The most immediate9 and unequivocal expression of that archaic human nature which characterizes man in the predatory stage is the fighting propensity10 proper. In cases where the predatory activity is a collective one, this propensity is frequently called the martial11 spirit, or, latterly, patriotism12. It needs no insistence13 to find assent14 to the proposition that in the countries of civilized15 Europe the hereditary16 leisure class is endowed with this martial spirit in a higher degree than the middle classes. Indeed, the leisure class claims the distinction as a matter of pride, and no doubt with some grounds. War is honorable, and warlike prowess is eminently17 honorific in the eyes of the generality of men; and this admiration18 of warlike prowess is itself the best voucher19 of a predatory temperament20 in the admirer of war. The enthusiasm for war, and the predatory temper of which it is the index, prevail in the largest measure among the upper classes, especially among the hereditary leisure class. Moreover, the ostensible22 serious occupation of the upper class is that of government, which, in point of origin and developmental content, is also a predatory occupation.
The only class which could at all dispute with the hereditary leisure class the honor of an habitual23 bellicose24 frame of mind is that of the lower-class delinquents25. In ordinary times, the large body of the industrial classes is relatively27 apathetic28 touching29 warlike interests. When unexcited, this body of the common people, which makes up the effective force of the industrial community, is rather averse30 to any other than a defensive31 fight; indeed, it responds a little tardily32 even to a provocation33 which makes for an attitude of defense34. In the more civilized communities, or rather in the communities which have reached an advanced industrial development, the spirit of warlike aggression35 may be said to be obsolescent36 among the common people. This does not say that there is not an appreciable37 number of individuals among the industrial classes in whom the martial spirit asserts itself obtrusively39. Nor does it say that the body of the people may not be fired with martial ardor40 for a time under the stimulus41 of some special provocation, such as is seen in operation today in more than one of the countries of Europe, and for the time in America. But except for such seasons of temporary exaltation, and except for those individuals who are endowed with an archaic temperament of the predatory type, together with the similarly endowed body of individuals among the higher and the lowest classes, the inertness42 of the mass of any modern civilized community in this respect is probably so great as would make war impracticable, except against actual invasion. The habits and aptitudes of the common run of men make for an unfolding of activity in other, less picturesque43 directions than that of war.
This class difference in temperament may be due in part to a difference in the inheritance of acquired traits in the several classes, but it seems also, in some measure, to correspond with a difference in ethnic44 derivation. The class difference is in this respect visibly less in those countries whose population is relatively homogeneous, ethnically45, than in the countries where there is a broader divergence46 between the ethnic elements that make up the several classes of the community. In the same connection it may be noted47 that the later accessions to the leisure class in the latter countries, in a general way, show less of the martial spirit than contemporary representatives of the aristocracy of the ancient line. These nouveaux arrivés have recently emerged from the commonplace body of the population and owe their emergence48 into the leisure class to the exercise of traits and propensities49 which are not to be classed as prowess in the ancient sense.
Apart from warlike activity proper, the institution of the duel50 is also an expression of the same superior readiness for combat; and the duel is a leisure-class institution. The duel is in substance a more or less deliberate resort to a fight as a final settlement of a difference of opinion. In civilized communities it prevails as a normal phenomenon only where there is an hereditary leisure class, and almost exclusively among that class. The exceptions are (1) military and naval51 officers who are ordinarily members of the leisure class, and who are at the same time specially21 trained to predatory habits of mind and (2) the lower-class delinquents—who are by inheritance, or training, or both, of a similarly predatory disposition52 and habit. It is only the high-bred gentleman and the rowdy that normally resort to blows as the universal solvent53 of differences of opinion. The plain man will ordinarily fight only when excessive momentary54 irritation55 or alcoholic56 exaltation act to inhibit57 the more complex habits of response to the stimuli58 that make for provocation. He is then thrown back upon the simpler, less differentiated59 forms of the instinct of self-assertion; that is to say, he reverts60 temporarily and without reflection to an archaic habit of mind.
This institution of the duel as a mode of finally settling disputes and serious questions of precedence shades off into the obligatory61, unprovoked private fight, as a social obligation due to one's good repute. As a leisure-class usage of this kind we have, particularly, that bizarre survival of bellicose chivalry62, the German student duel. In the lower or spurious leisure class of the delinquents there is in all countries a similar, though less formal, social obligation incumbent63 on the rowdy to assert his manhood in unprovoked combat with his fellows. And spreading through all grades of society, a similar usage prevails among the boys of the community. The boy usually knows to nicety, from day to day, how he and his associates grade in respect of relative fighting capacity; and in the community of boys there is ordinarily no secure basis of reputability for any one who, by exception, will not or can not fight on invitation.
All this applies especially to boys above a certain somewhat vague limit of maturity64. The child's temperament does not commonly answer to this description during infancy65 and the years of close tutelage, when the child still habitually66 seeks contact with its mother at every turn of its daily life. During this earlier period there is little aggression and little propensity for antagonism67. The transition from this peaceable temper to the predaceous, and in extreme cases malignant68, mischievousness70 of the boy is a gradual one, and it is accomplished71 with more completeness, covering a larger range of the individual's aptitudes, in some cases than in others. In the earlier stage of his growth, the child, whether boy or girl, shows less of initiative and aggressive self-assertion and less of an inclination72 to isolate73 himself and his interests from the domestic group in which he lives, and he shows more of sensitiveness to rebuke74, bashfulness, timidity, and the need of friendly human contact. In the common run of cases this early temperament passes, by a gradual but somewhat rapid obsolescence75 of the infantile features, into the temperament of the boy proper; though there are also cases where the predaceous futures76 of boy life do not emerge at all, or at the most emerge in but a slight and obscure degree.
In girls the transition to the predaceous stage is seldom accomplished with the same degree of completeness as in boys; and in a relatively large proportion of cases it is scarcely undergone at all. In such cases the transition from infancy to adolescence77 and maturity is a gradual and unbroken process of the shifting of interest from infantile purposes and aptitudes to the purposes, functions, and relations of adult life. In the girls there is a less general prevalence of a predaceous interval78 in the development; and in the cases where it occurs, the predaceous and isolating79 attitude during the interval is commonly less accentuated80.
In the male child the predaceous interval is ordinarily fairly well marked and lasts for some time, but it is commonly terminated (if at all) with the attainment82 of maturity. This last statement may need very material qualification. The cases are by no means rare in which the transition from the boyish to the adult temperament is not made, or is made only partially—understanding by the "adult" temperament the average temperament of those adult individuals in modern industrial life who have some serviceability for the purposes of the collective life process, and who may therefore be said to make up the effective average of the industrial community.
The ethnic composition of the European populations varies. In some cases even the lower classes are in large measure made up of the peace-disturbing dolicho-blond; while in others this ethnic element is found chiefly among the hereditary leisure class. The fighting habit seems to prevail to a less extent among the working-class boys in the latter class of populations than among the boys of the upper classes or among those of the populations first named.
If this generalization83 as to the temperament of the boy among the working classes should be found true on a fuller and closer scrutiny84 of the field, it would add force to the view that the bellicose temperament is in some appreciable degree a race characteristic; it appears to enter more largely into the make-up of the dominant85, upper-class ethnic type—the dolicho-blond—of the European countries than into the subservient86, lower-class types of man which are conceived to constitute the body of the population of the same communities.
The case of the boy may seem not to bear seriously on the question of the relative endowment of prowess with which the several classes of society are gifted; but it is at least of some value as going to show that this fighting impulse belongs to a more archaic temperament than that possessed87 by the average adult man of the industrious88 classes. In this, as in many other features of child life, the child reproduces, temporarily and in miniature, some of the earlier phases of the development of adult man. Under this interpretation89, the boy's predilection90 for exploit and for isolation91 of his own interest is to be taken as a transient reversion to the human nature that is normal to the early barbarian culture—the predatory culture proper. In this respect, as in much else, the leisure-class and the delinquent26-class character shows a persistence92 into adult life of traits that are normal to childhood and youth, and that are likewise normal or habitual to the earlier stages of culture. Unless the difference is traceable entirely93 to a fundamental difference between persistent94 ethnic types, the traits that distinguish the swaggering delinquent and the punctilious95 gentleman of leisure from the common crowd are, in some measure, marks of an arrested spiritual development. They mark an immature96 phase, as compared with the stage of development attained97 by the average of the adults in the modern industrial community. And it will appear presently that the puerile98 spiritual make-up of these representatives of the upper and the lowest social strata99 shows itself also in the presence of other archaic traits than this proclivity100 to ferocious101 exploit and isolation.
As if to leave no doubt about the essential immaturity102 of the fighting temperament, we have, bridging the interval between legitimate103 boyhood and adult manhood, the aimless and playful, but more or less systematic104 and elaborate, disturbances105 of the peace in vogue106 among schoolboys of a slightly higher age. In the common run of cases, these disturbances are confined to the period of adolescence. They recur107 with decreasing frequency and acuteness as youth merges108 into adult life, and so they reproduce, in a general way, in the life of the individual, the sequence by which the group has passed from the predatory to a more settled habit of life. In an appreciable number of cases the spiritual growth of the individual comes to a close before he emerges from this puerile phase; in these cases the fighting temper persists through life. Those individuals who in spiritual development eventually reach man's estate, therefore, ordinarily pass through a temporary archaic phase corresponding to the permanent spiritual level of the fighting and sporting men. Different individuals will, of course, achieve spiritual maturity and sobriety in this respect in different degrees; and those who fail of the average remain as an undissolved residue109 of crude humanity in the modern industrial community and as a foil for that selective process of adaptation which makes for a heightened industrial efficiency and the fullness of life of the collectivity. This arrested spiritual development may express itself not only in a direct participation110 by adults in youthful exploits of ferocity, but also indirectly111 in aiding and abetting112 disturbances of this kind on the part of younger persons. It thereby113 furthers the formation of habits of ferocity which may persist in the later life of the growing generation, and so retard114 any movement in the direction of a more peaceable effective temperament on the part of the community. If a person so endowed with a proclivity for exploits is in a position to guide the development of habits in the adolescent members of the community, the influence which he exerts in the direction of conservation and reversion to prowess may be very considerable. This is the significance, for instance, of the fostering care latterly bestowed115 by many clergymen and other pillars of society upon "boys' brigades" and similar pseudo-military organizations. The same is true of the encouragement given to the growth of "college spirit," college athletics117, and the like, in the higher institutions of learning.
These manifestations118 of the predatory temperament are all to be classed under the head of exploit. They are partly simple and unreflected expressions of an attitude of emulative119 ferocity, partly activities deliberately120 entered upon with a view to gaining repute for prowess. Sports of all kinds are of the same general character, including prize-fights, bull-fights, athletics, shooting, angling, yachting, and games of skill, even where the element of destructive physical efficiency is not an obtrusive38 feature. Sports shade off from the basis of hostile combat, through skill, to cunning and chicanery121, without its being possible to draw a line at any point. The ground of an addiction122 to sports is an archaic spiritual constitution—the possession of the predatory emulative propensity in a relatively high potency123, a strong proclivity to adventuresome exploit and to the infliction124 of damage is especially pronounced in those employments which are in colloquial125 usage specifically called sportsmanship.
It is perhaps truer, or at least more evident, as regards sports than as regards the other expressions of predatory emulation126 already spoken of, that the temperament which inclines men to them is essentially127 a boyish temperament. The addiction to sports, therefore, in a peculiar128 degree marks an arrested development of the man's moral nature. This peculiar boyishness of temperament in sporting men immediately becomes apparent when attention is directed to the large element of make-believe that is present in all sporting activity. Sports share this character of make-believe with the games and exploits to which children, especially boys, are habitually inclined. Make-believe does not enter in the same proportion into all sports, but it is present in a very appreciable degree in all. It is apparently129 present in a larger measure in sportsmanship proper and in athletic116 contests than in set games of skill of a more sedentary character; although this rule may not be found to apply with any great uniformity. It is noticeable, for instance, that even very mild-mannered and matter-of-fact men who go out shooting are apt to carry an excess of arms and accoutrements in order to impress upon their own imagination the seriousness of their undertaking130. These huntsmen are also prone131 to a histrionic, prancing132 gait and to an elaborate exaggeration of the motions, whether of stealth or of onslaught, involved in their deeds of exploit. Similarly in athletic sports there is almost invariably present a good share of rant133 and swagger and ostensible mystification—features which mark the histrionic nature of these employments. In all this, of course, the reminder134 of boyish make-believe is plain enough. The slang of athletics, by the way, is in great part made up of extremely sanguinary locutions borrowed from the terminology135 of warfare136. Except where it is adopted as a necessary means of secret communication, the use of a special slang in any employment is probably to be accepted as evidence that the occupation in question is substantially make-believe.
A further feature in which sports differ from the duel and similar disturbances of the peace is the peculiarity137 that they admit of other motives139 being assigned for them besides the impulses of exploit and ferocity. There is probably little if any other motive138 present in any given case, but the fact that other reasons for indulging in sports are frequently assigned goes to say that other grounds are sometimes present in a subsidiary way. Sportsmen—hunters and anglers—are more or less in the habit of assigning a love of nature, the need of recreation, and the like, as the incentives140 to their favorite pastime. These motives are no doubt frequently present and make up a part of the attractiveness of the sportsman's life; but these can not be the chief incentives. These ostensible needs could be more readily and fully141 satisfied without the accompaniment of a systematic effort to take the life of those creatures that make up an essential feature of that "nature" that is beloved by the sportsman. It is, indeed, the most noticeable effect of the sportsman's activity to keep nature in a state of chronic142 desolation by killing143 off all living thing whose destruction he can compass.
Still, there is ground for the sportsman's claim that under the existing conventionalities his need of recreation and of contact with nature can best be satisfied by the course which he takes. Certain canons of good breeding have been imposed by the prescriptive example of a predatory leisure class in the past and have been somewhat painstakingly144 conserved145 by the usage of the latter-day representatives of that class; and these canons will not permit him, without blame, to seek contact with nature on other terms. From being an honorable employment handed down from the predatory culture as the highest form of everyday leisure, sports have come to be the only form of outdoor activity that has the full sanction of decorum. Among the proximate incentives to shooting and angling, then, may be the need of recreation and outdoor life. The remoter cause which imposes the necessity of seeking these objects under the cover of systematic slaughter146 is a prescription147 that can not be violated except at the risk of disrepute and consequent lesion to one's self-respect.
The case of other kinds of sport is somewhat similar. Of these, athletic games are the best example. Prescriptive usage with respect to what forms of activity, exercise, and recreation are permissible148 under the code of reputable living is of course present here also. Those who are addicted149 to athletic sports, or who admire them, set up the claim that these afford the best available means of recreation and of "physical culture." And prescriptive usage gives countenance150 to the claim. The canons of reputable living exclude from the scheme of life of the leisure class all activity that can not be classed as conspicuous151 leisure. And consequently they tend by prescription to exclude it also from the scheme of life of the community generally. At the same time purposeless physical exertion152 is tedious and distasteful beyond tolerance153. As has been noticed in another connection, recourse is in such a case had to some form of activity which shall at least afford a colorable pretense154 of purpose, even if the object assigned be only a make-believe. Sports satisfy these requirements of substantial futility155 together with a colorable make-believe of purpose. In addition to this they afford scope for emulation, and are attractive also on that account. In order to be decorous, an employment must conform to the leisure-class canon of reputable waste; at the same time all activity, in order to be persisted in as an habitual, even if only partial, expression of life, must conform to the generically157 human canon of efficiency for some serviceable objective end. The leisure-class canon demands strict and comprehensive futility, the instinct of workmanship demands purposeful action. The leisure-class canon of decorum acts slowly and pervasively158, by a selective elimination159 of all substantially useful or purposeful modes of action from the accredited160 scheme of life; the instinct of workmanship acts impulsively162 and may be satisfied, provisionally, with a proximate purpose. It is only as the apprehended163 ulterior futility of a given line of action enters the reflective complex of consciousness as an element essentially alien to the normally purposeful trend of the life process that its disquieting164 and deterrent165 effect on the consciousness of the agent is wrought166.
The individual's habits of thought make an organic complex, the trend of which is necessarily in the direction of serviceability to the life process. When it is attempted to assimilate systematic waste or futility, as an end in life, into this organic complex, there presently supervenes a revulsion. But this revulsion of the organism may be avoided if the attention can be confined to the proximate, unreflected purpose of dexterous167 or emulative exertion. Sports—hunting, angling, athletic games, and the like—afford an exercise for dexterity168 and for the emulative ferocity and astuteness170 characteristic of predatory life. So long as the individual is but slightly gifted with reflection or with a sense of the ulterior trend of his actions so long as his life is substantially a life of naive171 impulsive161 action—so long the immediate and unreflected purposefulness of sports, in the way of an expression of dominance, will measurably satisfy his instinct of workmanship. This is especially true if his dominant impulses are the unreflecting emulative propensities of the predaceous temperament. At the same time the canons of decorum will commend sports to him as expressions of a pecuniarily172 blameless life. It is by meeting these two requirements, of ulterior wastefulness173 and proximate purposefulness, that any given employment holds its place as a traditional and habitual mode of decorous recreation. In the sense that other forms of recreation and exercise are morally impossible to persons of good breeding and delicate sensibilities, then, sports are the best available means of recreation under existing circumstances.
But those members of respectable society who advocate athletic games commonly justify174 their attitude on this head to themselves and to their neighbors on the ground that these games serve as an invaluable175 means of development. They not only improve the contestant's physique, but it is commonly added that they also foster a manly176 spirit, both in the participants and in the spectators. Football is the particular game which will probably first occur to any one in this community when the question of the serviceability of athletic games is raised, as this form of athletic contest is at present uppermost in the mind of those who plead for or against games as a means of physical or moral salvation177. This typical athletic sport may, therefore, serve to illustrate178 the bearing of athletics upon the development of the contestant's character and physique. It has been said, not inaptly, that the relation of football to physical culture is much the same as that of the bull-fight to agriculture. Serviceability for these lusory institutions requires sedulous179 training or breeding. The material used, whether brute180 or human, is subjected to careful selection and discipline, in order to secure and accentuate81 certain aptitudes and propensities which are characteristic of the ferine state, and which tend to obsolescence under domestication181. This does not mean that the result in either case is an all around and consistent rehabilitation182 of the ferine or barbarian habit of mind and body. The result is rather a one-sided return to barbarism or to the feroe natura—a rehabilitation and accentuation of those ferine traits which make for damage and desolation, without a corresponding development of the traits which would serve the individual's self-preservation and fullness of life in a ferine environment. The culture bestowed in football gives a product of exotic ferocity and cunning. It is a rehabilitation of the early barbarian temperament, together with a suppression of those details of temperament, which, as seen from the standpoint of the social and economic exigencies183, are the redeeming184 features of the savage185 character.
The physical vigor186 acquired in the training for athletic games—so far as the training may be said to have this effect—is of advantage both to the individual and to the collectivity, in that, other things being equal, it conduces to economic serviceability. The spiritual traits which go with athletic sports are likewise economically advantageous187 to the individual, as contradistinguished from the interests of the collectivity. This holds true in any community where these traits are present in some degree in the population. Modern competition is in large part a process of self-assertion on the basis of these traits of predatory human nature. In the sophisticated form in which they enter into the modern, peaceable emulation, the possession of these traits in some measure is almost a necessary of life to the civilized man. But while they are indispensable to the competitive individual, they are not directly serviceable to the community. So far as regards the serviceability of the individual for the purposes of the collective life, emulative efficiency is of use only indirectly if at all. Ferocity and cunning are of no use to the community except in its hostile dealings with other communities; and they are useful to the individual only because there is so large a proportion of the same traits actively188 present in the human environment to which he is exposed. Any individual who enters the competitive struggle without the due endowment of these traits is at a disadvantage, somewhat as a hornless steer189 would find himself at a disadvantage in a drove of horned cattle.
The possession and the cultivation190 of the predatory traits of character may, of course, be desirable on other than economic grounds. There is a prevalent aesthetic191 or ethical192 predilection for the barbarian aptitudes, and the traits in question minister so effectively to this predilection that their serviceability in the aesthetic or ethical respect probably offsets193 any economic unserviceability which they may give. But for the present purpose that is beside the point. Therefore nothing is said here as to the desirability or advisability of sports on the whole, or as to their value on other than economic grounds.
In popular apprehension194 there is much that is admirable in the type of manhood which the life of sport fosters. There is self-reliance and good-fellowship, so termed in the somewhat loose colloquial use of the words. From a different point of view the qualities currently so characterized might be described as truculence195 and clannishness196. The reason for the current approval and admiration of these manly qualities, as well as for their being called manly, is the same as the reason for their usefulness to the individual. The members of the community, and especially that class of the community which sets the pace in canons of taste, are endowed with this range of propensities in sufficient measure to make their absence in others felt as a shortcoming, and to make their possession in an exceptional degree appreciated as an attribute of superior merit. The traits of predatory man are by no means obsolete197 in the common run of modern populations. They are present and can be called out in bold relief at any time by any appeal to the sentiments in which they express themselves—unless this appeal should clash with the specific activities that make up our habitual occupations and comprise the general range of our everyday interests. The common run of the population of any industrial community is emancipated198 from these, economically considered, untoward199 propensities only in the sense that, through partial and temporary disuse, they have lapsed200 into the background of sub-conscious motives. With varying degrees of potency in different individuals, they remain available for the aggressive shaping of men's actions and sentiments whenever a stimulus of more than everyday intensity201 comes in to call them forth202. And they assert themselves forcibly in any case where no occupation alien to the predatory culture has usurped203 the individual's everyday range of interest and sentiment. This is the case among the leisure class and among certain portions of the population which are ancillary204 to that class. Hence the facility with which any new accessions to the leisure class take to sports; and hence the rapid growth of sports and of the sporting sentient205 in any industrial community where wealth has accumulated sufficiently206 to exempt207 a considerable part of the population from work.
A homely208 and familiar fact may serve to show that the predaceous impulse does not prevail in the same degree in all classes. Taken simply as a feature of modern life, the habit of carrying a walking-stick may seem at best a trivial detail; but the usage has a significance for the point in question. The classes among whom the habit most prevails—the classes with whom the walking-stick is associated in popular apprehension—are the men of the leisure class proper, sporting men, and the lower-class delinquents. To these might perhaps be added the men engaged in the pecuniary employments. The same is not true of the common run of men engaged in industry and it may be noted by the way that women do not carry a stick except in case of infirmity, where it has a use of a different kind. The practice is of course in great measure a matter of polite usage; but the basis of polite usage is, in turn, the proclivities209 of the class which sets the pace in polite usage. The walking-stick serves the purpose of an advertisement that the bearer's hands are employed otherwise than in useful effort, and it therefore has utility as an evidence of leisure. But it is also a weapon, and it meets a felt need of barbarian man on that ground. The handling of so tangible210 and primitive211 a means of offense212 is very comforting to any one who is gifted with even a moderate share of ferocity. The exigencies of the language make it impossible to avoid an apparent implication of disapproval213 of the aptitudes, propensities, and expressions of life here under discussion. It is, however, not intended to imply anything in the way of deprecation or commendation of any one of these phases of human character or of the life process. The various elements of the prevalent human nature are taken up from the point of view of economic theory, and the traits discussed are gauged214 and graded with regard to their immediate economic bearing on the facility of the collective life process. That is to say, these phenomena215 are here apprehended from the economic point of view and are valued with respect to their direct action in furtherance or hindrance216 of a more perfect adjustment of the human collectivity to the environment and to the institutional structure required by the economic situation of the collectivity for the present and for the immediate future. For these purposes the traits handed down from the predatory culture are less serviceable than might be. Although even in this connection it is not to be overlooked that the energetic aggressiveness and pertinacity217 of predatory man is a heritage of no mean value. The economic value—with some regard also to the social value in the narrower sense—of these aptitudes and propensities is attempted to be passed upon without reflecting on their value as seen from another point of view. When contrasted with the prosy mediocrity of the latter-day industrial scheme of life, and judged by the accredited standards of morality, and more especially by the standards of aesthetics218 and of poetry, these survivals from a more primitive type of manhood may have a very different value from that here assigned them. But all this being foreign to the purpose in hand, no expression of opinion on this latter head would be in place here. All that is admissible is to enter the caution that these standards of excellence219, which are alien to the present purpose, must not be allowed to influence our economic appreciation220 of these traits of human character or of the activities which foster their growth. This applies both as regards those persons who actively participate in sports and those whose sporting experience consists in contemplation only. What is here said of the sporting propensity is likewise pertinent221 to sundry222 reflections presently to be made in this connection on what would colloquially223 be known as the religious life.
The last paragraph incidentally touches upon the fact that everyday speech can scarcely be employed in discussing this class of aptitudes and activities without implying deprecation or apology. The fact is significant as showing the habitual attitude of the dispassionate common man toward the propensities which express themselves in sports and in exploit generally. And this is perhaps as convenient a place as any to discuss that undertone of deprecation which runs through all the voluminous discourse224 in defense or in laudation of athletic sports, as well as of other activities of a predominantly predatory character. The same apologetic frame of mind is at least beginning to be observable in the spokesmen of most other institutions handed down from the barbarian phase of life. Among these archaic institutions which are felt to need apology are comprised, with others, the entire existing system of the distribution of wealth, together with the resulting class distinction of status; all or nearly all forms of consumption that come under the head of conspicuous waste; the status of women under the patriarchal system; and many features of the traditional creeds226 and devout227 observances, especially the exoteric expressions of the creed225 and the naive apprehension of received observances. What is to be said in this connection of the apologetic attitude taken in commending sports and the sporting character will therefore apply, with a suitable change in phraseology, to the apologies offered in behalf of these other, related elements of our social heritage.
There is a feeling—usually vague and not commonly avowed228 in so many words by the apologist himself, but ordinarily perceptible in the manner of his discourse—that these sports, as well as the general range of predaceous impulses and habits of thought which underlie229 the sporting character, do not altogether commend themselves to common sense. "As to the majority of murderers, they are very incorrect characters." This aphorism230 offers a valuation of the predaceous temperament, and of the disciplinary effects of its overt231 expression and exercise, as seen from the moralist's point of view. As such it affords an indication of what is the deliverance of the sober sense of mature men as to the degree of availability of the predatory habit of mind for the purposes of the collective life. It is felt that the presumption232 is against any activity which involves habituation to the predatory attitude, and that the burden of proof lies with those who speak for the rehabilitation of the predaceous temper and for the practices which strengthen it. There is a strong body of popular sentiment in favor of diversions and enterprises of the kind in question; but there is at the same time present in the community a pervading233 sense that this ground of sentiment wants legitimation234. The required legitimation is ordinarily sought by showing that although sports are substantially of a predatory, socially disintegrating235 effect; although their proximate effect runs in the direction of reversion to propensities that are industrially disserviceable; yet indirectly and remotely—by some not readily comprehensible process of polar induction236, or counter-irritation perhaps—sports are conceived to foster a habit of mind that is serviceable for the social or industrial purpose. That is to say, although sports are essentially of the nature of invidious exploit, it is presumed that by some remote and obscure effect they result in the growth of a temperament conducive237 to non-invidious work. It is commonly attempted to show all this empirically or it is rather assumed that this is the empirical generalization which must be obvious to any one who cares to see it. In conducting the proof of this thesis the treacherous238 ground of inference from cause to effect is somewhat shrewdly avoided, except so far as to show that the "manly virtues239" spoken of above are fostered by sports. But since it is these manly virtues that are (economically) in need of legitimation, the chain of proof breaks off where it should begin. In the most general economic terms, these apologies are an effort to show that, in spite of the logic240 of the thing, sports do in fact further what may broadly be called workmanship. So long as he has not succeeded in persuading himself or others that this is their effect the thoughtful apologist for sports will not rest content, and commonly, it is to be admitted, he does not rest content. His discontent with his own vindication241 of the practice in question is ordinarily shown by his truculent242 tone and by the eagerness with which he heaps up asseverations in support of his position. But why are apologies needed? If there prevails a body of popular sentient in favor of sports, why is not that fact a sufficient legitimation? The protracted243 discipline of prowess to which the race has been subjected under the predatory and quasi-peaceable culture has transmitted to the men of today a temperament that finds gratification in these expressions of ferocity and cunning. So, why not accept these sports as legitimate expressions of a normal and wholesome244 human nature? What other norm is there that is to be lived up to than that given in the aggregate245 range of propensities that express themselves in the sentiments of this generation, including the hereditary strain of prowess? The ulterior norm to which appeal is taken is the instinct of workmanship, which is an instinct more fundamental, of more ancient prescription, than the propensity to predatory emulation. The latter is but a special development of the instinct of workmanship, a variant246, relatively late and ephemeral in spite of its great absolute antiquity247. The emulative predatory impulse—or the instinct of sportsmanship, as it might well be called—is essentially unstable248 in comparison with the primordial249 instinct of workmanship out of which it has been developed and differentiated. Tested by this ulterior norm of life, predatory emulation, and therefore the life of sports, falls short.
The manner and the measure in which the institution of a leisure class conduces to the conservation of sports and invidious exploit can of course not be succinctly250 stated. From the evidence already recited it appears that, in sentient and inclinations251, the leisure class is more favorable to a warlike attitude and animus252 than the industrial classes. Something similar seems to be true as regards sports. But it is chiefly in its indirect effects, though the canons of decorous living, that the institution has its influence on the prevalent sentiment with respect to the sporting life. This indirect effect goes almost unequivocally in the direction of furthering a survival of the predatory temperament and habits; and this is true even with respect to those variants253 of the sporting life which the higher leisure-class code of proprieties254 proscribes255; as, e.g., prize-fighting, cock-fighting, and other like vulgar expressions of the sporting temper. Whatever the latest authenticated256 schedule of detail proprieties may say, the accredited canons of decency257 sanctioned by the institution say without equivocation258 that emulation and waste are good and their opposites are disreputable. In the crepuscular259 light of the social nether260 spaces the details of the code are not apprehended with all the facility that might be desired, and these broad underlying261 canons of decency are therefore applied262 somewhat unreflectingly, with little question as to the scope of their competence263 or the exceptions that have been sanctioned in detail.
Addiction to athletic sports, not only in the way of direct participation, but also in the way of sentiment and moral support, is, in a more or less pronounced degree, a characteristic of the leisure class; and it is a trait which that class shares with the lower-class delinquents, and with such atavistic elements throughout the body of the community as are endowed with a dominant predaceous trend. Few individuals among the populations of Western civilized countries are so far devoid264 of the predaceous instinct as to find no diversion in contemplating265 athletic sports and games, but with the common run of individuals among the industrial classes the inclination to sports does not assert itself to the extent of constituting what may fairly be called a sporting habit. With these classes sports are an occasional diversion rather than a serious feature of life. This common body of the people can therefore not be said to cultivate the sporting propensity. Although it is not obsolete in the average of them, or even in any appreciable number of individuals, yet the predilection for sports in the commonplace industrial classes is of the nature of a reminiscence, more or less diverting as an occasional interest, rather than a vital and permanent interest that counts as a dominant factor in shaping the organic complex of habits of thought into which it enters. As it manifests itself in the sporting life of today, this propensity may not appear to be an economic factor of grave consequence. Taken simply by itself it does not count for a great deal in its direct effects on the industrial efficiency or the consumption of any given individual; but the prevalence and the growth of the type of human nature of which this propensity is a characteristic feature is a matter of some consequence. It affects the economic life of the collectivity both as regards the rate of economic development and as regards the character of the results attained by the development. For better or worse, the fact that the popular habits of thought are in any degree dominated by this type of character can not but greatly affect the scope, direction, standards, and ideals of the collective economic life, as well as the degree of adjustment of the collective life to the environment.
Something to a like effect is to be said of other traits that go to make up the barbarian character. For the purposes of economic theory, these further barbarian traits may be taken as concomitant variations of that predaceous temper of which prowess is an expression. In great measure they are not primarily of an economic character, nor do they have much direct economic bearing. They serve to indicate the stage of economic evolution to which the individual possessed of them is adapted. They are of importance, therefore, as extraneous266 tests of the degree of adaptation of the character in which they are comprised to the economic exigencies of today, but they are also to some extent important as being aptitudes which themselves go to increase or diminish the economic serviceability of the individual.
As it finds expression in the life of the barbarian, prowess manifests itself in two main directions—force and fraud. In varying degrees these two forms of expression are similarly present in modern warfare, in the pecuniary occupations, and in sports and games. Both lines of aptitudes are cultivated and strengthened by the life of sport as well as by the more serious forms of emulative life. Strategy or cunning is an element invariably present in games, as also in warlike pursuits and in the chase. In all of these employments strategy tends to develop into finesse267 and chicanery. Chicanery, falsehood, browbeating268, hold a well-secured place in the method of procedure of any athletic contest and in games generally. The habitual employment of an umpire, and the minute technical regulations governing the limits and details of permissible fraud and strategic advantage, sufficiently attest269 the fact that fraudulent practices and attempts to overreach one's opponents are not adventitious270 features of the game. In the nature of the case habituation to sports should conduce to a fuller development of the aptitude2 for fraud; and the prevalence in the community of that predatory temperament which inclines men to sports connotes a prevalence of sharp practice and callous271 disregard of the interests of others, individually and collectively. Resort to fraud, in any guise272 and under any legitimation of law or custom, is an expression of a narrowly self-regarding habit of mind. It is needless to dwell at any length on the economic value of this feature of the sporting character.
In this connection it is to be noted that the most obvious characteristic of the physiognomy affected273 by athletic and other sporting men is that of an extreme astuteness. The gifts and exploits of Ulysses are scarcely second to those of Achilles, either in their substantial furtherance of the game or in the éclat which they give the astute169 sporting man among his associates. The pantomime of astuteness is commonly the first step in that assimilation to the professional sporting man which a youth undergoes after matriculation in any reputable school, of the secondary or the higher education, as the case may be. And the physiognomy of astuteness, as a decorative274 feature, never ceases to receive the thoughtful attention of men whose serious interest lies in athletic games, races, or other contests of a similar emulative nature. As a further indication of their spiritual kinship, it may be pointed275 out that the members of the lower delinquent class usually show this physiognomy of astuteness in a marked degree, and that they very commonly show the same histrionic exaggeration of it that is often seen in the young candidate for athletic honors. This, by the way, is the most legible mark of what is vulgarly called "toughness" in youthful aspirants276 for a bad name.
The astute man, it may be remarked, is of no economic value to the community—unless it be for the purpose of sharp practice in dealings with other communities. His functioning is not a furtherance of the generic156 life process. At its best, in its direct economic bearing, it is a conversion277 of the economic substance of the collectivity to a growth alien to the collective life process—very much after the analogy of what in medicine would be called a benign278 tumor279, with some tendency to transgress280 the uncertain line that divides the benign from the malign69 growths. The two barbarian traits, ferocity and astuteness, go to make up the predaceous temper or spiritual attitude. They are the expressions of a narrowly self-regarding habit of mind. Both are highly serviceable for individual expediency281 in a life looking to invidious success. Both also have a high aesthetic value. Both are fostered by the pecuniary culture. But both alike are of no use for the purposes of the collective life.
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1
pecuniary
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| adj.金钱的；金钱上的 | |
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2
aptitude
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| n.(学习方面的)才能，资质，天资 | |
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aptitudes
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| （学习方面的）才能，资质，天资( aptitude的名词复数 ) | |
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sifting
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| n.筛，过滤v.筛( sift的现在分词 )；筛滤；细查；详审 | |
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embodies
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| v.表现( embody的第三人称单数 )；象征；包括；包含 | |
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barbarian
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| n.野蛮人；adj.野蛮(人)的；未开化的 | |
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archaic
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| adj.(语言、词汇等)古代的，已不通用的 | |
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conserving
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| v.保护，保藏，保存( conserve的现在分词 ) | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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propensity
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| n.倾向；习性 | |
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martial
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| adj.战争的，军事的，尚武的，威武的 | |
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patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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insistence
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| n.坚持；强调；坚决主张 | |
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14
assent
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| v.批准，认可；n.批准，认可 | |
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civilized
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| a.有教养的，文雅的 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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eminently
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| adv.突出地；显著地；不寻常地 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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voucher
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| n.收据；传票；凭单，凭证 | |
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temperament
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| n.气质，性格，性情 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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ostensible
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| adj.(指理由)表面的，假装的 | |
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habitual
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| adj.习惯性的；通常的，惯常的 | |
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bellicose
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| adj.好战的；好争吵的 | |
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delinquents
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| n.（尤指青少年）有过失的人，违法的人( delinquent的名词复数 ) | |
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delinquent
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| adj.犯法的，有过失的；n.违法者 | |
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27
relatively
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| adv.比较...地，相对地 | |
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apathetic
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| adj.冷漠的，无动于衷的 | |
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touching
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| adj.动人的，使人感伤的 | |
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averse
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| adj.厌恶的；反对的，不乐意的 | |
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31
defensive
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| adj.防御的；防卫的；防守的 | |
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tardily
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| adv.缓慢 | |
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provocation
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| n.激怒，刺激，挑拨，挑衅的事物，激怒的原因 | |
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defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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aggression
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| n.进攻，侵略，侵犯，侵害 | |
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obsolescent
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| adj.过时的，难管束的 | |
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appreciable
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| adj.明显的，可见的，可估量的，可觉察的 | |
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obtrusive
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| adj.显眼的；冒失的 | |
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obtrusively
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| adv.冒失地，莽撞地 | |
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ardor
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| n.热情，狂热 | |
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stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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42
inertness
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| n.不活泼，没有生气；惰性；惯量 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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44
ethnic
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| adj.人种的，种族的，异教徒的 | |
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ethnically
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| adv.人种上，民族上 | |
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divergence
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| n.分歧，岔开 | |
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noted
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| adj.著名的，知名的 | |
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emergence
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| n.浮现，显现，出现，（植物）突出体 | |
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propensities
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| n.倾向，习性( propensity的名词复数 ) | |
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duel
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| n./v.决斗；(双方的)斗争 | |
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51
naval
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| adj.海军的，军舰的，船的 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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solvent
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| n.溶剂；adj.有偿付能力的 | |
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momentary
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| adj.片刻的，瞬息的；短暂的 | |
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irritation
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| n.激怒，恼怒，生气 | |
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alcoholic
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| adj.（含）酒精的，由酒精引起的；n.酗酒者 | |
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inhibit
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| vt.阻止，妨碍，抑制 | |
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stimuli
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| n.刺激（物） | |
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differentiated
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| 区分，区别，辨别( differentiate的过去式和过去分词 )； 区别对待； 表明…间的差别，构成…间差别的特征 | |
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reverts
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| 恢复( revert的第三人称单数 )； 重提； 回到…上； 归还 | |
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obligatory
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| adj.强制性的，义务的，必须的 | |
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chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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incumbent
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| adj.成为责任的，有义务的；现任的，在职的 | |
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maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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habitually
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| ad.习惯地，通常地 | |
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antagonism
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| n.对抗，敌对，对立 | |
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malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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69
malign
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| adj.有害的；恶性的；恶意的；v.诽谤，诬蔑 | |
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mischievousness
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| 恶作剧 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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73
isolate
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| vt.使孤立，隔离 | |
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rebuke
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| v.指责，非难，斥责 [反]praise | |
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obsolescence
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| n.过时，陈旧，废弃 | |
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futures
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| n.期货，期货交易 | |
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adolescence
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| n.青春期，青少年 | |
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interval
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| n.间隔，间距；幕间休息，中场休息 | |
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isolating
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| adj.孤立的，绝缘的v.使隔离( isolate的现在分词 )；将…剔出（以便看清和单独处理）；使（某物质、细胞等）分离；使离析 | |
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80
accentuated
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| v.重读( accentuate的过去式和过去分词 )；使突出；使恶化；加重音符号于 | |
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81
accentuate
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| v.着重，强调 | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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generalization
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| n.普遍性，一般性，概括 | |
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84
scrutiny
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| n.详细检查，仔细观察 | |
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dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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86
subservient
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| adj.卑屈的，阿谀的 | |
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87
possessed
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| adj.疯狂的；拥有的，占有的 | |
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88
industrious
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|
| adj.勤劳的，刻苦的，奋发的 | |
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89
interpretation
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| n.解释，说明，描述；艺术处理 | |
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90
predilection
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| n.偏好 | |
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91
isolation
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| n.隔离，孤立，分解，分离 | |
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92
persistence
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| n.坚持，持续，存留 | |
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93
entirely
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|
| ad.全部地，完整地；完全地，彻底地 | |
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94
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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95
punctilious
|
|
| adj.谨慎的，谨小慎微的 | |
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96
immature
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|
| adj.未成熟的，发育未全的，未充分发展的 | |
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97
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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98
puerile
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| adj.幼稚的，儿童的 | |
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99
strata
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| n.地层（复数）；社会阶层 | |
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100
proclivity
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| n.倾向，癖性 | |
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101
ferocious
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|
| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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102
immaturity
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| n.不成熟；未充分成长；未成熟；粗糙 | |
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103
legitimate
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|
| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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104
systematic
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|
| adj.有系统的，有计划的，有方法的 | |
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105
disturbances
|
|
| n.骚乱( disturbance的名词复数 )；打扰；困扰；障碍 | |
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106
Vogue
|
|
| n.时髦，时尚；adj.流行的 | |
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107
recur
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| vi.复发，重现，再发生 | |
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108
merges
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|
| （使）混合( merge的第三人称单数 )； 相融； 融入； 渐渐消失在某物中 | |
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109
residue
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|
| n.残余，剩余，残渣 | |
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110
participation
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|
| n.参与，参加，分享 | |
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111
indirectly
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|
| adv.间接地，不直接了当地 | |
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112
abetting
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|
| v.教唆（犯罪）( abet的现在分词 )；煽动；怂恿；支持 | |
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113
thereby
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|
| adv.因此，从而 | |
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114
retard
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|
| n.阻止，延迟；vt.妨碍，延迟，使减速 | |
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115
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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116
athletic
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|
| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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117
athletics
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| n.运动，体育，田径运动 | |
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118
manifestations
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|
| n.表示，显示（manifestation的复数形式） | |
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119
emulative
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| adj.好胜 | |
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120
deliberately
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|
| adv.审慎地；蓄意地；故意地 | |
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121
chicanery
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| n.欺诈，欺骗 | |
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122
addiction
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| n.上瘾入迷，嗜好 | |
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123
potency
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|
| n. 效力，潜能 | |
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124
infliction
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|
| n.（强加于人身的）痛苦，刑罚 | |
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125
colloquial
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|
| adj.口语的，会话的 | |
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126
emulation
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| n.竞争；仿效 | |
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127
essentially
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|
| adv.本质上，实质上，基本上 | |
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128
peculiar
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|
| adj.古怪的，异常的；特殊的，特有的 | |
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129
apparently
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| adv.显然地；表面上，似乎 | |
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130
undertaking
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| n.保证，许诺，事业 | |
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131
prone
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|
| adj.(to)易于…的，很可能…的；俯卧的 | |
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132
prancing
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| v.（马）腾跃( prance的现在分词 ) | |
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133
rant
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| v.咆哮；怒吼；n.大话；粗野的话 | |
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134
reminder
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|
| n.提醒物，纪念品；暗示，提示 | |
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135
terminology
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|
| n.术语；专有名词 | |
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136
warfare
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|
| n.战争(状态)；斗争；冲突 | |
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137
peculiarity
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|
| n.独特性，特色；特殊的东西；怪癖 | |
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138
motive
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|
| n.动机，目的；adv.发动的，运动的 | |
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139
motives
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|
| n.动机，目的( motive的名词复数 ) | |
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140
incentives
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|
| 激励某人做某事的事物( incentive的名词复数 )； 刺激； 诱因； 动机 | |
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141
fully
|
|
| adv.完全地，全部地，彻底地；充分地 | |
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142
chronic
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|
| adj.(疾病)长期未愈的，慢性的；极坏的 | |
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143
killing
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|
| n.巨额利润；突然赚大钱，发大财 | |
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144
painstakingly
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|
| adv. 费力地 苦心地 | |
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145
conserved
|
|
| v.保护，保藏，保存( conserve的过去式和过去分词 ) | |
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146
slaughter
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|
| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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147
prescription
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|
| n.处方，开药；指示，规定 | |
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148
permissible
|
|
| adj.可允许的，许可的 | |
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149
addicted
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|
| adj.沉溺于....的，对...上瘾的 | |
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150
countenance
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|
| n.脸色，面容；面部表情；vt.支持，赞同 | |
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151
conspicuous
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|
| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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152
exertion
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|
| n.尽力，努力 | |
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153
tolerance
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|
| n.宽容；容忍，忍受；耐药力；公差 | |
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154
pretense
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|
| n.矫饰，做作，借口 | |
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155
futility
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|
| n.无用 | |
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156
generic
|
|
| adj.一般的，普通的，共有的 | |
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157
generically
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|
| adv.一般地 | |
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158
pervasively
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|
| adv.无处不在地，遍布地 | |
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159
elimination
|
|
| n.排除，消除，消灭 | |
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160
accredited
|
|
| adj.可接受的；可信任的；公认的；质量合格的v.相信( accredit的过去式和过去分词 )；委托；委任；把…归结于 | |
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161
impulsive
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|
| adj.冲动的，刺激的；有推动力的 | |
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162
impulsively
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|
| adv.冲动地 | |
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163
apprehended
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|
| 逮捕，拘押( apprehend的过去式和过去分词 )； 理解 | |
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164
disquieting
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|
| adj.令人不安的，令人不平静的v.使不安，使忧虑，使烦恼( disquiet的现在分词 ) | |
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165
deterrent
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|
| n.阻碍物，制止物；adj.威慑的，遏制的 | |
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166
wrought
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|
| v.引起；以…原料制作；运转；adj.制造的 | |
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167
dexterous
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|
| adj.灵敏的；灵巧的 | |
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168
dexterity
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|
| n.(手的)灵巧，灵活 | |
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169
astute
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|
| adj.机敏的，精明的 | |
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170
astuteness
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|
| n.敏锐；精明；机敏 | |
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171
naive
|
|
| adj.幼稚的，轻信的；天真的 | |
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172
pecuniarily
|
|
| adv.在金钱上，在金钱方面 | |
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173
wastefulness
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|
| 浪费，挥霍，耗费 | |
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174
justify
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|
| vt.证明…正当(或有理)，为…辩护 | |
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175
invaluable
|
|
| adj.无价的，非常宝贵的，极为贵重的 | |
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176
manly
|
|
| adj.有男子气概的；adv.男子般地，果断地 | |
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177
salvation
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|
| n.（尤指基督）救世，超度，拯救，解困 | |
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178
illustrate
|
|
| v.举例说明，阐明；图解，加插图 | |
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179
sedulous
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|
| adj.勤勉的，努力的 | |
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180
brute
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|
| n.野兽，兽性 | |
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181
domestication
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|
| n.驯养，驯化 | |
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182
rehabilitation
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|
| n.康复，悔过自新，修复，复兴，复职，复位 | |
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183
exigencies
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|
| n.急切需要 | |
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184
redeeming
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| 补偿的，弥补的 | |
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185
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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186
vigor
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|
| n.活力，精力，元气 | |
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187
advantageous
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|
| adj.有利的；有帮助的 | |
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188
actively
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|
| adv.积极地，勤奋地 | |
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189
steer
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|
| vt.驾驶，为…操舵；引导；vi.驾驶 | |
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190
cultivation
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|
| n.耕作，培养，栽培（法），养成 | |
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191
aesthetic
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|
| adj.美学的，审美的，有美感 | |
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192
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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193
offsets
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|
| n.开端( offset的名词复数 )；出发v.抵消( offset的第三人称单数 )；补偿；（为了比较的目的而）把…并列（或并置）；为（管道等）装支管 | |
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194
apprehension
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|
| n.理解，领悟；逮捕，拘捕；忧虑 | |
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195
truculence
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|
| n.凶猛，粗暴 | |
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196
clannishness
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197
obsolete
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| adj.已废弃的，过时的 | |
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198
emancipated
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|
| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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199
untoward
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|
| adj.不利的，不幸的，困难重重的 | |
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200
lapsed
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|
| adj.流失的，堕落的v.退步( lapse的过去式和过去分词 )；陷入；倒退；丧失 | |
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201
intensity
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|
| n.强烈，剧烈；强度；烈度 | |
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202
forth
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| adv.向前；向外，往外 | |
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203
usurped
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|
| 篡夺，霸占( usurp的过去式和过去分词 )； 盗用； 篡夺，篡权 | |
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204
ancillary
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|
| adj.附属的，从属的 | |
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205
sentient
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|
| adj.有知觉的，知悉的；adv.有感觉能力地 | |
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206
sufficiently
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|
| adv.足够地，充分地 | |
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207
exempt
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|
| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
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208
homely
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|
| adj.家常的，简朴的；不漂亮的 | |
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209
proclivities
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|
| n.倾向，癖性( proclivity的名词复数 ) | |
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210
tangible
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|
| adj.有形的，可触摸的，确凿的，实际的 | |
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211
primitive
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|
| adj.原始的；简单的；n.原(始)人，原始事物 | |
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212
offense
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|
| n.犯规，违法行为；冒犯，得罪 | |
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213
disapproval
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|
| n.反对，不赞成 | |
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214
gauged
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|
| adj.校准的；标准的；量规的；量计的v.（用仪器）测量( gauge的过去式和过去分词 )；估计；计量；划分 | |
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215
phenomena
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|
| n.现象 | |
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216
hindrance
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| n.妨碍，障碍 | |
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217
pertinacity
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|
| n.执拗，顽固 | |
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218
aesthetics
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|
| n.(尤指艺术方面之)美学，审美学 | |
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219
excellence
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|
| n.优秀，杰出，(pl.)优点，美德 | |
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220
appreciation
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|
| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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pertinent
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| adj.恰当的；贴切的；中肯的；有关的；相干的 | |
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sundry
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| adj.各式各样的，种种的 | |
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colloquially
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| adv.用白话，用通俗语 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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creed
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| n.信条；信念，纲领 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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228
avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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underlie
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| v.位于...之下，成为...的基础 | |
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aphorism
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| n.格言，警语 | |
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overt
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| adj.公开的，明显的，公然的 | |
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presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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pervading
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| v.遍及，弥漫( pervade的现在分词 ) | |
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234
legitimation
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| n. 合法, 合法化 | |
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235
disintegrating
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| v.（使）破裂[分裂，粉碎]，（使）崩溃( disintegrate的现在分词 ) | |
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induction
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| n.感应，感应现象 | |
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conducive
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| adj.有益的，有助的 | |
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238
treacherous
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| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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240
logic
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| n.逻辑(学)；逻辑性 | |
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241
vindication
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| n.洗冤，证实 | |
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242
truculent
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| adj.野蛮的，粗野的 | |
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243
protracted
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| adj.拖延的；延长的v.拖延“protract”的过去式和过去分词 | |
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wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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aggregate
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| adj.总计的，集合的；n.总数；v.合计；集合 | |
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variant
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| adj.不同的，变异的；n.变体，异体 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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unstable
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| adj.不稳定的，易变的 | |
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primordial
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| adj.原始的；最初的 | |
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succinctly
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| adv.简洁地；简洁地，简便地 | |
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inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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animus
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| n.恶意；意图 | |
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variants
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| n.变体( variant的名词复数 )；变种；变型；（词等的）变体 | |
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proprieties
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| n.礼仪，礼节；礼貌( propriety的名词复数 )；规矩；正当；合适 | |
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proscribes
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| v.正式宣布（某事物）有危险或被禁止( proscribe的第三人称单数 ) | |
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authenticated
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| v.证明是真实的、可靠的或有效的( authenticate的过去式和过去分词 )；鉴定，使生效 | |
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decency
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| n.体面，得体，合宜，正派，庄重 | |
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equivocation
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| n.模棱两可的话，含糊话 | |
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crepuscular
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| adj.晨曦的；黄昏的；昏暗的 | |
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nether
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| adj.下部的，下面的；n.阴间；下层社会 | |
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underlying
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| adj.在下面的，含蓄的，潜在的 | |
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262
applied
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| adj.应用的；v.应用，适用 | |
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263
competence
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| n.能力，胜任，称职 | |
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devoid
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| adj.全无的，缺乏的 | |
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265
contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 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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266
extraneous
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| adj.体外的；外来的；外部的 | |
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267
finesse
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| n.精密技巧，灵巧，手腕 | |
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268
browbeating
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| v.（以言辞或表情）威逼，恫吓( browbeat的现在分词 ) | |
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attest
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| vt.证明，证实；表明 | |
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270
adventitious
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| adj.偶然的 | |
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271
callous
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| adj.无情的，冷淡的，硬结的，起老茧的 | |
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guise
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| n.外表，伪装的姿态 | |
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affected
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| adj.不自然的，假装的 | |
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decorative
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| adj.装饰的，可作装饰的 | |
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pointed
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| adj.尖的，直截了当的 | |
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276
aspirants
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| n.有志向或渴望获得…的人( aspirant的名词复数 )v.渴望的，有抱负的，追求名誉或地位的( aspirant的第三人称单数 )；有志向或渴望获得…的人 | |
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277
conversion
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| n.转化，转换，转变 | |
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278
benign
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| adj.善良的，慈祥的；良性的，无危险的 | |
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279
tumor
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| n.（肿）瘤，肿块(英)tumour | |
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280
transgress
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| vt.违反，逾越 | |
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281
expediency
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| n.适宜；方便；合算；利己 | |
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