Two simple laws of brain action are responsible for the difficulty of convincing the human race of any large general truths concerning itself. One is common to all brains, to all nerve sensations indeed, and is cheerfully admitted to have nothing to do with the sexuo-economic relation. It is this simple fact, in popular phrase,—that what we are used to we do not notice. This rests on the law of adaptation, the steady, ceaseless pressure that tends to fit the organism to the environment. A nerve touched 77for the first time with a certain impression feels this first impression far more than the hundredth or thousandth, though the thousandth be far more violent than the first. If an impression be constant and regular, we become utterly6 insensitive to it, and only respond under some special condition, as the ticking of a clock, the noise of running water or waves on the beach, even the clatter7 of railroad trains, grows imperceptible to those who hear it constantly. It is perfectly8 possible for an individual to become accustomed to the most disadvantageous conditions, and fail to notice them.
It is equally possible for a race, a nation, a class, to become accustomed to most disadvantageous conditions, and fail to notice them. Take, as an individual instance, the wearing of corsets by women. Put a corset, even a loose one, on a vigorous man or woman who never wore one, and there is intense discomfort10, and a vivid consciousness thereof. The healthy muscles of the trunk resent the pressure, the action of the whole body is checked in the middle, the stomach is choked, the process of digestion11 interfered12 with; and the victim says, “How can you bear such a thing?”
But the person habitually14 wearing a corset does not feel these evils. They exist, assuredly, the facts are there, the body is not deceived; 78but the nerves have become accustomed to these disagreeable sensations, and no longer respond to them. The person “does not feel it.” In fact, the wearer becomes so used to the sensations that, when they are removed,—with the corset,—there is a distinct sense of loss and discomfort. The heavy folds of the cravat15, stock, and neckcloth of earlier men’s fashions, the heavy horse-hair peruke, the stiff high collar of to-day, the kind of shoes we wear,—these are perfectly familiar instances of the force of habit in the individual.
This is equally true of racial habits. That a king should rule because he was born, passed unquestioned for thousands of years. That the eldest16 son should inherit the titles and estates was a similar phenomenon as little questioned. That a debtor17 should be imprisoned18, and so entirely19 prevented from paying his debts, was common law. So glaring an evil as chattel20 slavery was an unchallenged social institution from earliest history to our own day among the most civilized21 nations of the earth. Christ himself let it pass unnoticed. The hideous22 injustice23 of Christianity to the Jew attracted no attention through many centuries. That the serf went with the soil, and was owned by the lord thereof, was one of the foundations of society in the Middle Ages.
79Social conditions, like individual conditions, become familiar by use, and cease to be observed. This is the reason why it is so much easier to criticise24 the customs of other persons or other nations than our own. It is also the reason why we so naturally deny and resent the charges of the critic. It is not necessarily because of any injustice on the one side or dishonesty on the other, but because of a simple and useful law of nature. The Englishman coming to America is much struck by America’s political corruption25; and, in the earnest desire to serve his brother, he tells us all about it. That which he has at home he does not observe, because he is used to it. The American in England finds also something to object to, and omits to balance his criticism by memories of home.
When a condition exists among us which began in those unrecorded ages back of tradition even, which obtains in varying degree among every people on earth, and which begins to act upon the individual at birth, it would be a miracle past all belief if people should notice it. The sexuo-economic relation is such a condition. It began in primeval savagery26. It exists in all nations. Each boy and girl is born into it, trained into it, and has to live in it. The world’s progress in 80matters like these is attained27 by a slow and painful process, but one which works to good ends.
In the course of social evolution there are developed individuals so constituted as not to fit existing conditions, but to be organically adapted to more advanced conditions. These advanced individuals respond in sharp and painful consciousness to existing conditions, and cry out against them according to their lights. The history of religion, of political and social reform, is full of familiar instances of this. The heretic, the reformer, the agitator29, these feel what their compeers do not, see what they do not, and, naturally, say what they do not. The mass of the people are invariably displeased30 by the outcry of these uneasy spirits. In simple primitive31 periods they were promptly32 put to death. Progress was slow and difficult in those days. But this severe process of elimination33 developed the kind of progressive person known as a martyr34; and this remarkable35 sociological law was manifested: that the strength of a current of social force is increased by the sacrifice of individuals who are willing to die in the effort to promote it. “The blood of the martyrs36 is the seed of the church.” This is so commonly known to-day, though not formulated37, 81that power hesitates to persecute38, lest it intensify39 the undesirable40 heresy41. A policy of “free speech” is found to let pass most of the uneasy pushes and spurts42 of these stirring forces, and lead to more orderly action. Our great anti-slavery agitation43, the heroic efforts of the “women’s rights” supporters, are fresh and recent proofs of these plain facts: that the mass of the people do not notice existing conditions, and that they are not pleased with those who do. This is one strong reason why the sexuo-economic relation passes unobserved among us, and why any statement of it will be so offensive to many.
The other law of brain action which tends to prevent our perception of general truth is this: it is easier to personalize than to generalize. This is due primarily to the laws of mental development, but it is greatly added to by the very relation under discussion. As a common law of mental action, the power to observe and retain an individual impression marks a lower degree of development than the power to classify and collate44 impressions and make generalizations45 therefrom. There are savages46 who can say “hot fire,” “hot stone,” “hot water,” but cannot say “heat,” cannot think it. Similarly, they can say “good man,” “good knife,” “good meat”; but they 82cannot say “goodness,” they cannot think it. They have observed specific instances, but are unable to collate them, to generalize therefrom. So, in our common life, individual instances of injustice or cruelty are observed long before the popular mind is able to see that it is a condition which causes these things, and that the condition must be altered before the effects can be removed. A bad priest, a bad king, a bad master, were long observed and pointedly47 objected to before it began to be held that the condition of monarchy48 or the condition of slavery must needs bear fruit, and that, if we did not like the fruit, we might better change the tree. Any slaveholder would admit that there were instances of cruelty, laziness, pride, among masters, and of deceit, laziness, dishonesty, among slaves. What the slaveholder did not see was that, given the relation of chattel slavery, it inevitably49 tended to produce these evils, and did produce them, in spite of all the efforts of the individual to the contrary. To see the individual instance is easy. To see the general cause is harder, requires a further brain development. We, as a race, have long since reached the degree of general intelligence which ought to enable us to judge more largely and wisely of social questions; but 83here the deteriorating50 effect of the sexuo-economic relation is shown.
The sex relation is intensely personal. All the functions and relations ensuing are intensely personal. The spirit of “me and my wife, my son John and his wife, us four, and no more,” is the natural spirit of this phase of life. By confining half the world to this one set of functions, we have confined it absolutely to the personal. And man that is born of woman is reared by her in this same atmosphere of concentrated personality, and afterward51 spends a large part of his life in it. This condition tends to magnify the personal and minimize the general in our minds, with results that are familiar to us all. The difficulty of enforcing sanitary52 laws, where personal convenience must be sacrificed to general safety, the size of the personal grievance53 as against the general, the need of “having it brought home to us,” which hinders every step of public advancement54, and our eager response when it is “brought home to us,”—these are truisms. So far as a comparison can be made, women are in this sense more personal than men, more personally sensitive, less willing to “stand in line” and “take turns,” less able to see why a general restriction55 is just when it touches them or their 84children. This is natural enough, inevitable56 enough, and only mentioned here as partially57 explaining why people do not see the general facts as to our over-sexed condition. Yet they are patent everywhere, not only patent, but painful. Being used to them, we do not notice them, or, forced to notice them, we attribute the pain we feel to the evil behavior of some individual, and never think of it as being the result of a condition common to us all.
If we have among us such a condition as has been stated,—a state of morbid58 and excessive sex-development,—it must, of course, show itself in daily life in a thousand ways. The non-observer, not having seen any such manifestation59, concludes that there is none, and so denies the alleged60 condition,—says it sounds all right, but he does not see any proof of it! Having clearly in mind that, if such proof exists, such commensurate evil in common life as would naturally result from an abnormal sex-distinction, these evils must be so common and habitual13 as to pass unobserved; and, farther, that, when forced upon our notice, we only see them as matters of personal behavior,—let us, in spite of these hindrances61, see if the visible results among us are not such as must follow such a cause, and let us seek them merely in the phenomena62 of every-day life as 85we know it, not in the deeper sexual or social results.
A concrete instance, familiar as the day, and unbelievable in its ill effects, is the attitude of the mother toward her children in regard to the sex-relation. With very few exceptions, the mother gives her daughter no warning or prevision of what life holds for her, and so lets innocence63 and ignorance go on perpetuating64 sickness and sin and pain through ceaseless generations. A normal motherhood wisely and effectively guards its young from evil. An abnormal motherhood, over-anxious and under-wise, hovers65 the child to its harm, and turns it out defenceless to the worst of evils. This is known to millions and millions personally. Only very lately have we thought to consider it generally. And not yet do we see that it is not the fault of the individual mother, but of her economic status. Because of our abnormal sex-development, the whole field has become something of an offence,—a thing to be hidden and ignored, passed over without remark or explanation. Hence this amazing paradox66 of mothers ashamed of motherhood, unable to explain it, and—measure this well—lying to their children about the primal67 truths of life,—mothers lying to their own children about motherhood!
86The pressure under which this is done is an economic one. The girl must marry: else how live? The prospective68 husband prefers the girl to know nothing. He is the market, the demand. She is the supply. And with the best intentions the mother serves her child’s economic advantage by preparing her for the market. This is an excellent instance. It is common. It is most evil. It is plainly traceable to our sexuo-economic relation.
Another instance of so grossly unjust, so palpable, so general an evil that it has occasionally aroused some protest even from our dull consciousness is this: the enforced attitude of the woman toward marriage. To the young girl, as has been previously70 stated, marriage is the one road to fortune, to life. She is born highly specialized71 as a female: she is carefully educated and trained to realize in all ways her sex-limitations and her sex-advantages. What she has to gain even as a child is largely gained by feminine tricks and charms. Her reading, both in history and fiction, treats of the same position for women; and romance and poetry give it absolute predominance. Pictorial72 art, music, the drama, society, everything, tells her that she is she, and that all depends on whom she marries. Where young boys plan for what they will 87achieve and attain28, young girls plan for whom they will achieve and attain. Little Ellie and her swan’s nest among the reeds is a familiar illustration. It is the lover on the red roan steed she planned for. It is Lancelot riding through the sheaves that called the Lady from her loom1 at Shalott: “he” is the coming world.
With such a prospect69 as this before her; with an organization specially73 developed to this end; with an education adding every weight of precept74 and example, of wisdom and virtue75, to the natural instincts; with a social environment the whole machinery76 of which is planned to give the girl a chance to see and to be seen, to provide her with “opportunities”; and with all the pressure of personal advantage and self-interest added to the sex-instinct,—what one would logically expect is a society full of desperate and eager husband-hunters, regarded with popular approval.
Not at all! Marriage is the woman’s proper sphere, her divinely ordered place, her natural end. It is what she is born for, what she is trained for, what she is exhibited for. It is, moreover, her means of honorable livelihood77 and advancement. But—she must not even look as if she wanted it! She must not turn her hand over to get it. She must sit passive 88as the seasons go by, and her “chances” lessen78 with each year. Think of the strain on a highly sensitive nervous organism to have so much hang on one thing, to see the possibility of attaining79 it grow less and less yearly, and to be forbidden to take any step toward securing it! This she must bear with dignity and grace to the end.
To what end? To the end that, if she does not succeed in being chosen, she becomes a thing of mild popular contempt, a human being with no further place in life save as an attachée, a dependant80 upon more fortunate relatives, an old maid. The open derision and scorn with which unmarried women used to be treated is lessening81 each year in proportion to their advance in economic independence. But it is not very long since the popular proverb, “Old maids lead apes in hell,” was in common use; since unwelcome lovers urged their suit with the awful argument that they might be the last askers; since the hapless lady in the wood prayed for a husband, and, when the owl83 answered, “Who? who?” cried, “Anybody, good Lord!” There is still a pleasant ditty afloat as to the “Three Old Maids of Lynn,” who did not marry when they could, and could not when they would.
The cruel and absurd injustice of blaming 89the girl for not getting what she is allowed no effort to obtain seems unaccountable; but it becomes clear when viewed in connection with the sexuo-economic relation. Although marriage is a means of livelihood, it is not honest employment where one can offer one’s labor84 without shame, but a relation where the support is given outright85, and enforced by law in return for the functional86 service of the woman, the “duties of wife and mother.” Therefore no honorable woman can ask for it. It is not only that the natural feminine instinct is to retire, as that of the male is to advance, but that, because marriage means support, a woman must not ask a man to support her. It is economic beggary as well as a false attitude from a sex point of view.
Observe the ingenious cruelty of the arrangement. It is just as humanly natural for a woman as for a man to want wealth. But, when her wealth is made to come through the same channels as her love, she is forbidden to ask for it by her own sex-nature and by business honor. Hence the millions of mismade marriages with “anybody, good Lord!” Hence the million broken hearts which must let all life pass, unable to make any attempt to stop it. Hence the many “maiden aunts,” elderly sisters and daughters, unattached 90women everywhere, who are a burden on their male relatives and society at large. This is changing for the better, to be sure, but changing only through the advance of economic independence for women. A “bachelor maid” is a very different thing from “an old maid.”
This, then, is the reason for the Andromeda position of the possibly-to-be-married young woman, and for the ridicule87 and reproach meted88 out to her. Since women are viewed wholly as creatures of sex even by one another, and since everything is done to add to their young powers of sex-attraction; since they are marriageable solely89 on this ground, unless, indeed, “a fortune” has been added to their charms,—failure to marry is held a clear proof of failure to attract, a lack of sex-value. And, since they have no other value, save in a low order of domestic service, they are quite naturally despised. What else is the creature good for, failing in the functions for which it was created? The scorn of male and female alike falls on this sexless thing: she is a human failure.
It is not strange, therefore, though just as pitiful,—this long chapter of patient, voiceless, dreary90 misery91 in the lives of women; and it is not strange, either, to see the marked and steady change in opinion that follows the 91development of other faculties92 in woman besides those of sex. Now that she is a person as well as a female, filling economic relation to society, she is welcomed and accepted as a human creature, and need not marry the wrong man for her bread and butter. So sharp is the reaction from this unlovely yoke93 that there is a limited field of life to-day wherein women choose not to marry, preferring what they call “their independence,”—a new-born, hard-won, dear-bought independence. That any living woman should prefer it to home and husband, to love and motherhood, throws a fierce light on what women must have suffered for lack of freedom before.
This tendency need not be feared, however. It is merely a reaction, and a most natural one. It will pass as naturally, as more and more women become independent, when marriage is not the price of liberty. The fear exhibited that women generally, once fully5 independent, will not marry, is proof of how well it has been known that only dependence82 forced them to marriage as it was. There will be needed neither bribe94 nor punishment to force women to true marriage with independence.
Along this line it is most interesting to mark the constant struggle between natural instinct and natural law, and social habit and 92social law, through all our upward course. Beginning with the natural functions and instincts of sex, holding her great position as selector of the best among competing males, woman’s beautiful work is to improve the race by right marriage. The feeling by which this is accomplished95, growing finer as we become more civilized, developes into that wide, deep, true, and lasting96 love which is the highest good to individual human beings. Following its current, we have always reverenced97 and admired “true love”; and our romances, from the earliest times, abound98 in praise of the princess who marries the page or prisoner, venerating99 the selective power in woman, choosing “the right man” for his own sake. Directly against this runs the counter-current, resulting in the marriage of convenience, a thing which the true inner heart of the world has always hated. Young Lochinvar is not an eternal hero for nothing. The personified type of a great social truth is sure of a long life. The poor young hero, handsome, brave, good, but beset100 with difficulties, stands ever against the wealth and power of the bad man. The woman is pulled hither and thither101 between them, and the poor hero wins in the end. That he is heaped with honor and riches, after all, merely signifies our recognition 93that he is the higher good. This is better than a sun-myth. It is a race-myth, and true as truth.
So we have it among us in life to-day, endlessly elaborated and weakened by profuse102 detail, as is the nature of that life, but there yet. The girl who marries the rich old man or the titled profligate103 is condemned105 by the popular voice; and the girl who marries the poor young man, and helps him live his best, is still approved by the same great arbiter106. And yet why should we blame the woman for pursuing her vocation107? Since marriage is her only way to get money, why should she not try to get money in that way? Why cast the weight of all self-interest on the “practical” plane so solidly against the sex-interest of the individual and of the race? The mercenary marriage is a perfectly natural consequence of the economic dependence of women.
On the other hand, note the effect of this dependence upon men. As the excessive sex-distinction and economic dependence of women increase, so do the risk and difficulty of marriage increase, so is marriage deferred108 and avoided, to the direct injury of both sexes and society at large. In simpler relations, in the country, wherever women have a personal value in economic relation as well 94as a feminine value in sex-relation, an early marriage is an advantage. The young farmer gets a profitable servant when he marries. The young business man gets nothing of the kind,—a pretty girl, a charming girl, ready for “wifehood and motherhood”—so far as her health holds out,—but having no economic value whatever. She is merely a consumer, and he must wait till he can “afford to marry.” These are instances frequent everywhere, and familiar to us all, of the palpable effects in common life of our sexuo-economic relation.
If there is one unmixed evil in human life, it is that known to us in all ages, and popularly called “the social evil,” consisting of promiscuous109 and temporary sex-relations. The inherent wrong in these relations is sociological before it is legal or moral. The recognition by the moral sense of a given thing as wrong requires that it be wrong, to begin with. A thing is not wrong merely because it is called so. The wrongness of this form of sex-relation in an advanced social state rests solidly on natural laws. In the evolution of better and better means of reproducing the species, a longer period of infancy110 was developed. This longer period of infancy required longer care, and it was accordingly developed that the best care during this time was given by 95both parents. This induced a more permanent mating. And the more permanent mating, bound together by the common interests and duties, developed higher psychic111 attributes in the parents by use, in the children by heredity. That is why society is right in demanding of its constituent112 individuals the virtue of chastity, the sanctity of marriage. Society is perfectly right, because social evolution is as natural a process as individual evolution; and the permanent parent is proven an advantageous9 social factor. But social evolution, deep, unconscious, slow, is one thing; and self-conscious, loud-voiced society is another.
The deepest forces of nature have tended to evolve pure, lasting, monogamous marriage in the human race. But our peculiar113 arrangement of feeding one sex by the other has tended to produce a very different thing, and has produced it. In no other animal species is the female economically dependent on the male. In no other animal species is the sex-relation for sale. A coincidence. Where, on the one hand, every condition of life tends to develope sex in women, to crush out the power and the desire for economic production and exchange, and to develope also the age-long habit of seeking all earthly good at a man’s hands and of making but one return; where, on the other 96hand, man inherits the excess in sex-energy, and is never blamed for exercising it, and where he developes also the age-long habit of taking what he wants from women, for whose helpless acquiescence114 he makes an economic return,—what should naturally follow? Precisely115 what has followed. We live in a world of law, and humanity is no exception to it. We have produced a certain percentage of females with inordinate116 sex-tendencies and inordinate greed for material gain. We have produced a certain percentage of males with inordinate sex-tendencies and a cheerful willingness to pay for their gratification. And, as the percentage of such men is greater than the percentage of such women, we have worked out most evil methods of supplying the demand. But always in the healthy social heart we have known that it was wrong, a racial wrong, productive of all evil. Being a man’s world, it was quite inevitable that he should blame woman for their mutual117 misdoing. There is reason in it, too. Bad as he is, he is only seeking gratification natural in kind, though abnormal in degree. She is not only in some cases doing this, but in most cases showing the falseness of the deed by doing it for hire,—physical falsehood,—a sin against nature.
97It is a true instinct that revolts against obtaining bread by use of the sex-functions. Why, then, are we so content to do this in marriage? Legally and religiously, we say that it is right; but in its reactionary118 effect on the parties concerned and on society at large it is wrong. The physical and psychical119 effects are evil, though modified by our belief that it is right. The physical and psychical effects of prostitution were still evil when the young girls of Babylon earned their dowries thereby120 in the temple of Bela, and thought it right. What we think and feel alters the moral quality of an act in our consciousness as we do it, but does not alter its subsequent effect. We justify121 and approve the economic dependence of women upon the sex-relation in marriage. We condemn104 it unsparingly out of marriage. We follow it with our blame and scorn up to the very doors of marriage,—the mercenary bride,—but think no harm of the mercenary wife, filching122 her husband’s pockets in the night. Love sanctifies it, we say: love must go with it.
Love never yet went with self-interest. The deepest antagonism123 lies between them: they are diametrically opposed forces. In the beautiful progress of evolution we find constant opposition124 between the instincts and processes 98of self-preservation and the instinct and processes of race-preservation. From those early forms where birth brought death, as in the flowering aloe, the ephemeral may-fly, up to the highest glory of self-effacing love; these two forces work in opposition. We have tied them together. We have made the woman, the mother,—the very source of sacrifice through love,—get gain through love,—a hideous paradox. No wonder that our daily lives are full of the flagrant evils produced by this unnatural125 state. No wonder that men turn with loathing126 from the kind of women they have made.
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loom
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| n.织布机，织机；v.隐现，(危险、忧虑等)迫近 | |
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looming
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| n.上现蜃景（光通过低层大气发生异常折射形成的一种海市蜃楼）v.隐约出现，阴森地逼近( loom的现在分词 )；隐约出现，阴森地逼近 | |
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phantom
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| n.幻影，虚位，幽灵；adj.错觉的，幻影的，幽灵的 | |
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feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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utterly
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| adv.完全地，绝对地 | |
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clatter
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| v./n.(使)发出连续而清脆的撞击声 | |
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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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advantageous
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| adj.有利的；有帮助的 | |
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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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digestion
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| n.消化，吸收 | |
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interfered
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| v.干预( interfere的过去式和过去分词 )；调停；妨碍；干涉 | |
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habitual
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| adj.习惯性的；通常的，惯常的 | |
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habitually
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| ad.习惯地，通常地 | |
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cravat
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| n.领巾，领结；v.使穿有领结的服装，使结领结 | |
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eldest
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| adj.最年长的，最年老的 | |
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debtor
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| n.借方，债务人 | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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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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chattel
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| n.动产；奴隶 | |
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civilized
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| a.有教养的，文雅的 | |
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hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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criticise
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| v.批评，评论；非难 | |
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corruption
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| n.腐败，堕落，贪污 | |
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savagery
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| n.野性 | |
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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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attain
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| vt.达到，获得，完成 | |
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agitator
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| n.鼓动者；搅拌器 | |
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displeased
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| a.不快的 | |
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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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promptly
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| adv.及时地，敏捷地 | |
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elimination
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| n.排除，消除，消灭 | |
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34
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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35
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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36
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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37
formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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38
persecute
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| vt.迫害，虐待；纠缠，骚扰 | |
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39
intensify
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| vt.加强；变强；加剧 | |
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40
undesirable
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| adj.不受欢迎的，不良的，不合意的，讨厌的；n.不受欢迎的人，不良分子 | |
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41
heresy
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| n.异端邪说；异教 | |
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42
spurts
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| 短暂而突然的活动或努力( spurt的名词复数 )； 突然奋起 | |
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43
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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44
collate
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| vt.(仔细)核对，对照；(书籍装订前)整理 | |
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45
generalizations
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| 一般化( generalization的名词复数 )； 普通化； 归纳； 概论 | |
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46
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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47
pointedly
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| adv.尖地，明显地 | |
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48
monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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49
inevitably
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| adv.不可避免地；必然发生地 | |
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50
deteriorating
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| 恶化，变坏( deteriorate的现在分词 ) | |
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51
afterward
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| adv.后来；以后 | |
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52
sanitary
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| adj.卫生方面的，卫生的，清洁的，卫生的 | |
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53
grievance
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| n.怨愤，气恼，委屈 | |
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54
advancement
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| n.前进，促进，提升 | |
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55
restriction
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| n.限制，约束 | |
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56
inevitable
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| adj.不可避免的，必然发生的 | |
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57
partially
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| adv.部分地，从某些方面讲 | |
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58
morbid
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| adj.病的；致病的；病态的；可怕的 | |
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59
manifestation
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| n.表现形式；表明；现象 | |
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60
alleged
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| a.被指控的，嫌疑的 | |
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61
hindrances
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| 阻碍者( hindrance的名词复数 )； 障碍物； 受到妨碍的状态 | |
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62
phenomena
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| n.现象 | |
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63
innocence
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| n.无罪；天真；无害 | |
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perpetuating
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| perpetuate的现在进行式 | |
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hovers
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| 鸟( hover的第三人称单数 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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paradox
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| n.似乎矛盾却正确的说法；自相矛盾的人(物) | |
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primal
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| adj.原始的；最重要的 | |
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prospective
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| adj.预期的，未来的，前瞻性的 | |
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prospect
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| n.前景，前途；景色，视野 | |
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previously
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| adv.以前，先前（地） | |
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71
specialized
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| adj.专门的，专业化的 | |
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pictorial
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| adj.绘画的；图片的；n．画报 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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74
precept
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| n.戒律；格言 | |
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75
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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76
machinery
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| n.(总称)机械，机器；机构 | |
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77
livelihood
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| n.生计，谋生之道 | |
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78
lessen
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| vt.减少，减轻；缩小 | |
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79
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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80
dependant
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| n.依靠的，依赖的，依赖他人生活者 | |
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81
lessening
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| 减轻，减少，变小 | |
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82
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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83
owl
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| n.猫头鹰，枭 | |
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84
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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outright
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| adv.坦率地；彻底地；立即；adj.无疑的；彻底的 | |
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86
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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87
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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88
meted
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| v.（对某人）施以，给予（处罚等）( mete的过去式和过去分词 ) | |
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89
solely
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| adv.仅仅，唯一地 | |
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90
dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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92
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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93
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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94
bribe
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| n.贿赂；v.向…行贿，买通 | |
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95
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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96
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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97
reverenced
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| v.尊敬，崇敬( reverence的过去式和过去分词 )；敬礼 | |
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98
abound
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| vi.大量存在；(in，with)充满，富于 | |
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99
venerating
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| 敬重（某人或某事物），崇敬( venerate的现在分词 ) | |
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100
beset
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| v.镶嵌；困扰，包围 | |
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101
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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102
profuse
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| adj.很多的，大量的，极其丰富的 | |
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103
profligate
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| adj.行为不检的；n.放荡的人，浪子，肆意挥霍者 | |
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104
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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105
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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106
arbiter
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| n.仲裁人，公断人 | |
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107
vocation
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| n.职业，行业 | |
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108
deferred
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| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
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109
promiscuous
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| adj.杂乱的，随便的 | |
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110
infancy
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| n.婴儿期；幼年期；初期 | |
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111
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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112
constituent
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| n.选民；成分，组分；adj.组成的，构成的 | |
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113
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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114
acquiescence
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| n.默许；顺从 | |
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115
precisely
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| adv.恰好，正好，精确地，细致地 | |
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116
inordinate
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| adj.无节制的；过度的 | |
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117
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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118
reactionary
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| n.反动者，反动主义者；adj.反动的，反动主义的，反对改革的 | |
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119
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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120
thereby
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| adv.因此，从而 | |
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121
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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122
filching
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| v.偷（尤指小的或不贵重的物品）( filch的现在分词 ) | |
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123
antagonism
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| n.对抗，敌对，对立 | |
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124
opposition
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| n.反对，敌对 | |
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125
unnatural
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| adj.不自然的；反常的 | |
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126
loathing
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| n.厌恶，憎恨v.憎恨，厌恶( loathe的现在分词)；极不喜欢 | |
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