A. Cf. my remarks in Psychological Review, vol. ii. pp. 53 ff.
Cognition undoubtedly8 began as a very crude sensation, as the barest movement towards objectifying sense, as a pure sensation without any image form, any direct perception of an object. In the order of disappearance10 of elements from consciousness, we note that sensation maintains itself through a long series, and is the last stage before pure feeling sets in. As heat stimulus11 is increased, sense of heat begins at a certain point, and increases up to a certain intensity of the stimulus and to a certain intensity of its own, when it rapidly vanishes, and in the agony on the verge12 of unconsciousness is lost in pure pain. We note also that the cognition of object, of thing, disappears before the sensation of heat does. A person burning to death is for a time conscious of the fire, which consciousness at length is lost in intense painful sensations of heat; and this in turn, at the acme13 of consciousness entirely14 disappears, leaving only pure pain. Further, the rise to full consciousness, as well as the fall to unconsciousness, also suggests bare sensation as the original cognition. If a hot iron be applied15 to one in deep sleep, the order of waking consciousness—apart from any dream order—is pure pain, then sensation of heat, then awareness16 of hot object, and also of part heated and paining. In our ordinary consciousness it is certainly very hard to even partially17 isolate18 the various elements. Sometimes, however, a person will say, “I have such a queer pain; I do not know what it is.” The psychosis thus indicated is evidently pain with a movement towards a sensation which yet is not realized. Sensation does not come though it is looked for; there is pain only, and unqualified save by the 63peculiarity of being unidentified. The sense of lack of sensation bewilders, because sensation is so constant for our psychic life; but in primitive21 mind there is no such feeling of queerness when sensation does not come, or it is not able to attain22 it. This inwrought tendency to sense all our pains and pleasures, and to feel the lack if we do not, is evidently the result of a long evolution. Sensation is thus seen to be an activity which we exercise to give definition to our pure feelings; there is something unfulfilled for us if sensation does not come, and we may thus go out for it and interpret the pain in sense form by a will-effort. Primitive mind, however, does not achieve its sensations as incited24 by this indefinite sense of lack-queerness or strangeness, but through pain at some critical moment to obtain a suitable reaction. All sensation is at first, as we even now can faintly realize, by a severe effort, and is not a spontaneous, incoming impression. Paradoxical as is the expression, “we learn to know,” yet it contains a truth in that cognition is an attainment25 incited by the necessities of the organism. Necessity is the mother of invention, and knowledge is at first an invention which the organism hits upon to help it in the exigencies26 of experience. In early and even in later consciousness it is probable that the majority of pleasures and pains are so dull in intensity that they do not rouse sensation, and comparatively few incite23 as far as to perception. A close analysis of our own consciousness even will show many pleasures and pains, many vague states of uneasiness and discomfort27, and many of organic pleasure and comfort, which lead to nothing and come to nothing for either sensation or perception. These states stand alone by themselves, and vanish with little effect on either mind or body. They constitute the outer fringe of consciousness where all mentality28 starts, and under sufficient pressure of life-interest develops into great fulness and complexity29, or, when of comparatively little value to the organism, 64they disappear suddenly and completely. I am inclined also to think that close scrutiny30 will sometimes reveal for psychical life, as for the physical, certain entirely useless survivals, undifferentiated feelings of some types, and probably also some pure sensations.
I conceive then that the fundamental order of consciousness is not, as usually set forth32, pure sensation with accompanying pleasure and pain, but the reverse—pure pleasure and pain with accompanying sensation; and only by a very gradual evolution indeed did pure feeling bring in sensation, which is thus always sequent and not accompaniment. We commonly inquire as to a sensation, Was it pleasurable or painful? but the true form of inquiry33 is, Was the pain or pleasure senseful? Did it attain to bringing in the qualifying element of a sensation, and in what form?
The qualifying of pure feeling to attain actions suitably differentiated31 for distinct forces must have proceeded very slowly, and have had the dimmest beginning. We cannot suppose that consciousness attained34 at once and easily to a manifold of sense, much less have had this brought to it, involuntarily received. The earliest forms of sensations were no doubt of those affections of the body produced by heat, pressure, and other elements which determine most vitally the existence of the organism. The first sensation indeed was undoubtedly not in any particular mode, but was a bare and undifferentiated form. It was some such indefinite and general sensation as we may sometimes detect near the vanishing-point of consciousness just before pure pain state occurs. For example, the sense of heat as such is lost at a given temperature for a given case, and there exists for a moment a vague general sensation, sensation per se, before mere35 pain absorbs all consciousness. Sensation at its very origin was not sense of any kind, sense of heat, pressure, etc., but a mere undifferentiated sense of bodily affection. The body is not, of course, apprehended37 as object, but there is a vague attributing 65and qualifying which marks the state as more than purely38 central, as being a real objectifying. Toothache, for instance, implies ache before the toothache, and this general aching is the type of early unorganized sensation. Pain is the essence of the state, and is throughout dominant39, the cognition in mere aching being a very minor40 element. “I was awakened41 in the night by a toothache,” is the objective description of a triple movement in consciousness, pain, ache, toothache. The earliest cognitive43 experiences were all of this very general type of sensation, which becomes gradually more definitely localized and qualified19 as distinct modes of sensation; pain-hunger, pain-heat, pain-pressure, and corresponding pleasure-sensations are differentiated. Subtract the mere pain from hunger state and from painful sensation of heat, and we have certain quales which are difficult to analyse, but which are cognitive in nature. Diverse bodily affections are sensed diversely instead of being felt in one mode, pure feeling.
We have far outgrown44 the sensation-cognition psychic stage, and speaking of psychic history in biologic terms, it belongs to the early pal45?ozoic. We have yet to formulate46 the succession of psychic ages, in each of which some distinct psychic power attains47 dominancy, and produces minds as diverse from ours as the organisms of past ages are different from our own bodies. As already pointed48 out, it is an extremely difficult problem to realize by subjective method these ancient types. A mere general sensation is a very rare phenomenon in our ordinary consciousness, and even special sensations rarely occur in pure form. To realize what sensation of heat is for a simple consciousness, we must strip our minds bare of most of their furnishings, for all our sensations of heat are interpreted with reference to visual and tactual objects which must be non-existent for early consciousness. Sensation for us is a complex of sensations plus perceptions and other 66cognitive and emotional elements which lie beyond early mind, but which by an inevitable49 automorphism we interpret into early forms. This automorphism with the child is complete, and is never perfectly effaced50 even in the most accomplished51 psychologist. A life of simple feeling, or of this plus simple sensation is most difficult of realization52; still we may have reason to believe that the psychic life of a low type consists wholly in repeated pains and pleasures occasionally rising so high that consciousness reaches to a vague general sensation, or rarely to a thrill of heat, or sense of hunger or pressure. Of course, in all cases we assume will-activity.
And we have to emphasize this again, that all sensation, like all pain, while always from objects is never of objects. The objective description here, as usual, does not give the inner state. Our automorphic tendency leads us inevitably53 to regard the order in which we perceive the organism to be effected by external objects to be its received order. But a little reflection always convinces us that this is in the nature of the case an erroneous procedure, that what happens within consciousness is not primarily any cognition of a world of objects, nor an apprehension54 of them in any form. Sensation, while objective by virtue55 of being cognition, is not in any way a realization of object, but is objective only toward the dynamic within the individual organism, and is not apprehension of static wholes of any kind. It is an objectifying to force, not to things, and this in the modes of physiological56 affection. It is not appreciation57 of a something, but of a somehow.
In the earliest stage of mind, as has been before noticed, all manner of material causes rouse nought58 more than a pure feeling mode; heat, pressure, electricity, sound, light, nutriment or its absence, if they attain to waken the function of consciousness, accomplish no more than pure feeling as bare pain and pleasure. It is, of course, natural to conceive that from the first consciousness, responds objectively 67in sensation in as many modes as organism is moved by external and internal forces; but a multiform sense origin of consciousness is not borne out by the general tendency and law of evolution, nor yet by such special indications in consciousness as we are able to observe. When a very young infant seems to reach pleasurably to warmth, if we are correct in positing59 consciousness at all, it is still very unlikely that there is sense of warmth, but the state is probably pure pleasure; and if there is sense of warmth, it did not give the pleasure, but the reverse. We believe likewise that it is probable that a consciousness response to nutriment is, at first, mere pleasure, and only, secondarily, organic sensation. Thus, warmth and nutriment effect, but only, at first, in the one mode of pure feeling, and secondly60, pure sensation as general organic satisfaction. Lastly arises a differencing in consciousness for the different bodily changes. And the multiformity of stimulus and paucity61 of consciousness in modes while so very apparent in early mind is yet always found in all grades of psychic life. The responsiveness of consciousness is never perfected, and mind has a practically infinite field for the acquirement of sensation, for appreciating what has never affected62 consciousness, or which mind has felt or known only by some general mode. The infant, no doubt, has many pains for which it has no sensation values. These pains, perfectly pure and undifferentiated the one from the other, have had their occasion in a variety of physical changes. A native of the tropics, who on first touching63 ice says it burns, has at first but a single sensation for very diverse physical affections; but he soon attains an icy sensation, that ice feels not burning, but stinging cold. Men, civilized64 and educated, often are consciously affected by bodily changes of which they are wholly incognizant, the psychosis being not specialized65 according to the mode of change. In degraded states of consciousness, which come to all, there often appears obscure feeling and 68sensation, which is a practically single mode of answer to a very wide variety of physical excitation. In realizing the variety of external objects and changes the mind proceeds but slowly, each new form always at first in pure feeling. It is only as something affects feeling and interest that we ever come to know it or its manifestations66 in physiological change.
Sensations are, then, by no means such original and simple elements of mind as often conceived; but they are developed forms of some general undifferentiated cognitive state, sensation as bare apprehension of bodily disturbance67, and this itself cannot be accounted absolutely original. The evolution into particular modes of sensation, as sense of heat, hunger, light, pressure, etc., is in the struggle for existence gradually achieved, and also therewith the evolution of special sense-organs. And we must always bear in mind that it is not the sense-organ that develops the sensation, but on the contrary the effort at sensing that produces, maintains, and improves the sense-organ. The eagle’s eye has been developed by unceasing straining as incited by the necessities of existence felt in pain and pleasure. It is natural for us at our stage of development to suppose that the organs of sense give sensations and to explain the sensation by the physiological organ; but when we reflect that sensations come to us from the organ only up to the measure of the momentum68 from heredity, we see the insufficiency of purely physiological interpretation69. Evolution to-day is on the same basis as evolution at any period, and as it always has been, it always will be, dependent upon a ceaseless nisus. It is only by painstaking70 effort—labour—that man progresses in sensibility, and this effort has always an incentive71 in some form of interest that is pleasure-pain basis. Thus it is that the astronomer’s eye, the microscopist’s eye, the artist’s eye, is formed. The multiform sensibility of the tea-taster is attained by assiduous tasting, and the development in 69organ only follows pari passu. What is seemingly simple and original in sensation for us was, no doubt, like the very special forms of sensibility acquired by our specialist, achieved by the lower forms painfully and toilfully, and passed on to us. Our highest feats72 of sensation and insight may likewise for our remote descendants be intuitions, whose apparently73 simple nature may be asserted as the basis of philosophic74 systems. A genius is one who antedates75 the general stage of progress of his period by having as intuitions, as seemingly direct and simple knowledges and sensations, what is beyond or barely within the intensest effort of his contemporaries, though it may become common and easy for all men of later ages.
The moving factors, the active agents in the evolution of consciousness, are not, I think, sense-impressions of any kind; these are the results, rather than the incentives76, of mental evolutions. Mind acquires its whole sense outfit77, and receives no cognition whatever ready-made. It is hard, indeed, for us to put ourselves at the point of view of acquirement of what seem to us simple impressions of sense; but the difficulty is only of the same general nature as to understand how what seem to be direct perceptions of things in space are really indirect. The progress of psychology78 will, in my opinion, tend to show more and more that givens of all kinds are such in appearance only, and that mind in its essence is purely a feeling-effort.
The differentiation79 of action secured through sensation and its differentiations is evidently of the utmost importance to life, but still the objectivity secured is small. In the pure feeling stage, reaction is a very hit-and-miss affair, and in pure sensation stage it is but little better. Guided only by present sensations, the organism in the struggle for existence is blind to all objects, and, knowing not itself nor other objects, anticipatory80 action is entirely beyond its power. The growth of mind is to secure delicacy81 and precision of adjustment with largest time and space extension, 70and the achievement of objectification was a tour de force of the highest value. The exigencies of life-struggle lead comparatively early from cognition of mode of affection to the cognition of thing affecting. Perception arises to supplement sensation, and full objectification opens the way for intelligent activities. Thing or object is first, no doubt, apprehended tactually; but the sense of touch is, of course, acquired before cognition of thing touched. We, indeed, find it difficult to appreciate this, since in touch we constantly apprehend36 things as in contact with us; still, if in some very sluggish82 state, as deep sleep, when the varied83 and correlated life of sensation with perception is practically nil84, a rough object be made to bear upon the body as a lump in the mattress85, it is evident that consciousness begins as bare pain, then general uneasiness as bare general sensation, then sense of touch, and finally cognition of object by means of and through the touch sensation. The sense of thing touched follows on sense of touch. This general order may be illustrated86 from a squib in a comic paper of the day. A swell87 finding a friend sitting by an open window on a cold day asks him if he does not feel cold. He answers, “Ya-as; I guess I do. I knew theah was something the mattah with me; I suppose it must be cold.” The threefold movement in this noodle’s mind as evidenced by his words, is, first, feeling pain; second, a something the matter, i.e., general sensing and objectifying thereupon; third, particularizing to feeling cold. He has simply gone back to primitive process. Touch or other sensation is in itself no more than an objectification of physiological change, and calls up no object whatever. In pure sensation there is no image of anything, but it is merely a peculiar20 modifying of pleasure-pain according to mode of physiological stimulus. A heat thrill does not include objectification to any existences, not even to the physical body of the organism sensing.
It is only by and through sense of physiological disturbance 71that awareness of object is achieved. Intense sensation stimulates88 to full cognition, to complete act of objectifying. This tendency of sensation is illustrated by the common saying, “hunger sharpens wit”; and certain it is that presentation of food objects is arrived at only by this stimulus. The earliest objectifying, no doubt, arose from a pain-sensation of some kind; but this primitive cognition of object was purely general, just as primitive sensation was purely general. A world of objects is not at first and at once attained, but only object barely as such, dim awareness of a mere mass. In the earliest stage every presentation is of a bare objectivity, so that one cognition differs from another in no wise as regards content. This mere thing, which is first full cognition content, is next to no-thing. When we try to conceive this thing we inevitably foist89 in some special sensation and perception, most generally sense of light and seeing; and the explication just made in the previous sentence was undoubtedly understood by the reader in visual terms. Our apprehension of object is correlation90 of several modes, and it is most difficult to intimate in any wording what bare undifferentiated apprehension of object may be. If the embryology of mind were more thoroughly91 studied, we should understand in some measure, for this stage most probably occurs in the very earliest activities of every human and animal mind. A totum objectivum, which is thing and nothing more, is, perhaps, occasionally observable in our own consciousness when at very low ebb—at such times when pure feeling and pure sensation become possible phases.
This general, undifferentiated cognition of object and all the special forms therefrom developed must always be accounted as coming about in no spontaneous way, but as attained and supported through will activity of an intense form. Perception of object is not in any true sense impressed from without, nor yet in any true sense is it a native 72faculty or power. It is not more or less freely constructed out of more or less given data. It is the necessities of life that bring mind to achieve full cognition; and this alone is the first cause of cognition, which is always in its inception92 cognitive effort toward objective realities, towards a world of things. These objects, among which and in close relation to which some single object, organism, must live—this is the common postulate93 of all biologic science, psychology included—constitute a world. The living object is such by virtue of the simplest consciousness, a feeling-will, as absolutely essential to any advantageous94 action. It is by this root-form, feeling-will, that cognition is ultimately accomplished, and not by virtue of any imprinting95 of objects upon mind as in some measure a tabula rasa, nor yet in any purely subjective construction of object. Object is revealed neither from without nor from within; it is achieved solely96 as a guide to advantageous action in the struggle for existence. Of course, the mind does not knowingly reach knowledge, does not foreknow it and its advantage in order to attain it; this is a contradiction in terms, and profects backward a highly refined teleology97. All we do at present is to simply assume it as law that serviceable consciousnesses, cognition and others, are inevitably attained in the stress of existence. For the science of psychology, metaphysics apart, this is the best standpoint, and all we can now say. The confirmation98 of an organism’s activity, cognitive and otherwise, as serviceable, is in feeling pain and pleasure, which is the original mode in which objects excite consciousness or consciousness reacts to them. It is in feeling as the starting point that cognition is determined99 and maintained. We cannot scientifically speak of any mental process as native, that is, mind itself is not native. By the very term original we exclude inborn100. The first consciousness occurred, it was merely event, useful event; and if we further say it was acquired, we probably 73say what agrees best with biology as a whole. It is impossible at present to discuss whether or not mind may be a primitive vital function, for where life begins or ends is itself a most obscure problem; but whether it be primary or secondary, mind in no form is properly native, that is a pure given, but we simply say the function is displayed, as we speak of nutrition or reproduction. In the organism we see something which has nutritive, reproductive, motor processes, perhaps also consciousness processes; and so far as there is any problem as to the nature of consciousness as native function it belongs to a general biologic problem. As to the question as to whether cognition or what cognitions are original and simple in all mind, we have already excluded the whole field of cognition from this position.
Does the general objectification, the first stage in cognition of object, have any special function for the developed presentation forms of later consciousness? Mr. Ward9, in his suggestive article in the Encyclop?dia Britannica, seems to intimate that it has. He says (p. 50), "Actual presentation consists in this continuum being differentiated and every differentiation constitutes a new presentation.“ Mr. Ward in this connection sets forth that presentation-continuity in consciousness is determined by a presentation-continuum which is ”totum objectivum." Presentation activity is fundamentally a differentiating101 of this constant element. We might compare this continuum to an ocean from whose surface rise waves, particular presentations, which subside102 again into the parent sea, which ever remains103 as the constant basis of all wave movements.
Now the question of continua is a very broad one. Do the early stages of consciousness, pure feeling, pure sensation, pure objectivity, remain as constituting the basic bulk of all higher consciousness, and is all higher consciousness but differentiation of these as well as from these, that is, is it no more than differentiating activity 74kept up on a vast series of levels and sub-levels? Or are we to regard them as regressive stages to which developed consciousness rarely returns? May we consider that there is a certain histology of mind, that certain primitive forms, like tissues in the body, constitute the inner and constant structure of mind?
The theory of continua, be it observed, in its fulness requires a numberless series of levels and sub-levels supporting one another, for a high form of consciousness pre-supposes an indefinite series of antecedent stages. While any highly differentiated consciousness is going on it must be an actual differentiating of the preceding stage, which is therefore coincident and pre-existent to it, and this latter in turn must have its supporting continuum, and so on down ad infinitum. The theory makes mind a wheel within wheel of bewildering intricacy. Yet mind in this point of view has a certain analogy with the physiological status of the higher organisms, for example, the human body is colonial, is constituted of a multitude of cells, a simple type of organisms, by whose consentaneous activity the whole body is animate104.
One objection to this theory is that it confounds functioning with differentiating. Not every act of consciousness is by its very nature a differentiating, a movement toward specialization. Consciousness is on the whole more often regressive than progressive, and very often practically neither, as for example, in all instinctive105, habitual106, and spontaneous activities.
But again, while differentiating act certainly pre-supposes the undifferentiated, does it require coincidence? For instance, vision as ordinary form, receiving impressions, certainly contains no totum objectivum activity, but also as differentiating act, as intense visual effort reaching to higher development, it generally, at least, seems free from any lower stage, and is engrossed107 in itself. Since we make the prime cause of all mental development and 75differentiation in will, we do not need any undifferentiated general ground remaining in consciousness as basic element, nor does analysis of consciousness show this constant element. Successive phases of presentation development are attained through effort, but one does not gradually grow and branch out of the other by a purely inward impetus108 of its own. I believe, indeed, that the inner life of mind consists in its original forms, and that they remain in late mind not merely as useless survivals but having a distinct functional109 value; but I do not see how any or all of the general stages of mentality constitute continua for consciousness of higher types. Instead of being constant basal elements they occur and are blotted110 out with such rapidity that reflection can very rarely identify them (vide p. 63). They are lost and swallowed up in complex consciousness so quickly as to leave no trace upon memory, and they do not subsist111 or continue throughout the complex forms. They are then the very opposite of continua, being, in fact, the most evanescent of mental phenomena112. Consciousness in all higher forms, as the human mind, must and does mount the main steps of its very early growth with marvellous rapidity and leaves them entirely behind. The more primitive the stage the more quickly it vanishes, till often it seems to appear in tendency form only, or be thrown into a subconsciousness113. Primitive types exercise a most important but fleeting114 influence in advanced consciousness which rises through them most rapidly and easily, but in the less advanced the contrary is the case. The Australian savages115, as observed by Lumholtz, came to their senses and reached a full awakening116 in the morning very slowly as compared with civilized men. With dull children likewise we observe how slowly they awaken42. All regressive forms reach but slowly to their full consciousness and dwell long in intermediate stages. But in all cases when higher forms enter the lower disappears, when varied perception enters in awakening, 76then the preceding dim general objectivity is wholly obliterated117.
It will be remarked that admitting, as we do, the constant existence in mental life of feeling as pleasure and pain, we thereby118 make this a real continuum. But we may say that consciousness is never without a pleasure-pain constituent119 and yet not assert a continuum. Consciousness continually possesses some pleasure-pain element, but this is not a feeling as continuous state, as an underlying120 differentiating basis pleasures and pains as diverse independent states are essential incentives in all consciousness, but they do not constitute a single continuum.
Of course, every consciousness, as long as it continues, is in this very general sense a continuum, but no form of consciousness, primitive or advanced, can, with one exception, be called a continuum, as a single mode running through and unifying121 a long stretch of varied consciousnesses. This exception is the complex element of ego-tone. Early mind is no more than a kaleidoscopic122 jumble123, with no one organizing and unifying element. Even when consciousness from happening in purely disconnected flashes attains first a certain limited continuity, this is not by means of some conscious element persisting through a series, but merely signifies that as fast as one consciousness dies out, another takes its place, i.e., the continuity is purely formal and temporal. It is through self-consciousness alone that any real continuum is achieved in and for consciousness, and this ego-tone is far from being primitive.
The sensation and objectifying as discussed in this chapter in connection with feeling, both pain and pleasure, constitutes complex states of consciousness which may be termed a feeling when the pain or pleasure is dominant, or a cognition when the sensing and objectifying is dominant. Thus by a feeling I understand a state of consciousness which is either entirely or dominantly124 pain or pleasure, 77the former being pure feeling, the latter mixed feeling. This latter class constitutes the feelings properly so-called, as varied pains and pleasures, the variation element being the cognition in some form. Feeling as being in different kinds is made such by the differentiation of cognition. Thus hunger is neither a pure sensation—that is by pure sensation meaning not absolutely pure, for pleasure or pain is invariable incentive concomitant, but sensation pure from any distinct mode of apprehension, as merely general and undifferentiated—nor yet is hunger pure pain, but it is the combination of a certain definite sensing, beyond the pure stage, with pain. Hunger is a feeling when the pain aspect is dominant, is cognition when sensation aspect is dominant. The confusion in the use of the terms sensation and feeling comes from the difficulty in determining dominancy in given cases. Certainly the exact line where feeling of hunger passes into sensation of hunger can be settled only by the most careful discrimination, but at any great remove from this line the character of the state is very manifest. By no effort can we separate the sensing from the pain so as to have nothing but sensation, though the attributing to bodily affection does in the incipient125 stages of hunger become dominant, but as hunger increases, pain becomes dominant, and ultimately the end as the beginning is pure pain. We say, “I feel hungry,” for all stages when any sensing is present, and this indiscriminate popular use of the word “feel,” has tended to obscure the real nature of the whole mentality. The same line of remark applies to feeling thirsty, feeling hot, etc.
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psychic
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| n.对超自然力敏感的人；adj.有超自然力的 | |
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defensive
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| adj.防御的；防卫的；防守的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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subjective
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| a.主观(上)的，个人的 | |
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utterly
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| adv.完全地，绝对地 | |
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psychical
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| adj.有关特异功能现象的；有关特异功能官能的；灵魂的；心灵的 | |
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intensity
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| n.强烈，剧烈；强度；烈度 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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disappearance
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| n.消失，消散，失踪 | |
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stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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verge
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| n.边，边缘；v.接近，濒临 | |
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acme
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| n.顶点，极点 | |
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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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applied
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| adj.应用的；v.应用，适用 | |
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awareness
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| n.意识，觉悟，懂事，明智 | |
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partially
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| adv.部分地，从某些方面讲 | |
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isolate
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| vt.使孤立，隔离 | |
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qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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attain
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| vt.达到，获得，完成 | |
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incite
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| v.引起，激动，煽动 | |
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incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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exigencies
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| n.急切需要 | |
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discomfort
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| n.不舒服，不安，难过，困难，不方便 | |
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mentality
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| n.心理，思想，脑力 | |
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complexity
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| n.复杂(性)，复杂的事物 | |
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scrutiny
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| n.详细检查，仔细观察 | |
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differentiated
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| 区分，区别，辨别( differentiate的过去式和过去分词 )； 区别对待； 表明…间的差别，构成…间差别的特征 | |
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forth
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| adv.向前；向外，往外 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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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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mere
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| adj.纯粹的；仅仅，只不过 | |
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apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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apprehended
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| 逮捕，拘押( apprehend的过去式和过去分词 )； 理解 | |
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purely
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| adv.纯粹地，完全地 | |
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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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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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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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42
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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cognitive
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| adj.认知的，认识的，有感知的 | |
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outgrown
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| 长[发展] 得超过（某物）的范围( outgrow的过去分词 )； 长[发展]得不能再要（某物）； 长得比…快； 生长速度超过 | |
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45
pal
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| n.朋友，伙伴，同志；vi.结为友 | |
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formulate
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| v.用公式表示；规划；设计；系统地阐述 | |
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attains
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| （通常经过努力）实现( attain的第三人称单数 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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pointed
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| adj.尖的，直截了当的 | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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effaced
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| v.擦掉( efface的过去式和过去分词 )；抹去；超越；使黯然失色 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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realization
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| n.实现；认识到，深刻了解 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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physiological
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| adj.生理学的，生理学上的 | |
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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nought
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| n.／adj.无，零 | |
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positing
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| v.假定，设想，假设( posit的现在分词 ) | |
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secondly
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| adv.第二，其次 | |
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paucity
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| n.小量，缺乏 | |
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affected
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| adj.不自然的，假装的 | |
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touching
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| adj.动人的，使人感伤的 | |
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civilized
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| a.有教养的，文雅的 | |
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specialized
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| adj.专门的，专业化的 | |
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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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momentum
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| n.动力，冲力，势头；动量 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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painstaking
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| adj.苦干的；艰苦的，费力的，刻苦的 | |
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incentive
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| n.刺激；动力；鼓励；诱因；动机 | |
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feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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apparently
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| adv.显然地；表面上，似乎 | |
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philosophic
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| adj.哲学的，贤明的 | |
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antedates
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| v.（在历史上）比…为早( antedate的第三人称单数 )；先于；早于；（在信、支票等上）填写比实际日期早的日期 | |
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incentives
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| 激励某人做某事的事物( incentive的名词复数 )； 刺激； 诱因； 动机 | |
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outfit
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| n.（为特殊用途的）全套装备，全套服装 | |
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psychology
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| n.心理，心理学，心理状态 | |
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differentiation
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| n.区别，区分 | |
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anticipatory
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| adj.预想的，预期的 | |
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81
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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sluggish
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| adj.懒惰的，迟钝的，无精打采的 | |
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varied
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| adj.多样的，多变化的 | |
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84
nil
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| n.无，全无，零 | |
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85
mattress
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| n.床垫，床褥 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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87
swell
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| vi.膨胀，肿胀；增长，增强 | |
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88
stimulates
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| v.刺激( stimulate的第三人称单数 )；激励；使兴奋；起兴奋作用，起刺激作用，起促进作用 | |
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foist
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| vt.把…强塞给，骗卖给 | |
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correlation
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| n.相互关系，相关，关连 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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92
inception
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| n.开端，开始，取得学位 | |
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93
postulate
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| n.假定，基本条件；vt.要求，假定 | |
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advantageous
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| adj.有利的；有帮助的 | |
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95
imprinting
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| n.胚教，铭记（动物生命早期即起作用的一种学习机能）；印记 | |
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solely
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| adv.仅仅，唯一地 | |
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97
teleology
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| n.目的论 | |
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98
confirmation
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| n.证实，确认，批准 | |
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determined
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| adj.坚定的；有决心的 | |
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100
inborn
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| adj.天生的，生来的，先天的 | |
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101
differentiating
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| [计] 微分的 | |
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102
subside
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| vi.平静，平息；下沉，塌陷，沉降 | |
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103
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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104
animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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105
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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106
habitual
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| adj.习惯性的；通常的，惯常的 | |
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engrossed
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| adj.全神贯注的 | |
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108
impetus
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| n.推动，促进，刺激；推动力 | |
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109
functional
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| adj.为实用而设计的，具备功能的，起作用的 | |
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110
blotted
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| 涂污( blot的过去式和过去分词 )； （用吸墨纸）吸干 | |
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111
subsist
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| vi.生存，存在，供养 | |
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112
phenomena
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| n.现象 | |
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113
subconsciousness
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| 潜意识；下意识 | |
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114
fleeting
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| adj.短暂的，飞逝的 | |
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115
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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116
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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117
obliterated
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| v.除去( obliterate的过去式和过去分词 )；涂去；擦掉；彻底破坏或毁灭 | |
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118
thereby
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| adv.因此，从而 | |
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119
constituent
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| n.选民；成分，组分；adj.组成的，构成的 | |
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120
underlying
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| adj.在下面的，含蓄的，潜在的 | |
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121
unifying
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| 使联合( unify的现在分词 )； 使相同； 使一致； 统一 | |
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122
kaleidoscopic
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| adj.千变万化的 | |
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123
jumble
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| vt.使混乱，混杂；n.混乱；杂乱的一堆 | |
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124
dominantly
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| 有统治权地，占优势地 | |
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125
incipient
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| adj.起初的，发端的，初期的 | |
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