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VII RELIGION AND THE CHURCHES
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Almost all the changes which the world has undergone since the end of the Middle Ages are due to the discovery and diffusion1 of new knowledge. This was the primary cause of the Renaissance2, the Reformation, and the industrial revolution. It was also, very directly, the cause of the decay of dogmatic religion. The study of classical texts and early Church history, Copernican astronomy and physics, Darwinian biology and comparative anthropology3, have each in turn battered4 down some part of the edifice5 of Catholic dogma, until, for almost all thinking and instructed people, the most that seems defensible is some inner spirit, some vague hope, and some not very definite feeling of moral obligation. This result might perhaps have remained limited to the educated minority but for the fact that the Churches have almost everywhere opposed political progress with the same bitterness with which they have216 opposed progress in thought. Political conservatism has brought the Churches into conflict with whatever was vigorous in the working classes, and has spread free thought in wide circles which might otherwise have remained orthodox for centuries. The decay of dogmatic religion is, for good or evil, one of the most important facts in the modern world. Its effects have hardly yet begun to show themselves: what they will be it is impossible to say, but they will certainly be profound and far-reaching.

Religion is partly personal, partly social: to the Protestant primarily personal, to the Catholic primarily social. It is only when the two elements are intimately blended that religion becomes a powerful force in molding society. The Catholic Church, as it existed from the time of Constantine to the time of the Reformation, represented a blending which would have seemed incredible if it had not been actually achieved, the blending of Christ and C?sar, of the morality of humble8 submission9 with the pride of Imperial Rome. Those who loved the one could find it in the Thebaid; those who loved the other could admire it in the pomp of metropolitan10 archbishops. In St. Francis and Innocent III the same two sides of the Church are217 still represented. But since the Reformation personal religion has been increasingly outside the Catholic Church, while the religion which has remained Catholic has been increasingly a matter of institutions and politics and historic continuity. This division has weakened the force of religion: religious bodies have not been strengthened by the enthusiasm and single-mindedness of the men in whom personal religion is strong, and these men have not found their teaching diffused11 and made permanent by the power of ecclesiastical institutions.

The Catholic Church achieved, during the Middle Ages, the most organic society and the most harmonious12 inner synthesis of instinct, mind, and spirit, that the Western world has ever known. St. Francis, Thomas Aquinas, and Dante represent its summit as regards individual development. The cathedrals, the mendicant13 Orders, and the triumph of the Papacy over the Empire represent its supreme14 political success. But the perfection which had been achieved was a narrow perfection: instinct, mind, and spirit all suffered from curtailment15 in order to fit into the pattern; laymen16 found themselves subject to the Church in ways which they resented, and the Church used its power for218 rapacity17 and oppression. The perfect synthesis was an enemy to new growth, and after the time of Dante all that was living in the world had first to fight for its right to live against the representatives of the old order. This fight is even now not ended. Only when it is quite ended, both in the external world of politics and in the internal world of men’s own thoughts, will it be possible for a new organic society and a new inner synthesis to take the place which the Church held for a thousand years.

The clerical profession suffers from two causes, one of which it shares with some other professions, while the other is peculiar18 to itself. The cause peculiar to it is the convention that clergymen are more virtuous20 than other men. Any average selection of mankind, set apart and told that it excels the rest in virtue21, must tend to sink below the average. This is an ancient commonplace in regard to princes and those who used to be called “the great.” But it is no less true as regards those of the clergy19 who are not genuinely and by nature as much better than the average as they are conventionally supposed to be. The other source of harm to the clerical profession is endowments. Property which is only available for those who will support an established219 institution has a tendency to warp22 men’s judgments23 as to the excellence24 of the institution. The tendency is aggravated25 when the property is associated with social consideration and opportunities for petty power. It is at its worst when the institution is tied by law to an ancient creed26, almost impossible to change, and yet quite out of touch with the unfettered thought of the present day. All these causes combine to damage the moral force of the Church.

It is not so much that the creed of the Church is the wrong one. What is amiss is the mere27 existence of a creed. As soon as income, position, and power are dependent upon acceptance of no matter what creed, intellectual honesty is imperiled. Men will tell themselves that a formal assent28 is justified29 by the good which it will enable them to do. They fail to realize that, in those whose mental life has any vigor6, loss of complete intellectual integrity puts an end to the power of doing good, by producing gradually in all directions an inability to see truth simply. The strictness of party discipline has introduced the same evil in politics; there, because the evil is comparatively new, it is visible to many who think it unimportant as220 regards the Church. But the evil is greater as regards the Church, because religion is of more importance than politics, and because it is more necessary that the exponents30 of religion should be wholly free from taint31.

The evils we have been considering seem inseparable from the existence of a professional priesthood. If religion is not to be harmful in a world of rapid change, it must, like the Society of Friends, be carried on by men who have other occupations during the week, who do their religious work from enthusiasm, without receiving any payment. And such men, because they know the everyday world, are not likely to fall into a remote morality which no one regards as applicable to common life. Being free, they will not be bound to reach certain conclusions decided32 in advance, but will be able to consider moral and religious questions genuinely, without bias33. Except in a quite stationary34 society, no religious life can be living or a real support to the spirit unless it is freed from the incubus35 of a professional priesthood.

It is largely for these reasons that so little of what is valuable in morals and religion comes nowadays from the men who are eminent36 in the religious world. It is true that among professed221 believers there are many who are wholly sincere, who feel still the inspiration which Christianity brought before it had been weakened by the progress of knowledge. These sincere believers are valuable to the world because they keep alive the conviction that the life of the spirit is what is of most importance to men and women. Some of them, in all the countries now at war, have had the courage to preach peace and love in the name of Christ, and have done what lay in their power to mitigate38 the bitterness of hatred39. All praise is due to these men, and without them the world would be even worse than it is.

But it is not through even the most sincere and courageous40 believers in the traditional religion that a new spirit can come into the world. It is not through them that religion can be brought back to those who have lost it because their minds were active, not because their spirit was dead. Believers in the traditional religion necessarily look to the past for inspiration rather than to the future. They seek wisdom in the teaching of Christ, which, admirable as it is, remains41 quite inadequate42 for many of the social and spiritual issues of modern life. Art and intellect and all the problems of government222 are ignored in the Gospels. Those who, like Tolstoy, endeavor seriously to take the Gospels as a guide to life are compelled to regard the ignorant peasant as the best type of man, and to brush aside political questions by an extreme and impracticable anarchism.

If a religious view of life and the world is ever to reconquer the thoughts and feelings of free-minded men and women, much that we are accustomed to associate with religion will have to be discarded. The first and greatest change that is required is to establish a morality of initiative, not a morality of submission, a morality of hope rather than fear, of things to be done rather than of things to be left undone43. It is not the whole duty of man to slip through the world so as to escape the wrath44 of God. The world is our world, and it rests with us to make it a heaven or a hell. The power is ours, and the kingdom and the glory would be ours also if we had courage and insight to create them. The religious life that we must seek will not be one of occasional solemnity and superstitious45 prohibitions46, it will not be sad or ascetic47, it will concern itself little with rules of conduct. It will be inspired by a vision of what human life may be, and will be happy with223 the joy of creation, living in a large free world of initiative and hope. It will love mankind, not for what they are to the outward eye, but for what imagination shows that they have it in them to become. It will not readily condemn48, but it will give praise to positive achievement rather than negative sinlessness, to the joy of life, the quick affection, the creative insight, by which the world may grow young and beautiful and filled with vigor.

“Religion” is a word which has many meanings and a long history. In origin, it was concerned with certain rites49, inherited from a remote past, performed originally for some reason long since forgotten, and associated from time to time with various myths to account for their supposed importance. Much of this lingers still. A religious man is one who goes to church, a communicant, one who “practises,” as Catholics say. How he behaves otherwise, or how he feels concerning life and man’s place in the world, does not bear upon the question whether he is “religious” in this simple but historically correct sense. Many men and women are religious in this sense without having in their natures anything that deserves to be called religion in the sense in which I mean the word.224 The mere familiarity of the Church service has made them impervious52 to it; they are unconscious of all the history and human experience by which the liturgy53 has been enriched, and unmoved by the glibly54 repeated words of the Gospel, which condemn almost all the activities of those who fancy themselves disciples55 of Christ. This fate must overtake any habitual56 rite50: it is impossible that it should continue to produce much effect after it has been performed so often as to grow mechanical.

The activities of men may be roughly derived57 from three sources, not in actual fact sharply separate one from another, but sufficiently58 distinguishable to deserve different names. The three sources I mean are instinct, mind, and spirit, and of these three it is the life of the spirit that makes religion.

The life of instinct includes all that man shares with the lower animals, all that is concerned with self-preservation and reproduction and the desires and impulses derivative59 from these. It includes vanity and love of possessions, love of family, and even much of what makes love of country. It includes all the impulses that are essentially60 concerned with the biological success of oneself or one’s group—for225 among gregarious61 animals the life of instinct includes the group. The impulses which it includes may not in fact make for success, and may often in fact militate against it, but are nevertheless those of which success is the raison d’être, those which express the animal nature of man and his position among a world of competitors.

The life of the mind is the life of pursuit of knowledge, from mere childish curiosity up to the greatest efforts of thought. Curiosity exists in animals, and serves an obvious biological purpose; but it is only in men that it passes beyond the investigation62 of particular objects which may be edible7 or poisonous, friendly or hostile. Curiosity is the primary impulse out of which the whole edifice of scientific knowledge has grown. Knowledge has been found so useful that most actual acquisition of it is no longer prompted by curiosity; innumerable other motives63 now contribute to foster the intellectual life. Nevertheless, direct love of knowledge and dislike of error still play a very large part, especially with those who are most successful in learning. No man acquires much knowledge unless the acquisition is in itself delightful64 to him, apart from any consciousness226 of the use to which the knowledge may be put. The impulse to acquire knowledge and the activities which center round it constitute what I mean by the life of the mind. The life of the mind consists of thought which is wholly or partially65 impersonal66, in the sense that it concerns itself with objects on their own account, and not merely on account of their bearing upon our instinctive67 life.

The life of the spirit centers round impersonal feeling, as the life of the mind centers round impersonal thought. In this sense, all art belongs to the life of the spirit, though its greatness is derived from its being also intimately bound up with the life of instinct. Art starts from instinct and rises into the region of the spirit; religion starts from the spirit and endeavors to dominate and inform the life of instinct. It is possible to feel the same interest in the joys and sorrows of others as in our own, to love and hate independently of all relation to ourselves, to care about the destiny of man and the development of the universe without a thought that we are personally involved. Reverence68 and worship, the sense of an obligation to mankind, the feeling of imperativeness69 and acting70 under orders which traditional227 religion has interpreted as Divine inspiration, all belong to the life of the spirit. And deeper than all these lies the sense of a mystery half revealed, of a hidden wisdom and glory, of a transfiguring vision in which common things lose their solid importance and become a thin veil behind which the ultimate truth of the world is dimly seen. It is such feelings that are the source of religion, and if they were to die most of what is best would vanish out of life.

Instinct, mind, and spirit are all essential to a full life; each has its own excellence and its own corruption72. Each can attain73 a spurious excellence at the expense of the others; each has a tendency to encroach upon the others; but in the life which is to be sought all three will be developed in co?rdination, and intimately blended in a single harmonious whole. Among uncivilized men instinct is supreme, and mind and spirit hardly exist. Among educated men at the present day mind is developed, as a rule, at the expense of both instinct and spirit, producing a curious inhumanity and lifelessness, a paucity75 of both personal and impersonal desires, which leads to cynicism and intellectual destructiveness. Among ascetics76 and228 most of those who would be called saints, the life of the spirit has been developed at the expense of instinct and mind, producing an outlook which is impossible to those who have a healthy animal life and to those who have a love of active thought. It is not in any of these one-sided developments that we can find wisdom or a philosophy which will bring new life to the civilized74 world.

Among civilized men and women at the present day it is rare to find instinct, mind, and spirit in harmony. Very few have achieved a practical philosophy which gives its due place to each; as a rule, instinct is at war with either mind or spirit, and mind and spirit are at war with each other. This strife77 compels men and women to direct much of their energy inwards, instead of being able to expend78 it all in objective activities. When a man achieves a precarious79 inward peace by the defeat of a part of his nature, his vital force is impaired80, and his growth is no longer quite healthy. If men are to remain whole, it is very necessary that they should achieve a reconciliation81 of instinct, mind, and spirit.

Instinct is the source of vitality82, the bond that unites the life of the individual with the229 life of the race, the basis of all profound sense of union with others, and the means by which the collective life nourishes the life of the separate units. But instinct by itself leaves us powerless to control the forces of Nature, either in ourselves or in our physical environment, and keeps us in bondage83 to the same unthinking impulse by which the trees grow. Mind can liberate84 us from this bondage, by the power of impersonal thought, which enables us to judge critically the purely85 biological purposes towards which instinct more or less blindly tends. But mind, in its dealings with instinct, is merely critical: so far as instinct is concerned, the unchecked activity of the mind is apt to be destructive and to generate cynicism. Spirit is an antidote86 to the cynicism of mind: it universalizes the emotions that spring from instinct, and by universalizing them makes them impervious to mental criticism. And when thought is informed by spirit it loses its cruel, destructive quality; it no longer promotes the death of instinct, but only its purification from insistence87 and ruthlessness and its emancipation88 from the prison walls of accidental circumstance. It is instinct that gives force, mind that gives the means of directing force to desired ends, and230 spirit that suggests impersonal uses for force of a kind that thought cannot discredit89 by criticism. This is an outline of the parts that instinct, mind, and spirit would play in a harmonious life.

Instinct, mind, and spirit are each a help to the others when their development is free and unvitiated; but when corruption comes into any one of the three, not only does that one fail, but the others also become poisoned. All three must grow together. And if they are to grow to their full stature90 in any one man or woman, that man or woman must not be isolated91, but must be one of a society where growth is not thwarted92 and made crooked93.

The life of instinct, when it is unchecked by mind or spirit, consists of instinctive cycles, which begin with impulses to more or less definite acts, and pass on to satisfaction of needs through the consequences of these impulsive94 acts. Impulse and desire are not directed towards the whole cycle, but only towards its initiation95: the rest is left to natural causes. We desire to eat, but we do not desire to be nourished unless we are valetudinarians. Yet without the nourishment96 eating is a mere momentary97 pleasure, not part of the general impulse231 to life. Men desire sexual intercourse98, but they do not as a rule desire children strongly or often. Yet without the hope of children and its occasional realization99, sexual intercourse remains for most people an isolated and separate pleasure, not uniting their personal life with the life of mankind, not continuous with the central purposes by which they live, and not capable of bringing that profound sense of fulfilment which comes from completion by children. Most men, unless the impulse is atrophied100 through disuse, feel a desire to create something, great or small according to their capacities. Some few are able to satisfy this desire: some happy men can create an Empire, a science, a poem, or a picture. The men of science, who have less difficulty than any others in finding an outlet101 for creativeness, are the happiest of intelligent men in the modern world, since their creative activity affords full satisfaction to mind and spirit as well as to the instinct of creation.21 In them a beginning is to be seen of the new way of life which is to be sought; in their happiness we may perhaps find232 the germ of a future happiness for all mankind. The rest, with few exceptions, are thwarted in their creative impulses. They cannot build their own house or make their own garden, or direct their own labor102 to producing what their free choice would lead them to produce. In this way the instinct of creation, which should lead on to the life of mind and spirit, is checked and turned aside. Too often it is turned to destruction, as the only effective action which remains possible. Out of its defeat grows envy, and out of envy grows the impulse to destroy the creativeness of more fortunate men. This is one of the greatest sources of corruption in the life of instinct.

The life of instinct is important, not only on its own account, or because of the direct usefulness of the actions which it inspires, but also because, if it is unsatisfactory, the individual life becomes detached and separated from the general life of man. All really profound sense of unity103 with others depends upon instinct, upon co?peration or agreement in some instinctive purpose. This is most obvious in the relations of men and women and parents and children. But it is true also in wider relations. It is true of large assemblies swayed by a strong common233 emotion, and even of a whole nation in times of stress. It is part of what makes the value of religion as a social institution. Where this feeling is wholly absent, other human beings seem distant and aloof104. Where it is actively105 thwarted, other human beings become objects of instinctive hostility106. The aloofness107 or the instinctive hostility may be masked by religious love, which can be given to all men regardless of their relation to ourselves. But religious love does not bridge the gulf108 that parts man from man: it looks across the gulf, it views others with compassion109 or impersonal sympathy, but it does not live with the same life with which they live. Instinct alone can do this, but only when it is fruitful and sane110 and direct. To this end it is necessary that instinctive cycles should be fairly often completed, not interrupted in the middle of their course. At present they are constantly interrupted, partly by purposes which conflict with them for economic or other reasons, partly by the pursuit of pleasure, which picks out the most agreeable part of the cycle and avoids the rest. In this way instinct is robbed of its importance and seriousness; it becomes incapable111 of bringing any real fulfilment, its demands grow more and more234 excessive, and life becomes no longer a whole with a single movement, but a series of detached moments, some of them pleasurable, most of them full of weariness and discouragement.

The life of the mind, although supremely112 excellent in itself, cannot bring health into the life of instinct, except when it results in a not too difficult outlet for the instinct of creation. In other cases it is, as a rule, too widely separated from instinct, too detached, too destitute113 of inward growth, to afford either a vehicle for instinct or a means of subtilizing and refining it. Thought is in its essence impersonal and detached, instinct is in its essence personal and tied to particular circumstances: between the two, unless both reach a high level, there is a war which is not easily appeased114. This is the fundamental reason for vitalism, futurism, pragmatism, and the various other philosophies which advertise themselves as vigorous and virile115. All these represent the attempt to find a mode of thought which shall not be hostile to instinct. The attempt, in itself, is deserving of praise, but the solution offered is far too facile. What is proposed amounts to a subordination of thought to instinct, a refusal to allow thought to achieve its own ideal. Thought which does235 not rise above what is personal is not thought in any true sense: it is merely a more or less intelligent use of instinct. It is thought and spirit that raise man above the level of the brutes116. By discarding them we may lose the proper excellence of men, but cannot acquire the excellence of animals. Thought must achieve its full growth before a reconciliation with instinct is attempted.

When refined thought and unrefined instinct coexist, as they do in many intellectual men, the result is a complete disbelief in any important good to be achieved by the help of instinct. According to their disposition117, some such men will as far as possible discard instinct and become ascetic, while others will accept it as a necessity, leaving it degraded and separated from all that is really important in their lives. Either of these courses prevents instinct from remaining vital, or from being a bond with others; either produces a sense of physical solitude118, a gulf across which the minds and spirits of others may speak, but not their instincts. To very many men, the instinct of patriotism119, when the war broke out, was the first instinct that had bridged the gulf, the first that had made them feel a really profound unity with others.236 This instinct, just because, in its intense form, it was new and unfamiliar120, had remained uninfected by thought, not paralyzed or devitalized by doubt and cold detachment. The sense of unity which it brought is capable of being brought by the instinctive life of more normal times, if thought and spirit are not hostile to it. And so long as this sense of unity is absent, instinct and spirit cannot be in harmony, nor can the life of the community have vigor and the seeds of new growth.

The life of the mind, because of its detachment, tends to separate a man inwardly from other men, so long as it is not balanced by the life of the spirit. For this reason, mind without spirit can render instinct corrupt71 or atrophied, but cannot add any excellence to the life of instinct. On this ground, some men are hostile to thought. But no good purpose is served by trying to prevent the growth of thought, which has its own insistence, and if checked in the directions in which it tends naturally, will turn into other directions where it is more harmful. And thought is in itself god-like: if the opposition121 between thought and instinct were irreconcilable122, it would be thought that ought to conquer. But the opposition is not irreconciliable:237 all that is necessary is that both thought and instinct should be informed by the life of the spirit.

In order that human life should have vigor, it is necessary for the instinctive impulses to be strong and direct; but in order that human life should be good, these impulses must be dominated and controlled by desires less personal and ruthless, less liable to lead to conflict than those that are inspired by instinct alone. Something impersonal and universal is needed over and above what springs out of the principle of individual growth. It is this that is given by the life of the spirit.

Patriotism affords an example of the kind of control which is needed. Patriotism is compounded out of a number of instinctive feelings and impulses: love of home, love of those whose ways and outlook resemble our own, the impulse to co?peration in a group, the sense of pride in the achievements of one’s group. All these impulses and desires, like everything belonging to the life of instinct, are personal, in the sense that the feelings and actions which they inspire towards others are determined123 by the relation of those others to ourselves, not by what those others are intrinsically. All these impulses238 and desires unite to produce a love of man’s own country which is more deeply implanted in the fiber124 of his being, and more closely united to his vital force, than any love not rooted in instinct. But if spirit does not enter in to generalize love of country, the exclusiveness of instinctive love makes it a source of hatred of other countries. What spirit can effect is to make us realize that other countries equally are worthy125 of love, that the vital warmth which makes us love our own country reveals to us that it deserves to be loved, and that only the poverty of our nature prevents us from loving all countries as we love our own. In this way instinctive love can be extended in imagination, and a sense of the value of all mankind can grow up, which is more living and intense than any that is possible to those whose instinctive love is weak. Mind can only show us that it is irrational126 to love our own country best; it can weaken patriotism, but cannot strengthen the love of all mankind. Spirit alone can do this, by extending and universalizing the love that is born of instinct. And in doing this it checks and purifies whatever is insistent127 or ruthless or oppressively personal in the life of instinct.

The same extension through spirit is necessary239 with other instinctive loves, if they are not to be enfeebled or corrupted128 by thought. The love of husband and wife is capable of being a very good thing, and when men and women are sufficiently primitive129 nothing but instinct and good fortune is needed to make it reach a certain limited perfection. But as thought begins to assert its right to criticize instinct the old simplicity130 becomes impossible. The love of husband and wife, as unchecked instinct leaves it, is too narrow and personal to stand against the shafts131 of satire132, until it is enriched by the life of the spirit. The romantic view of marriage, which our fathers and mothers professed37 to believe, will not survive an imaginative peregrination133 down a street of suburban134 villas135, each containing its couple, each couple having congratulated themselves as they first crossed the threshold, that here they could love in peace, without interruption from others, without contact with the cold outside world. The separateness and stuffiness136, the fine names for cowardices and timid vanities, that are shut within the four walls of thousands upon thousands of little villas, present themselves coldly and mercilessly to those in whom mind is dominant137 at the expense of spirit.

240 Nothing is good in the life of a human being except the very best that his nature can achieve. As men advance, things which have been good cease to be good, merely because something better is possible. So it is with the life of instinct: for those whose mental life is strong, much that was really good while mind remained less developed has now become bad merely through the greater degree of truth in their outlook on the world. The instinctive man in love feels that his emotion is unique, that the lady of his heart has perfections such as no other woman ever equaled. The man who has acquired the power of impersonal thought realizes, when he is in love, that he is one of so many millions of men who are in love at this moment, that not more than one of all the millions can be right in thinking his love supreme, and that it is not likely that that one is oneself. He perceives that the state of being in love in those whose instinct is unaffected by thought or spirit, is a state of illusion, serving the ends of Nature and making a man a slave to the life of the species, not a willing minister to the impersonal ends which he sees to be good. Thought rejects this slavery; for no end that Nature may have in view will thought abdicate138, or forgo51 its right241 to think truly. “Better the world should perish than that I or any other human being should believe a lie”—this is the religion of thought, in whose scorching139 flames the dross140 of the world is being burnt away. It is a good religion, and its work of destruction must be completed. But it is not all that man has need of. New growth must come after the destruction, and new growth can come only through the spirit.

Both patriotism and the love of man and woman, when they are merely instinctive, have the same defects: their exclusions141, their enclosing walls, their indifference142 or hostility to the outside world. It is through this that thought is led to satire, that comedy has infected what men used to consider their holiest feelings. The satire and the comedy are justified, but not the death of instinct which they may produce if they remain in supreme command. They are justified, not as the last word of wisdom but as the gateway143 of pain through which men pass to a new life, where instinct is purified and yet nourished by the deeper desires and insight of spirit.

The man who has the life of the spirit within him views the love of man and woman, both in himself and in others, quite differently from242 the man who is exclusively dominated by mind. He sees, in his moments of insight, that in all human beings there is something deserving of love, something mysterious, something appealing, a cry out of the night, a groping journey, and a possible victory. When his instinct loves, he welcomes its help in seeing and feeling the value of the human being whom he loves. Instinct becomes a reinforcement to spiritual insight. What instinct tells him spiritual insight confirms, however much the mind may be aware of littlenesses, limitations, and enclosing walls that prevent the spirit from shining forth144. His spirit divines in all men what his instinct shows him in the object of his love.

The love of parents for children has need of the same transformation145. The purely instinctive love, unchecked by thought, uninformed by spirit, is exclusive, ruthless, and unjust. No benefit to others is felt, by the purely instinctive parent, to be worth an injury to one’s own children. Honor and conventional morality place certain important practical limitations on the vicarious selfishness of parents, since a civilized community exacts a certain minimum before it will give respect. But within the limits allowed by public opinion, parental146 affection,243 when it is merely instinctive, will seek the advantage of children without regard to others. Mind can weaken the impulse to injustice147, and diminish the force of instinctive love, but it cannot keep the whole force of instinctive love and turn it to more universal ends. Spirit can do this. It can leave the instinctive love of children undimmed, and extend the poignant148 devotion of a parent, in imagination, to the whole world. And parental love itself will prompt the parent who has the life of the spirit to give to his children the sense of justice, the readiness for service, the reverence, the will that controls self-seeking, which he feels to be a greater good than any personal success.

The life of the spirit has suffered in recent times by its association with traditional religion, by its apparent hostility to the life of the mind, and by the fact that it has seemed to center in renunciation. The life of the spirit demands readiness for renunciation when the occasion arises, but is in its essence as positive and as capable of enriching individual existence as mind and instinct are. It brings with it the joy of vision, of the mystery and profundity149 of the world, of the contemplation of life, and above all the joy of universal love. It liberates244 those who have it from the prison-house of insistent personal passion and mundane150 cares. It gives freedom and breadth and beauty to men’s thoughts and feelings, and to all their relations with others. It brings the solution of doubts, the end of the feeling that all is vanity. It restores harmony between mind and instinct, and leads the separated unit back into his place in the life of mankind. For those who have once entered the world of thought, it is only through spirit that happiness and peace can return.

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1 diffusion dl4zm     
n.流布;普及;散漫
参考例句:
  • The invention of printing helped the diffusion of learning.印刷术的发明有助于知识的传播。
  • The effect of the diffusion capacitance can be troublesome.扩散电容会引起麻烦。
2 renaissance PBdzl     
n.复活,复兴,文艺复兴
参考例句:
  • The Renaissance was an epoch of unparalleled cultural achievement.文艺复兴是一个文化上取得空前成就的时代。
  • The theme of the conference is renaissance Europe.大会的主题是文艺复兴时期的欧洲。
3 anthropology zw2zQ     
n.人类学
参考例句:
  • I believe he has started reading up anthropology.我相信他已开始深入研究人类学。
  • Social anthropology is centrally concerned with the diversity of culture.社会人类学主要关于文化多样性。
4 battered NyezEM     
adj.磨损的;v.连续猛击;磨损
参考例句:
  • He drove up in a battered old car.他开着一辆又老又破的旧车。
  • The world was brutally battered but it survived.这个世界遭受了惨重的创伤,但它还是生存下来了。
5 edifice kqgxv     
n.宏伟的建筑物(如宫殿,教室)
参考例句:
  • The American consulate was a magnificent edifice in the centre of Bordeaux.美国领事馆是位于波尔多市中心的一座宏伟的大厦。
  • There is a huge Victorian edifice in the area.该地区有一幢维多利亚式的庞大建筑物。
6 vigor yLHz0     
n.活力,精力,元气
参考例句:
  • The choir sang the words out with great vigor.合唱团以极大的热情唱出了歌词。
  • She didn't want to be reminded of her beauty or her former vigor.现在,她不愿人们提起她昔日的美丽和以前的精力充沛。
7 edible Uqdxx     
n.食品,食物;adj.可食用的
参考例句:
  • Edible wild herbs kept us from dying of starvation.我们靠着野菜才没被饿死。
  • This kind of mushroom is edible,but that kind is not.这种蘑菇吃得,那种吃不得。
8 humble ddjzU     
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低
参考例句:
  • In my humble opinion,he will win the election.依我拙见,他将在选举中获胜。
  • Defeat and failure make people humble.挫折与失败会使人谦卑。
9 submission lUVzr     
n.服从,投降;温顺,谦虚;提出
参考例句:
  • The defeated general showed his submission by giving up his sword.战败将军缴剑表示投降。
  • No enemy can frighten us into submission.任何敌人的恐吓都不能使我们屈服。
10 metropolitan mCyxZ     
adj.大城市的,大都会的
参考例句:
  • Metropolitan buildings become taller than ever.大城市的建筑变得比以前更高。
  • Metropolitan residents are used to fast rhythm.大都市的居民习惯于快节奏。
11 diffused 5aa05ed088f24537ef05f482af006de0     
散布的,普及的,扩散的
参考例句:
  • A drop of milk diffused in the water. 一滴牛奶在水中扩散开来。
  • Gases and liquids diffused. 气体和液体慢慢混合了。
12 harmonious EdWzx     
adj.和睦的,调和的,和谐的,协调的
参考例句:
  • Their harmonious relationship resulted in part from their similar goals.他们关系融洽的部分原因是他们有着相似的目标。
  • The room was painted in harmonious colors.房间油漆得色彩调和。
13 mendicant 973z5     
n.乞丐;adj.行乞的
参考例句:
  • He seemed not an ordinary mendicant.他好象不是寻常的乞丐。
  • The one-legged mendicant begins to beg from door to door.独腿乞丐开始挨门乞讨。
14 supreme PHqzc     
adj.极度的,最重要的;至高的,最高的
参考例句:
  • It was the supreme moment in his life.那是他一生中最重要的时刻。
  • He handed up the indictment to the supreme court.他把起诉书送交最高法院。
15 curtailment 98d1298f3b725467fa31abb8f2c15e49     
n.缩减,缩短
参考例句:
  • The usage based allocation method and the curtailment based allocation method are discuss. 在责任分摊法中,阐述了使用程度分摊法和裁减量分摊法。 来自互联网
  • In transaction curtailment study, different transaction curtailment models using different types of curtailment objectives. 在交易裁减的研究中,不同的交易裁减模型采用了不同类型的裁减目标。 来自互联网
16 laymen 4eba2aede66235aa178de00c37728cba     
门外汉,外行人( layman的名词复数 ); 普通教徒(有别于神职人员)
参考例句:
  • a book written for professionals and laymen alike 一本内行外行都可以读的书
  • Avoid computer jargon when you write for laymen. 写东西给一般人看时,应避免使用电脑术语。
17 rapacity 0TKx9     
n.贪婪,贪心,劫掠的欲望
参考例句:
  • Here was neither guile nor rapacity. 在她身上没有狡诈和贪婪。 来自英汉文学 - 嘉莉妹妹
  • During the whole process of construction, the operational safty and rapacity of track must be guaranteed. 改建施工期内不影响正线运营安全,也不降低通过能力。 来自互联网
18 peculiar cinyo     
adj.古怪的,异常的;特殊的,特有的
参考例句:
  • He walks in a peculiar fashion.他走路的样子很奇特。
  • He looked at me with a very peculiar expression.他用一种很奇怪的表情看着我。
19 clergy SnZy2     
n.[总称]牧师,神职人员
参考例句:
  • I could heartily wish that more of our country clergy would follow this example.我衷心希望,我国有更多的牧师效法这个榜样。
  • All the local clergy attended the ceremony.当地所有的牧师出席了仪式。
20 virtuous upCyI     
adj.有品德的,善良的,贞洁的,有效力的
参考例句:
  • She was such a virtuous woman that everybody respected her.她是个有道德的女性,人人都尊敬她。
  • My uncle is always proud of having a virtuous wife.叔叔一直为娶到一位贤德的妻子而骄傲。
21 virtue BpqyH     
n.德行,美德;贞操;优点;功效,效力
参考例句:
  • He was considered to be a paragon of virtue.他被认为是品德尽善尽美的典范。
  • You need to decorate your mind with virtue.你应该用德行美化心灵。
22 warp KgBwx     
vt.弄歪,使翘曲,使不正常,歪曲,使有偏见
参考例句:
  • The damp wood began to warp.这块潮湿的木材有些翘曲了。
  • A steel girder may warp in a fire.钢梁遇火会变弯。
23 judgments 2a483d435ecb48acb69a6f4c4dd1a836     
判断( judgment的名词复数 ); 鉴定; 评价; 审判
参考例句:
  • A peculiar austerity marked his judgments of modern life. 他对现代生活的批评带着一种特殊的苛刻。
  • He is swift with his judgments. 他判断迅速。
24 excellence ZnhxM     
n.优秀,杰出,(pl.)优点,美德
参考例句:
  • His art has reached a high degree of excellence.他的艺术已达到炉火纯青的地步。
  • My performance is far below excellence.我的表演离优秀还差得远呢。
25 aggravated d0aec1b8bb810b0e260cb2aa0ff9c2ed     
使恶化( aggravate的过去式和过去分词 ); 使更严重; 激怒; 使恼火
参考例句:
  • If he aggravated me any more I shall hit him. 假如他再激怒我,我就要揍他。
  • Far from relieving my cough, the medicine aggravated it. 这药非但不镇咳,反而使我咳嗽得更厉害。
26 creed uoxzL     
n.信条;信念,纲领
参考例句:
  • They offended against every article of his creed.他们触犯了他的每一条戒律。
  • Our creed has always been that business is business.我们的信条一直是公私分明。
27 mere rC1xE     
adj.纯粹的;仅仅,只不过
参考例句:
  • That is a mere repetition of what you said before.那不过是重复了你以前讲的话。
  • It's a mere waste of time waiting any longer.再等下去纯粹是浪费时间。
28 assent Hv6zL     
v.批准,认可;n.批准,认可
参考例句:
  • I cannot assent to what you ask.我不能应允你的要求。
  • The new bill passed by Parliament has received Royal Assent.议会所通过的新方案已获国王批准。
29 justified 7pSzrk     
a.正当的,有理的
参考例句:
  • She felt fully justified in asking for her money back. 她认为有充分的理由要求退款。
  • The prisoner has certainly justified his claims by his actions. 那个囚犯确实已用自己的行动表明他的要求是正当的。
30 exponents 2f711bc1acfc4fcc18827d8a2655a05f     
n.倡导者( exponent的名词复数 );说明者;指数;能手
参考例句:
  • Its tendency to archaic language was tempered by the indolence of its exponents. 它的应用古语的趋势却被用语者的懒散所冲淡。 来自辞典例句
  • The exponents of this trend are trying to lead us towards capitalism. 这股思潮的代表人物是要把我们引导到资本主义方向上去。 来自互联网
31 taint MIdzu     
n.污点;感染;腐坏;v.使感染;污染
参考例句:
  • Everything possible should be done to free them from the economic taint.应尽可能把他们从经济的腐蚀中解脱出来。
  • Moral taint has spread among young people.道德的败坏在年轻人之间蔓延。
32 decided lvqzZd     
adj.决定了的,坚决的;明显的,明确的
参考例句:
  • This gave them a decided advantage over their opponents.这使他们比对手具有明显的优势。
  • There is a decided difference between British and Chinese way of greeting.英国人和中国人打招呼的方式有很明显的区别。
33 bias 0QByQ     
n.偏见,偏心,偏袒;vt.使有偏见
参考例句:
  • They are accusing the teacher of political bias in his marking.他们在指控那名教师打分数有政治偏见。
  • He had a bias toward the plan.他对这项计划有偏见。
34 stationary CuAwc     
adj.固定的,静止不动的
参考例句:
  • A stationary object is easy to be aimed at.一个静止不动的物体是容易瞄准的。
  • Wait until the bus is stationary before you get off.你要等公共汽车停稳了再下车。
35 incubus AxXyt     
n.负担;恶梦
参考例句:
  • Joyce regarded his US citizenship as a moral and political incubus.乔伊斯把他的美国公民身份当做是一个道德和政治上的负担。Like the sumerian wind demon and its later babylonian counterpart,Lilith was regarded as a succubus,or female version of the incubus.像风妖苏美尔和后来的巴比伦妖怪,莉莉丝被视为一个女妖,或女版梦魇。
36 eminent dpRxn     
adj.显赫的,杰出的,有名的,优良的
参考例句:
  • We are expecting the arrival of an eminent scientist.我们正期待一位著名科学家的来访。
  • He is an eminent citizen of China.他是一个杰出的中国公民。
37 professed 7151fdd4a4d35a0f09eaf7f0f3faf295     
公开声称的,伪称的,已立誓信教的
参考例句:
  • These, at least, were their professed reasons for pulling out of the deal. 至少这些是他们自称退出这宗交易的理由。
  • Her manner professed a gaiety that she did not feel. 她的神态显出一种她并未实际感受到的快乐。
38 mitigate EjRyf     
vt.(使)减轻,(使)缓和
参考例句:
  • The government is trying to mitigate the effects of inflation.政府正试图缓和通货膨胀的影响。
  • Governments should endeavour to mitigate distress.政府应努力缓解贫困问题。
39 hatred T5Gyg     
n.憎恶,憎恨,仇恨
参考例句:
  • He looked at me with hatred in his eyes.他以憎恨的眼光望着我。
  • The old man was seized with burning hatred for the fascists.老人对法西斯主义者充满了仇恨。
40 courageous HzSx7     
adj.勇敢的,有胆量的
参考例句:
  • We all honour courageous people.我们都尊重勇敢的人。
  • He was roused to action by courageous words.豪言壮语促使他奋起行动。
41 remains 1kMzTy     
n.剩余物,残留物;遗体,遗迹
参考例句:
  • He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
  • The remains of the meal were fed to the dog.残羹剩饭喂狗了。
42 inadequate 2kzyk     
adj.(for,to)不充足的,不适当的
参考例句:
  • The supply is inadequate to meet the demand.供不应求。
  • She was inadequate to the demands that were made on her.她还无力满足对她提出的各项要求。
43 undone JfJz6l     
a.未做完的,未完成的
参考例句:
  • He left nothing undone that needed attention.所有需要注意的事他都注意到了。
44 wrath nVNzv     
n.愤怒,愤慨,暴怒
参考例句:
  • His silence marked his wrath. 他的沉默表明了他的愤怒。
  • The wrath of the people is now aroused. 人们被激怒了。
45 superstitious BHEzf     
adj.迷信的
参考例句:
  • They aim to deliver the people who are in bondage to superstitious belief.他们的目的在于解脱那些受迷信束缚的人。
  • These superstitious practices should be abolished as soon as possible.这些迷信做法应尽早取消。
46 prohibitions 1455fa4be1c0fb658dd8ffdfa6ab493e     
禁令,禁律( prohibition的名词复数 ); 禁酒; 禁例
参考例句:
  • Nowadays NO PARKING is the most ubiquitous of prohibitions. 今天,“NO PARKING”(禁止停车),几乎成了到处可见的禁止用语了。
  • Inappropriate, excessive or capricious administration of aversive stimulation has led to scandals, lawsuits and prohibitions. 不恰当的、过度的或随意滥用厌恶性刺激会引起人们的反感、控告与抵制。
47 ascetic bvrzE     
adj.禁欲的;严肃的
参考例句:
  • The hermit followed an ascetic life-style.这个隐士过的是苦行生活。
  • This is achieved by strict celibacy and ascetic practices.这要通过严厉的独身生活和禁欲修行而达到。
48 condemn zpxzp     
vt.谴责,指责;宣判(罪犯),判刑
参考例句:
  • Some praise him,whereas others condemn him.有些人赞扬他,而有些人谴责他。
  • We mustn't condemn him on mere suppositions.我们不可全凭臆测来指责他。
49 rites 5026f3cfef698ee535d713fec44bcf27     
仪式,典礼( rite的名词复数 )
参考例句:
  • to administer the last rites to sb 给某人举行临终圣事
  • He is interested in mystic rites and ceremonies. 他对神秘的仪式感兴趣。
50 rite yCmzq     
n.典礼,惯例,习俗
参考例句:
  • This festival descends from a religious rite.这个节日起源于宗教仪式。
  • Most traditional societies have transition rites at puberty.大多数传统社会都为青春期的孩子举行成人礼。
51 forgo Dinxf     
v.放弃,抛弃
参考例句:
  • Time to prepare was a luxuary he would have to forgo.因为时间不够,他不得不放弃做准备工作。
  • She would willingly forgo a birthday treat if only her warring parents would declare a truce.只要她的父母停止争吵,她愿意放弃生日宴请。
52 impervious 2ynyU     
adj.不能渗透的,不能穿过的,不易伤害的
参考例句:
  • He was completely impervious to criticism.他对批评毫不在乎。
  • This material is impervious to gases and liquids.气体和液体都透不过这种物质。
53 liturgy f8Fzp     
n.礼拜仪式
参考例句:
  • A clergyman read the liturgy from the prayer-book.一名牧师照着祈祷书念祷文。
  • The mass is the church a kind of liturgy.弥撒是教会的一种礼拜仪式。
54 glibly glibly     
adv.流利地,流畅地;满口
参考例句:
  • He glibly professed his ignorance of the affair. 他口口声声表白不知道这件事。 来自《现代汉英综合大词典》
  • He put ashes on his head, apologized profusely, but then went glibly about his business. 他表示忏悔,满口道歉,但接着又故态复萌了。 来自《现代英汉综合大词典》
55 disciples e24b5e52634d7118146b7b4e56748cac     
n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一
参考例句:
  • Judas was one of the twelve disciples of Jesus. 犹大是耶稣十二门徒之一。 来自《简明英汉词典》
  • "The names of the first two disciples were --" “最初的两个门徒的名字是——” 来自英汉文学 - 汤姆历险
56 habitual x5Pyp     
adj.习惯性的;通常的,惯常的
参考例句:
  • He is a habitual criminal.他是一个惯犯。
  • They are habitual visitors to our house.他们是我家的常客。
57 derived 6cddb7353e699051a384686b6b3ff1e2     
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
参考例句:
  • Many English words are derived from Latin and Greek. 英语很多词源出于拉丁文和希腊文。 来自《简明英汉词典》
  • He derived his enthusiasm for literature from his father. 他对文学的爱好是受他父亲的影响。 来自《简明英汉词典》
58 sufficiently 0htzMB     
adv.足够地,充分地
参考例句:
  • It turned out he had not insured the house sufficiently.原来他没有给房屋投足保险。
  • The new policy was sufficiently elastic to accommodate both views.新政策充分灵活地适用两种观点。
59 derivative iwXxI     
n.派(衍)生物;adj.非独创性的,模仿他人的
参考例句:
  • His paintings are really quite derivative.他的画实在没有创意。
  • Derivative works are far more complicated.派生作品更加复杂。
60 essentially nntxw     
adv.本质上,实质上,基本上
参考例句:
  • Really great men are essentially modest.真正的伟人大都很谦虚。
  • She is an essentially selfish person.她本质上是个自私自利的人。
61 gregarious DfuxO     
adj.群居的,喜好群居的
参考例句:
  • These animals are highly gregarious.这些动物非常喜欢群居。
  • They are gregarious birds and feed in flocks.它们是群居鸟类,会集群觅食。
62 investigation MRKzq     
n.调查,调查研究
参考例句:
  • In an investigation,a new fact became known, which told against him.在调查中新发现了一件对他不利的事实。
  • He drew the conclusion by building on his own investigation.他根据自己的调查研究作出结论。
63 motives 6c25d038886898b20441190abe240957     
n.动机,目的( motive的名词复数 )
参考例句:
  • to impeach sb's motives 怀疑某人的动机
  • His motives are unclear. 他的用意不明。
64 delightful 6xzxT     
adj.令人高兴的,使人快乐的
参考例句:
  • We had a delightful time by the seashore last Sunday.上星期天我们在海滨玩得真痛快。
  • Peter played a delightful melody on his flute.彼得用笛子吹奏了一支欢快的曲子。
65 partially yL7xm     
adv.部分地,从某些方面讲
参考例句:
  • The door was partially concealed by the drapes.门有一部分被门帘遮住了。
  • The police managed to restore calm and the curfew was partially lifted.警方设法恢复了平静,宵禁部分解除。
66 impersonal Ck6yp     
adj.无个人感情的,与个人无关的,非人称的
参考例句:
  • Even his children found him strangely distant and impersonal.他的孩子们也认为他跟其他人很疏远,没有人情味。
  • His manner seemed rather stiff and impersonal.他的态度似乎很生硬冷淡。
67 instinctive c6jxT     
adj.(出于)本能的;直觉的;(出于)天性的
参考例句:
  • He tried to conceal his instinctive revulsion at the idea.他试图饰盖自己对这一想法本能的厌恶。
  • Animals have an instinctive fear of fire.动物本能地怕火。
68 reverence BByzT     
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
参考例句:
  • He was a bishop who was held in reverence by all.他是一位被大家都尊敬的主教。
  • We reverence tradition but will not be fettered by it.我们尊重传统,但不被传统所束缚。
69 imperativeness d3e7817af328e4d028c3fa7212eb145c     
参考例句:
70 acting czRzoc     
n.演戏,行为,假装;adj.代理的,临时的,演出用的
参考例句:
  • Ignore her,she's just acting.别理她,她只是假装的。
  • During the seventies,her acting career was in eclipse.在七十年代,她的表演生涯黯然失色。
71 corrupt 4zTxn     
v.贿赂,收买;adj.腐败的,贪污的
参考例句:
  • The newspaper alleged the mayor's corrupt practices.那家报纸断言市长有舞弊行为。
  • This judge is corrupt.这个法官贪污。
72 corruption TzCxn     
n.腐败,堕落,贪污
参考例句:
  • The people asked the government to hit out against corruption and theft.人民要求政府严惩贪污盗窃。
  • The old man reviled against corruption.那老人痛斥了贪污舞弊。
73 attain HvYzX     
vt.达到,获得,完成
参考例句:
  • I used the scientific method to attain this end. 我用科学的方法来达到这一目的。
  • His painstaking to attain his goal in life is praiseworthy. 他为实现人生目标所下的苦功是值得称赞的。
74 civilized UwRzDg     
a.有教养的,文雅的
参考例句:
  • Racism is abhorrent to a civilized society. 文明社会憎恶种族主义。
  • rising crime in our so-called civilized societies 在我们所谓文明社会中日益增多的犯罪行为
75 paucity 3AYyc     
n.小量,缺乏
参考例句:
  • The paucity of fruit was caused by the drought.水果缺乏是由于干旱造成的。
  • The results are often unsatisfactory because of the paucity of cells.因细胞稀少,结果常令人不满意。
76 ascetics 9e1035a2aafd31bc849493d8cb3489a7     
n.苦行者,禁欲者,禁欲主义者( ascetic的名词复数 )
参考例句:
  • How does Paul's teaching differ from that of the ascetics about celibacy? 关于独身,保罗的教导与禁欲主义的教导有什麽分别? 来自互联网
  • Nevertheless, it is known that Hindu ascetics occasionally visited Greece. 然而,众所周知,印度的苦行僧偶然会拜访希腊。 来自互联网
77 strife NrdyZ     
n.争吵,冲突,倾轧,竞争
参考例句:
  • We do not intend to be drawn into the internal strife.我们不想卷入内乱之中。
  • Money is a major cause of strife in many marriages.金钱是造成很多婚姻不和的一个主要原因。
78 expend Fmwx6     
vt.花费,消费,消耗
参考例句:
  • Don't expend all your time on such a useless job.不要把时间消耗在这种无用的工作上。
  • They expend all their strength in trying to climb out.他们费尽全力想爬出来。
79 precarious Lu5yV     
adj.不安定的,靠不住的;根据不足的
参考例句:
  • Our financial situation had become precarious.我们的财务状况已变得不稳定了。
  • He earned a precarious living as an artist.作为一个艺术家,他过得是朝不保夕的生活。
80 impaired sqtzdr     
adj.受损的;出毛病的;有(身体或智力)缺陷的v.损害,削弱( impair的过去式和过去分词 )
参考例句:
  • Much reading has impaired his vision. 大量读书损害了他的视力。 来自《现代汉英综合大词典》
  • His hearing is somewhat impaired. 他的听觉已受到一定程度的损害。 来自《现代汉英综合大词典》
81 reconciliation DUhxh     
n.和解,和谐,一致
参考例句:
  • He was taken up with the reconciliation of husband and wife.他忙于做夫妻间的调解工作。
  • Their handshake appeared to be a gesture of reconciliation.他们的握手似乎是和解的表示。
82 vitality lhAw8     
n.活力,生命力,效力
参考例句:
  • He came back from his holiday bursting with vitality and good health.他度假归来之后,身强体壮,充满活力。
  • He is an ambitious young man full of enthusiasm and vitality.他是个充满热情与活力的有远大抱负的青年。
83 bondage 0NtzR     
n.奴役,束缚
参考例句:
  • Masters sometimes allowed their slaves to buy their way out of bondage.奴隶主们有时允许奴隶为自己赎身。
  • They aim to deliver the people who are in bondage to superstitious belief.他们的目的在于解脱那些受迷信束缚的人。
84 liberate p9ozT     
v.解放,使获得自由,释出,放出;vt.解放,使获自由
参考例句:
  • They did their best to liberate slaves.他们尽最大能力去解放奴隶。
  • This will liberate him from economic worry.这将消除他经济上的忧虑。
85 purely 8Sqxf     
adv.纯粹地,完全地
参考例句:
  • I helped him purely and simply out of friendship.我帮他纯粹是出于友情。
  • This disproves the theory that children are purely imitative.这证明认为儿童只会单纯地模仿的理论是站不住脚的。
86 antidote 4MZyg     
n.解毒药,解毒剂
参考例句:
  • There is no known antidote for this poison.这种毒药没有解药。
  • Chinese physicians used it as an antidote for snake poison.中医师用它来解蛇毒。
87 insistence A6qxB     
n.坚持;强调;坚决主张
参考例句:
  • They were united in their insistence that she should go to college.他们一致坚持她应上大学。
  • His insistence upon strict obedience is correct.他坚持绝对服从是对的。
88 emancipation Sjlzb     
n.(从束缚、支配下)解放
参考例句:
  • We must arouse them to fight for their own emancipation. 我们必须唤起他们为其自身的解放而斗争。 来自《简明英汉词典》
  • They rejoiced over their own emancipation. 他们为自己的解放感到欢欣鼓舞。 来自《简明英汉词典》
89 discredit fu3xX     
vt.使不可置信;n.丧失信义;不信,怀疑
参考例句:
  • Their behaviour has bought discredit on English football.他们的行为败坏了英国足球运动的声誉。
  • They no longer try to discredit the technology itself.他们不再试图怀疑这种技术本身。
90 stature ruLw8     
n.(高度)水平,(高度)境界,身高,身材
参考例句:
  • He is five feet five inches in stature.他身高5英尺5英寸。
  • The dress models are tall of stature.时装模特儿的身材都较高。
91 isolated bqmzTd     
adj.与世隔绝的
参考例句:
  • His bad behaviour was just an isolated incident. 他的不良行为只是个别事件。
  • Patients with the disease should be isolated. 这种病的患者应予以隔离。
92 thwarted 919ac32a9754717079125d7edb273fc2     
阻挠( thwart的过去式和过去分词 ); 使受挫折; 挫败; 横过
参考例句:
  • The guards thwarted his attempt to escape from prison. 警卫阻扰了他越狱的企图。
  • Our plans for a picnic were thwarted by the rain. 我们的野餐计划因雨受挫。
93 crooked xvazAv     
adj.弯曲的;不诚实的,狡猾的,不正当的
参考例句:
  • He crooked a finger to tell us to go over to him.他弯了弯手指,示意我们到他那儿去。
  • You have to drive slowly on these crooked country roads.在这些弯弯曲曲的乡间小路上你得慢慢开车。
94 impulsive M9zxc     
adj.冲动的,刺激的;有推动力的
参考例句:
  • She is impulsive in her actions.她的行为常出于冲动。
  • He was neither an impulsive nor an emotional man,but a very honest and sincere one.他不是个一冲动就鲁莽行事的人,也不多愁善感.他为人十分正直、诚恳。
95 initiation oqSzAI     
n.开始
参考例句:
  • her initiation into the world of marketing 她的初次涉足营销界
  • It was my initiation into the world of high fashion. 这是我初次涉足高级时装界。
96 nourishment Ovvyi     
n.食物,营养品;营养情况
参考例句:
  • Lack of proper nourishment reduces their power to resist disease.营养不良降低了他们抵抗疾病的能力。
  • He ventured that plants draw part of their nourishment from the air.他大胆提出植物从空气中吸收部分养分的观点。
97 momentary hj3ya     
adj.片刻的,瞬息的;短暂的
参考例句:
  • We are in momentary expectation of the arrival of you.我们无时无刻不在盼望你的到来。
  • I caught a momentary glimpse of them.我瞥了他们一眼。
98 intercourse NbMzU     
n.性交;交流,交往,交际
参考例句:
  • The magazine becomes a cultural medium of intercourse between the two peoples.该杂志成为两民族间文化交流的媒介。
  • There was close intercourse between them.他们过往很密。
99 realization nTwxS     
n.实现;认识到,深刻了解
参考例句:
  • We shall gladly lend every effort in our power toward its realization.我们将乐意为它的实现而竭尽全力。
  • He came to the realization that he would never make a good teacher.他逐渐认识到自己永远不会成为好老师。
100 atrophied 6e70ae7b7a398a7793a6309c8dcd3c93     
adj.萎缩的,衰退的v.(使)萎缩,(使)虚脱,(使)衰退( atrophy的过去式和过去分词 )
参考例句:
  • Patients exercised their atrophied limbs in the swimming pool. 病人们在泳池里锻炼萎缩的四肢。 来自辞典例句
  • Method: Using microwave tissue thermocoaqulation to make chronic tonsillitis coagulated and atrophied. 方法:采用微波热凝方法使慢性扁桃体炎组织凝固、萎缩。 来自互联网
101 outlet ZJFxG     
n.出口/路;销路;批发商店;通风口;发泄
参考例句:
  • The outlet of a water pipe was blocked.水管的出水口堵住了。
  • Running is a good outlet for his energy.跑步是他发泄过剩精力的好方法。
102 labor P9Tzs     
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦
参考例句:
  • We are never late in satisfying him for his labor.我们从不延误付给他劳动报酬。
  • He was completely spent after two weeks of hard labor.艰苦劳动两周后,他已经疲惫不堪了。
103 unity 4kQwT     
n.团结,联合,统一;和睦,协调
参考例句:
  • When we speak of unity,we do not mean unprincipled peace.所谓团结,并非一团和气。
  • We must strengthen our unity in the face of powerful enemies.大敌当前,我们必须加强团结。
104 aloof wxpzN     
adj.远离的;冷淡的,漠不关心的
参考例句:
  • Never stand aloof from the masses.千万不可脱离群众。
  • On the evening the girl kept herself timidly aloof from the crowd.这小女孩在晚会上一直胆怯地远离人群。
105 actively lzezni     
adv.积极地,勤奋地
参考例句:
  • During this period all the students were actively participating.在这节课中所有的学生都积极参加。
  • We are actively intervening to settle a quarrel.我们正在积极调解争执。
106 hostility hdyzQ     
n.敌对,敌意;抵制[pl.]交战,战争
参考例句:
  • There is open hostility between the two leaders.两位领导人表现出公开的敌意。
  • His hostility to your plan is well known.他对你的计划所持的敌意是众所周知的。
107 aloofness 25ca9c51f6709fb14da321a67a42da8a     
超然态度
参考例句:
  • Why should I have treated him with such sharp aloofness? 但我为什么要给人一些严厉,一些端庄呢? 来自汉英文学 - 中国现代小说
  • He had an air of haughty aloofness. 他有一种高傲的神情。 来自辞典例句
108 gulf 1e0xp     
n.海湾;深渊,鸿沟;分歧,隔阂
参考例句:
  • The gulf between the two leaders cannot be bridged.两位领导人之间的鸿沟难以跨越。
  • There is a gulf between the two cities.这两座城市间有个海湾。
109 compassion 3q2zZ     
n.同情,怜悯
参考例句:
  • He could not help having compassion for the poor creature.他情不自禁地怜悯起那个可怜的人来。
  • Her heart was filled with compassion for the motherless children.她对于没有母亲的孩子们充满了怜悯心。
110 sane 9YZxB     
adj.心智健全的,神志清醒的,明智的,稳健的
参考例句:
  • He was sane at the time of the murder.在凶杀案发生时他的神志是清醒的。
  • He is a very sane person.他是一个很有头脑的人。
111 incapable w9ZxK     
adj.无能力的,不能做某事的
参考例句:
  • He would be incapable of committing such a cruel deed.他不会做出这么残忍的事。
  • Computers are incapable of creative thought.计算机不会创造性地思维。
112 supremely MhpzUo     
adv.无上地,崇高地
参考例句:
  • They managed it all supremely well. 这件事他们干得极其出色。
  • I consider a supremely beautiful gesture. 我觉得这是非常优雅的姿态。
113 destitute 4vOxu     
adj.缺乏的;穷困的
参考例句:
  • They were destitute of necessaries of life.他们缺少生活必需品。
  • They are destitute of common sense.他们缺乏常识。
114 appeased ef7dfbbdb157a2a29b5b2f039a3b80d6     
安抚,抚慰( appease的过去式和过去分词 ); 绥靖(满足另一国的要求以避免战争)
参考例句:
  • His hunger could only be appeased by his wife. 他的欲望只有他的妻子能满足。
  • They are the more readily appeased. 他们比较容易和解。
115 virile JUrzR     
adj.男性的;有男性生殖力的;有男子气概的;强有力的
参考例句:
  • She loved the virile young swimmer.她爱上了那个有男子气概的年轻游泳运动员。
  • He wanted his sons to become strong,virile,and athletic like himself.他希望他的儿子们能长得像他一样强壮、阳刚而又健美。
116 brutes 580ab57d96366c5593ed705424e15ffa     
兽( brute的名词复数 ); 畜生; 残酷无情的人; 兽性
参考例句:
  • They're not like dogs; they're hideous brutes. 它们不像狗,是丑陋的畜牲。
  • Suddenly the foul musty odour of the brutes struck his nostrils. 突然,他的鼻尖闻到了老鼠的霉臭味。 来自英汉文学
117 disposition GljzO     
n.性情,性格;意向,倾向;排列,部署
参考例句:
  • He has made a good disposition of his property.他已对财产作了妥善处理。
  • He has a cheerful disposition.他性情开朗。
118 solitude xF9yw     
n. 孤独; 独居,荒僻之地,幽静的地方
参考例句:
  • People need a chance to reflect on spiritual matters in solitude. 人们需要独处的机会来反思精神上的事情。
  • They searched for a place where they could live in solitude. 他们寻找一个可以过隐居生活的地方。
119 patriotism 63lzt     
n.爱国精神,爱国心,爱国主义
参考例句:
  • His new book is a demonstration of his patriotism.他写的新书是他的爱国精神的证明。
  • They obtained money under the false pretenses of patriotism.他们以虚伪的爱国主义为借口获得金钱。
120 unfamiliar uk6w4     
adj.陌生的,不熟悉的
参考例句:
  • I am unfamiliar with the place and the people here.我在这儿人地生疏。
  • The man seemed unfamiliar to me.这人很面生。
121 opposition eIUxU     
n.反对,敌对
参考例句:
  • The party leader is facing opposition in his own backyard.该党领袖在自己的党內遇到了反对。
  • The police tried to break down the prisoner's opposition.警察设法制住了那个囚犯的反抗。
122 irreconcilable 34RxO     
adj.(指人)难和解的,势不两立的
参考例句:
  • These practices are irreconcilable with the law of the Church.这种做法与教规是相悖的。
  • These old concepts are irreconcilable with modern life.这些陈旧的观念与现代生活格格不入。
123 determined duszmP     
adj.坚定的;有决心的
参考例句:
  • I have determined on going to Tibet after graduation.我已决定毕业后去西藏。
  • He determined to view the rooms behind the office.他决定查看一下办公室后面的房间。
124 fiber NzAye     
n.纤维,纤维质
参考例句:
  • The basic structural unit of yarn is the fiber.纤维是纱的基本结构单元。
  • The material must be free of fiber clumps.这种材料必须无纤维块。
125 worthy vftwB     
adj.(of)值得的,配得上的;有价值的
参考例句:
  • I did not esteem him to be worthy of trust.我认为他不值得信赖。
  • There occurred nothing that was worthy to be mentioned.没有值得一提的事发生。
126 irrational UaDzl     
adj.无理性的,失去理性的
参考例句:
  • After taking the drug she became completely irrational.她在吸毒后变得完全失去了理性。
  • There are also signs of irrational exuberance among some investors.在某些投资者中是存在非理性繁荣的征象的。
127 insistent s6ZxC     
adj.迫切的,坚持的
参考例句:
  • There was an insistent knock on my door.我听到一阵急促的敲门声。
  • He is most insistent on this point.他在这点上很坚持。
128 corrupted 88ed91fad91b8b69b62ce17ae542ff45     
(使)败坏( corrupt的过去式和过去分词 ); (使)腐化; 引起(计算机文件等的)错误; 破坏
参考例句:
  • The body corrupted quite quickly. 尸体很快腐烂了。
  • The text was corrupted by careless copyists. 原文因抄写员粗心而有讹误。
129 primitive vSwz0     
adj.原始的;简单的;n.原(始)人,原始事物
参考例句:
  • It is a primitive instinct to flee a place of danger.逃离危险的地方是一种原始本能。
  • His book describes the march of the civilization of a primitive society.他的著作描述了一个原始社会的开化过程。
130 simplicity Vryyv     
n.简单,简易;朴素;直率,单纯
参考例句:
  • She dressed with elegant simplicity.她穿着朴素高雅。
  • The beauty of this plan is its simplicity.简明扼要是这个计划的一大特点。
131 shafts 8a8cb796b94a20edda1c592a21399c6b     
n.轴( shaft的名词复数 );(箭、高尔夫球棒等的)杆;通风井;一阵(疼痛、害怕等)
参考例句:
  • He deliberately jerked the shafts to rock him a bit. 他故意的上下颠动车把,摇这个老猴子几下。 来自汉英文学 - 骆驼祥子
  • Shafts were sunk, with tunnels dug laterally. 竖井已经打下,并且挖有横向矿道。 来自辞典例句
132 satire BCtzM     
n.讽刺,讽刺文学,讽刺作品
参考例句:
  • The movie is a clever satire on the advertising industry.那部影片是关于广告业的一部巧妙的讽刺作品。
  • Satire is often a form of protest against injustice.讽刺往往是一种对不公正的抗议形式。
133 peregrination TMsxf     
n.游历,旅行
参考例句:
  • He experienced different cultures during his peregrination.在国外的游历使他体验到不同的文化。
  • In the course of this peregrination,each participant visited six of the 90 food stalls in the market.在游历过程中,每个参与者都参观了这个市场里90个食物摊位中的6个。
134 suburban Usywk     
adj.城郊的,在郊区的
参考例句:
  • Suburban shopping centers were springing up all over America. 效区的商业中心在美国如雨后春笋般地兴起。
  • There's a lot of good things about suburban living.郊区生活是有许多优点。
135 villas 00c79f9e4b7b15e308dee09215cc0427     
别墅,公馆( villa的名词复数 ); (城郊)住宅
参考例句:
  • Magnificent villas are found throughout Italy. 在意大利到处可看到豪华的别墅。
  • Rich men came down from wealthy Rome to build sea-side villas. 有钱人从富有的罗马来到这儿建造海滨别墅。
136 stuffiness 7c90d6c2c105614135aa7e5f689cd208     
n.不通风,闷热;不通气
参考例句:
  • Open the windows. We cannot stand the stuffiness of the room. 把窗子打开。我们不能忍受这间屋子里的窒闷。 来自互联网
  • Chest pain and stuffiness, palpitation, ischemia of coronary artery, asthma, hiccup, etc. 胸痛、胸闷、心悸、冠状动脉供血不足,哮喘、呃逆等。 来自互联网
137 dominant usAxG     
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
参考例句:
  • The British were formerly dominant in India.英国人从前统治印度。
  • She was a dominant figure in the French film industry.她在法国电影界是个举足轻重的人物。
138 abdicate 9ynz8     
v.让位,辞职,放弃
参考例句:
  • The reason I wnat to abdicate is to try something different.我辞职是因为我想尝试些不一样的东西。
  • Yuan Shikai forced emperor to abdicate and hand over power to him.袁世凯逼迫皇帝逊位,把政权交给了他。
139 scorching xjqzPr     
adj. 灼热的
参考例句:
  • a scorching, pitiless sun 灼热的骄阳
  • a scorching critique of the government's economic policy 对政府经济政策的严厉批评
140 dross grRxk     
n.渣滓;无用之物
参考例句:
  • Caroline felt the value of the true ore,and knew the deception of the flashy dross.卡罗琳辨别出了真金的价值,知道那种炫耀的铁渣只有迷惑人的外表。
  • The best players go off to the big clubs,leaving us the dross.最好的队员都投奔大俱乐部去了,就只给我们剩下些不中用的人。
141 exclusions c6fc0a7508c1a1fe9e233e81d31133b8     
n.不包括的项目:如接受服务项目是由投保以前已患有的疾病或伤害引致的,保险公司有权拒绝支付。;拒绝( exclusion的名词复数 );排除;被排斥在外的人(或事物);排外主义
参考例句:
  • This is a trifle compared with the important exclusions. 比之其它重要的排除,这只是一件小事。 来自辞典例句
  • For detailed exclusions, please refer to each policy's terms and conditions. 具体的免赔责任请详见条款。 来自互联网
142 indifference k8DxO     
n.不感兴趣,不关心,冷淡,不在乎
参考例句:
  • I was disappointed by his indifference more than somewhat.他的漠不关心使我很失望。
  • He feigned indifference to criticism of his work.他假装毫不在意别人批评他的作品。
143 gateway GhFxY     
n.大门口,出入口,途径,方法
参考例句:
  • Hard work is the gateway to success.努力工作是通往成功之路。
  • A man collected tolls at the gateway.一个人在大门口收通行费。
144 forth Hzdz2     
adv.向前;向外,往外
参考例句:
  • The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
  • He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。
145 transformation SnFwO     
n.变化;改造;转变
参考例句:
  • Going to college brought about a dramatic transformation in her outlook.上大学使她的观念发生了巨大的变化。
  • He was struggling to make the transformation from single man to responsible husband.他正在努力使自己由单身汉变为可靠的丈夫。
146 parental FL2xv     
adj.父母的;父的;母的
参考例句:
  • He encourages parental involvement in the running of school.他鼓励学生家长参与学校的管理。
  • Children always revolt against parental disciplines.孩子们总是反抗父母的管束。
147 injustice O45yL     
n.非正义,不公正,不公平,侵犯(别人的)权利
参考例句:
  • They complained of injustice in the way they had been treated.他们抱怨受到不公平的对待。
  • All his life he has been struggling against injustice.他一生都在与不公正现象作斗争。
148 poignant FB1yu     
adj.令人痛苦的,辛酸的,惨痛的
参考例句:
  • His lyrics are as acerbic and poignant as they ever have been.他的歌词一如既往的犀利辛辣。
  • It is especially poignant that he died on the day before his wedding.他在婚礼前一天去世了,这尤其令人悲恸。
149 profundity mQTxZ     
n.渊博;深奥,深刻
参考例句:
  • He impressed his audience by the profundity of his knowledge.他知识渊博给听众留下了深刻的印象。
  • He pretended profundity by eye-beamings at people.他用神采奕奕的眼光看着人们,故作深沉。
150 mundane F6NzJ     
adj.平凡的;尘世的;宇宙的
参考例句:
  • I hope I can get an interesting job and not something mundane.我希望我可以得到的是一份有趣的工作,而不是一份平凡无奇的。
  • I find it humorous sometimes that even the most mundane occurrences can have an impact on our awareness.我发现生活有时挺诙谐的,即使是最平凡的事情也能影响我们的感知。


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