  • Michael smoked the competition, obliterating field in most of his events. 迈克尔让比赛放光,几乎淹没了他所参加的大多数项目。 来自互联网
  • He heard Pam screaming.The noise became obliterating.Then solid darkness descended. 在一片混乱中,他听到了帕姆的尖叫。接下来,噪音消失了,黑暗降临了。 来自互联网
25 annihilated b75d9b14a67fe1d776c0039490aade89     
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:
  • Our soldiers annihilated a force of three hundred enemy troops. 我军战士消灭了300名敌军。 来自《现代汉英综合大词典》
  • We annihilated the enemy. 我们歼灭了敌人。 来自《简明英汉词典》
26 tempted b0182e969d369add1b9ce2353d3c6ad6     
v.怂恿(某人)干不正当的事;冒…的险(tempt的过去分词)
参考例句:
  • I was sorely tempted to complain, but I didn't. 我极想发牢骚,但还是没开口。
  • I was tempted by the dessert menu. 甜食菜单馋得我垂涎欲滴。
27 hesitation tdsz5     
n.犹豫,踌躇
参考例句:
  • After a long hesitation, he told the truth at last.踌躇了半天,他终于直说了。
  • There was a certain hesitation in her manner.她的态度有些犹豫不决。
28 obliterate 35QzF     
v.擦去,涂抹,去掉...痕迹,消失,除去
参考例句:
  • Whole villages were obliterated by fire.整座整座的村庄都被大火所吞噬。
  • There was time enough to obliterate memories of how things once were for him.时间足以抹去他对过去经历的记忆。
29 chaos 7bZyz     
n.混乱,无秩序
参考例句:
  • After the failure of electricity supply the city was in chaos.停电后,城市一片混乱。
  • The typhoon left chaos behind it.台风后一片混乱。
30 disappearances d9611c526014ee4771dbf9da7b347063     
n.消失( disappearance的名词复数 );丢失;失踪;失踪案
参考例句:
  • Most disappearances are the result of the terrorist activity. 大多数的失踪案都是恐怖分子造成的。 来自辞典例句
  • The espionage, the betrayals, the arrests, the tortures, the executions, the disappearances will never cease. 间谍活动、叛党卖国、逮捕拷打、处决灭迹,这种事情永远不会完。 来自英汉文学
31 worthy vftwB     
adj.(of)值得的,配得上的;有价值的
参考例句:
  • I did not esteem him to be worthy of trust.我认为他不值得信赖。
  • There occurred nothing that was worthy to be mentioned.没有值得一提的事发生。
32 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。
33 heed ldQzi     
v.注意,留意;n.注意,留心
参考例句:
  • You must take heed of what he has told.你要注意他所告诉的事。
  • For the first time he had to pay heed to his appearance.这是他第一次非得注意自己的外表不可了。
34 analogous aLdyQ     
adj.相似的;类似的
参考例句:
  • The two situations are roughly analogous.两种情況大致相似。
  • The company is in a position closely analogous to that of its main rival.该公司与主要竞争对手的处境极为相似。
35 physicist oNqx4     
n.物理学家,研究物理学的人
参考例句:
  • He is a physicist of the first rank.他是一流的物理学家。
  • The successful physicist never puts on airs.这位卓有成就的物理学家从不摆架子。
36 botanist kRTyL     
n.植物学家
参考例句:
  • The botanist introduced a new species of plant to the region.那位植物学家向该地区引入了一种新植物。
  • I had never talked with a botanist before,and I found him fascinating.我从没有接触过植物学那一类的学者,我觉得他说话极有吸引力。
37 justified 7pSzrk     
a.正当的,有理的
参考例句:
  • She felt fully justified in asking for her money back. 她认为有充分的理由要求退款。
  • The prisoner has certainly justified his claims by his actions. 那个囚犯确实已用自己的行动表明他的要求是正当的。
38 legitimate L9ZzJ     
adj.合法的,合理的,合乎逻辑的;v.使合法
参考例句:
  • Sickness is a legitimate reason for asking for leave.生病是请假的一个正当的理由。
  • That's a perfectly legitimate fear.怀有这种恐惧完全在情理之中。
39 impelled 8b9a928e37b947d87712c1a46c607ee7     
v.推动、推进或敦促某人做某事( impel的过去式和过去分词 )
参考例句:
  • He felt impelled to investigate further. 他觉得有必要作进一步调查。
  • I feel impelled to express grave doubts about the project. 我觉得不得不对这项计划深表怀疑。 来自《简明英汉词典》
40 distinguished wu9z3v     
adj.卓越的,杰出的,著名的
参考例句:
  • Elephants are distinguished from other animals by their long noses.大象以其长长的鼻子显示出与其他动物的不同。
  • A banquet was given in honor of the distinguished guests.宴会是为了向贵宾们致敬而举行的。
41 phenomena 8N9xp     
n.现象
参考例句:
  • Ade couldn't relate the phenomena with any theory he knew.艾德无法用他所知道的任何理论来解释这种现象。
  • The object of these experiments was to find the connection,if any,between the two phenomena.这些实验的目的就是探索这两种现象之间的联系,如果存在着任何联系的话。
42 subjective mtOwP     
a.主观(上)的,个人的
参考例句:
  • The way they interpreted their past was highly subjective. 他们解释其过去的方式太主观。
  • A literary critic should not be too subjective in his approach. 文学评论家的看法不应太主观。
43 astronomer DOEyh     
n.天文学家
参考例句:
  • A new star attracted the notice of the astronomer.新发现的一颗星引起了那位天文学家的注意。
  • He is reputed to have been a good astronomer.他以一个优秀的天文学者闻名于世。
44 geologist ygIx7     
n.地质学家
参考例句:
  • The geologist found many uncovered fossils in the valley.在那山谷里,地质学家发现了许多裸露的化石。
  • He was a geologist,rated by his cronies as the best in the business.他是一位地质学家,被他的老朋友们看做是这门行当中最好的一位。
45 bishop AtNzd     
n.主教,(国际象棋)象
参考例句:
  • He was a bishop who was held in reverence by all.他是一位被大家都尊敬的主教。
  • Two years after his death the bishop was canonised.主教逝世两年后被正式封为圣者。
46 primitive vSwz0     
adj.原始的;简单的;n.原(始)人,原始事物
参考例句:
  • It is a primitive instinct to flee a place of danger.逃离危险的地方是一种原始本能。
  • His book describes the march of the civilization of a primitive society.他的著作描述了一个原始社会的开化过程。
47 precisely zlWzUb     
adv.恰好,正好,精确地,细致地
参考例句:
  • It's precisely that sort of slick sales-talk that I mistrust.我不相信的正是那种油腔滑调的推销宣传。
  • The man adjusted very precisely.那个人调得很准。
48 travesty gJqzN     
n.歪曲,嘲弄,滑稽化
参考例句:
  • The trial was a travesty of justice.这次审判嘲弄了法律的公正性。
  • The play was,in their view,a travesty of the truth.这个剧本在他们看来是对事实的歪曲。


欢迎访问英文小说网

©英文小说网 2005-2010

有任何问题,请给我们留言,管理员邮箱:[email protected]  站长QQ :点击发送消息和我们联系56065533