In general but two methods of rearing children are practiced: the first is to bring them up for ourselves; the second, to bring them up for themselves.
In the first case the child is looked upon as a complement1 of the parents: he is part of their property, occupies a place among their possessions. Sometimes this place is the highest, especially when the parents value the life of the affections. Again, where material interests rule, the child holds second, third, or even the last place. In any case he is a nobody. While he is young, he gravitates round his parents, not only by obedience2, which is right, but by the subordination of all his originality3, all his being. As he grows older, this subordination [168]becomes a veritable confiscation4, extending to his ideas, his feelings, everything. His minority becomes perpetual. Instead of slowly evolving into independence, the man advances into slavery. He is what he is permitted to be, what his father's business, religious beliefs, political opinions or esthetic5 tastes require him to be. He will think, speak, act, and marry according to the understanding and limits of the paternal7 absolutism. This family tyranny may be exercised by people with no strength of character. It is only necessary for them to be convinced that good order requires the child to be the property of the parents. In default of mental force, they possess themselves of him by other means—by sighs, supplications, or base seductions. If they cannot fetter8 him, they snare9 his feet in traps. But that he should live in them, through them, for them, is the only thing admissible.
Education of this sort is not the practice of families only, but also of great social organizations whose chief educational function consists in putting a strong hand on every new-comer, in order to fit him, in the most iron-bound fashion, into existing forms. It is the attenuation10, pulverization11 and [169]assimilation of the individual in a social body, be it theocratic12, communistic, or simply bureaucratic13 and routinary. Looked at from without, a like system seems the ideal of simplicity14 in education. Its processes, in fact, are absolutely simplistic, and if a man were not somebody, if he were only a sample of the race, this would be the perfect education. As all wild beasts, all fish and insects of the same genus and species have the same markings, so we should all be identical, having the same tastes, the same language, the same beliefs, the same tendencies. But man is not simply a specimen15 of the race, and for that reason this sort of education is far from being simple in its results. Men so vary from one another, that numberless methods have to be invented to repress, stupefy, and extinguish individual thought. And one never arrives at it then but in part, a fact which is continually deranging16 everything. At each moment, by some fissure17, some interior force of initiative is making a violent way to the light, producing explosions, upheavals18, all sorts of grave disorders20. And where there are no outward manifestations21, the evil lies dormant22; beneath apparent order are hidden dumb revolt, flaws made by an abnormal existence, apathy23, death.
[170]The system is evil which produces such fruit, and however simple it may appear, in reality it brings forth24 all possible complications.
THE other system is the extreme opposite, that of bringing up children for themselves. The r?les are reversed: the parents are there for the child. No sooner is he born than he becomes the center. White-headed grandfather and stalwart father bow before these curls. His lisping is their law. A sign from him suffices. If he cries in the night, no fatigue25 is of account, the whole household must be roused. The new-comer is not long in discovering his omnipotence26, and before he can walk he is drunken with it. As he grows older all this deepens and broadens. Parents, grandparents, servants, teachers, everybody is at his command. He accepts the homage27 and even the immolation28 of his neighbor: he treats like a rebellious29 subject anyone who does not step out of his path. There is only himself. He is the unique, the perfect, the infallible. Too late it is perceived that all this has been evolving a master; and what a master! forgetful of sacrifices, without respect, even pity. He no longer has any regard for those to whom he [171]owes everything, and he goes through life without law or check.
This education, too, has its social counterpart. It flourishes wherever the past does not count, where history begins with the living, where there is no tradition, no discipline, no reverence31; where those who know the least make the most noise; where those who stand for public order are alarmed by every chance comer whose power lies in his making a great outcry and respecting nothing. It insures the reign32 of transitory passion, the triumph of the inferior will. I compare these two educations—one, the exaltation of the environment, the other of the individual; one the absolutism of tradition, the other the tyranny of the new—and I find them equally baneful33. But the most disastrous34 of all is the combination of the two, which produces human beings half-automatons, half-despots, forever vacillating between the spirit of a sheep and the spirit of revolt or domination.
Children should be educated neither for themselves nor for their parents: for man is no more designed to be a personage than a specimen. They should be educated for life. The aim of their education is to aid them to become active members of [172]humanity, brotherly forces, free servants of the civil organization. To follow a method of education inspired by any other principle, is to complicate35 life, deform36 it, sow the seeds of all disorders.
When we would sum up in a phrase the destiny of the child, the word future springs to our lips. The child is the future. This word says all—the sufferings of the past, the stress of to-day, hope. But when the education of the child begins, he is incapable37 of estimating the reach of this word; for he is held by impressions of the present. Who then shall give him the first enlightenment and put him in the way he should go? The parents, the teachers. And with very little reflection they perceive that their work does not interest simply themselves and the child, but that they represent and administer impersonal38 powers and interests. The child should continually appear to them as a future citizen. With this ruling idea, they will take thought for two things that complement each other—for the initial and personal force which is germinating39 in the child, and for the social destination of this force. At no moment of their direction over him can they forget that this little being confided40 to their care must become himself and a brother. [173]These two conditions, far from excluding each other, never exist apart. It is impossible to be brotherly, to love, to give one's self, unless one is master of himself; and reciprocally, none can possess himself, comprehend his own individual being, until he has first made his way through the outward accidents of his existence, down to the profound springs of life where man feels himself one with other men in all that is most intimately his own.
To aid a child to become himself and a brother it is necessary to protect him against the violent and destructive action of the forces of disorder19. These forces are exterior41 and interior. Every child is menaced from without not only by material dangers but by the meddlesomeness42 of alien wills; and from within, by an exaggerated idea of his own personality and all the fancies it breeds. There is a great outward danger which may come from the abuse of power in educators. The right of might finds itself a place in education with extreme facility. To educate another, one must have renounced43 this right, that is to say, made abnegation of the inferior sentiment of personal importance, which transforms us into the enemies of others, even of our own children. Our authority is beneficent only when it is [174]inspired by one higher than our own. In this case it is not only salutary, but also indispensable, and becomes in its turn the best guarantee against the greater peril44 which threatens the child from within—that of exaggerating his own importance. At the beginning of life the vividness of personal impressions is so great, that to establish an equilibrium45, they must be submitted to the gentle influence of a calm and superior will. The true quality of the office of educator is to represent this will to the child, in a manner as continuous and as disinterested46 as possible. Educators, then, stand for all that is to be respected in the world. They give to the child impressions of that which precedes it, outruns it, envelops47 it: but they do not crush it; on the contrary, their will and all the influence they transmit, become elements nutritive of its native energy. Such use of authority as this, cultivates that fruitful obedience out of which free souls are born. The purely49 personal authority of parents, masters and institutions is to the child like the brushwood beneath which the young plant withers50 and dies. Impersonal authority, the authority of a man who has first submitted himself to the time-honored realities before which he wishes the [175]individual fancy of the child to bend, resembles pure and luminous51 air. True it has an activity, and influences us in its manner, but it nourishes our individuality and gives it firmness and stability. Without this authority there is no education. To watch, to guide, to keep a firm hand—such is the function of the educator. He should appear to the child not like a barrier of whims52, which, if need be, one may clear, provided the leap be proportioned to the height of the obstacle; but like a transparent53 wall through which may be seen unchanging realities, laws, limits, and truths against which no action is possible. Thus arises respect, which is the faculty54 of conceiving something greater than ourselves—respect, which broadens us and frees us by making us more modest. This is the law of education for simplicity. It may be summed up in these words: to make free and reverential men, who shall be individual and fraternal.
LET us draw from this principle some practical applications.
From the very fact that the child is the future, he must be linked to the past by piety55. We owe it to him to clothe tradition in the forms [176]most practical and most fit to create a deep impression: whence the exceptional place that should be given in education to the ancients, to the cult48 of remembrance of the past, and by extension, to the history of the domestic rooftree. Above all do we fulfil a duty toward our children when we give the place of honor to the grandparents. Nothing speaks to a child with so much force, or so well develops his modesty56, as to see his father and mother, on all occasions, preserve toward an old grandfather, often infirm, an attitude of respect. It is a perpetual object lesson that is irresistible57. That it may have its full force, it is necessary for a tacit understanding to obtain among all the grown-up members of the family. To the child's eyes they must all be in league, held to mutual58 respect and understanding, under penalty of compromising their educational authority. And in their number must be counted the servants. Servants are big people, and the same sentiment of respect is injured in the child's disregard of them as in his disregard of his father or grandfather. The moment he addresses an impolite or arrogant59 word to a person older than himself, he strays from the path that a child ought never to quit; and if only occasionally the parents [177]neglect to point this out, they will soon perceive by his conduct toward themselves, that the enemy has found entrance to his heart.
We mistake if we think that a child is naturally alien to respect, basing this opinion on the very numerous examples of irreverence60 which he offers us. Respect is for the child a fundamental need. His moral being feeds on it. The child aspires61 confusedly to revere30 and admire something. But when advantage is not taken of this aspiration62, it gets corrupted63 or lost. By our lack of cohesion64 and mutual deference65, we, the grown-ups, discredit66 daily in the child's eyes our own cause and that of everything worthy67 of respect. We inoculate68 in him a bad spirit whose effects then turn against us.
This pitiful truth nowhere appears with more force than in the relations between masters and servants, as we have made them. Our social errors, our want of simplicity and kindness, all fall back upon the heads of our children. There are certainly few people of the middle classes who understand that it is better to part with many thousands of dollars than to lead their children to lose respect for servants, who represent in our households the [178]humble. Yet nothing is truer. Maintain as strictly69 as you will conventions and distances,—that demarkation of social frontiers which permits each one to remain in his place and to observe the law of differences. That is a good thing, I am persuaded, but on condition of never forgetting that those who serve us are men and women like ourselves. You require of your domestics certain formulas of speech and certain attitudes, outward evidence of the respect they owe you. Do you also teach your children and use yourselves manners toward your servants which show them that you respect their dignity as individuals, as you desire them to respect yours? Here we have continually in our homes an excellent ground for experiment in the practice of that mutual respect which is one of the essential conditions of social sanity70. I fear we profit by it too little. We do not fail to exact respect, but we fail to give it. So it is most frequently the case that we get only hypocrisy71 and this supplementary72 result, all unexpected,—the cultivation73 of pride in our children. These two factors combined heap up great difficulties for that future which we ought to be safeguarding. I am right then in saying that the day when by your own practices you have [179]brought about the lessening74 of respect in your children, you have suffered a sensible loss.
Why should I not say it? It seems to me that the greater part of us labor75 for this loss. On all sides, in almost every social rank, I notice that a pretty bad spirit is fostered in children, a spirit of reciprocal contempt. Here, those who have calloused76 hands and working-clothes are disdained77; there, it is all who do not wear blue jeans. Children educated in this spirit make sad fellow-citizens. There is in all this the want of that simplicity which makes it possible for men of good intentions, of however diverse social standing6, to collaborate78 without any friction79 arising from the conventional distance that separates them.
If the spirit of caste causes the loss of respect, partisanship80, of whatever sort, is quite as productive of it. In certain quarters children are brought up in such fashion that they respect but one country—their own; one system of government—that of their parents and masters; one religion—that which they have been taught. Does anyone suppose that in this way men can be shaped who shall respect country, religion and law? Is this a proper respect—this respect which does not extend [180]beyond what touches and belongs to ourselves? Strange blindness of cliques81 and coteries82, which arrogate83 to themselves with so much ingenuous84 complacence the title of schools of respect, and which, outside themselves, respect nothing. In reality they teach: "Country, religion, law—we are all these!" Such teaching fosters fanaticism85, and if fanaticism is not the sole anti-social ferment86, it is surely one of the worst and most energetic.
IF simplicity of heart is an essential condition of respect, simplicity of life is its best school. Whatever be the state of your fortune, avoid everything which could make your children think themselves more or better than others. Though your wealth would permit you to dress them richly, remember the evil you might do in exciting their vanity. Preserve them from the evil of believing that to be elegantly dressed suffices for distinction, and above all do not carelessly increase by their clothes and their habits of life, the distance which already separates them from other children: dress them simply. And if, on the contrary, it would be necessary for you to economize87 to give your children the pleasure of fine clothes, I [181]would that I might dispose you to reserve your spirit of sacrifice for a better cause. You risk seeing it illy recompensed. You dissipate your money when it would much better avail to save it for serious needs, and you prepare for yourself, later on, a harvest of ingratitude88. How dangerous it is to accustom89 your sons and daughters to a style of living beyond your means and theirs! In the first place, it is very bad for your purse; in the second place it develops a contemptuous spirit in the very bosom90 of the family. If you dress your children like little lords, and give them to understand that they are superior to you, is it astonishing if they end by disdaining91 you? You will have nourished at your table the declassed—a product which costs dear and is worthless.
Any fashion of instructing children whose most evident result is to lead them to despise their parents and the customs and activities among which they have grown up, is a calamity92. It is effective for nothing but to produce a legion of malcontents, with hearts totally estranged93 from their origin, their race, their natural interests—everything, in short, that makes the fundamental fabric94 of a man. Once detached from the vigorous stock which produced them, the wind of their restless ambition drives [182]them over the earth, like dead leaves that will in the end be heaped up to ferment and rot together.
Nature does not proceed by leaps and bounds, but by an evolution slow and certain. In preparing a career for our children, let us imitate her. Let us not confound progress and advancement95 with those violent exercises called somersaults. Let us not so bring up our children that they will come to despise work and the aspirations96 and simple spirit of their fathers: let us not expose them to the temptation of being ashamed of our poverty if they themselves come to fortune. A society is indeed diseased when the sons of peasants begin to feel disgust for the fields, when the sons of sailors desert the sea, when the daughters of working-men, in the hope of being taken for heiresses, prefer to walk the streets alone rather than beside their honest parents. A society is healthy, on the contrary, when each of its members applies himself to doing very nearly what his parents have done before him, but doing it better, and, looking to future elevation97, is content first to fulfill98 conscientiously99 more modest duties.[C]
[C] This would be the place to speak of work in general, and of its tonic100 effect upon education. But I have discussed the subject in my books Justice, Jeunesse, and Vaillanos. I must limit myself to referring the reader to them.
EDUCATION[183] should make independent men. If you wish to train your children for liberty, bring them up simply, and do not for a moment fear that in so doing you are putting obstacles in the way of their happiness. It will be quite the contrary. The more costly101 toys a child has, the more feasts and curious entertainments, the less is he amused.
In this there is a sure sign. Let us be temperate102 in our methods of entertaining youth, and especially let us not thoughtlessly create for them artificial needs. Food, dress, nursery, amusements—let all these be as natural and simple as possible. With the idea of making life pleasant for their children, some parents bring them up in habits of gormandizing and idleness, accustom them to sensations not meant for their age, multiply their parties and entertainments. Sorry gifts these! In place of a free man, you are making a slave. Gorged103 with luxury, he tires of it in time; and yet when for one reason or another his pleasures fail him, he will be miserable104, and you with him: and what is worse, perhaps in some capital encounter of life, you will be ready—you and he together—to sacrifice manly105 dignity, truth, and duty, from sheer sloth106.
[184]Let us bring up our children simply, I had almost said rudely. Let us entice107 them to exercise that gives them endurance—even to privations. Let them belong to those who are better trained to fatigue and the earth for a bed than to the comforts of the table and couches of luxury. So we shall make men of them, independent and staunch, who may be counted on, who will not sell themselves for pottage, and who will have withal the faculty of being happy.
A too easy life brings with it a sort of lassitude in vital energy. One becomes blasé, disillusioned108, an old young man, past being diverted. How many young people are in this state! Upon them have been deposited, like a sort of mold, the traces of our decrepitude109, our skepticism, our vices110, and the bad habits they have contracted in our company. What reflections upon ourselves these youths weary of life force us to make! What announcements are graven on their brows!
These shadows say to us by contrast that happiness lies in a life true, active, spontaneous, ungalled by the yoke112 of the passions, of unnatural113 needs, of unhealthy stimulus114; keeping intact the physical faculty of enjoying the light of day and the air we [185]breathe, and in the heart, the capacity to thrill with the love of all that is generous, simple and fine.
THE artificial life engenders115 artificial thought, and a speech little sure of itself. Normal habits, deep impressions, the ordinary contact with reality, bring frankness with them. Falsehood is the vice111 of a slave, the refuge of the cowardly and weak. He who is free and strong is unflinching in speech. We should encourage in our children the hardihood to speak frankly116. What do we ordinarily do? We trample117 on natural disposition118, level it down to the uniformity which for the crowd is synonymous with good form. To think with one's own mind, feel with one's own heart, express one's own personality—how unconventional, how rustic119!—Oh! the atrocity120 of an education which consists in the perpetual muzzling121 of the only thing that gives any of us his reason for being! Of how many soul-murders do we become guilty! Some are struck down with bludgeons, others gently smothered122 with pillows! Everything conspires123 against independence of character. When we are little, people wish us to be dolls or graven images; when we grow up, they approve of us [186]on condition that we are like all the rest of the world—automatons: when you have seen one of them you've seen them all. So the lack of originality and initiative is upon us, and platitude124 and monotony are the distinctions of to-day. Truth can free us from this bondage125: let our children be taught to be themselves, to ring clear, without crack or muffle126. Make loyalty127 a need to them, and in their gravest failures, if only they acknowledge them, account it for merit that they have not covered their sin.
To frankness let us add ingenuousness128, in our solicitude129 as educators. Let us have for this comrade of childhood—a trifle uncivilized, it is true, but so gracious and friendly!—all possible regard. We must not frighten it away: when it has once fled, it so rarely comes back! Ingenuousness is not simply the sister of truth, the guardian130 of the individual qualities of each of us; it is besides a great informing and educating force. I see among us too many practical people, so called, who go about armed with terrifying spectacles and huge shears131 to ferret out na?ve things and clip their wings. They uproot132 ingenuousness from life, from thought, from education, and pursue it even to the region of [187]dreams. Under pretext133 of making men of their children, they prevent their being children at all;—as if before the ripe fruit of autumn, flowers did not have to be, and perfumes, and songs of birds, and all the fairy springtime.
I ask indulgence for everything na?ve and simple, not alone for the innocent conceits134 that flutter round the curly heads of children, but also for the legend, the folk song, the tales of the world of marvel135 and mystery. The sense of the marvellous is in the child the first form of that sense of the infinite without which a man is like a bird deprived of wings. Let us not wean the child from it, but let us guard in him the faculty of rising above what is earthy, so that he may appreciate later on those pure and moving symbols of vanished ages wherein human truth has found forms of expression that our arid136 logic137 will never replace.
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complement
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| n.补足物，船上的定员；补语；vt.补充，补足 | |
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obedience
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| n.服从，顺从 | |
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originality
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| n.创造力，独创性；新颖 | |
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confiscation
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| n. 没收, 充公, 征收 | |
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esthetic
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| adj.美学的，审美的；悦目的，雅致的 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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fetter
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| n./vt.脚镣，束缚 | |
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snare
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| n.陷阱，诱惑，圈套；（去除息肉或者肿瘤的）勒除器；响弦，小军鼓；vt.以陷阱捕获，诱惑 | |
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attenuation
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| n.变薄；弄细；稀薄化；减少 | |
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pulverization
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| n.弄成粉，粉碎；粉化 | |
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theocratic
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| adj.神权的，神权政治的 | |
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bureaucratic
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| adj.官僚的，繁文缛节的 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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specimen
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| n.样本，标本 | |
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deranging
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| v.疯狂的，神经错乱的( deranged的过去分词 )；混乱的 | |
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fissure
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| n.裂缝；裂伤 | |
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upheavals
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| 突然的巨变( upheaval的名词复数 )； 大动荡； 大变动； 胀起 | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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disorders
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| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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dormant
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| adj.暂停活动的；休眠的；潜伏的 | |
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apathy
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| n.漠不关心，无动于衷；冷淡 | |
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forth
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| adv.向前；向外，往外 | |
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fatigue
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| n.疲劳，劳累 | |
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omnipotence
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| n.全能，万能，无限威力 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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immolation
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| n.牺牲品 | |
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rebellious
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| adj.造反的，反抗的，难控制的 | |
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revere
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| vt.尊崇，崇敬，敬畏 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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baneful
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| adj.有害的 | |
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disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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complicate
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| vt.使复杂化，使混乱，使难懂 | |
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deform
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| vt.损坏…的形状；使变形，使变丑；vi.变形 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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impersonal
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| adj.无个人感情的，与个人无关的，非人称的 | |
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germinating
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| n.& adj.发芽（的）v.（使）发芽( germinate的现在分词 ) | |
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confided
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| v.吐露（秘密，心事等）( confide的过去式和过去分词 )；（向某人）吐露（隐私、秘密等） | |
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exterior
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| adj.外部的，外在的；表面的 | |
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meddlesomeness
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renounced
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| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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44
peril
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| n.(严重的)危险；危险的事物 | |
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45
equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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46
disinterested
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| adj.不关心的，不感兴趣的 | |
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47
envelops
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| v.包围，笼罩，包住( envelop的第三人称单数 ) | |
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48
cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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49
purely
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| adv.纯粹地，完全地 | |
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50
withers
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| 马肩隆 | |
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51
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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52
WHIMS
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| 虚妄，禅病 | |
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53
transparent
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| adj.明显的，无疑的；透明的 | |
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54
faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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55
piety
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| n.虔诚，虔敬 | |
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56
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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57
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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58
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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59
arrogant
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| adj.傲慢的，自大的 | |
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60
irreverence
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| n.不尊敬 | |
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61
aspires
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| v.渴望，追求( aspire的第三人称单数 ) | |
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62
aspiration
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| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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63
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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64
cohesion
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| n.团结，凝结力 | |
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65
deference
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| n.尊重，顺从；敬意 | |
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66
discredit
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| vt.使不可置信；n.丧失信义；不信，怀疑 | |
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67
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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68
inoculate
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| v.给...接种，给...注射疫苗 | |
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69
strictly
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| adv.严厉地，严格地；严密地 | |
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70
sanity
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| n.心智健全，神智正常，判断正确 | |
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71
hypocrisy
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| n.伪善，虚伪 | |
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72
supplementary
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| adj.补充的，附加的 | |
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73
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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74
lessening
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| 减轻，减少，变小 | |
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75
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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76
calloused
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| adj.粗糙的，粗硬的，起老茧的v.（使）硬结，（使）起茧( callous的过去式和过去分词 )；（使）冷酷无情 | |
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77
disdained
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| 鄙视( disdain的过去式和过去分词 )； 不屑于做，不愿意做 | |
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78
collaborate
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| vi.协作，合作；协调 | |
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79
friction
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| n.摩擦，摩擦力 | |
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80
Partisanship
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| n. 党派性, 党派偏见 | |
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81
cliques
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| n.小集团，小圈子，派系( clique的名词复数 ) | |
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82
coteries
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| n.（有共同兴趣的）小集团( coterie的名词复数 ) | |
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83
arrogate
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| v.冒称具有...权利，霸占 | |
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84
ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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85
fanaticism
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| n.狂热，盲信 | |
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86
ferment
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| vt.使发酵；n./vt.（使）激动，（使）动乱 | |
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87
economize
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| v.节约，节省 | |
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88
ingratitude
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| n.忘恩负义 | |
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89
accustom
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| vt.使适应，使习惯 | |
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90
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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91
disdaining
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| 鄙视( disdain的现在分词 )； 不屑于做，不愿意做 | |
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92
calamity
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| n.灾害，祸患，不幸事件 | |
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93
estranged
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| adj.疏远的，分离的 | |
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94
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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95
advancement
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| n.前进，促进，提升 | |
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96
aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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97
elevation
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| n.高度；海拔；高地；上升；提高 | |
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98
fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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99
conscientiously
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| adv.凭良心地；认真地，负责尽职地；老老实实 | |
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100
tonic
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| n./adj.滋补品，补药，强身的，健体的 | |
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101
costly
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| adj.昂贵的，价值高的，豪华的 | |
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102
temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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103
gorged
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| v.（用食物把自己）塞饱，填饱( gorge的过去式和过去分词 )；作呕 | |
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104
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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105
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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106
sloth
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| n.[动]树懒；懒惰，懒散 | |
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107
entice
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| v.诱骗，引诱，怂恿 | |
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108
disillusioned
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| a.不再抱幻想的，大失所望的，幻想破灭的 | |
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109
decrepitude
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| n.衰老；破旧 | |
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110
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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111
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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112
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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113
unnatural
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| adj.不自然的；反常的 | |
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114
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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115
engenders
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| v.产生（某形势或状况），造成，引起( engender的第三人称单数 ) | |
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116
frankly
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| adv.坦白地，直率地；坦率地说 | |
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117
trample
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| vt.踩，践踏；无视，伤害，侵犯 | |
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118
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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119
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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120
atrocity
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| n.残暴，暴行 | |
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121
muzzling
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| 给（狗等）戴口套( muzzle的现在分词 )； 使缄默，钳制…言论 | |
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122
smothered
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| （使）窒息， （使）透不过气( smother的过去式和过去分词 )； 覆盖； 忍住； 抑制 | |
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123
conspires
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| 密谋( conspire的第三人称单数 )； 搞阴谋； （事件等）巧合； 共同导致 | |
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124
platitude
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| n.老生常谈，陈词滥调 | |
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125
bondage
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| n.奴役，束缚 | |
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126
muffle
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| v.围裹；抑制；发低沉的声音 | |
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127
loyalty
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| n.忠诚，忠心 | |
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128
ingenuousness
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| n.率直；正直；老实 | |
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129
solicitude
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| n.焦虑 | |
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130
guardian
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| n.监护人；守卫者，保护者 | |
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131
shears
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| n.大剪刀 | |
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132
uproot
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| v.连根拔起，拔除；根除，灭绝；赶出家园，被迫移开 | |
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133
pretext
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| n.借口，托词 | |
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134
conceits
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| 高傲( conceit的名词复数 )； 自以为； 巧妙的词语； 别出心裁的比喻 | |
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135
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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136
arid
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| adj.干旱的；(土地)贫瘠的 | |
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137
logic
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| n.逻辑(学)；逻辑性 | |
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