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CHAPTER XXX
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This doctrine1 had its commencement about half a century ago. Its chief founder2 was the French philosopher Comte. Comte, being a lover of systematic3 theory, and at the same time a man of religious tendency, was impressed by the then new physiological4 researches of Bichat; and he conceived the old idea, expressed in bygone days by Menenius Agrippa, that human societies, indeed all human-kind, may be regarded as one whole, An Organism, and men—as live particles of separate
organs, each having his definite destination to fulfil in the service of the whole organism.

Comte was so fascinated by this idea that he founded his philosophical6 theory on it; and this theory so captivated him that he quite forgot that his point of departure was no more than a pretty comparison, suitable enough in a fable7, but in no way justifiable8 as the foundation of a science. As it often happens, he took his pet hypothesis for an axiom, and so imagined that his whole theory was based upon the most firm and positive foundations.

According to his theory it appeared that, as mankind is an organism, therefore the knowledge of what man is and what his relation to the world ought to be, is only possible through the knowledge of the properties of this organism. And to be able to learn these properties man is fitted to make observations upon other lower organisms and to draw deductions9 from their lives.

Therefore, first, the true and exclusive method of science, according to Comte, is the inductive one, and science is only science when it has experiment for its basis. Secondly10, the final aim and the summit of science becomes the new science concerning the imaginary organism of Mankind, or the organic being,—Mankind. This new hypothetic science is Sociology. From this view of science it generally turns out that all former knowledge was false, and that the whole history of mankind, in the sense of its self-consciousness, divides itself into three, or rather two, periods. First, the theological and metaphysical period, from the beginning of the world to Comte. And, secondly, the modern period of true science, positive science, beginning with Comte.

All this was very well, but there was one mistake in it, which was this: that all this edifice11 was built on the sand, on an arbitrary (and incorrect) assertion that mankind, collectively considered, was an organism.

This assertion is arbitrary because, if we are to acknowledge the existence of mankind as an organism, which is beyond observation, we might as well acknowledge the existence of the triple God and similar theological propositions.

It was incorrect, because to the idea of mankind, that is, of men, the definition of an organism was added, whereas man lacks the essential characteristics of an organism,—a centre of sensation or consciousness. We call an elephant, as well as a bacterium12, organisms, only because we suppose by analogy in these beings that there is unification of sensations, or consciousness. But human societies and mankind lack this essential; and therefore,
however many other general character-signs we may find in mankind and in an organism,—without this, the assertion that man is an organism is incorrect.

But notwithstanding the arbitrariness and incorrectness of the fundamental proposition of Positive Philosophy, it was accepted by the so-called “Educated World” with great sympathy, because of that great fact, important for the crowd, that it afforded a justification13 of the existing order of things by recognizing the lawfulness14 of the existing division of labour; that is, of violence in mankind. It is remarkable15 in this respect that from the writings of Comte, composed of two parts,—a Positive Philosophy and a Positive Politics,—only the first part was accepted on new experimental principles by the learned world, that which justified16 the existing evil in human society. The second part, treating of the moral, altruistic17 duties, following from this recognition of mankind as an organism, was considered not only unimportant but even unscientific.

Here the same thing was repeated which occurred with the two parts of Kant's writings. The “Critique of Pure Reason,” was accepted by science; but the “Critique of Practical Reason,” that part which contains the essence of moral doctrine, was rejected. In the teaching of Comte, that was recognized to be scientific which humoured the reigning18 evil.

But the Positive Philosophy accepted by the crowd, based on an arbitrary and incorrect supposition, was by itself too ill-grounded, and therefore too unsteady, and could not be sustained by itself.

And now, among the idle play of ideas of so-called “Men of Science,” there has appeared a similarly arbitrary and incorrect assertion, not at all new, to the effect that all living beings (that is, organisms), proceed one from another; not only one organism from another, but one organism from many; that during a very long period, a million of years, for instance, not only may a fish and a duck have proceeded from one and the same forefather19, but also one organism might have proceeded from many separate organisms; so, for instance, out of a swarm20 of bees a single animal may proceed. This arbitrary and incorrect assertion was accepted by the learned world with still greater sympathy.

The assertion was arbitrary, because no one has ever seen how one kind of organism is made from others; and therefore the hypothesis about the Origin of Species will always remain a mere21 supposition and never become an experimental fact.

The hypothesis was incorrect, because the solution of the problem of the Origin of Species by the theory of the laws of inheritance and accommodation during an infinitely22 long period, is not a solution of the problem at all, but the mere reiteration23 of the question in another form.

According to the solution of this problem by Moses (to oppose which is the object of Comte's theory), it appeared that the variety of the species of living beings proceeded from the will of God and his infinite omnipotence24. According to the Theory of Evolution, it appears that the variety of species of living beings proceeded from themselves in consequence of the infinite variety of conditions of inheritance and environment in an infinite period of time.

The Theory of Evolution, speaking plainly, asserts only that (by chance) in an infinite period of time, anything you like may proceed from anything else you choose.

This is no answer to the question; it is simply the same question put differently: instead of Will is put Chance, and the co-efficient of the Infinite is transferred from Omnipotence to Time.

But this new assertion, enforced by Darwin's followers25 in an arbitrary and inaccurate26 spirit, maintained the first assertion of Comte, and therefore it became the Revelation for our time, and the foundation of all sciences, even that of the history of philosophy and religion; and besides, according to the na?ve confession27 of Darwin himself, the idea was awakened28 in him by the law of Malthus; and therefore he pointed29 to the “Struggle for Existence” not only of men but of all living beings, as a fundamental law of every living thing, and this was exactly what was wanted by the crowd of idle people for their own justification.

Two unstable30 theories which could not stand on their own feet supported each other, and so received a show of stability. Both the theories bore in them a sense, precious to the crowd, that men are not to be blamed for the existing evil in human societies, that the existing order is what should be; and thus the new theory was accepted by the crowd in the sense wanted by them, with full confidence and unprecedented31 enthusiasm.

Thus the new scientific doctrine was founded upon two arbitrary and incorrect propositions, accepted in the same way that dogmas of faith are accepted. Both in matter and form this new doctrine is remarkably32 like the Church-Christian one. In matter, the similarity lies in the fact that in both doctrines33 alike a fantastical meaning
is attached to really existing things, and this artificial meaning is taken as the object of our research.

In the Church-Christian doctrine, to Christ who did really exist, is attributed the fantastic conception of being God Himself, screened. In the Positive doctrine, to the really existing fact of live men is attributed the fantastical attributes of an organism.

In form, the similarity of these two doctrines is remarkable, since, in both cases, a theory emanating34 from one class of men is accepted as the only and infallible truth. In the Church-Christian doctrine, the Church's way of understanding God's revelation to men is regarded as the sacred and only true one. In the doctrine of Positivism, certain men's way of understanding science is regarded as absolutely correct and true.

As the Church-Christians regard the foundation of their church as the only origin of true knowledge of God, and only out of a kind of courtesy admit that former believers may also be regarded as having formed a church; so in precisely35 the same manner does Positive science, according to its own statement, place its origin in Comte: and its representatives, also only out of courtesy, admit the existence of previous science, and that only as regarding certain thinkers, as, for instance, Aristotle. Both the Church and Positive science altogether exclude the ideas of all the rest of mankind, and regard all knowledge outside their own as erroneous. The similarity persists. Just as to the support of the first advental theological dogmas of the Trinity and of the divinity of Christ comes the old—but newly-interpreted—dogmas of man's fall and of his redemption by the death of Christ, and out of these dogmas is developed popular Church teaching: so in our time, the old dogma of Evolution comes in with new importance to help the fundamental dogma of Comte concerning the organism of mankind; and from these two elements the popular scientific doctrine has been formed. As in one teaching, so in the other: the new dogma is necessary for the support of the old one, and becomes comprehensible only in connection with it. If to a believer in the Divinity of Christ, it is not clearly comprehensible why God should come down to earth, the doctrine of atonement explains it. If it is not quite clear to a believer in the Organism of Mankind why a collection of individuals may be counted as an organism, the dogma of Evolution is charged with the explanation. This dogma is needed to reconcile the contradictions and certainties of the first: mankind is an organism, and we see
that it does not contain the chief characteristic of an organism; how must we account for it?

Here the dogma of evolution comes in, and explains, Mankind is an organism in a state of development. If you accept this, you may then consider mankind as such.

As to any man free from superstitions36 about the trinity and the Divinity of Christ, it is impossible even to understand the force and the meaning of the teaching of atonement, which meaning comes only through the acknowledgment of Christ as God Himself, so a man who is free from the Positive superstition37 cannot even understand wherein lies the interest of the theory of the Origin of Species and of Evolution; and this interest is explained only when we learn the fundamental dogma, that “Mankind is an Organism.” And as the subtleties38 of theology are only intelligible39 to those who believe in its fundamental dogmas, so also the subtleties of sociology, which now occupy the minds of all adherents40 of this recent and profound science, are intelligible only to believers. The doctrine of atonement is necessary to reconcile the contradiction between the first dogma and facts. God descended41 on earth to save men. But men are not saved. How then explain this? The dogma of atonement asserts “He saved those, who believed in atonement. If you believe in atonement, you are saved.”

The similarity between these two doctrines holds good yet further. Being founded on dogmas accepted by faith, these doctrines neither question nor analyze42 their own principles, which, on the other hand, are used as starting-points for the most extraordinary theories. The preachers of these call themselves, in Theology, sanctified; in Positive knowledge, scientific; in both cases, infallible. And at the same time, they conceive the most peremptory43, incredible, and unfounded assertions, which they give forth44 with the greatest pomp and seriousness, and which are with equal pomp and seriousness contradicted in all their details by others who do not agree, and yet who equally recognize the fundamental dogmas.

The Basil the Great of scientific doctrine, Herbert Spencer, in one of his first writings expresses these doctrines thus: Societies and organisms, says he, are alike in the following points: First, in that, being conceived as small aggregates46, they imperceptibly grow in mass, so that some of them become ten thousand times bigger than their originals.

Secondly, in that, while in the beginning they have such simple structure that they may almost be considered
structureless, in their growth they develop an ever-increasing complexity47 of structure.

Thirdly, in that, though in their early undeveloped period there does not exist among them any dependence48 of particles upon one another, these particles by and by acquire a mutual49 dependence, which at last becomes so strong that the activity and the life of each part is possible only with the activity and the lives of all others.

Fourthly, in this, that the life and the development of society is more independent and longer than the life and the development of every unit which goes to form it, and which is separately born and growing and acting50 and multiplying and dying while the political body formed of such continues to live one generation after another, developing in mass, in perfection of structure, and in functional51 activity.

Then follow the points of difference between organisms and societies, and it is demonstrated that these differences are only seeming ones, and that organisms and societies are quite similar.

To an impartial52 man the question at once arises, What are you speaking about, then? Why is mankind an organism or something similar? You say that societies are similar to organisms according to these four points; but even this comparison is incorrect. You take only a few characteristics of an organism, and you then apply them to human societies. You produce four points of similarity, then you take the points of difference which you say are only seemingly so, and you conclude that human societies may be considered as organisms. But this is nothing else than an idle play of dialectics. On this ground we may consider as an organism everything we choose. I take the first thing which comes to my mind,—a forest, as it is planted in a field and grows up: first beginning as a small aggregate45 and imperceptibly increasing in mass. Secondly, “In the beginning the structure of an organism is simple, then the complexity increases,” and so on. This is the case with the forest: at first there are only birch-trees, then hazel, and so on; first all the trees grow straight, and afterwards they interlace their branches. Thirdly, “The dependence of the parts increases so that the life of each part depends upon the lives and activities of all the others”: it is exactly the same with the forest; the nut-tree keeps the trunks warm (if you hew53 it down, the other trees will be frozen in winter), the underwood keeps off wind, the seed-trees continue the species, the tall and leafy ones give shadow, and the life of each tree depends upon that of the rest.
Fourthly, “Separate parts may die, but the whole organism continues to live.” Separate trees perish, but the forest continues in life and growth.

The same holds good with the example so often brought by the defenders54 of the scientific doctrine. Cut off an arm,—the arm will die: we may say remove a tree from the shadow and the ground of a forest, it will die.

Another remarkable similarity between this scientific doctrine and the Church-Christian one,—and any other theory founded upon propositions which are accepted through faith,—lies in their mutual capacity of being proof against logic5.

Having demonstrated that by this theory a forest may be considered as an organism, you think you have proved to the followers of the theory the incorrectness of their definition? Not at all. Their definition of an organism is so loose and plastic that they can apply it to everything they like.

Yes, they will say, you may consider the forest, too, as an organism. A forest is a mutual co-operation of the individuals who do not destroy each other; an aggregate: its parts can also pass into a closer relationship, and by differentiation55 and integration56 it may become an organism.

Then you will say, that in that case, the birds too and the insects, and the herbs of this forest, which mutually co-operate and do not destroy each other, may be considered, with the trees, to be an organism. They would agree to this, too. According to their theory, we may consider as an organism every collection of living beings which mutually co-operate, and do not destroy one another. You can establish a connection and co-operation between everything you like, and, according to evolution, you can assert that from anything may proceed anything else you like, if a long enough period is granted.

To those who believe in the Trinity, it is impossible to prove that it does not exist. But one can show them that their assertion is not based on knowledge, but is an assertion of faith, and that if they assert that there are three Gods, I have an equal right to assert that there are 17? Gods. One may say the same thing with yet better ground to the followers of Positive and Evolutional science. On the basis of this science one could undertake to prove anything one liked. And the strangest thing of all is, that this same Positive science regards the scientific method as a condition of true knowledge, and that it has itself defined the elements of the scientific method. It professes57 that common sense is the scientific method. And yet common sense itself discloses the fallacies of
the doctrine at every step. The moment those who occupied the position of saints felt there was no longer anything sacred in them, that they are cursed like the Pope and our own Synod, they immediately called themselves not merely sacred, but “most sacred.” The moment science felt that it had given up common sense, it called itself The Science of Reason, The Only Really Scientific Science.

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1 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。
2 Founder wigxF     
n.创始者,缔造者
参考例句:
  • He was extolled as the founder of their Florentine school.他被称颂为佛罗伦萨画派的鼻祖。
  • According to the old tradition,Romulus was the founder of Rome.按照古老的传说,罗穆卢斯是古罗马的建国者。
3 systematic SqMwo     
adj.有系统的,有计划的,有方法的
参考例句:
  • The way he works isn't very systematic.他的工作不是很有条理。
  • The teacher made a systematic work of teaching.这个教师进行系统的教学工作。
4 physiological aAvyK     
adj.生理学的,生理学上的
参考例句:
  • He bought a physiological book.他买了一本生理学方面的书。
  • Every individual has a physiological requirement for each nutrient.每个人对每种营养成分都有一种生理上的需要。
5 logic j0HxI     
n.逻辑(学);逻辑性
参考例句:
  • What sort of logic is that?这是什么逻辑?
  • I don't follow the logic of your argument.我不明白你的论点逻辑性何在。
6 philosophical rN5xh     
adj.哲学家的,哲学上的,达观的
参考例句:
  • The teacher couldn't answer the philosophical problem.老师不能解答这个哲学问题。
  • She is very philosophical about her bad luck.她对自己的不幸看得很开。
7 fable CzRyn     
n.寓言;童话;神话
参考例句:
  • The fable is given on the next page. 这篇寓言登在下一页上。
  • He had some motive in telling this fable. 他讲这寓言故事是有用意的。
8 justifiable a3ExP     
adj.有理由的,无可非议的
参考例句:
  • What he has done is hardly justifiable.他的所作所为说不过去。
  • Justifiable defense is the act being exempted from crimes.正当防卫不属于犯罪行为。
9 deductions efdb24c54db0a56d702d92a7f902dd1f     
扣除( deduction的名词复数 ); 结论; 扣除的量; 推演
参考例句:
  • Many of the older officers trusted agents sightings more than cryptanalysts'deductions. 许多年纪比较大的军官往往相信特务的发现,而不怎么相信密码分析员的推断。
  • You know how you rush at things,jump to conclusions without proper deductions. 你知道你处理问题是多么仓促,毫无合适的演绎就仓促下结论。
10 secondly cjazXx     
adv.第二,其次
参考例句:
  • Secondly,use your own head and present your point of view.第二,动脑筋提出自己的见解。
  • Secondly it is necessary to define the applied load.其次,需要确定所作用的载荷。
11 edifice kqgxv     
n.宏伟的建筑物(如宫殿,教室)
参考例句:
  • The American consulate was a magnificent edifice in the centre of Bordeaux.美国领事馆是位于波尔多市中心的一座宏伟的大厦。
  • There is a huge Victorian edifice in the area.该地区有一幢维多利亚式的庞大建筑物。
12 bacterium BN7zE     
n.(pl.)bacteria 细菌
参考例句:
  • The bacterium possibly goes in the human body by the mouth.细菌可能通过口进入人体。
  • A bacterium is identified as the cause for his duodenal ulcer.一种细菌被断定为造成他十二指肠溃疡的根源。
13 justification x32xQ     
n.正当的理由;辩解的理由
参考例句:
  • There's no justification for dividing the company into smaller units. 没有理由把公司划分成小单位。
  • In the young there is a justification for this feeling. 在年轻人中有这种感觉是有理由的。
14 lawfulness c5e31021e3d5966ed26726dbd43dbb55     
法制,合法
参考例句:
  • Einstein declared that randomness rather than lawfulness is the characteristic of natural events. 爱因斯坦宣称自然现象的特征为不可测性而不是规律化。 来自辞典例句
  • Does the Lawfulness of War Matter? 战争的合法性有关系吗? 来自互联网
15 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。
16 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。
17 altruistic hzuzA6     
adj.无私的,为他人着想的
参考例句:
  • It is superficial to be altruistic without feeling compassion.无慈悲之心却说利他,是为表面。
  • Altruistic spirit should be cultivated by us vigorously.利他的精神是我们应该努力培养的。
18 reigning nkLzRp     
adj.统治的,起支配作用的
参考例句:
  • The sky was dark, stars were twinkling high above, night was reigning, and everything was sunk in silken silence. 天很黑,星很繁,夜阑人静。
  • Led by Huang Chao, they brought down the reigning house after 300 years' rule. 在黄巢的带领下,他们推翻了统治了三百年的王朝。
19 forefather Ci7xu     
n.祖先;前辈
参考例句:
  • What we are doing today is something never dreamed of by our forefather.我们今天正在做的是我们祖先所不敢想的。
  • These are the customs of forefather hand down to us.这些都是先辈传给你们的习俗。
20 swarm dqlyj     
n.(昆虫)等一大群;vi.成群飞舞;蜂拥而入
参考例句:
  • There is a swarm of bees in the tree.这树上有一窝蜜蜂。
  • A swarm of ants are moving busily.一群蚂蚁正在忙碌地搬家。
21 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。
22 infinitely 0qhz2I     
adv.无限地,无穷地
参考例句:
  • There is an infinitely bright future ahead of us.我们有无限光明的前途。
  • The universe is infinitely large.宇宙是无限大的。
23 reiteration 0ee42f99b9dea0668dcb54375b6551c4     
n. 重覆, 反覆, 重说
参考例句:
  • The reiteration of this figure, more than anything else, wrecked the conservative chance of coming back. 重申这数字,比其它任何事情更能打消保守党重新上台的机会。
  • The final statement is just a reiteration of U.S. policy on Taiwan. 艾瑞里?最后一个声明只是重复宣读美国对台政策。
24 omnipotence 8e0cf7da278554c7383716ee1a228358     
n.全能,万能,无限威力
参考例句:
  • Central bankers have never had any illusions of their own omnipotence. 中行的银行家们已经不再对于他们自己的无所不能存有幻想了。 来自互联网
  • Introduce an omnipotence press automatism dividing device, explained it operation principle. 介绍了冲压万能自动分度装置,说明了其工作原理。 来自互联网
25 followers 5c342ee9ce1bf07932a1f66af2be7652     
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件
参考例句:
  • the followers of Mahatma Gandhi 圣雄甘地的拥护者
  • The reformer soon gathered a band of followers round him. 改革者很快就获得一群追随者支持他。
26 inaccurate D9qx7     
adj.错误的,不正确的,不准确的
参考例句:
  • The book is both inaccurate and exaggerated.这本书不但不准确,而且夸大其词。
  • She never knows the right time because her watch is inaccurate.她从来不知道准确的时间因为她的表不准。
27 confession 8Ygye     
n.自白,供认,承认
参考例句:
  • Her confession was simply tantamount to a casual explanation.她的自白简直等于一篇即席说明。
  • The police used torture to extort a confession from him.警察对他用刑逼供。
28 awakened de71059d0b3cd8a1de21151c9166f9f0     
v.(使)醒( awaken的过去式和过去分词 );(使)觉醒;弄醒;(使)意识到
参考例句:
  • She awakened to the sound of birds singing. 她醒来听到鸟的叫声。
  • The public has been awakened to the full horror of the situation. 公众完全意识到了这一状况的可怕程度。 来自《简明英汉词典》
29 pointed Il8zB4     
adj.尖的,直截了当的
参考例句:
  • He gave me a very sharp pointed pencil.他给我一支削得非常尖的铅笔。
  • She wished to show Mrs.John Dashwood by this pointed invitation to her brother.她想通过对达茨伍德夫人提出直截了当的邀请向她的哥哥表示出来。
30 unstable Ijgwa     
adj.不稳定的,易变的
参考例句:
  • This bookcase is too unstable to hold so many books.这书橱很不结实,装不了这么多书。
  • The patient's condition was unstable.那患者的病情不稳定。
31 unprecedented 7gSyJ     
adj.无前例的,新奇的
参考例句:
  • The air crash caused an unprecedented number of deaths.这次空难的死亡人数是空前的。
  • A flood of this sort is really unprecedented.这样大的洪水真是十年九不遇。
32 remarkably EkPzTW     
ad.不同寻常地,相当地
参考例句:
  • I thought she was remarkably restrained in the circumstances. 我认为她在那种情况下非常克制。
  • He made a remarkably swift recovery. 他康复得相当快。
33 doctrines 640cf8a59933d263237ff3d9e5a0f12e     
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明
参考例句:
  • To modern eyes, such doctrines appear harsh, even cruel. 从现代的角度看,这样的教义显得苛刻,甚至残酷。 来自《简明英汉词典》
  • His doctrines have seduced many into error. 他的学说把许多人诱入歧途。 来自《现代汉英综合大词典》
34 emanating be70e0c91e48568de32973cab34020e6     
v.从…处传出,传出( emanate的现在分词 );产生,表现,显示
参考例句:
  • Even so, there is a slight odour of potpourri emanating from Longfellow. 纵然如此,也还是可以闻到来自朗费罗的一种轻微的杂烩的味道。 来自辞典例句
  • Many surface waters, particularly those emanating from swampy areas, are often colored to the extent. 许多地表水,特别是由沼泽地区流出的地表水常常染上一定程度的颜色。 来自辞典例句
35 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。
36 superstitions bf6d10d6085a510f371db29a9b4f8c2f     
迷信,迷信行为( superstition的名词复数 )
参考例句:
  • Old superstitions seem incredible to educated people. 旧的迷信对于受过教育的人来说是不可思议的。
  • Do away with all fetishes and superstitions. 破除一切盲目崇拜和迷信。
37 superstition VHbzg     
n.迷信,迷信行为
参考例句:
  • It's a common superstition that black cats are unlucky.认为黑猫不吉祥是一种很普遍的迷信。
  • Superstition results from ignorance.迷信产生于无知。
38 subtleties 7ed633566637e94fa02b8a1fad408072     
细微( subtlety的名词复数 ); 精细; 巧妙; 细微的差别等
参考例句:
  • I think the translator missed some of the subtleties of the original. 我认为译者漏掉了原著中一些微妙之处。
  • They are uneducated in the financial subtleties of credit transfer. 他们缺乏有关信用转让在金融方面微妙作用的知识。
39 intelligible rbBzT     
adj.可理解的,明白易懂的,清楚的
参考例句:
  • This report would be intelligible only to an expert in computing.只有计算机运算专家才能看懂这份报告。
  • His argument was barely intelligible.他的论点不易理解。
40 adherents a7d1f4a0ad662df68ab1a5f1828bd8d9     
n.支持者,拥护者( adherent的名词复数 );党羽;徒子徒孙
参考例句:
  • He is a leader with many adherents. 他是个有众多追随者的领袖。 来自《简明英汉词典》
  • The proposal is gaining more and more adherents. 该建议得到越来越多的支持者。 来自《简明英汉词典》
41 descended guQzoy     
a.为...后裔的,出身于...的
参考例句:
  • A mood of melancholy descended on us. 一种悲伤的情绪袭上我们的心头。
  • The path descended the hill in a series of zigzags. 小路呈连续的之字形顺着山坡蜿蜒而下。
42 analyze RwUzm     
vt.分析,解析 (=analyse)
参考例句:
  • We should analyze the cause and effect of this event.我们应该分析这场事变的因果。
  • The teacher tried to analyze the cause of our failure.老师设法分析我们失败的原因。
43 peremptory k3uz8     
adj.紧急的,专横的,断然的
参考例句:
  • The officer issued peremptory commands.军官发出了不容许辩驳的命令。
  • There was a peremptory note in his voice.他说话的声音里有一种不容置辩的口气。
44 forth Hzdz2     
adv.向前;向外,往外
参考例句:
  • The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
  • He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。
45 aggregate cKOyE     
adj.总计的,集合的;n.总数;v.合计;集合
参考例句:
  • The football team had a low goal aggregate last season.这支足球队上个赛季的进球总数很少。
  • The money collected will aggregate a thousand dollars.进帐总额将达一千美元。
46 aggregates 46710fe77f663864a23e02a880a9ae53     
数( aggregate的名词复数 ); 总计; 骨料; 集料(可成混凝土或修路等用的)
参考例句:
  • Snowflakes are loose aggregates of ice crystals. 雪花是冰晶的松散凝结。
  • Our airplanes based in Europe should be included in the aggregates. 我们驻欧飞机应包括在总数内。
47 complexity KO9z3     
n.复杂(性),复杂的事物
参考例句:
  • Only now did he understand the full complexity of the problem.直到现在他才明白这一问题的全部复杂性。
  • The complexity of the road map puzzled me.错综复杂的公路图把我搞糊涂了。
48 dependence 3wsx9     
n.依靠,依赖;信任,信赖;隶属
参考例句:
  • Doctors keep trying to break her dependence of the drug.医生们尽力使她戒除毒瘾。
  • He was freed from financial dependence on his parents.他在经济上摆脱了对父母的依赖。
49 mutual eFOxC     
adj.相互的,彼此的;共同的,共有的
参考例句:
  • We must pull together for mutual interest.我们必须为相互的利益而通力合作。
  • Mutual interests tied us together.相互的利害关系把我们联系在一起。
50 acting czRzoc     
n.演戏,行为,假装;adj.代理的,临时的,演出用的
参考例句:
  • Ignore her,she's just acting.别理她,她只是假装的。
  • During the seventies,her acting career was in eclipse.在七十年代,她的表演生涯黯然失色。
51 functional 5hMxa     
adj.为实用而设计的,具备功能的,起作用的
参考例句:
  • The telephone was out of order,but is functional now.电话刚才坏了,但现在可以用了。
  • The furniture is not fancy,just functional.这些家具不是摆着好看的,只是为了实用。
52 impartial eykyR     
adj.(in,to)公正的,无偏见的
参考例句:
  • He gave an impartial view of the state of affairs in Ireland.他对爱尔兰的事态发表了公正的看法。
  • Careers officers offer impartial advice to all pupils.就业指导员向所有学生提供公正无私的建议。
53 hew t56yA     
v.砍;伐;削
参考例句:
  • Hew a path through the underbrush.在灌木丛中砍出一条小路。
  • Plant a sapling as tall as yourself and hew it off when it is two times high of you.种一棵与自己身高一样的树苗,长到比自己高两倍时砍掉它。
54 defenders fe417584d64537baa7cd5e48222ccdf8     
n.防御者( defender的名词复数 );守卫者;保护者;辩护者
参考例句:
  • The defenders were outnumbered and had to give in. 抵抗者寡不敌众,只能投降。 来自《简明英汉词典》
  • After hard fighting,the defenders were still masters of the city. 守军经过奋战仍然控制着城市。 来自《简明英汉词典》
55 differentiation wuozfs     
n.区别,区分
参考例句:
  • There can be no differentiation without contrast. 有比较才有差别。
  • The operation that is the inverse of differentiation is called integration. 与微分相反的运算叫做积分。
56 integration G5Pxk     
n.一体化,联合,结合
参考例句:
  • We are working to bring about closer political integration in the EU.我们正在努力实现欧盟內部更加紧密的政治一体化。
  • This was the greatest event in the annals of European integration.这是欧洲统一史上最重大的事件。
57 professes 66b6eb092a9d971b6c69395313575231     
声称( profess的第三人称单数 ); 宣称; 公开表明; 信奉
参考例句:
  • She still professes her innocence. 她仍然声称自己无辜。
  • He professes himself to be sad but doesn't look it. 他自称感到悲伤,但外表却看不出来。


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