"The Dawn of Day" nevertheless ranks among Nietzsche's best works. Its title, frankly10 symbolic11, reflects the nature of its contents. It was the beginning of Nietzsche's positive philosophy. In it he begins his actual work of reconstruction12. Many of its passages form the foundation of those later books wherein he augmented14 and developed his theories. However, there is here no radical15 change in his thought. The passages are logical[Pg 87] sequences to that simple nihilism of prevailing17 customs which occupied him in his former essays. In his earliest beginnings we can see evidences of the direction his teachings were to take. His books up to the last were mainly developments and elaborations of the thoughts which were in his mind from the first. Though often vaguely19 conceived and unco-ordinated, these thoughts were the undeniable property of his own thinking. Although there have been many attempts to trace eclectic influences to the men of his time, and especially to Schopenhauer, the results of such critical endeavours have been easily controverted21 by the plainest of internal evidence. The philosophical22 Nietzsche has his roots firmly implanted in the scholastic24 Nietzsche; and though in superficial and non-important phases of his thought he changed from time to time, the most diligent25 research fails to reveal direct contradictions in any of his fundamental doctrines26.
In "The Dawn of Day" Nietzsche goes again into the origin of morality. He carries his analyses further and supports them by additional enquiries and by more complicated processes of reasoning. Having ascertained28 the place which morals assume in the human scale and determined29 their relation to racial necessities, he points out that their application as permanent and unalterable mandates30 works havoc31 in any environment save that in which they were conceived. Inasmuch as all morality is at bottom but an expression of expediency32, it follows that, since the means of expediency change under varying conditions, morality must change to meet the constantly metamorphosing conditions of society. And since the conditions of life are never the same in all nations, moral codes must likewise adapt themselves to geography in order to[Pg 88] fulfil their function. The existing code of morals, namely: the Christian33 doctrine27, grew out of conditions which were not only different from those in which we live to-day, but in many instances diametrically opposed to them. Nietzsche saw a grave danger in adhering to an ethical system which was not relative to the modern man, and argues that the result of such a morality would produce effects which would have no intelligent bearing on the racial problems of the present day. Knowing the deep-rooted superstition34 in man regarding the "divine" origin of moral laws, he undertakes the task of relating all ancient codes to the racial conditions existent at their inception35, thus constructing a human origin for them.
Christianity, being the greatest moral force of the day, attracted Nietzsche's attention the most, and in "The Dawn of Day" much space is devoted36 to a consideration of it. While in tone these paragraphs are milder than those which followed in "The Antichrist," they nevertheless are among the profoundest criticisms which Nietzsche made of Nazarene morality. Though only a portion of the aphorisms37 contained in this work are devoted to an evaluation39 of theological modes of conduct, stumbling blocks are thrown in the path of an acceptance of Jewish ethics40 which the most sapient41 of modern ecclesiastics42 have been unable to remove. Out of certain aphorisms found here grew "The Antichrist" which is the most terrible and effective excoriation43 that Christianity has ever called forth44. Beginning on page 66 of "The Dawn of Day" there appears one of Nietzsche's most fundamental passages dealing with Christianity. It is called "The First Christian," and is an analysis of the Apostle Paul. No theological dialectician has been able to answer it. Here is an aphorism38 so illuminating45, so[Pg 89] profound, yet so brief, as to dazzle completely the lay mind.
However, Christianity is but one of the subjects dealt with in "The Dawn of Day." The book covers the whole field of modern morality. Says Nietzsche in his introduction; "In this book we find a 'subterrestrial' at work, digging, mining, undermining.... I went down into the deepest depths; I tunnelled to the very bottom; I started to investigate and unearth46 an old faith which for thousands of years we philosophers used to build on as the safest of all foundations.... I began to undermine our faith in morals." It is true that from the beginning of history there has existed a ruling scale of values determining the acts of humanity. Morality implies the domination of certain classes which, in order to inspire reverence47 in arbitrary dictates48, have invested their codes with an authority other than a human one. Thus has criticism been stifled49. Morality has had the means of intimidation50 on its side, and has discouraged investigation51 by exercising severe penalties. Consequently morality has accumulated and grown, gathered power and swept on without its thinkers, its philosophers or its analysts52. Of all the sciences, the science of conduct has been the last to attract investigators53.
The vogue54 of that style of philosophy which was founded on the tradition of speculation55 and honeycombed with presuppositions, did not pass out until the advent56 of Darwin's evolutionism. But even the inauguration57 of biology and sociology did not entirely58 eliminate the metaphysical assumption from constructive thinking. The scientists themselves, not excluding Darwin, hesitated to acknowledge the laws of natural selection and of the survival of the fit. Neo-Lamarckism was but one[Pg 90] of the reactions against this tough and unpleasant theory. Alfred Russel Wallace and, to take an even more significant figure, Herbert Spencer, endeavoured to refute the possibility of a biological basis in thought and thus to avoid an acquiescence59 to the Darwinian research. John Fiske, an avowed60 evolutionist, indirectly61 repudiated62 the scientific origin of philosophy; and likewise most of the lesser63 thinkers, following the exposition of Darwin's theories, refused to apply to man the biological laws governing the animal kingdom. Balfour and Huxley sensed the incongruities64 and variances65 in this new mode of thinking, and strove to bridge the chasm66 between natural science and human conduct, and to construct a system of ethics which would possess a logical and naturalistic foundation. But in both cases the question was begged. We find Balfour building up a moral system which, while it did not deny Darwinism, had for its end the destruction, or at least the alteration67, of natural laws. And Huxley defines human progress as an overcoming of biological principles. Thus, even in the most materialistic69 of physio-psychologists, the subjugation70 of natural laws was the primary thesis. Biology, therefore, instead of being used as a basis to further philosophy, was considered an obstacle which philosophy had to overcome.
Nietzsche saw that a science of conduct based on natural and physiological71 laws was a possible and logical thing. And in him, for the first time in the history of philosophical thought, do we find a scholarly and at the same time an intellectual critic of authorised standards. The biological point of view was never lost sight of by him. If at times he seemed to abandon it, it was but for a brief period; he ever came back to it. Even his most abstract passages have their feet implanted in the fact[Pg 91] that all phenomena72 are answerable to the law of vital fitness. Before the tribunal of biology Nietzsche arraigns73 and tries every phase of his thought, whether it deals with physical phenomena, ethical conduct or with abstract reasoning. Philosophy, for centuries divorced from science, is here clothed in the garments of scientific experimentation74; a relationship is established between these two planes of rationalism and empiricism which have always been considered by other thinkers as detached and unrelated. Nor does Nietzsche ally himself, either consciously or unconsciously, with such philosophers as Bruno and Plato (who stood between the scientific thinkers on the one hand and the abstract dialecticians on the other), and attempt a formulation of a system of thought founded on intuitive processes. Such poetic75 conceptions had no fascination76 for him except as they were directly applicable to the problem of the universe. Those men who busied themselves with the mere77 theory of knowledge he held as supererogatory cobweb-spinners; and even in the realm of metaphysicians such as Descartes, Spinoza and Leibniz, he dallied78 but casually79. His aim was to relate all thought to determinable values of life.
In his introduction Nietzsche calls morality the Circe of philosophies, and adds: "For, to what is it due that, from Plato onwards, all the philosophic23 architects in Europe have built in vain?" Later beneath his analysis—which never assumes the negative qualities of the metaphysical—the moral phenomenon goes to pieces, not by a few simple strokes, nor yet by the effrontery80 of cynicism or pessimism81, but by the most careful and intricate surgery. He points out the great heretics of history as examples of the men who, looked at through[Pg 92] the eyes of contemporaries, were "wicked" men, but who, under different environmental circumstances, were considered "good." He denies the static hypothesis on which morality is built, and postulates82 the theory that immorality84 is not without its place in the development of the reason. He is constantly attempting to translate the existing moral values into terms of their true nature, not necessarily into immoralities, but into natural unmoralities. The accepted virtues85, such as pity, honesty, faith, obedience86, service, loyalty87 and self-sacrifice, are questioned in their relation to racial needs; and modern attitudes toward all human activities are traced to their causes and judged as to their influence.
The research work in the present book differs from that contained in previous volumes. Heretofore Nietzsche indulged in inquiry88 without speculation; he dealt mainly with generalities. His analyses were along broad lines of human conduct. He confined himself for the most part to principles. But in "The Dawn of Day" these principles are balanced with existent morality. Specific modes of moral and ethical endeavour are weighed against expediency. Nietzsche presents a diagnosis89 of the fundamental nature of society to-day, and discovers many contradictions and inconsistencies between modern social needs and those virtues held in the highest reverence. He finds that deportmental means made use of by weak and subjugated90 peoples of ancient times to protect themselves against hostile invaders91, are retained and practised to-day by nations whose position has been reversed to one of domination. In short, he points out that certain moralities have, by the alteration of national and racial conditions, become irrelevancies. Consequently there is often a compromise between ethical[Pg 93] beliefs and ethical practices—a compromise made necessary by the demands of social intercourse92. Even when the practice of these ancient moralities is conscientiously93 indulged in, Nietzsche denies their adequacy in coping with modern conditions, pointing out specific instances in which necessity and habit are constantly impinging. For instance, the softer virtues of a democratic and socialistic morality are shown to be desirable only in weakened nations where the hardier94 virtues of egotism, cruelty, efficiency, hard-mindedness, selfishness and retaliation95 would work directly against preservation96.
Out of these conclusions grows a plea for individualism, and out of this individualism the superman can be seen rearing his head above the horizon of present-day humanity. The qualities of this man of the future are defined, and a finger is pointed98 along the necessary lines of racial culture. Nietzsche's first definite voicing of marriage ideals follows in the train of the superman's appearance, and the first comments of this philosopher in his criticism of woman are set down. In this latter regard Nietzsche has been unfairly interpreted by those who have considered his attitude toward woman superficially or without relating it to his general theories. It would be well therefore for the student to withhold99 judgment100 in this particular until the various elements of Nietzsche's philosophical system have been co-ordinated and understood. Woman plays an important, if small, part in his writings, and his passages dealing with women should be carefully weighed in conjunction with his theory of the superman.
In "The Dawn of Day" Nietzsche's conception of class distinction is defined and related to his later teachings. Throughout his analyses runs a subtle undercurrent[Pg 94] of his doctrine, of social segregation102 which finds definite expression toward the end of the volume where modern socialism, with its altruism103 and philanthropy, is traced to its birth in Nazarene morality. In place of this present popular form of ethics Nietzsche proposes a social régime in which aristocratic culture will be set apart from mere utilitarian105 culture by very definite boundaries. He argues that not only is this disassociation in accord with the instincts of mankind, but that, as a workable theorem, it adequately answers the needs of present conditions. The slave-morality and the master-morality which he develops in his later works are defined tentatively and suggested by inference in many of the aphorisms. Out of this conception grew his dominant106 principle of the "will to power," and in "The Dawn of Day" we find this principle set forth in adequate definition for the first time, although the development of the idea is left till later. However, Nietzsche makes clear its point of divergence107 from the Schopenhauerian theory of the "will to live" as well as from the Darwinian theory of the survival of the fittest.
But it is not alone abstract theory that occupies the pages of this book. Nietzsche is never the mere metaphysician battling in an unreal world. There are few dark closets and secret passageways in his thought. Beyond a metaphysical hypothesis he does not go. He adheres to demonstrable formulas, and reasons along lines of strictest reality. The practical man he holds in high esteem109, and constantly praises the advance of science. He devotes pages to the blowing to pieces of metaphysical air-castles. But, as I have previously110 pointed out, he is in no sense of the word a materialist68; nor is his assumption of the world that of the realists. Life to Nietzsche[Pg 95] is an eternal struggle toward—no goal. The lessons the world has to teach are as so much false doctrine. The meaning of life—the so-called absolute truth—is but a chimera111. Intelligence is a process, not an ultimatum112. The truth is mobile and dual97, dependent on varying causes. In accepting the material world, Nietzsche does not grant it. In assuming natural laws, he denies them. In his adherence113 to logic16 and to the processes of cause and effect, he is accepting phantoms114 and inconsistencies, and yet it is along these lines that the race progresses.
In "The Dawn of Day" Nietzsche makes use of the same aphoristic115 style as that employed in "Human, All-Too-Human." (This broken, staccato form he uses throughout the remainder of his works, except in certain parts of "Thus Spake Zarathustra.") Each paragraph is captioned116 and deals with a specific phase of morality or with a definite critical attitude toward human conduct. Some of these paragraphs are scarcely a line in length—mere definitions or similes117. Others extend over several pages. But they always pertain118 to a single idea. Occasionally they are in the form of a brief conversation; at other times they are short queries119. One of these aphorisms is entitled "The Battle Dispensary of the Soul," and this is what follows: "What is the most efficacious remedy? Victory." That is all—brief, and perhaps, on first reading, inconsequent. But study it a moment, and you will find in it the nucleus120 of a great revolutionary doctrine. On the other hand, turn to aphorism 142, called "Sympathy," and you will discover several pages of flashing commentary. Out of the chaos121 of his style springs a feeling of plastic form. These brief paragraphs are not detached and desultory122. They are[Pg 96] pyramided on one another, and beneath them runs an undercurrent of unified123 thinking. When the end of the book is reached we have a carefully fabricated edifice124, and we realise that each paragraph has been some necessary beam or decoration in its construction.
EXCERPTS125 FROM "THE DAWN OF DAY"
Morality is nothing else (and, above all, nothing more) than obedience to customs, of whatsoever126 nature they may be. But customs are simply the traditional way of acting127 and valuing. Where there is no tradition there is no morality; and the less life is governed by tradition, the narrower the circle of morality. The free man is immoral83, because it is his will to depend upon himself and not upon tradition: in all the primitive128 states of humanity "evil" is equivalent to "individual," "free," "arbitrary," "unaccustomed," "unforeseen," "incalculable." In such primitive conditions, always measured by this standard, any action performed—not because tradition commands it, but for other reasons (e.g., on account of its individual utility), even for the same reasons as had been formerly129 established by custom—is termed immoral, and is felt to be so even by the very man who performs it, for it has not been done out of obedience to tradition. 14-15
Popular medicines and popular morals are closely related, and should not be considered and valued, as is still customary, in so different a way: both are most dangerous and make-believe sciences. 19
All those superior men, who felt themselves irresistibly130 urged on to throw off the yoke131 of some morality or other, had no other resource—if they were not really mad—than to feign132 madness, or actually to become insane.[Pg 97] And this holds good for innovators in every department of life, and not only in religion and politics. 21
Every one who has hitherto overthrown133 a law of established morality has always at first been considered as a wicked man: but when it was afterwards found impossible to re-establish the law, and people gradually became accustomed to the change, the epithet134 was changed by slow degrees. History deals almost exclusively with these wicked men, who later on came to be recognised as good men. 28
A man who is under the influence of the morality of custom comes to despise causes first of all, secondly135 consequences, and thirdly reality, and weaves all his higher feelings (reverence, sublimity136, pride, gratitude137, love) into an imaginary world: the so-called higher world. And even to-day we can see the consequences of this: wherever, and in whatever fashion, man's feelings are raised, that imaginary world is in evidence. 40
The history of the moral feelings is entirely different from the history of moral conceptions. The first-mentioned are powerful before the action, and the latter especially after it, in view of the necessity for making one's self clear in regard to them. 41
Trusting in our feelings simply means obeying our grandfather and grandmother more than the gods within ourselves: our reason and experience. 41
The same impulse, under the impression of the blame cast upon it by custom, develops into the painful feeling of cowardice138, or else the pleasurable feeling of humility139, in case a morality, like that of Christianity, has taken it to its heart and called it good. 43
The origin becomes of less significance in proportion as we acquire insight into it; whilst things nearest to[Pg 98] ourselves, around and within us, gradually begin to manifest their wealth of colours, beauties, enigmas140, and diversity of meaning, of which earlier humanity never dreamed. 52
Only when man shall have acquired a knowledge of all things will he be able to know himself. For things are but the boundaries of man. 53
To whatever height mankind may have developed—and perhaps in the end it will not be so high as when they began!—there is as little prospect141 of their attaining142 to a higher order as there is for the ant and the earwig to enter into kinship with God and eternity143 at the end of their career on earth. What is to come will drag behind it that which has passed: why should any little star, or even any little species on that star, form an exception to that eternal drama? Away with such sentimentalities! 54
Those earnest, able, and just men of profound feelings, who are still Christians144 at heart, owe it to themselves to make one attempt to live for a certain space of time without Christianity! They owe it to their faith that they should thus for once take up their abode145 "in the wilderness"—if for no other reason than that of being able to pronounce on the question as to whether Christianity is needful. 63
Christianity has the instinct of a hunter for finding out all those who may by hook or by crook146 be driven to despair—only a very small number of men can be brought to this despair. Christianity lies in wait for such as those, and pursues them. 65
The "demon108" Eros becomes an object of greater interest to mankind than all the angels and saints put together, thanks to the mysterious Mumbo-Jumboism of the Church in all things erotic: it is due to the Church that[Pg 99] love stories, even in our own time, have become the one common interest which appeals to all classes of people—with an exaggeration which would be incomprehensible to antiquity147, and which will not fail to provoke roars of laughter in coming generations. 78
It is only those who never—or always—attend church that underestimate the dishonesty with which this subject is still dealt in Protestant pulpits; in what a clumsy fashion the preacher takes advantage of his security from interruption; how the Bible is pinched and squeezed; and how the people are made acquainted with every form of the art of false reading.85
Christianity wants blindness and frenzy148 and an eternal swan-song above the waves under which reason has been drowned!... 90
What if God were not exactly truth, and if this were proved? And if he were instead of vanity, the desire for power, the ambitious, the fear, and the enraptured149 and terrified folly150 of mankind?... 93
One Becomes Moral—but not because one is moral! Submission151 to morals may be due to slavishness or vanity, egoism or resignation, dismal152 fanaticism153 or thoughtlessness. It may, again, be an act of despair, such as submission to the authority of a ruler; but there is nothing moral about it per se. 97
Morals are constantly undergoing changes and transformations154, occasioned by successful crimes. 97
I deny morality in the same way as I deny alchemy, i.e., I deny its hypotheses; but I do not deny that there have been alchemists who believed in these hypotheses and based their actions upon them. I also deny immorality—not that innumerable people feel immoral, but that there is any true reason why they should feel so,[Pg 100] should not, of course, deny—unless I were a fool—that many actions which are called immoral should be avoided and resisted; and in the same way that many which are called moral should be performed and encouraged; but I hold that in both cases these actions should be performed from motives155 other than those which have prevailed up to the present time. We must learn anew in order that at last, perhaps very late in the day, we may be able to do something more: feel anew. 100
It is a prejudice to think that morality is more favourable156 to the development of the reason than immorality. It is erroneous to suppose that the unconscious aim in the development of every conscious being (namely, animal, man, humanity, etc.) is its "great happiness"; on the contrary, there is a particular and incomparable happiness to be attained157 at every stage of our development, one that is neither high nor low, but quite an individual happiness. Evolution does not make happiness its goal; it aims merely at evolution, and nothing else. It is only if humanity had a universally recognised goal that we could propose to do this or that: for the time being there is no such goal. It follows that the pretensions158 of morality should not be brought into any relationship with mankind: this would be merely childish and irrational159. It is quite another thing to recommend a goal to mankind: this goal would then be something that would depend upon our own will and pleasure. Provided that mankind in general agreed to adopt such a goal, it could then impose a moral law upon itself, a law which would, at all events, be imposed by their own free will. 105
Our duties are the claims which others have upon us. How did they acquire these claims? By the fact that they considered us as capable of making and holding[Pg 101] agreements and contracts, by assuming that we were their like and equals, and by consequently entrusting160 something to us, bringing us up, educating us, and supporting us. 110
My rights consist of that part of my power which others have not only conceded to me, but which they wish to maintain for me. 111
The desire for distinction is the desire to subject one's neighbor.... 113
On this mirror—and our intellect is a mirror—something is going on that indicates regularity161: a certain thing is each time followed by another certain thing. When we perceive this and wish to give it a name, we call it cause and effect,—fools that we are! as if in this we had understood or could understand anything! For, of course, we have seen nothing but the images of causes and effects, and it is just this figurativeness which renders it impossible for us to see a more substantial relation than that of sequence!... 129
Pity, in so far as it actually gives rise to suffering—and this must be our only point of view here—is a weakness, like every other indulgence in an injurious emotion. It increases suffering throughout the world, and although here and there a certain amount of suffering may be indirectly diminished or removed altogether as a consequence of pity, we must not bring forward these occasional consequences, which are on the whole insignificant162, to justify163 the nature of pity which, as has already been stated, is prejudicial. Supposing that it prevailed, even if only for one day, it would bring humanity to utter ruin. In itself the nature of pity is no better than that of any other craving164; it is only where it is called for and praised—and this happens when people do not[Pg 102] understand what is injurious in it, but find in it a sort of joy—that a good conscience becomes attached to it; it is only then that we willingly yield to it, and do not shrink from acknowledging it. In other circumstances where it is understood to be dangerous, it is looked upon as a weakness; or, as in the case of the Greeks, as an unhealthy periodical emotion the danger of which might be removed by temporary and voluntary discharges. 144-145
You say that the morality of pity is a higher morality than that of stoicism? Prove it! But take care not to measure the "higher" and "lower" degrees of morality once more by moral yardsticks165; for there are no absolute morals. So take your yardstick166 from somewhere else, and be on your guard!... 149
If, in accordance with the present definition, only those actions are moral which are done for the sake of others, and for their sake only, then there are no moral actions at all! If, in accordance with another definition, only those actions are moral which spring from our own free will, then there are no moral actions in this case either! What is it, then, that we designate thus, which certainly exists and wishes as a consequence to be explained? It is the result of a few intellectual blunders; and supposing that we were able to free ourselves from these errors, what would then become of "moral actions"? It is due to these errors that we have up to the present attributed to certain actions a value superior to what was theirs in reality: we separated them from "egoistic" and "non-free" actions. When we now set them once more in the latter categories, as we must do, we certainly reduce their value (their own estimate of value) even below its reasonable level, because "egoistic" and "non-free" actions have up to the present been[Pg 103] undervalued owing to that alleged167 profound and essential difference. 158-159
If I were a god, and a benevolent168 god, the marriages of men would cause me more displeasure than anything else. 162
We ought publicly to declare invalid169 the vows170 of lovers, and to refuse them permission to marry: and this because we should treat marriage itself much more seriously, so that in cases where it is now contracted it would not usually be allowed in future! Are not the majority of marriages such that we should not care to have them witnessed by a third party? And yet this third party is scarcely ever lacking—the child—and he is more than the witness; he is the whipping-boy and scapegoat171. 163
Shame! You wish to form part of a system in which you must be a wheel, fully101 and completely, or risk being crushed by wheels! where it is understood that each one will be that which his superiors make of him! where the seeking for "connections" will form a part of one's natural duties! where no one feels himself offended when he has his attention drawn172 to some one with the remark, "He may be useful to you some time"; where people do not feel ashamed of paying a visit to ask for somebody's intercession, and where they do not even suspect that by such a voluntary submission to these morals, they are once and for all stamped as the common pottery173 of nature, which others can employ or break up of their free will without feeling in any way responsible for doing so,—just as if one were to say, "People of my type will never be lacking, therefore, do what you will with me! Do not stand on ceremony!" 169
In the glorification174 of "work" and the never-ceasing talk about the "blessing175 of labour," I see the same secret[Pg 104] arrière-pensée as I do in the praise bestowed176 on impersonal177 acts of a general interest, viz., a fear of everything individual. 176
Behind the principle of the present moral fashion: "Moral actions are actions performed out of sympathy for others," I see the social instinct of fear, which thus assumes an intellectual disguise.... 177
Whatever may be the influence in high politics of utilitarianism and the vanity of individuals and nations, the sharpest spur which urges them onwards is their need for the feeling of power—a need which rises not only in the souls of princes and rulers, but also gushes178 forth from time to time from inexhaustible sources in the people. 186
As the aristocrat104 is able to preserve the appearance of being possessed179 of a superior physical force which never leaves him, he likewise wishes by his aspect of constant serenity180 and civility of disposition181, even in the most trying circumstances, to convey the impression that his mind and soul are equal to all dangers and surprises....
This indisputable happiness of aristocratic culture, based as it is on the feeling of superiority, is now beginning to rise to ever higher levels; for now, thanks to the free spirits, it is henceforth permissible182 and not dishonourable for people who have been born and reared in aristocratic circles to enter the domain183 of knowledge, where they may secure more intellectual consecrations and learn chivalric184 services even higher than those of former times, and where they may look up to that ideal of victorious185 wisdom which as yet no age has been able to set before itself with so good a conscience as the period which is about to dawn. 203-205
What induces one man to use false weights, another[Pg 105] to set his house on fire after having insured it for more than its value, a third to take part in counterfeiting186, while three-fourths of our upper classes indulge in legalised fraud, and suffer from the pangs187 of conscience that follow speculation and dealings on the Stock Exchange: what gives rise to all this? It is not real want,—for their existence is by no means precarious188; perhaps they have even enough to eat and drink without worrying—but they are urged on day and night by a terrible impatience189 at seeing their wealth pile up so slowly, and by an equally terrible longing190 and love for these heaps of gold. In this impatience and love, however, we see re-appear once more that fanaticism of the desire for power which was stimulated191 in former times by the belief that we were in the possession of truth, a fanaticism which bore such beautiful names that we could dare to be inhuman192 with a good conscience (burning Jews, heretics, and good books, and exterminating193 entire cultures superior to ours, such as those of Peru and Mexico). The means of this desire for power are changed in our day, but the same volcano is still smouldering, impatience and intemperate194 love call for their victims, and what was once done "for the love of God" is now done for the love of money, i.e., for the love of that which at present affords us the highest feeling of power and a good conscience. 209-210
"Enthusiastic sacrifice," "self-immolation"—these are the catch-words of your morality.... In reality ... you only appear to sacrifice yourselves; for your imagination turns you into gods and you enjoy yourselves as such. 226-227
Ceremonies, official robes and court dresses, grave countenances195, solemn aspects, the slow pace, involved speech—everything, in short, known as dignity—are all[Pg 106] pretences196 adopted by those who are timid at heart: they wish to make themselves feared (themselves or the things they represent). The fearless (i.e., originally those who naturally inspire others with awe) have no need of dignity and ceremonies.... 230
A strange thing, this punishment of ours! It does not purify the criminal; it is not a form of expiation197; but, on the contrary, it is even more defiling198 than the crime itself. 235
When a vigorous nature has not an inclination199 towards cruelty, and is not always preoccupied200 with itself, it involuntarily strives after gentleness—this is its distinctive201 characteristic. Weak natures, on the other hand, have a tendency towards harsh judgments202.... 236
Kindness has been best developed by the long dissimulation203 which endeavoured to appear as kindness: wherever great power existed the necessity for dissimulation of this nature was recognised—it inspires security and confidence, and multiplies the actual sum of our physical power. Falsehood, if not actually the mother, is at all events the nurse of kindness. In the same way, honesty has been brought to maturity204 by the need for a semblance205 of honesty and integrity: in hereditary206 aristocracies. The persistent207 exercise of such a dissimulation ends by bringing about the actual nature of the thing itself: the dissimulation in the long run suppresses itself, and organs and instincts are the unexpected fruits in this garden of hypocrisy208. 242
Neither necessity nor desire, but the love of power, is the demon of mankind. You may give men everything possible—health, food, shelter, enjoyment—but they are and remain unhappy and capricious, for the demon waits and waits; and must be satisfied. 243
[Pg 107]
It is probable that there are no pure races, but only races which have become purified, and even these are extremely rare. 253
How many married men have some morning awakened209 to the fact that their young wife is dull, although she thinks quite the contrary! not to speak of those wives whose flesh is willing but whose intellect is weak! 255
Could there be anything more repugnant than the sentimentality which is shown to plants and animals—and this on the part of a creature who from the very beginning has made such ravages210 among them as their most ferocious211 enemy—and who ends by even claiming affectionate feelings from his weakened and mutilated victims! Before this kind of "nature" man must above all be serious, if he is any sort of a thinking being. 258
Among cowards it is thought bad form to say anything against bravery, for any expression of this kind would give rise to some contempt; and unfeeling people are irritated when anything is said against pity. 259
It is the most sensual men who find it necessary to avoid women and to torture their bodies. 261
A young man can be most surely corrupted212 when he is taught to value the like-minded more highly than the differently minded. 262
The general knowledge of mankind has been furthered to a greater extent by fear than by love. 267
The sum-total of those internal movements which come naturally to men, and which they can consequently set in motion readily and gracefully213, is called the soul—men are looked upon as void of soul when they let it be seen that their inward emotions are difficult and painful to them. 268
[Pg 108]
All rules have this effect: they distract our attention from the fundamental aim of the rule, and make us more thoughtless. 273
We are most certain to find idealistic theories among unscrupulously practical men; for such men stand in need of the lustre214 of these theories for the sake of their reputation. They adopt them instinctively215 without by any means feeling hypocritical in doing so—no more hypocritical than Englishmen with their Christianity and their Sabbath-keeping. 277
It is not sufficient to prove a case, we must also tempt20 or raise men to it. 278
Asceticism216 is the proper mode of thinking for those who must extirpate217 their carnal instincts, because these are ferocious beasts,—but only for such people! 278
You refuse to be dissatisfied with yourselves or to suffer from yourselves, and this you call your moral tendency! Very well; another may perhaps call it your cowardice! One thing, however, is certain, and that is, that you will never take a trip round the world (and you yourselves are this world), and you will always remain in yourselves an accident and a clod on the face of the earth! 282
The first effect of happiness is the feeling of power, and this feeling longs to manifest itself, whether towards ourselves or other men, or towards ideas and imaginary beings. Its most common modes of manifestation218 are making presents, derision, and destruction—all three being due to a common fundamental instinct. 286
We approve of marriage in the first place because we are not yet acquainted with it, in the second place because we have accustomed ourselves to it, and in the third place because we have contracted it—that is to say, in[Pg 109] most cases. And yet nothing has been proved thereby219 in favour of the value of marriage in general. 287
The criminal who has been found out does not suffer because of the crime he has committed, but because of the shame and annoyance220 caused him either by some blunder which he has made or by being deprived of his habitual221 element. 289
Where our deficiencies are, there also is our enthusiasm. The enthusiastic principle "love your enemies" had to be invented by the Jews, the best haters that ever existed; and the finest glorifications of chastity have been written by those who in their youth led dissolute and licentious222 lives. 293
Women turn pale at the thought that their lover may not be worthy223 of them; Men turn pale at the thought that they may not be worthy of the women they love. I speak of perfect women, perfect men. 300-301
You wish to bid farewell to your passion? Very well, but do so without hatred224 against it! Otherwise you have a second passion.—The soul of the Christian who has freed himself from sin is generally ruined afterwards by the hatred for sin. Just look at the faces of the great Christians! they are the faces of great haters. 302
Men have become suffering creatures in consequence of their morals, and the sum-total of what they have obtained by those morals is simply the feeling that they are far too good and great for this world, and that they are enjoying merely a transitory existence on it. As yet the "proud sufferer" is the highest type of mankind. 309-310
Rights can only be conferred by one who is in full possession of power. 317
"The rule always appears to me to be more interesting than the exception"—whoever thinks thus has made[Pg 110] considerable progress in knowledge, and is one of the initiated225. 319
Through our love we have become dire18 offenders226 against truth, and even habitual dissimulators and thieves, who give out more things as true than seem to us to be true. 337-333
All the great excellencies of ancient humanity owed their stability to the fact that man was standing227 side by side with man, and that no woman was allowed to put forward the claim of being the nearest and highest, nay228 even sole object of his love, as the feeling of passion would teach. 351
Even if we were mad enough to consider all our opinions as truth, we should nevertheless not wish them alone to exist. I cannot see why we should ask for an autocracy229 and omnipotence230 of truth: it is sufficient for me to know that it is a great power. Truth, however, must meet with opposition231 and be able to fight, and we must be able to rest from it at times in falsehood—otherwise truth will grow tiresome232, powerless, and insipid233, and will render us equally so. 352-353.
To hear every day what is said about us, or even to endeavour to discover what people think about us, will in the end kill even the strongest man. Our neighbours permit us to live only that they may exercise a daily claim upon us! They certainly would not tolerate us if we wished to claim rights over them, and still less if we wished to be right! In short, let us offer up a sacrifice to the general peace, let us not listen when they speak of us, when they praise us, blame us, wish for us, or hope for us—nay, let us not even think of it. 357
How many really individual actions are left undone234 merely because before performing them we perceive or[Pg 111] suspect that they will be misunderstood!—those actions, for example, which have some intrinsic value, both in good and evil. The more highly an age or a nation values its individuals, therefore, and the more right and ascendency we accord them, the more will actions of this kind venture to make themselves known, 359-360.
Love wishes to spare the other to whom it devotes itself any feeling of strangeness: as a consequence it is permeated235 with disguise and simulation; it keeps on deceiving continuously, and feigns236 an equality which in reality does not exist. And all this is done so instinctively that women who love deny this simulation and constant tender trickery, and have even the audacity237 to assert that love equalises (in other words that it performs a miracle)! 361
Truth in itself is no power at all.... Truth must either attract power to its side, or else side with power, for otherwise it will perish again and again. 363
We should ... take the greatest precautions in regard to everything connected with old age and its judgment upon life.... The reverence which we feel for an old man, especially if he is an old thinker and sage13, easily blinds us to the deterioration238 of his intellect. 368
We must not make passion an argument for truth. 372
Have you experienced history within yourselves, commotions239, earthquakes, long and profound sadness, and sudden flashes of happiness? Have you acted foolishly with great and little fools? Have you really undergone the delusions240 and woe242 of the good people? and also the woe and the peculiar243 happiness of the most evil? Then you may speak to me of morality, but not otherwise! 876
"What do I matter?" is written over the door of the thinker of the future. 379
[Pg 112]
The great man ever remains244 invisible in the greatest thing that claims worship, like some distant star: his victory over power remains without witnesses, and hence also without songs and singers. The hierarchy245 of the great men in all the past history of the human race has not yet been determined. 380
Whether what we are looking forward to is a thought or a deed, our relationship to every essential achievement is none other than that of pregnancy246, and all our vainglorious247 boasting about "willing" and "creating" should be cast to the winds! True and ideal selfishness consists in always watching over and restraining the soul, so that our productiveness may come to a beautiful termination.... Still, these pregnant ones are funny people! Let us therefore dare to be funny also, and not reproach others if they must be the same. 384-385
Honest towards ourselves, and to all and everything friendly to us; brave in the face of our enemy; generous towards the vanquished248; polite at all times: such do the four cardinal249 virtues wish us to be. 387
There is no "eternal justice" which requires that every fault shall be atoned250 and paid for,—the belief that such a justice existed was a terrible delusion241, and useful only to a limited extent; just as it is also a delusion that everything is guilt251 which is felt as such. It is not the things themselves, but the opinions about things that do not exist, which have been such a source of trouble to mankind. 391
What is the most efficacious remedy?—Victory. 393
The snake that cannot cast its skin perishes. So too with those minds which are prevented from changing their views: they cease to be minds. 394
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1
treatise
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| n.专著；(专题)论文 | |
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dealing
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| n.经商方法，待人态度 | |
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constructive
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| adj.建设的，建设性的 | |
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analytical
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| adj.分析的；用分析法的 | |
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rattle
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| v.飞奔，碰响；激怒；n.碰撞声；拨浪鼓 | |
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trample
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| vt.踩，践踏；无视，伤害，侵犯 | |
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annihilate
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| v.使无效；毁灭；取消 | |
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8
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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frankly
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| adv.坦白地，直率地；坦率地说 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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reconstruction
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| n.重建，再现，复原 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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Augmented
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| adj.增音的 动词augment的过去式和过去分词形式 | |
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radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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16
logic
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| n.逻辑(学)；逻辑性 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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vaguely
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| adv.含糊地，暖昧地 | |
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20
tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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controverted
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| v.争论，反驳，否定( controvert的过去式和过去分词 ) | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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philosophic
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| adj.哲学的，贤明的 | |
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scholastic
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| adj.学校的，学院的，学术上的 | |
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diligent
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| adj.勤勉的，勤奋的 | |
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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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doctrine
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| n.教义；主义；学说 | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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determined
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| adj.坚定的；有决心的 | |
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30
mandates
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| 托管（mandate的第三人称单数形式） | |
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havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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expediency
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| n.适宜；方便；合算；利己 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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superstition
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| n.迷信，迷信行为 | |
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inception
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| n.开端，开始，取得学位 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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aphorisms
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| 格言，警句( aphorism的名词复数 ) | |
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aphorism
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| n.格言，警语 | |
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evaluation
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| n.估价，评价；赋值 | |
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ethics
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| n.伦理学；伦理观，道德标准 | |
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sapient
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| adj.有见识的，有智慧的 | |
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ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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excoriation
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| n.严厉的责难；苛责；表皮脱落；抓痕 | |
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forth
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| adv.向前；向外，往外 | |
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illuminating
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| a.富于启发性的，有助阐明的 | |
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46
unearth
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| v.发掘，掘出，从洞中赶出 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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48
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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49
stifled
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| （使）窒息， （使）窒闷( stifle的过去式和过去分词 )； 镇压，遏制； 堵 | |
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intimidation
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| n.恐吓，威胁 | |
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investigation
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| n.调查，调查研究 | |
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analysts
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| 分析家，化验员( analyst的名词复数 ) | |
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investigators
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| n.调查者，审查者( investigator的名词复数 ) | |
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54
Vogue
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| n.时髦，时尚；adj.流行的 | |
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speculation
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| n.思索，沉思；猜测；投机 | |
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56
advent
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| n.(重要事件等的)到来，来临 | |
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inauguration
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| n.开幕、就职典礼 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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acquiescence
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| n.默许；顺从 | |
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60
avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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61
indirectly
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| adv.间接地，不直接了当地 | |
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62
repudiated
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| v.（正式地）否认( repudiate的过去式和过去分词 )；拒绝接受；拒绝与…往来；拒不履行（法律义务） | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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incongruities
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| n.不协调( incongruity的名词复数 )；不一致；不适合；不协调的东西 | |
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variances
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| n.变化( variance的名词复数 )；不和；差异；方差 | |
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chasm
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| n.深坑，断层，裂口，大分岐，利害冲突 | |
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67
alteration
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| n.变更，改变；蚀变 | |
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68
materialist
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| n. 唯物主义者 | |
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materialistic
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| a.唯物主义的，物质享乐主义的 | |
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70
subjugation
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| n.镇压，平息，征服 | |
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71
physiological
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| adj.生理学的，生理学上的 | |
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72
phenomena
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| n.现象 | |
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73
arraigns
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| v.告发( arraign的第三人称单数 )；控告；传讯；指责 | |
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74
experimentation
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| n.实验，试验，实验法 | |
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75
poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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dallied
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| v.随随便便地对待( dally的过去式和过去分词 )；不很认真地考虑；浪费时间；调情 | |
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casually
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| adv.漠不关心地，无动于衷地，不负责任地 | |
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80
effrontery
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| n.厚颜无耻 | |
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pessimism
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| n.悲观者，悲观主义者，厌世者 | |
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postulates
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| v.假定，假设( postulate的第三人称单数 ) | |
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immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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84
immorality
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| n. 不道德, 无道义 | |
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85
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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86
obedience
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| n.服从，顺从 | |
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loyalty
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| n.忠诚，忠心 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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diagnosis
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| n.诊断，诊断结果，调查分析，判断 | |
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subjugated
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| v.征服，降伏( subjugate的过去式和过去分词 ) | |
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invaders
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| 入侵者，侵略者，侵入物( invader的名词复数 ) | |
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intercourse
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| n.性交；交流，交往，交际 | |
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conscientiously
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| adv.凭良心地；认真地，负责尽职地；老老实实 | |
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94
hardier
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| 能吃苦耐劳的，坚强的( hardy的比较级 )； （植物等）耐寒的 | |
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retaliation
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| n.报复，反击 | |
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96
preservation
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| n.保护，维护，保存，保留，保持 | |
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dual
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| adj.双的；二重的，二元的 | |
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pointed
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| adj.尖的，直截了当的 | |
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withhold
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| v.拒绝，不给；使停止，阻挡 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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101
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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102
segregation
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| n.隔离，种族隔离 | |
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103
altruism
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| n.利他主义，不自私 | |
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104
aristocrat
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| n.贵族，有贵族气派的人，上层人物 | |
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105
utilitarian
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| adj.实用的，功利的 | |
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106
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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107
divergence
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| n.分歧，岔开 | |
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108
demon
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| n.魔鬼，恶魔 | |
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109
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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110
previously
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| adv.以前，先前（地） | |
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111
chimera
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| n.神话怪物；梦幻 | |
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112
ultimatum
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| n.最后通牒 | |
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113
adherence
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| n.信奉，依附，坚持，固着 | |
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114
phantoms
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| n.鬼怪，幽灵( phantom的名词复数 ) | |
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115
aphoristic
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| 警句（似）的，格言（似）的 | |
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116
captioned
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| a.标题项下的； 标题所说的 | |
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117
similes
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| （使用like或as等词语的）明喻( simile的名词复数 ) | |
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118
pertain
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| v.(to)附属，从属；关于；有关；适合，相称 | |
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119
queries
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| n.问题( query的名词复数 )；疑问；询问；问号v.质疑，对…表示疑问( query的第三人称单数 )；询问 | |
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120
nucleus
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| n.核，核心，原子核 | |
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121
chaos
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| n.混乱，无秩序 | |
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122
desultory
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| adj.散漫的，无方法的 | |
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123
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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124
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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125
excerpts
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| n.摘录，摘要( excerpt的名词复数 )；节选（音乐，电影）片段 | |
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126
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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127
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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128
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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129
formerly
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| adv.从前，以前 | |
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130
irresistibly
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| adv.无法抵抗地，不能自持地；极为诱惑人地 | |
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131
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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132
feign
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| vt.假装，佯作 | |
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133
overthrown
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| adj. 打翻的，推倒的，倾覆的 动词overthrow的过去分词 | |
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134
epithet
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| n.（用于褒贬人物等的）表述形容词，修饰语 | |
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135
secondly
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| adv.第二，其次 | |
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136
sublimity
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| 崇高，庄严，气质高尚 | |
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137
gratitude
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| adj.感激，感谢 | |
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138
cowardice
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| n.胆小，怯懦 | |
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139
humility
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| n.谦逊，谦恭 | |
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140
enigmas
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| n.难于理解的问题、人、物、情况等，奥秘( enigma的名词复数 ) | |
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141
prospect
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| n.前景，前途；景色，视野 | |
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142
attaining
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| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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143
eternity
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| n.不朽，来世；永恒，无穷 | |
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144
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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145
abode
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| n.住处，住所 | |
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146
crook
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| v.使弯曲；n.小偷，骗子，贼；弯曲(处) | |
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147
antiquity
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| n.古老；高龄；古物，古迹 | |
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148
frenzy
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| n.疯狂，狂热，极度的激动 | |
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149
enraptured
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| v.使狂喜( enrapture的过去式和过去分词 ) | |
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150
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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151
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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152
dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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153
fanaticism
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| n.狂热，盲信 | |
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154
transformations
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| n.变化( transformation的名词复数 )；转换；转换；变换 | |
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155
motives
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| n.动机，目的( motive的名词复数 ) | |
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156
favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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157
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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158
pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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159
irrational
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|
| adj.无理性的，失去理性的 | |
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160
entrusting
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| v.委托，托付( entrust的现在分词 ) | |
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161
regularity
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| n.规律性，规则性；匀称，整齐 | |
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162
insignificant
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|
| adj.无关紧要的，可忽略的，无意义的 | |
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163
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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164
craving
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| n.渴望,热望 | |
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165
yardsticks
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| 比较或衡量的标准，尺度( yardstick的名词复数 ) | |
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166
yardstick
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| n.计算标准，尺度；评价标准 | |
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167
alleged
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| a.被指控的，嫌疑的 | |
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168
benevolent
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|
| adj.仁慈的，乐善好施的 | |
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169
invalid
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| n.病人，伤残人；adj.有病的，伤残的；无效的 | |
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170
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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171
scapegoat
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| n.替罪的羔羊，替人顶罪者；v.使…成为替罪羊 | |
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172
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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173
pottery
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| n.陶器，陶器场 | |
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174
glorification
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| n.赞颂 | |
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175
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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176
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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177
impersonal
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| adj.无个人感情的，与个人无关的，非人称的 | |
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178
gushes
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| n.涌出，迸发( gush的名词复数 )v.喷，涌( gush的第三人称单数 )；滔滔不绝地说话 | |
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179
possessed
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|
| adj.疯狂的；拥有的，占有的 | |
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180
serenity
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| n.宁静，沉着，晴朗 | |
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181
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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182
permissible
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| adj.可允许的，许可的 | |
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183
domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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184
chivalric
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| 有武士气概的，有武士风范的 | |
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185
victorious
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|
| adj.胜利的，得胜的 | |
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186
counterfeiting
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|
| n.伪造v.仿制，造假( counterfeit的现在分词 ) | |
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187
pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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188
precarious
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| adj.不安定的，靠不住的；根据不足的 | |
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189
impatience
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| n.不耐烦，急躁 | |
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190
longing
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| n.（for）渴望 | |
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191
stimulated
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| a.刺激的 | |
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192
inhuman
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| adj.残忍的，不人道的，无人性的 | |
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193
exterminating
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| v.消灭，根绝( exterminate的现在分词 ) | |
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194
intemperate
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| adj.无节制的，放纵的 | |
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195
countenances
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| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
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196
pretences
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| n.假装( pretence的名词复数 )；作假；自命；自称 | |
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197
expiation
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| n.赎罪，补偿 | |
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198
defiling
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| v.玷污( defile的现在分词 )；污染；弄脏；纵列行进 | |
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199
inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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200
preoccupied
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| adj.全神贯注的，入神的；被抢先占有的；心事重重的v.占据（某人）思想，使对…全神贯注，使专心于( preoccupy的过去式) | |
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201
distinctive
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|
| adj.特别的，有特色的，与众不同的 | |
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202
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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203
dissimulation
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| n.掩饰，虚伪，装糊涂 | |
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204
maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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205
semblance
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| n.外貌，外表 | |
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206
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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207
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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208
hypocrisy
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| n.伪善，虚伪 | |
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209
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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210
ravages
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| 劫掠后的残迹，破坏的结果，毁坏后的残迹 | |
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211
ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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212
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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213
gracefully
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| ad.大大方方地；优美地 | |
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214
lustre
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| n.光亮，光泽；荣誉 | |
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215
instinctively
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| adv.本能地 | |
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216
asceticism
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| n.禁欲主义 | |
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217
extirpate
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| v.除尽，灭绝 | |
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218
manifestation
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| n.表现形式；表明；现象 | |
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219
thereby
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| adv.因此，从而 | |
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220
annoyance
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| n.恼怒，生气，烦恼 | |
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221
habitual
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| adj.习惯性的；通常的，惯常的 | |
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222
licentious
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| adj.放纵的，淫乱的 | |
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223
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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224
hatred
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| n.憎恶，憎恨，仇恨 | |
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225
initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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226
offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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227
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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228
nay
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| adv.不；n.反对票，投反对票者 | |
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229
autocracy
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| n.独裁政治，独裁政府 | |
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230
omnipotence
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| n.全能，万能，无限威力 | |
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231
opposition
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| n.反对，敌对 | |
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232
tiresome
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| adj.令人疲劳的，令人厌倦的 | |
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233
insipid
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| adj.无味的，枯燥乏味的，单调的 | |
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234
undone
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| a.未做完的，未完成的 | |
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235
permeated
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| 弥漫( permeate的过去式和过去分词 )； 遍布； 渗入； 渗透 | |
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236
feigns
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| 假装，伪装( feign的第三人称单数 )； 捏造（借口、理由等） | |
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237
audacity
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| n.大胆，卤莽，无礼 | |
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238
deterioration
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| n.退化；恶化；变坏 | |
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239
commotions
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| n.混乱，喧闹，骚动( commotion的名词复数 ) | |
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240
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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241
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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242
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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243
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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244
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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245
hierarchy
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| n.等级制度；统治集团，领导层 | |
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246
pregnancy
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| n.怀孕，怀孕期 | |
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247
vainglorious
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| adj.自负的；夸大的 | |
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248
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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249
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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250
atoned
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| v.补偿，赎（罪）( atone的过去式和过去分词 )；补偿，弥补，赎回 | |
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251
guilt
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| n.犯罪；内疚；过失，罪责 | |
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