2. How can the great principles of life become dead if the impressions which correspond to them be not extinguished? These impressions you may still rekindle3. I can always form the proper opinion of this or that; and, if so, why am I disturbed? What is external to my mind is of no consequence to it. Learn this, and you stand upright; you can always renew your life. See things again as once you saw them, and your life is made new again.
3. Your vain concern for shows, for stage plays, for flocks and herds5, your little combats, are as bones cast for the contention6 of puppies, as baits dropped into a fishpond, as the toil7 of ants and the burdens that they bear, as the scampering8 of frightened mice, or the antics of puppets jerked by wires. It is then your duty amid all this to stand firm, kindly9 and not proud, yet to understand that a man's worth is just the worth of that which he pursues.
4. In conversation we should give good heed10 to what is said, and in every enterprise we should attend to what is done. In the latter case, at once look to the end in view, and, in the former, note the meaning intended.
5. Is my understanding sufficient for this business or not? If it be sufficient, I use it for the work in hand as an instrument given to me by nature. If it be not sufficient, I either give place to one better fitted for the achievement, or, if for some reason this be not a proper course, I do it as best I can, taking the aid of those who, by directing my mind, can accomplish something fit and serviceable for the common good. For all that I do, whether by myself or with the help of others, should be directed solely11 towards what is fit and useful for the public service.
6. How many of those who were once so mightily12 acclaimed13 are delivered up to oblivion! And how many of those who acclaimed them are dead and gone this many a day!
7. Be not ashamed of taking assistance. It is laid upon you to do your part, as on a soldier when the wall is stormed. What, then, if you are lame14, and cannot scale the battlements alone, but can with another's help?
8. Be not troubled about the future. You will come to it, if need be, with the same power to reason, as you use upon your present business.
9. All things are twined together, in one sacred bond. Scarce is there one thing quite foreign to another. They are all ranged together, and leagued to form the same ordered whole. The Universe, compact of all things, is one; through all things runs one divinity; being is one; and law, which is the reason common to all intelligent creatures; and truth is one as well, that is if there be but one sort of perfection possible to all beings which are of the same nature and partake of the same rational power.
10. Everything material is soon engulfed16 in the matter of the whole, and every active cause is swiftly resumed into the Universal reason. The memory of all things is quickly buried in eternity17.
11. In the reasoning being to act according to nature is to act according to reason.
12. Be upright either by nature or by correction.
13. In an organic unity18 bodily members play the same part as reasoning beings among separate existences, since both are fitted for one joint19 operation. This thought will come home to you the more vividly20 if you say often to yourself: I am a member of the mighty21 organism which is made up of reasoning beings. If, instead of a member, you say that you are merely a part, you have not as yet attained22 to a heartfelt love of mankind. As yet you love not well-doing for its own sake alone, and you still perform your bare duty, with no thought that you are your own benefactor24 by the deed.
14. From the world without let what will affect whatever parts are subject to such affection. Let the part which suffers complain, if it will, of the suffering. But I, if I admit not that the hap25 is evil, remain uninjured. Not to admit it is surely in my power.
15. Let any one say or do what he pleases, I must be a good man. It is just as gold, or emeralds, or purple might say continually: Let men do or say what they please, I must be an emerald, and retain my lustre26.
16. The soul which rules you vexes27 not itself. It does not, for example, awake its own fears or arouse its own desires. If another can raise grief or terror in it, let him do so. By its own impressions it will not be led into such emotions.
Let the body take thought, if it can, for itself, lest it suffer anything, and complain when it suffers. The soul, by means of which we experience fear and sorrow, and by means of which, indeed, we receive any impression of these, will admit no suffering. You cannot force it to any such opinion.
The ruling part is, in itself, free from all dependence29, unless it makes itself dependent. Similarly, it may be free from all disturbance30 and obstruction31, if it does not disturb and obstruct32 itself.
17. To have good fortune is to have a good spirit, or a good mind. What do you here, Imagination? Be gone, I say, even as you came. I have no need for you. You came, you say, after your ancient fashion: I am not angry with you, only, be gone!
18. Do you dread33 change? What can come without it? What can be pleasanter or more proper to universal nature? Can you heat your bath unless wood undergoes a change? Can you be fed unless a change is wrought34 upon your food? Can any useful thing be done without changes? Do you not see, then, that this change also which is working in you is even such as these, and alike necessary to the nature of the Universe?
19. Through the substance of the Universe, as through a torrent35, all bodies are borne. They are all of the same nature, and fellow-workers with the whole, even as our several members are fellow-workers with one another. How many a Chrysippus, how many a Socrates, how many an Epictetus hath the course of ages swallowed up! Let this thought be with you about every man, and upon all occasions.
20. For this alone I am concerned; that I do nothing that suits not the nature of man, nothing as man's nature would not have it, nothing that it wishes not yet.
21. The time is at hand when you shall forget all things, and when all shall forget you.
22. It is man's special business to love even those who err28; and to this love you attain23, if it is borne in upon you that even these sinners are your kin4, and that they offend through ignorance and against their will. Remember also that in a little while both you and they must die: remember before all things that they have not harmed you, for they have not made your soul worse than it was before.
23. Presiding nature from the universal substance, as from wax, now forms a horse, now breaks it up again, making of its matter a tree, afterwards a man, and again something different. Each of these shapes subsists36 but for a little. Yet there is nothing dreadful for the chest in being taken to pieces, any more than there formerly37 was in being put together.
24. A wrathful look is completely against nature. When the countenance38 is often thus deformed39, its beauty dies, in the end is quenched40 for ever, and cannot be revived again. Seek to comprehend from this very fact that it is against reason. And if the sense of moral evil be gone as well, why should a man wish to remain alive?
25. In a little space Nature, the supreme41 and universal ruler, will change all things that you behold42; out of their substance she will make other things, and others again out of the substance of these, so that the Universe may be ever new.
26. Whenever someone offends you, consider straightway how he has erred43 in his conceptions of good or evil. When you see where his error lies you will pity him, and be neither surprised nor angry. Indeed you yourself perhaps still wrongly count good the same things as he does, or things just like them. Your duty then is to forgive. And, if you cease from these false ideas of good and bad, you will find it the easier to grant indulgence to him who is still mistaken.
27. Dwell not on what you lack so much as on what you have already. select the best of what you have, and consider how passionately44 you would have longed for it had it not been yours. Yet be watchful45, lest by this joy in what you have you accustom46 yourself to value it too highly; so that, if it should fail, you would be distressed47.
28. Retire within yourself. The reasoning power that rules you naturally finds contentment with itself in just dealing48, and in the calm which such dealing brings.
29. Blot49 out imagination. Check the brutal50 impulses of the passions. Confine your energies to the present time. Observe clearly all that happens either to yourself or to another. Divide and analyse all objects into cause and matter. Take thought for your last hour. Let another's sin remain where the guilt51 lies.
31. Rejoice yourself with simplicity53, modesty54, and indifference55 to all things that lie between good and bad. Love mankind, and obey God. All things, says someone, go by law and order. But what if there be naught56 beyond the atoms? Even if that be so, suffice it to remember that all things, save very few, are swayed by law.
32. Concerning death: If the Universe be a concourse of atoms, death is a scattering57 of these; if it be an ordered unity, death is an extinction58 or a translation to another state.
33. Concerning pain: Pain which cannot be borne brings us deliverance. Pain that lasts musts needs be bearable. The mind can abstract itself from the body, and the soul takes no hurt. As to the parts which suffer by pain, let them, if they can, make their own protest.
34. Concerning glory: Consider the understanding of men, what they shun59, and what they pursue. And reflect that, as heaps of sand are driven one upon another, and the later drifts bury and hide those that went before, so, too, in life the former ages are soon buried by the next.
35. This from Plato: 'To the man who has true grandeur60 of mind, and who contemplates62 all time and all being, can human life appear a great matter? 'Impossible,' says the other. 'Can then such a one count death a thing of dread?' 'No, indeed.'
36. It is a saying of Antisthenes, that it is the part of a king to do good and reap reproach.
37. It is a shameful63 thing that the countenance should obey the mind, should compose and order itself as the mind bids it, while the mind cannot compose and order itself as it wills.
38.
Vain is all anger at external things
For they regard it nothing.—
39.
40.
And some must fall and some unreaped remain.
41.
Me and my children, if the Gods neglect,
It is for some good reason.
42.
For I keep right and justice on my side.
43.
44. From Plato:—I would make him this just answer, 'You are mistaken, my friend, to think that a man of any worth should count the chances of living and dying. Should he not rather, in all he does, consider simply whether he is acting68 justly or unjustly, whether he is playing the part of a good man or a bad?'
45. He says again:—In truth, Athenians, the matter stands thus: Wheresoever a man has chosen his stand, judging it the fittest for him, or wheresoever he is stationed by his commander, there, I think, he should stay at all hazards, making no account of death, or any other evil but dishonour69.
46. Again:—Consider, my friend, whether the truly noble and the truly good be not something quite apart from saving and being saved. The man who is a man indeed should not set his heart on living through a few more years of life, nor should he make that the end of his desire. Rather he should commit the matter to the will of God; assenting70 to the maxim71 which even women use, that 'no man can elude72 his destiny,' and studying in addition how he may spend the life that remains73 to him for the best.
47. Contemplate61 the courses of the stars, as one should do that revolves74 along with them. Consider also without ceasing the changes of elements, one into another. Speculations75 upon such things cleanse76 away the filth77 of this earthly life.
48. It is a good thought of Plato's, that when we discourse78 of men we should look down, as from a high place, on all things earthly; on herds and armies; on husbandry and marriage; on partings, births, and deaths; on the tumults79 of the courts of justice; on the desert places of the earth; on the varied80 spectacle of savage81 nations; on feasting and lamentation82; on traffic; on the medley83 of all things, and the order which emerges from their contrariety.
49. Consider the past, and the revolutions of so many Empires; and thence you may foresee what shall happen hereafter. It will be ever the same in all things; nor can events leave the rhythm in which they are now moving. Wherefore it is much the same to view human life for forty, as for a myriad84 of years. What more is there to see?
50.
To earth returns whatever sprang from earth,
But what's of heavenly seed remounts to heaven.
This imports either the loosing of a knot of atoms, or a similar dispersion of immutable85 elements.
51.
By meats and drinks, and charms and magic arts
Death's course they would divert, and thus escape.
.? .? .? .? .? .? .
52. He is a better wrestler88 than you, but not more public-spirited, more modest, or better prepared for the accidents of fate; not more gentle toward the short-comings of his neighbours.
53. Wherever we can act conformably to the reason which is common to Gods and men, there we have nothing to dread. Where we can profit by prosperous activity which proceeds in agreement with the constitution of our nature, we need suspect no harm.
54. In all places, and at all times you may devoutly89 accept your present fortune, and deal in justice with your present company. You may take pains to understand all arising imaginations, that none may steal upon you before you comprehend them.
55. Pry90 not into the souls of others; but rather look straight to the goal whither nature is leading you; whither the nature of the Universe by external events, and whither your own nature by the tendency of your own action. Each being must perform the part for which it was created. Now all other beings are created for the sake of those among them which have reason; as all lower things exist for the sake of things superior to them; and reasoning beings were created for one another. The leading principle in man's nature, then, is the social spirit; and the second is victory over the solicitations of the body. For it is proper to the workings of reason to set bounds to themselves, and never to be overpowered by the calls of sense or by the stirrings of passion, both of which are animal in their nature. The intellect claims to reign15 over these, and never to be subjected to them; and rightly, because it is equipped to command and use all the lower powers. The third element in the constitution of a reasoning being is caution against rashness and error. Let the soul go forth91 straight upon her way in the possession of these principles, and she stands seized of her full estate.
56. Consider yourself as dead, your life as finished and past. Live what yet remains according to Nature's laws, as an overplus granted to you beyond your hope.
57. Love that only which is your hap, which comes upon you as your part in Fate's great spinning. What, indeed, can fit you better?
58. Upon every accident keep in view those to whom the like has happened. They stormed at the event, wondered and complained. But now where are they? They are gone for ever. Why should you act the like part? Leave these unnatural92 commotions93 to fickle94 men who change and are changed. Yourself take thought how you may make good use of such events. Good use for them there is; they will make matter for good actions. Let it be your sole effort and desire to gain your own approval in every action; and remember that the material objects of both that effort and of that desire are things indifferent.
59. Look inward. Within is the fountain of Good. Dig constantly and it will ever well forth.
60. Keep the body steady, without irregularity, whether in its motions or in its postures95. For, as the soul shews itself in the countenance by a wise and graceful96 air, it should require the same expressive97 power of the whole body. But all this must be practised without affectation.
61. The art of Life is more like that of the wrestler than of the dancer; for the wrestler must always be ready on his guard, and stand firm against the sudden, unforeseen efforts of his adversary98.
62. Consider constantly what manner of men they are whose approbation99 you desire, and what may be the character of their souls. Then you will neither accuse such as err unwillingly100, nor need their commendation when you look into the springs of their opinions and their desires.
63. Every soul, says Plato, parts unwillingly with truth. You may say the same of justice, temperance, good-nature, and every virtue101. It is most necessary to keep this ever in mind; for, if you do, you will be more kindly towards all men.
64. In all pain keep in mind that there is no baseness in it, that it cannot harm the soul which guides you, nor destroy that soul as a reasoning or as a social force. In most pain you may find help in the saying of Epicurus, that pain is neither unbearable102 nor everlasting103, if you bear in mind its narrow limits, and allow no additions from your imagination. Remember also that we are fretted104, though we see it not, by many things which are of the same nature as pain, things such as drowsiness105, excessive heat, want of appetite. When any of these things annoy you, say to yourself that you are giving in to pain.
65. Look to it that you feel not towards the most inhuman106 of mankind, as they feel towards their fellows.
66. Whence do we conclude that Telauges had not a brighter genius than Socrates? 'Tis not enough that Socrates died more gloriously or argued more acutely with the sophists; or that he kept watch more patiently through a frosty night; or because, when ordered to arrest the innocent Salaminian, he judged it more noble to disobey; or because of any stately airs and graces he assumed in public, in which we may very justly refuse to believe. But, assuming all this true, when we consider Socrates, we must ask what manner of soul he had. Could he find contentment in acting with justice towards men, and with piety107 towards the Gods, neither vainly provoked by the vices108 of others, nor servilely flattering them in their ignorance; counting nothing strange that the Ruler of the Universe appointed, not sinking under anything as intolerable, and never yielding up his soul in surrender to the passions of the flesh.
67. Nature has not so blended the soul with the body that it cannot fix its own bounds, and execute its own office by itself. It is very possible to be a God among men, and yet be recognised by none. Remember that always, and this as well, that the happiness of life lies in very few things. And though you despair of becoming great in Logic109 or in Science, you need not despair of becoming a free man, full of modesty and unselfishness, and of obedience110 unto God.
68. It is in your power to live superior to all violence, and in the greatest calm of mind, were all men to rail against you as they pleased; and though wild beasts were to tear asunder111 the wretched members of this fleshly mass which has grown with your growth. What is to hinder the soul amid all this from preserving itself in all tranquillity112, in just judgments114 about surrounding things, and in ready use of whatever is cast in its way? Judgment113 may say to accident:— Your real nature is this or that, though you appear otherwise in the eyes of men. Use may say to circumstance:—I was looking for you. To me all that is present is ever matter for rational and social virtue, in sum, for that art which is proper both to man and God. All that befalls is fit and familiar for the purposes of God or man. Nothing is either new or intractable, but everything is well known and fit to work upon.
69. It is the perfection of morals to spend each day as if it were the last of life, without excitement, without sloth115, and without hypocrisy116.
70. The Gods, who are immortal, are not vexed117 that in a long eternity they must ever bear with the wickedness and the multitude of sinners. Nay118, they even lavish119 on them all manner of loving care. But you, who are presently to cease from being, can, forsooth, endure no more, though you are one of the sinners yourself!
71. It is ridiculous that you flee not from the vice that is in yourself, as you have it in your power to do; but are still striving to flee from the vice in others, which you can never do.
72. Whatever the rational and social faculty120 finds fit neither for rational nor for social ends, it justly ranks as inferior to itself.
73. When you have done a kind action, another has benefited. Why do you, like the fools, require some third thing in addition—a reputation for benevolence121 or a return for it.
74. No man wearies of what brings him gain, and your gain lies in acting according to nature. Be not weary, therefore, of gaining by the act which gives others gain.
75. Nature set about making an ordered universe; and now, either all that is follows a law of necessary consequence and connexion, or we must admit that there is least rationality in the things which are most excellent, and which appear to be most special objects for the impulses of the universal mind. Remembrance of this will give you calmness on many an occasion.
END OF THE SEVENTH BOOK.
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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fleeting
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| adj.短暂的，飞逝的 | |
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rekindle
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| v.使再振作；再点火 | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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herds
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| 兽群( herd的名词复数 )； 牧群； 人群； 群众 | |
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contention
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| n.争论，争辩，论战；论点，主张 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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scampering
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| v.蹦蹦跳跳地跑，惊惶奔跑( scamper的现在分词 ) | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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heed
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| v.注意，留意；n.注意，留心 | |
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solely
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| adv.仅仅，唯一地 | |
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mightily
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| ad.强烈地；非常地 | |
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acclaimed
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| adj.受人欢迎的 | |
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lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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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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engulfed
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| v.吞没，包住( engulf的过去式和过去分词 ) | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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vividly
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| adv.清楚地，鲜明地，生动地 | |
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mighty
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| adj.强有力的；巨大的 | |
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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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benefactor
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| n. 恩人，行善的人，捐助人 | |
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hap
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| n.运气；v.偶然发生 | |
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lustre
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| n.光亮，光泽；荣誉 | |
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vexes
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| v.使烦恼( vex的第三人称单数 )；使苦恼；使生气；详细讨论 | |
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err
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| vi.犯错误，出差错 | |
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dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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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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obstruction
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| n.阻塞，堵塞；障碍物 | |
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obstruct
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| v.阻隔，阻塞(道路、通道等)；n.阻碍物，障碍物 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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subsists
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的第三人称单数 ) | |
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formerly
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| adv.从前，以前 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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deformed
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| adj.畸形的；变形的；丑的，破相了的 | |
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quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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behold
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| v.看，注视，看到 | |
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erred
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| 犯错误，做错事( err的过去式和过去分词 ) | |
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passionately
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| ad.热烈地，激烈地 | |
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watchful
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| adj.注意的，警惕的 | |
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accustom
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| vt.使适应，使习惯 | |
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distressed
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| 痛苦的 | |
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dealing
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| n.经商方法，待人态度 | |
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49
blot
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| vt.弄脏（用吸墨纸）吸干；n.污点，污渍 | |
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50
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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51
guilt
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| n.犯罪；内疚；过失，罪责 | |
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52
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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53
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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54
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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55
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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56
naught
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| n.无，零 [=nought] | |
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57
scattering
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| n.[物]散射；散乱，分散；在媒介质中的散播adj.散乱的；分散在不同范围的；广泛扩散的；（选票）数量分散的v.散射(scatter的ing形式)；散布；驱散 | |
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58
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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59
shun
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| vt.避开，回避，避免 | |
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60
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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61
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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contemplates
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| 深思，细想，仔细考虑( contemplate的第三人称单数 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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63
shameful
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| adj.可耻的，不道德的 | |
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64
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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66
throbs
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| 体内的跳动( throb的名词复数 ) | |
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67
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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68
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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dishonour
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| n./vt.拒付（支票、汇票、票据等）；vt.凌辱，使丢脸；n.不名誉，耻辱，不光彩 | |
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assenting
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| 同意，赞成( assent的现在分词 ) | |
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71
maxim
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| n.格言，箴言 | |
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72
elude
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| v.躲避，困惑 | |
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73
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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74
revolves
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| v.（使）旋转( revolve的第三人称单数 )；细想 | |
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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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76
cleanse
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| vt.使清洁，使纯洁，清洗 | |
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77
filth
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| n.肮脏，污物，污秽；淫猥 | |
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78
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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79
tumults
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| 吵闹( tumult的名词复数 )； 喧哗； 激动的吵闹声； 心烦意乱 | |
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varied
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| adj.多样的，多变化的 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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lamentation
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| n.悲叹，哀悼 | |
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83
medley
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| n.混合 | |
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84
myriad
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| adj.无数的；n.无数，极大数量 | |
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85
immutable
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| adj.不可改变的，永恒的 | |
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86
gale
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| n.大风，强风，一阵闹声（尤指笑声等） | |
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toiling
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| 长时间或辛苦地工作( toil的现在分词 )； 艰难缓慢地移动，跋涉 | |
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wrestler
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| n.摔角选手，扭 | |
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devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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90
pry
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| vi.窥(刺)探，打听；vt.撬动(开，起) | |
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91
forth
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| adv.向前；向外，往外 | |
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92
unnatural
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| adj.不自然的；反常的 | |
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93
commotions
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| n.混乱，喧闹，骚动( commotion的名词复数 ) | |
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fickle
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| adj.(爱情或友谊上)易变的，不坚定的 | |
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95
postures
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| 姿势( posture的名词复数 )； 看法； 态度； 立场 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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expressive
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| adj.表现的，表达…的，富于表情的 | |
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98
adversary
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| adj.敌手，对手 | |
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99
approbation
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| n.称赞；认可 | |
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100
unwillingly
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| adv.不情愿地 | |
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101
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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102
unbearable
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| adj.不能容忍的；忍受不住的 | |
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103
everlasting
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| adj.永恒的，持久的，无止境的 | |
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104
fretted
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| 焦躁的，附有弦马的，腐蚀的 | |
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105
drowsiness
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| n.睡意；嗜睡 | |
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106
inhuman
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| adj.残忍的，不人道的，无人性的 | |
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107
piety
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| n.虔诚，虔敬 | |
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108
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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109
logic
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| n.逻辑(学)；逻辑性 | |
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110
obedience
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| n.服从，顺从 | |
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111
asunder
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| adj.分离的，化为碎片 | |
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112
tranquillity
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| n. 平静, 安静 | |
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113
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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114
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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115
sloth
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| n.[动]树懒；懒惰，懒散 | |
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116
hypocrisy
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| n.伪善，虚伪 | |
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117
vexed
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| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
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118
nay
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| adv.不；n.反对票，投反对票者 | |
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119
lavish
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| adj.无节制的；浪费的；vt.慷慨地给予，挥霍 | |
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120
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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121
benevolence
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| n.慈悲，捐助 | |
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