Socrates proceeds:— The guardians10 of our state are to be watch-dogs, as we have already said. Now dogs are not divided into hes and shes — we do not take the masculine gender12 out to hunt and leave the females at home to look after their puppies. They have the same employments — the only difference between them is that the one sex is stronger and the other weaker. But if women are to have the same employments as men, they must have the same education — they must be taught music and gymnastics, and the art of war. I know that a great joke will be made of their riding on horseback and carrying weapons; the sight of the naked old wrinkled women showing their agility13 in the palaestra will certainly not be a vision of beauty, and may be expected to become a famous jest. But we must not mind the wits; there was a time when they might have laughed at our present gymnastics. All is habit: people have at last found out that the exposure is better than the concealment14 of the person, and now they laugh no more. Evil only should be the subject of ridicule15.
The first question is, whether women are able either wholly or partially16 to share in the employments of men. And here we may be charged with inconsistency in making the proposal at all. For we started originally with the division of labour; and the diversity of employments was based on the difference of natures. But is there no difference between men and women? Nay17, are they not wholly different? THERE was the difficulty, Glaucon, which made me unwilling18 to speak of family relations. However, when a man is out of his depth, whether in a pool or in an ocean, he can only swim for his life; and we must try to find a way of escape, if we can.
The argument is, that different natures have different uses, and the natures of men and women are said to differ. But this is only a verbal opposition19. We do not consider that the difference may be purely20 nominal21 and accidental; for example, a bald man and a hairy man are opposed in a single point of view, but you cannot infer that because a bald man is a cobbler a hairy man ought not to be a cobbler. Now why is such an inference erroneous? Simply because the opposition between them is partial only, like the difference between a male physician and a female physician, not running through the whole nature, like the difference between a physician and a carpenter. And if the difference of the sexes is only that the one beget23 and the other bear children, this does not prove that they ought to have distinct educations. Admitting that women differ from men in capacity, do not men equally differ from one another? Has not nature scattered24 all the qualities which our citizens require indifferently up and down among the two sexes? and even in their peculiar25 pursuits, are not women often, though in some cases superior to men, ridiculously enough surpassed by them? Women are the same in kind as men, and have the same aptitude26 or want of aptitude for medicine or gymnastic or war, but in a less degree. One woman will be a good guardian11, another not; and the good must be chosen to be the colleagues of our guardians. If however their natures are the same, the inference is that their education must also be the same; there is no longer anything unnatural27 or impossible in a woman learning music and gymnastic. And the education which we give them will be the very best, far superior to that of cobblers, and will train up the very best women, and nothing can be more advantageous28 to the State than this. Therefore let them strip, clothed in their chastity, and share in the toils29 of war and in the defence of their country; he who laughs at them is a fool for his pains.
The first wave is past, and the argument is compelled to admit that men and women have common duties and pursuits. A second and greater wave is rolling in-community of wives and children; is this either expedient30 or possible? The expediency31 I do not doubt; I am not so sure of the possibility. ‘Nay, I think that a considerable doubt will be entertained on both points.’ I meant to have escaped the trouble of proving the first, but as you have detected the little stratagem32 I must even submit. Only allow me to feed my fancy like the solitary33 in his walks, with a dream of what might be, and then I will return to the question of what can be.
In the first place our rulers will enforce the laws and make new ones where they are wanted, and their allies or ministers will obey. You, as legislator, have already selected the men; and now you shall select the women. After the selection has been made, they will dwell in common houses and have their meals in common, and will be brought together by a necessity more certain than that of mathematics. But they cannot be allowed to live in licentiousness34; that is an unholy thing, which the rulers are determined35 to prevent. For the avoidance of this, holy marriage festivals will be instituted, and their holiness will be in proportion to their usefulness. And here, Glaucon, I should like to ask (as I know that you are a breeder of birds and animals), Do you not take the greatest care in the mating? ‘Certainly.’ And there is no reason to suppose that less care is required in the marriage of human beings. But then our rulers must be skilful36 physicians of the State, for they will often need a strong dose of falsehood in order to bring about desirable unions between their subjects. The good must be paired with the good, and the bad with the bad, and the offspring of the one must be reared, and of the other destroyed; in this way the flock will be preserved in prime condition. Hymeneal festivals will be celebrated37 at times fixed38 with an eye to population, and the brides and bridegrooms will meet at them; and by an ingenious system of lots the rulers will contrive39 that the brave and the fair come together, and that those of inferior breed are paired with inferiors — the latter will ascribe to chance what is really the invention of the rulers. And when children are born, the offspring of the brave and fair will be carried to an enclosure in a certain part of the city, and there attended by suitable nurses; the rest will be hurried away to places unknown. The mothers will be brought to the fold and will suckle the children; care however must be taken that none of them recognise their own offspring; and if necessary other nurses may also be hired. The trouble of watching and getting up at night will be transferred to attendants. ‘Then the wives of our guardians will have a fine easy time when they are having children.’ And quite right too, I said, that they should.
The parents ought to be in the prime of life, which for a man may be reckoned at thirty years — from twenty-five, when he has ‘passed the point at which the speed of life is greatest,’ to fifty-five; and at twenty years for a woman — from twenty to forty. Any one above or below those ages who partakes in the hymeneals shall be guilty of impiety40; also every one who forms a marriage connexion at other times without the consent of the rulers. This latter regulation applies to those who are within the specified41 ages, after which they may range at will, provided they avoid the prohibited degrees of parents and children, or of brothers and sisters, which last, however, are not absolutely prohibited, if a dispensation be procured42. ‘But how shall we know the degrees of affinity43, when all things are common?’ The answer is, that brothers and sisters are all such as are born seven or nine months after the espousals, and their parents those who are then espoused44, and every one will have many children and every child many parents.
Socrates proceeds: I have now to prove that this scheme is advantageous and also consistent with our entire polity. The greatest good of a State is unity4; the greatest evil, discord45 and distraction46. And there will be unity where there are no private pleasures or pains or interests — where if one member suffers all the members suffer, if one citizen is touched all are quickly sensitive; and the least hurt to the little finger of the State runs through the whole body and vibrates to the soul. For the true State, like an individual, is injured as a whole when any part is affected47. Every State has subjects and rulers, who in a democracy are called rulers, and in other States masters: but in our State they are called saviours48 and allies; and the subjects who in other States are termed slaves, are by us termed nurturers and paymasters, and those who are termed comrades and colleagues in other places, are by us called fathers and brothers. And whereas in other States members of the same government regard one of their colleagues as a friend and another as an enemy, in our State no man is a stranger to another; for every citizen is connected with every other by ties of blood, and these names and this way of speaking will have a corresponding reality — brother, father, sister, mother, repeated from infancy49 in the ears of children, will not be mere50 words. Then again the citizens will have all things in common, in having common property they will have common pleasures and pains.
Can there be strife51 and contention52 among those who are of one mind; or lawsuits53 about property when men have nothing but their bodies which they call their own; or suits about violence when every one is bound to defend himself? The permission to strike when insulted will be an ‘antidote’ to the knife and will prevent disturbances54 in the State. But no younger man will strike an elder; reverence55 will prevent him from laying hands on his kindred, and he will fear that the rest of the family may retaliate56. Moreover, our citizens will be rid of the lesser57 evils of life; there will be no flattery of the rich, no sordid58 household cares, no borrowing and not paying. Compared with the citizens of other States, ours will be Olympic victors, and crowned with blessings59 greater still — they and their children having a better maintenance during life, and after death an honourable60 burial. Nor has the happiness of the individual been sacrificed to the happiness of the State; our Olympic victor has not been turned into a cobbler, but he has a happiness beyond that of any cobbler. At the same time, if any conceited61 youth begins to dream of appropriating the State to himself, he must be reminded that ‘half is better than the whole.’ ‘I should certainly advise him to stay where he is when he has the promise of such a brave life.’
But is such a community possible? — as among the animals, so also among men; and if possible, in what way possible? About war there is no difficulty; the principle of communism is adapted to military service. Parents will take their children to look on at a battle, just as potters’ boys are trained to the business by looking on at the wheel. And to the parents themselves, as to other animals, the sight of their young ones will prove a great incentive62 to bravery. Young warriors63 must learn, but they must not run into danger, although a certain degree of risk is worth incurring64 when the benefit is great. The young creatures should be placed under the care of experienced veterans, and they should have wings — that is to say, swift and tractable65 steeds on which they may fly away and escape. One of the first things to be done is to teach a youth to ride.
Cowards and deserters shall be degraded to the class of husbandmen; gentlemen who allow themselves to be taken prisoners, may be presented to the enemy. But what shall be done to the hero? First of all he shall be crowned by all the youths in the army; secondly66, he shall receive the right hand of fellowship; and thirdly, do you think that there is any harm in his being kissed? We have already determined that he shall have more wives than others, in order that he may have as many children as possible. And at a feast he shall have more to eat; we have the authority of Homer for honouring brave men with ‘long chines,’ which is an appropriate compliment, because meat is a very strengthening thing. Fill the bowl then, and give the best seats and meats to the brave — may they do them good! And he who dies in battle will be at once declared to be of the golden race, and will, as we believe, become one of Hesiod’s guardian angels. He shall be worshipped after death in the manner prescribed by the oracle67; and not only he, but all other benefactors68 of the State who die in any other way, shall be admitted to the same honours.
The next question is, How shall we treat our enemies? Shall Hellenes be enslaved? No; for there is too great a risk of the whole race passing under the yoke69 of the barbarians70. Or shall the dead be despoiled71? Certainly not; for that sort of thing is an excuse for skulking72, and has been the ruin of many an army. There is meanness and feminine malice73 in making an enemy of the dead body, when the soul which was the owner has fled — like a dog who cannot reach his assailants, and quarrels with the stones which are thrown at him instead. Again, the arms of Hellenes should not be offered up in the temples of the Gods; they are a pollution, for they are taken from brethren. And on similar grounds there should be a limit to the devastation74 of Hellenic territory — the houses should not be burnt, nor more than the annual produce carried off. For war is of two kinds, civil and foreign; the first of which is properly termed ‘discord,’ and only the second ‘war;’ and war between Hellenes is in reality civil war — a quarrel in a family, which is ever to be regarded as unpatriotic and unnatural, and ought to be prosecuted75 with a view to reconciliation76 in a true phil-Hellenic spirit, as of those who would chasten but not utterly77 enslave. The war is not against a whole nation who are a friendly multitude of men, women, and children, but only against a few guilty persons; when they are punished peace will be restored. That is the way in which Hellenes should war against one another — and against barbarians, as they war against one another now.
‘But, my dear Socrates, you are forgetting the main question: Is such a State possible? I grant all and more than you say about the blessedness of being one family — fathers, brothers, mothers, daughters, going out to war together; but I want to ascertain78 the possibility of this ideal State.’ You are too unmerciful. The first wave and the second wave I have hardly escaped, and now you will certainly drown me with the third. When you see the towering crest79 of the wave, I expect you to take pity. ‘Not a whit80.’
Well, then, we were led to form our ideal polity in the search after justice, and the just man answered to the just State. Is this ideal at all the worse for being impracticable? Would the picture of a perfectly81 beautiful man be any the worse because no such man ever lived? Can any reality come up to the idea? Nature will not allow words to be fully82 realized; but if I am to try and realize the ideal of the State in a measure, I think that an approach may be made to the perfection of which I dream by one or two, I do not say slight, but possible changes in the present constitution of States. I would reduce them to a single one — the great wave, as I call it. Until, then, kings are philosophers, or philosophers are kings, cities will never cease from ill: no, nor the human race; nor will our ideal polity ever come into being. I know that this is a hard saying, which few will be able to receive. ‘Socrates, all the world will take off his coat and rush upon you with sticks and stones, and therefore I would advise you to prepare an answer.’ You got me into the scrape, I said. ‘And I was right,’ he replied; ‘however, I will stand by you as a sort of do-nothing, well-meaning ally.’ Having the help of such a champion, I will do my best to maintain my position. And first, I must explain of whom I speak and what sort of natures these are who are to be philosophers and rulers. As you are a man of pleasure, you will not have forgotten how indiscriminate lovers are in their attachments83; they love all, and turn blemishes84 into beauties. The snub-nosed youth is said to have a winning grace; the beak85 of another has a royal look; the featureless are faultless; the dark are manly86, the fair angels; the sickly have a new term of endearment87 invented expressly for them, which is ‘honey-pale.’ Lovers of wine and lovers of ambition also desire the objects of their affection in every form. Now here comes the point:— The philosopher too is a lover of knowledge in every form; he has an insatiable curiosity. ‘But will curiosity make a philosopher? Are the lovers of sights and sounds, who let out their ears to every chorus at the Dionysiac festivals, to be called philosophers?’ They are not true philosophers, but only an imitation. ‘Then how are we to describe the true?’
You would acknowledge the existence of abstract ideas, such as justice, beauty, good, evil, which are severally one, yet in their various combinations appear to be many. Those who recognize these realities are philosophers; whereas the other class hear sounds and see colours, and understand their use in the arts, but cannot attain88 to the true or waking vision of absolute justice or beauty or truth; they have not the light of knowledge, but of opinion, and what they see is a dream only. Perhaps he of whom we say the last will be angry with us; can we pacify89 him without revealing the disorder90 of his mind? Suppose we say that, if he has knowledge we rejoice to hear it, but knowledge must be of something which is, as ignorance is of something which is not; and there is a third thing, which both is and is not, and is matter of opinion only. Opinion and knowledge, then, having distinct objects, must also be distinct faculties91. And by faculties I mean powers unseen and distinguishable only by the difference in their objects, as opinion and knowledge differ, since the one is liable to err22, but the other is unerring and is the mightiest93 of all our faculties. If being is the object of knowledge, and not-being of ignorance, and these are the extremes, opinion must lie between them, and may be called darker than the one and brighter than the other. This intermediate or contingent94 matter is and is not at the same time, and partakes both of existence and of non-existence. Now I would ask my good friend, who denies abstract beauty and justice, and affirms a many beautiful and a many just, whether everything he sees is not in some point of view different — the beautiful ugly, the pious95 impious, the just unjust? Is not the double also the half, and are not heavy and light relative terms which pass into one another? Everything is and is not, as in the old riddle96 —‘A man and not a man shot and did not shoot a bird and not a bird with a stone and not a stone.’ The mind cannot be fixed on either alternative; and these ambiguous, intermediate, erring92, half-lighted objects, which have a disorderly movement in the region between being and not-being, are the proper matter of opinion, as the immutable97 objects are the proper matter of knowledge. And he who grovels98 in the world of sense, and has only this uncertain perception of things, is not a philosopher, but a lover of opinion only . . .
The fifth book is the new beginning of the Republic, in which the community of property and of family are first maintained, and the transition is made to the kingdom of philosophers. For both of these Plato, after his manner, has been preparing in some chance words of Book IV, which fall unperceived on the reader’s mind, as they are supposed at first to have fallen on the ear of Glaucon and Adeimantus. The ‘paradoxes,’ as Morgenstern terms them, of this book of the Republic will be reserved for another place; a few remarks on the style, and some explanations of difficulties, may be briefly99 added.
First, there is the image of the waves, which serves for a sort of scheme or plan of the book. The first wave, the second wave, the third and greatest wave come rolling in, and we hear the roar of them. All that can be said of the extravagance of Plato’s proposals is anticipated by himself. Nothing is more admirable than the hesitation100 with which he proposes the solemn text, ‘Until kings are philosophers,’ etc.; or the reaction from the sublime101 to the ridiculous, when Glaucon describes the manner in which the new truth will be received by mankind.
Some defects and difficulties may be noted102 in the execution of the communistic plan. Nothing is told us of the application of communism to the lower classes; nor is the table of prohibited degrees capable of being made out. It is quite possible that a child born at one hymeneal festival may marry one of its own brothers or sisters, or even one of its parents, at another. Plato is afraid of incestuous unions, but at the same time he does not wish to bring before us the fact that the city would be divided into families of those born seven and nine months after each hymeneal festival. If it were worth while to argue seriously about such fancies, we might remark that while all the old affinities103 are abolished, the newly prohibited affinity rests not on any natural or rational principle, but only upon the accident of children having been born in the same month and year. Nor does he explain how the lots could be so manipulated by the legislature as to bring together the fairest and best. The singular expression which is employed to describe the age of five-and-twenty may perhaps be taken from some poet.
In the delineation104 of the philosopher, the illustrations of the nature of philosophy derived105 from love are more suited to the apprehension106 of Glaucon, the Athenian man of pleasure, than to modern tastes or feelings. They are partly facetious107, but also contain a germ of truth. That science is a whole, remains108 a true principle of inductive as well as of metaphysical philosophy; and the love of universal knowledge is still the characteristic of the philosopher in modern as well as in ancient times.
At the end of the fifth book Plato introduces the figment of contingent matter, which has exercised so great an influence both on the Ethics109 and Theology of the modern world, and which occurs here for the first time in the history of philosophy. He did not remark that the degrees of knowledge in the subject have nothing corresponding to them in the object. With him a word must answer to an idea; and he could not conceive of an opinion which was an opinion about nothing. The influence of analogy led him to invent ‘parallels and conjugates’ and to overlook facts. To us some of his difficulties are puzzling only from their simplicity110: we do not perceive that the answer to them ‘is tumbling out at our feet.’ To the mind of early thinkers, the conception of not-being was dark and mysterious; they did not see that this terrible apparition111 which threatened destruction to all knowledge was only a logical determination. The common term under which, through the accidental use of language, two entirely112 different ideas were included was another source of confusion. Thus through the ambiguity113 of (Greek) Plato, attempting to introduce order into the first chaos114 of human thought, seems to have confused perception and opinion, and to have failed to distinguish the contingent from the relative. In the Theaetetus the first of these difficulties begins to clear up; in the Sophist the second; and for this, as well as for other reasons, both these dialogues are probably to be regarded as later than the Republic.
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1
enumerate
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| v.列举，计算，枚举，数 | |
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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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dealing
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| n.经商方法，待人态度 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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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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interval
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| n.间隔，间距；幕间休息，中场休息 | |
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consolation
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| n.安慰，慰问 | |
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acquit
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| vt.宣判无罪；(oneself)使(自己)表现出 | |
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guilt
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| n.犯罪；内疚；过失，罪责 | |
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guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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guardian
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| n.监护人；守卫者，保护者 | |
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gender
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| n.（生理上的）性，（名词、代词等的）性 | |
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agility
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| n.敏捷，活泼 | |
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concealment
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| n.隐藏, 掩盖，隐瞒 | |
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ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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partially
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| adv.部分地，从某些方面讲 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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unwilling
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| adj.不情愿的 | |
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opposition
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| n.反对，敌对 | |
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purely
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| adv.纯粹地，完全地 | |
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nominal
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| adj.名义上的；(金额、租金)微不足道的 | |
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err
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| vi.犯错误，出差错 | |
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beget
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| v.引起；产生 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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aptitude
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| n.(学习方面的)才能，资质，天资 | |
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unnatural
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| adj.不自然的；反常的 | |
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advantageous
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| adj.有利的；有帮助的 | |
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toils
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| 网 | |
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expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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expediency
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| n.适宜；方便；合算；利己 | |
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stratagem
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| n.诡计，计谋 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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licentiousness
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| n.放肆，无法无天 | |
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determined
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| adj.坚定的；有决心的 | |
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skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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contrive
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| vt.谋划，策划；设法做到；设计，想出 | |
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impiety
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| n.不敬；不孝 | |
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specified
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| adj.特定的 | |
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procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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affinity
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| n.亲和力，密切关系 | |
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espoused
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| v.（决定）支持，拥护（目标、主张等）( espouse的过去式和过去分词 ) | |
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discord
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| n.不和，意见不合，争论，（音乐）不和谐 | |
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distraction
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| n.精神涣散，精神不集中，消遣，娱乐 | |
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affected
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| adj.不自然的，假装的 | |
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saviours
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| n.救助者( saviour的名词复数 )；救星；救世主；耶稣基督 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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51
strife
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| n.争吵，冲突，倾轧，竞争 | |
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contention
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| n.争论，争辩，论战；论点，主张 | |
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53
lawsuits
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| n.诉讼( lawsuit的名词复数 ) | |
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54
disturbances
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| n.骚乱( disturbance的名词复数 )；打扰；困扰；障碍 | |
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55
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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56
retaliate
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| v.报复，反击 | |
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57
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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sordid
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| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
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59
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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conceited
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| adj.自负的，骄傲自满的 | |
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incentive
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| n.刺激；动力；鼓励；诱因；动机 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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64
incurring
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| 遭受，招致，引起( incur的现在分词 ) | |
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tractable
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| adj.易驾驭的；温顺的 | |
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secondly
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| adv.第二，其次 | |
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oracle
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| n.神谕，神谕处，预言 | |
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benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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barbarians
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| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
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despoiled
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| v.掠夺，抢劫( despoil的过去式和过去分词 ) | |
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skulking
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| v.潜伏，偷偷摸摸地走动，鬼鬼祟祟地活动( skulk的现在分词 ) | |
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73
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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devastation
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| n.毁坏；荒废；极度震惊或悲伤 | |
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prosecuted
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| a.被起诉的 | |
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reconciliation
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| n.和解，和谐，一致 | |
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utterly
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| adv.完全地，绝对地 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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whit
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| n.一点，丝毫 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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83
attachments
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| n.（用电子邮件发送的）附件( attachment的名词复数 )；附着；连接；附属物 | |
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blemishes
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| n.（身体的）瘢点( blemish的名词复数 )；伤疤；瑕疵；污点 | |
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beak
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| n.鸟嘴，茶壶嘴，钩形鼻 | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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endearment
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| n.表示亲爱的行为 | |
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88
attain
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| vt.达到，获得，完成 | |
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pacify
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| vt.使(某人)平静(或息怒)；抚慰 | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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erring
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| 做错事的，错误的 | |
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mightiest
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| adj.趾高气扬( mighty的最高级 )；巨大的；强有力的；浩瀚的 | |
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contingent
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| adj.视条件而定的；n.一组，代表团，分遣队 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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96
riddle
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| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
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immutable
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| adj.不可改变的，永恒的 | |
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grovels
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| v.卑躬屈节，奴颜婢膝( grovel的第三人称单数 )；趴 | |
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briefly
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| adv.简单地，简短地 | |
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100
hesitation
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| n.犹豫，踌躇 | |
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101
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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102
noted
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| adj.著名的，知名的 | |
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103
affinities
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| n.密切关系( affinity的名词复数 )；亲近；（生性）喜爱；类同 | |
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104
delineation
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| n.记述；描写 | |
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105
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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107
facetious
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| adj.轻浮的，好开玩笑的 | |
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108
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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109
ethics
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| n.伦理学；伦理观，道德标准 | |
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110
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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111
apparition
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| n.幽灵，神奇的现象 | |
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112
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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113
ambiguity
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| n.模棱两可；意义不明确 | |
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114
chaos
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| n.混乱，无秩序 | |
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