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VIII WHAT WE CAN DO
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What can we do for the world while we live?

Many men and women would wish to serve mankind, but they are perplexed1 and their power seems infinitesimal. Despair seizes them; those who have the strongest passion suffer most from the sense of impotence, and are most liable to spiritual ruin through lack of hope.

So long as we think only of the immediate2 future, it seems that what we can do is not much. It is probably impossible for us to bring the war to an end. We cannot destroy the excessive power of the State or of private property. We cannot, here and now, bring new life into education. In such matters, though we may see the evil, we cannot quickly cure it by any of the ordinary methods of politics. We must recognize that the world is ruled in a wrong spirit, and that a change of spirit will not come from246 one day to the next. Our expectations must not be for to-morrow, but for the time when what is thought now by a few shall have become the common thought of many. If we have courage and patience, we can think the thoughts and feel the hopes by which, sooner or later, men will be inspired, and weariness and discouragement will be turned into energy and ardor3. For this reason, the first thing we have to do is to be clear in our own minds as to the kind of life we think good and the kind of change that we desire in the world.

The ultimate power of those whose thought is vital is far greater than it seems to men who suffer from the irrationality4 of contemporary politics. Religious toleration was once the solitary5 speculation6 of a few bold philosophers. Democracy, as a theory, arose among a handful of men in Cromwell’s army; by them, after the Restoration, it was carried to America, where it came to fruition in the War of Independence. From America, Lafayette and the other Frenchmen who fought by the side of Washington brought the theory of democracy to France, where it united itself with the teaching of Rousseau and inspired the Revolution. Socialism, whatever we may think of its merits,247 is a great and growing power, which is transforming economic and political life; and socialism owes its origin to a very small number of isolated7 theorists. The movement against the subjection of women, which has become irresistible8 and is not far from complete triumph, began in the same way with a few impracticable idealists—Mary Wollstonecraft, Shelley, John Stuart Mill. The power of thought, in the long run, is greater than any other human power. Those who have the ability to think and the imagination to think in accordance with men’s needs, are likely to achieve the good they aim at sooner or later, though probably not while they are still alive.

But those who wish to gain the world by thought must be content to lose it as a support in the present. Most men go through life without much questioning, accepting the beliefs and practices which they find current, feeling that the world will be their ally if they do not put themselves in opposition9 to it. New thought about the world is incompatible10 with this comfortable acquiescence11; it requires a certain intellectual detachment, a certain solitary energy, a power of inwardly dominating the world and the outlook that the world engenders12. Without248 some willingness to be lonely new thought cannot be achieved. And it will not be achieved to any purpose if the loneliness is accompanied by aloofness14, so that the wish for union with others dies, or if intellectual detachment leads to contempt. It is because the state of mind required is subtle and difficult, because it is hard to be intellectually detached yet not aloof13, that fruitful thought on human affairs is not common, and that most theorists are either conventional or sterile15. The right kind of thought is rare and difficult, but it is not impotent. It is not the fear of impotence that need turn us aside from thought if we have the wish to bring new hope into the world.

In seeking a political theory which is to be useful at any given moment, what is wanted is not the invention of a Utopia, but the discovery of the best direction of movement. The direction which is good at one time may be superficially very different from that which is good at another time. Useful thought is that which indicates the right direction for the present time. But in judging what is the right direction there are two general principles which are always applicable.

1. The growth and vitality16 of individuals and249 communities is to be promoted as far as possible.

2. The growth of one individual or one community is to be as little as possible at the expense of another.

The second of these principles, as applied18 by an individual in his dealings with others, is the principle of reverence19, that the life of another has the same importance which we feel in our own life. As applied impersonally20 in politics, it is the principle of liberty, or rather it includes the principle of liberty as a part. Liberty in itself is a negative principle; it tells us not to interfere22, but does not give any basis for construction. It shows that many political and social institutions are bad and ought to be swept away, but it does not show what ought to be put in their place. For this reason a further principle is required, if our political theory is not to be purely23 destructive.

The combination of our two principles is not in practice an easy matter. Much of the vital energy of the world runs into channels which are oppressive. The Germans have shown themselves extraordinarily24 full of vital energy, but unfortunately in a form which seems incompatible with the vitality of their neighbors.250 Europe in general has more vital energy than Africa, but it has used its energy to drain Africa, through industrialism, of even such life as the negroes possessed25. The vitality of southeastern Europe is being drained to supply cheap labor26 for the enterprise of American millionaires. The vitality of men has been in the past a hindrance27 to the development of women, and it is possible that in the near future women may become a similar hindrance to men. For such reasons the principle of reverence, though not in itself sufficient, is of very great importance, and is able to indicate many of the political changes that the world requires.

In order that both principles may be capable of being satisfied, what is needed is a unifying28 or integration29, first of our individual lives, then of the life of the community and of the world, without sacrifice of individuality. The life of an individual, the life of a community, and even the life of mankind, ought to be, not a number of separate fragments but in some sense a whole. When this is the case, the growth of the individual is fostered, and is not incompatible with the growth of other individuals. In this way the two principles are brought into harmony.

251 What integrates an individual life is a consistent creative purpose or unconscious direction. Instinct alone will not suffice to give unity17 to the life of a civilized30 man or woman: there must be some dominant31 object, an ambition, a desire for scientific or artistic32 creation, a religious principle, or strong and lasting33 affections. Unity of life is very difficult for a man or woman who has suffered a certain kind of defeat, the kind by which what should have been the dominant impulse is checked and made abortive34. Most professions inflict35 this kind of defeat upon a man at the very outset. If a man becomes a journalist, he probably has to write for a newspaper whose politics he dislikes; this kills his pride in work and his sense of independence. Most medical men find it very hard to succeed without humbug36, by which whatever scientific conscience they may have had is destroyed. Politicians are obliged, not only to swallow the party program but to pretend to be saints, in order to conciliate religious supporters; hardly any man can enter Parliament without hypocrisy37. In no profession is there any respect for the native pride without which a man cannot remain whole; the world ruthlessly crushes it out, because it implies independence,252 and men desire to enslave others more than they desire to be free themselves. Inward freedom is infinitely38 precious, and a society which will preserve it is immeasurably to be desired.

The principle of growth in a man is not crushed necessarily by preventing him from doing some definite thing, but it is often crushed by persuading him to do something else. The things that crush growth are those that produce a sense of impotence in the directions in which the vital impulse wishes to be effective. The worst things are those to which the will assents39. Often, chiefly from failure of self-knowledge, a man’s will is on a lower level than his impulse: his impulse is towards some kind of creation, while his will is towards a conventional career, with a sufficient income and the respect of his contemporaries. The stereotyped41 illustration is the artist who produces shoddy work to please the public. But something of the artist’s definiteness of impulse exists in very many men who are not artists. Because the impulse is deep and dumb, because what is called common sense is often against it, because a young man can only follow it if he is willing to set up his own obscure feelings against the253 wisdom and prudent42 maxims43 of elders and friends, it happens in ninety-nine cases out of a hundred that the creative impulse, out of which a free and vigorous life might have sprung, is checked and thwarted44 at the very outset: the young man consents to become a tool, not an independent workman; a mere45 means to the fulfilment of others, not the artificer of what his own nature feels to be good. In the moment when he makes this act of consent something dies within him. He can never again become a whole man, never again have the undamaged self-respect, the upright pride, which might have kept him happy in his soul in spite of all outward troubles and difficulties—except, indeed, through conversion46 and a fundamental change in his way of life.

Outward prohibitions47, to which the will gives no assent40, are far less harmful than the subtler inducements which seduce48 the will. A serious disappointment in love may cause the most poignant49 pain, but to a vigorous man it will not do the same inward damage as is done by marrying for money. The achievement of this or that special desire is not what is essential: what is essential is the direction, the kind of effectiveness which is sought. When the fundamental254 impulse is opposed by will, it is made to feel helpless: it has no longer enough hope to be powerful as a motive50. Outward compulsion does not do the same damage unless it produces the same sense of impotence; and it will not produce the same sense of impotence if the impulse is strong and courageous51. Some thwarting52 of special desires is unavoidable even in the best imaginable community, since some men’s desires, unchecked, lead to the oppression or destruction of others. In a good community Napoleon could not have been allowed the profession of his choice, but he might have found happiness as a pioneer in Western America. He could not have found happiness as a City clerk, and no tolerable organization of society would compel him to become a City clerk.

The integration of an individual life requires that it should embody53 whatever creative impulse a man may possess, and that his education should have been such as to elicit54 and fortify55 this impulse. The integration of a community requires that the different creative impulses of different men and women should work together towards some common life, some common purpose, not necessarily conscious, in which all the members of the community find a help to their255 individual fulfilment. Most of the activities that spring from vital impulses consist of two parts: one creative, which furthers one’s own life and that of others with the same kind of impulse or circumstances, and one possessive, which hinders the life of some group with a different kind of impulse or circumstances. For this reason, much of what is in itself most vital may nevertheless work against life, as, for example, seventeenth-century Puritanism did in England, or as nationalism does throughout Europe at the present day. Vitality easily leads to strife56 or oppression, and so to loss of vitality. War, at its outset, integrates the life of a nation, but it disintegrates57 the life of the world, and in the long run the life of a nation too, when it is as severe as the present war.

The war has made it clear that it is impossible to produce a secure integration of the life of a single community while the relations between civilized countries are governed by aggressiveness and suspicion. For this reason any really powerful movement of reform will have to be international. A merely national movement is sure to fail through fear of danger from without. Those who desire a better world, or even a radical58 improvement in their256 own country, will have to co?perate with those who have similar desires in other countries, and to devote much of their energy to overcoming that blind hostility59 which the war has intensified60. It is not in partial integrations, such as patriotism61 alone can produce, that any ultimate hope is to be found. The problem is, in national and international questions as in the individual life, to keep what is creative in vital impulses, and at the same time to turn into other channels the part which is at present destructive.

Men’s impulses and desires may be divided into those that are creative and those that are possessive. Some of our activities are directed to creating what would not otherwise exist, others are directed towards acquiring or retaining what exists already. The typical creative impulse is that of the artist; the typical possessive impulse is that of property. The best life is that in which creative impulses play the largest part and possessive impulses the smallest. The best institutions are those which produce the greatest possible creativeness and the least possessiveness compatible with self-preservation. Possessiveness may be defensive62 or aggressive: in the criminal law it is defensive, and257 in criminals it is aggressive. It may perhaps be admitted that the criminal law is less abominable63 than the criminal, and that defensive possessiveness is unavoidable so long as aggressive possessiveness exists. But not even the most purely defensive forms of possessiveness are in themselves admirable; indeed, as soon as they are strong they become hostile to the creative impulses. “Take no thought, saying, What shall we eat? or What shall we drink, or Wherewithal shall we be clothed?” Whoever has known a strong creative impulse has known the value of this precept64 in its exact and literal sense: it is preoccupation with possessions, more than anything else, that prevents men from living freely and nobly. The State and Property are the great embodiments of possessiveness; it is for this reason that they are against life, and that they issue in war. Possession means taking or keeping some good thing which another is prevented from enjoying; creation means putting into the world a good thing which otherwise no one would be able to enjoy. Since the material goods of the world must be divided among the population, and since some men are by nature brigands65, there must be defensive possession, which will258 be regulated, in a good community, by some principle of impersonal21 justice. But all this is only the preface to a good life or good political institutions, in which creation will altogether outweigh66 possession, and distributive justice will exist as an uninteresting matter of course.

The supreme67 principle, both in politics and in private life, should be to promote all that is creative, and so to diminish the impulses and desires that center round possession. The State at present is very largely an embodiment of possessive impulses: internally, it protects the rich against the poor; externally, it uses force for the exploitation of inferior races, and for competition with other States. Our whole economic system is concerned exclusively with possession; yet the production of goods is a form of creation, and except in so far as it is irredeemably mechanical and monotonous68, it might afford a vehicle for creative impulses. A great deal might be achieved towards this end by forming the producers of a certain kind of commodity into an autonomous69 democracy, subject to State control as regards the price of their commodity but not as to the manner of its production.

259 Education, marriage, and religion are essentially70 creative, yet all three have been vitiated by the intrusion of possessive motives71. Education is usually treated as a means of prolonging the status quo by instilling72 prejudices, rather than of creating free thought and a noble outlook by the example of generous feeling and the stimulus73 of mental adventure. In marriage, love, which is creative, is kept in chains by jealousy74, which is possessive. Religion, which should set free the creative vision of the spirit, is usually more concerned to repress the life of instinct and to combat the subversiveness75 of thought. In all these ways the fear that grows out of precarious76 possession has replaced the hope inspired by creative force. The wish to plunder77 others is recognized, in theory, to be bad; but the fear of being plundered78 is little better. Yet these two motives between them dominate nine-tenths of politics and private life.

The creative impulses in different men are essentially harmonious79, since what one man creates cannot be a hindrance to what another is wishing to create. It is the possessive impulses that involve conflict. Although, morally and politically, the creative and possessive impulses are opposites, yet psychologically either260 passes easily into the other, according to the accidents of circumstance and opportunity. The genesis of impulses and the causes which make them change ought to be studied; education and social institutions ought to be made such as to strengthen the impulses which harmonize in different men, and to weaken those that involve conflict. I have no doubt that what might be accomplished81 in this way is almost unlimited82.

It is rather through impulse than through will that individual lives and the life of the community can derive83 the strength unity of a single direction. Will is of two kinds, of which one is directed outward and the other inward. The first, which is directed outward, is called into play by external obstacles, either the opposition of others or the technical difficulties of an undertaking84. This kind of will is an expression of strong impulse or desire, whenever instant success is impossible; it exists in all whose life is vigorous, and only decays when their vital force is enfeebled. It is necessary to success in any difficult enterprise, and without it great achievement is very rare. But the will which is directed inward is only necessary in so far as there is an inner conflict of impulses261 or desires; a perfectly85 harmonious nature would have no occasion for inward will. Such perfect harmony is of course a scarcely realizable ideal: in all men impulses arise which are incompatible with their central purpose, and which must be checked if their life as a whole is not to be a failure. But this will happen least with those whose central impulses are strongest; and it will happen less often in a society which aims at freedom than in a society like ours, which is full of artificial incompatibilities created by antiquated86 institutions and a tyrannous public opinion. The power to exert inward will when the occasion arises must always be needed by those who wish their lives to embody some central purpose, but with better institutions the occasions when inward will is necessary might be made fewer and less important. This result is very much to be desired, because when will checks impulses which are only accidentally harmful, it diverts a force which might be spent on overcoming outward obstacles, and if the impulses checked are strong and serious, it actually diminishes the vital force available. A life full of inhibitions is likely not to remain a very vigorous life but to become listless and without zest87. Impulse262 tends to die when it is constantly held in check, and if it does not die, it is apt to work underground, and issue in some form much worse than that in which it has been checked. For these reasons the necessity for using inward will ought to be avoided as much as possible, and consistency88 of action ought to spring rather from consistency of impulse than from control of impulse by will.

The unifying of life ought not to demand the suppression of the casual desires that make amusement and play; on the contrary, everything ought to be done to make it easy to combine the main purposes of life with all kinds of pleasure that are not in their nature harmful. Such things as habitual89 drunkenness, drugs, cruel sports, or pleasure in inflicting90 pain are essentially harmful, but most of the amusements that civilized men naturally enjoy are either not harmful at all or only accidentally harmful through some effect which might be avoided in a better society. What is needed is, not asceticism91 or a drab Puritanism, but capacity for strong impulses and desires directed towards large creative ends. When such impulses and desires are vigorous, they bring with them, of themselves, what is needed to make a good life.

263 But although amusement and adventure ought to have their share, it is impossible to create a good life if they are what is mainly desired. Subjectivism, the habit of directing thought and desire to our own states of mind rather than to something objective, inevitably92 makes life fragmentary and unprogressive. The man to whom amusement is the end of life tends to lose interest gradually in the things out of which he has been in the habit of obtaining amusement, since he does not value these things on their own account, but on account of the feelings which they arouse in him. When they are no longer amusing, boredom93 drives him to seek some new stimulus, which fails him in its turn. Amusement consists in a series of moments without any essential continuity; a purpose which unifies94 life is one which requires some prolonged activity, and is like building a monument rather than a child’s castle in the sand.

Subjectivism has other forms beside the mere pursuit of amusement. Many men, when they are in love, are more interested in their own emotion than in the object of their love; such love does not lead to any essential union, but leaves fundamental separateness undiminished.264 As soon as the emotion grows less vivid the experience has served its purpose, and there seems no motive for prolonging it. In another way, the same evil of subjectivism was fostered by Protestant religion and morality, since they directed attention to sin and the state of the soul rather than to the outer world and our relations with it. None of these forms of subjectivism can prevent a man’s life from being fragmentary and isolated. Only a life which springs out of dominant impulses directed to objective ends can be a satisfactory whole, or be intimately united with the lives of others.

The pursuit of pleasure and the pursuit of virtue95 alike suffer from subjectivism: Epicureanism and Stoicism are infected with the same taint96. Marcus Aurelius, enacting97 good laws in order that he might be virtuous98, is not an attractive figure. Subjectivism is a natural outcome of a life in which there is much more thought than action: while outer things are being remembered or desired, not actually experienced, they seem to become mere ideas. What they are in themselves becomes less interesting to us than the effects which they produce in our own minds. Such a result tends to be brought about by increasing civilization, because increasing265 civilization continually diminishes the need for vivid action and enhances the opportunities for thought. But thought will not have this bad result if it is active thought, directed towards achieving some purpose; it is only passive thought that leads to subjectivism. What is needed is to keep thought in intimate union with impulses and desires, making it always itself an activity with an objective purpose. Otherwise, thought and impulse become enemies, to the great detriment99 of both.

In order to make the lives of average men and women less fragmentary and separate, and to give greater opportunity for carrying out creative impulses, it is not enough to know the goal we wish to reach, or to proclaim the excellence100 of what we desire to achieve. It is necessary to understand the effect of institutions and beliefs upon the life of impulse, and to discover ways of improving this effect by a change in institutions. And when this intellectual work has been done, our thought will still remain barren unless we can bring it into relation with some powerful political force. The only powerful political force from which any help is to be expected in bringing about such changes as seem needed is Labor. The266 changes required are very largely such as Labor may be expected to welcome, especially during the time of hardship after the war. When the war is over, labor discontent is sure to be very prevalent throughout Europe, and to constitute a political force by means of which a great and sweeping101 reconstruction102 may be effected.

The civilized world has need of fundamental change if it is to be saved from decay—change both in its economic structure and in its philosophy of life. Those of us who feel the need of change must not sit still in dull despair: we can, if we choose, profoundly influence the future. We can discover and preach the kind of change that is required—the kind that preserves what is positive in the vital beliefs of our time, and, by eliminating what is negative and inessential, produces a synthesis to which all that is not purely reactionary103 can give allegiance. As soon as it has become clear what kind of change is required, it will be possible to work out its parts in more detail. But until the war is ended there is little use in detail, since we do not know what kind of world the war will leave. The only thing that seems indubitable is that much new thought will be required267 in the new world produced by the war. Traditional views will give little help. It is clear that men’s most important actions are not guided by the sort of motives that are emphasized in traditional political philosophies. The impulses by which the war has been produced and sustained come out of a deeper region than that of most political argument. And the opposition to the war on the part of those few who have opposed it comes from the same deep region. A political theory, if it is to hold in times of stress, must take account of the impulses that underlie104 explicit105 thought: it must appeal to them, and it must discover how to make them fruitful rather than destructive.

Economic systems have a great influence in promoting or destroying life. Except slavery, the present industrial system is the most destructive of life that has ever existed. Machinery106 and large-scale production are ineradicable, and must survive in any better system which is to replace the one under which we live. Industrial federal democracy is probably the best direction for reform to take.

Philosophies of life, when they are widely believed, also have a very great influence on the vitality of a community. The most widely accepted268 philosophy of life at present is that what matters most to a man’s happiness is his income. This philosophy, apart from other demerits, is harmful because it leads men to aim at a result rather than an activity, an enjoyment107 of material goods in which men are not differentiated108, rather than a creative impulse which embodies109 each man’s individuality. More refined philosophies, such as are instilled110 by higher education, are too apt to fix attention on the past rather than the future, and on correct behavior rather than effective action. It is not in such philosophies that men will find the energy to bear lightly the weight of tradition and of ever-accumulating knowledge.

The world has need of a philosophy, or a religion, which will promote life. But in order to promote life it is necessary to value something other than mere life. Life devoted111 only to life is animal without any real human value, incapable112 of preserving men permanently113 from weariness and the feeling that all is vanity. If life is to be fully114 human it must serve some end which seems, in some sense, outside human life, some end which is impersonal and above mankind, such as God or truth or beauty. Those who best promote life do not have life for their269 purpose. They aim rather at what seems like a gradual incarnation, a bringing into our human existence of something eternal, something that appears to imagination to live in a heaven remote from strife and failure and the devouring115 jaws116 of Time. Contact with this eternal world—even if it be only a world of our imagining—brings a strength and a fundamental peace which cannot be wholly destroyed by the struggles and apparent failures of our temporal life. It is this happy contemplation of what is eternal that Spinoza calls the intellectual love of God. To those who have once known it, it is the key of wisdom.

What we have to do practically is different for each one of us, according to our capacities and opportunities. But if we have the life of the spirit within us, what we must do and what we must avoid will become apparent to us.

By contact with what is eternal, by devoting our life to bringing something of the Divine into this troubled world, we can make our own lives creative even now, even in the midst of the cruelty and strife and hatred117 that surround us on every hand. To make the individual life creative is far harder in a community based on possession than it would be in such a community270 as human effort may be able to build up in the future. Those who are to begin the regeneration of the world must face loneliness, opposition, poverty, obloquy118. They must be able to live by truth and love, with a rational unconquerable hope; they must be honest and wise, fearless, and guided by a consistent purpose. A body of men and women so inspired will conquer—first the difficulties and perplexities of their individual lives, then, in time, though perhaps only in a long time, the outer world. Wisdom and hope are what the world needs; and though it fights against them, it gives its respect to them in the end.

When the Goths sacked Rome, St. Augustine wrote the “City of God,” putting a spiritual hope in place of the material reality that had been destroyed. Throughout the centuries that followed St. Augustine’s hope lived and gave life, while Rome sank to a village of hovels. For us, too, it is necessary to create a new hope, to build up by our thought a better world than the one which is hurling119 itself into ruin. Because the times are bad, more is required of us than would be required in normal times. Only a supreme fire of thought and spirit can save future generations from the death that has befallen271 the generation which we knew and loved.

It has been my good fortune to come in contact as a teacher with young men of many different nations—young men in whom hope was alive, in whom the creative energy existed that would have realized in the world some part at least of the imagined beauty by which they lived. They have been swept into the war, some on one side, some on the other. Some are still fighting, some are maimed for life, some are dead; of those who survive it is to be feared that many will have lost the life of the spirit, that hope will have died, that energy will be spent, and that the years to come will be only a weary journey towards the grave. Of all this tragedy, not a few of those who teach seem to have no feeling: with ruthless logic80, they prove that these young men have been sacrificed unavoidably for some coldly abstract end; undisturbed themselves, they lapse120 quickly into comfort after any momentary121 assault of feeling. In such men the life of the spirit is dead. If it were living, it would go out to meet the spirit in the young, with a love as poignant as the love of father or mother. It would be unaware122 of the bounds of self; their tragedy would be its own. Something would cry out: “No, this is272 not right; this is not good; this is not a holy cause, in which the brightness of youth is destroyed and dimmed. It is we, the old, who have sinned; we have sent these young men to the battlefield for our evil passions, our spiritual death, our failure to live generously out of the warmth of the heart and out of the living vision of the spirit. Let us come out of this death, for it is we who are dead, not the young men who have died through our fear of life. Their very ghosts have more life than we: they hold us up for ever to the shame and obloquy of all the ages to come. Out of their ghosts must come life, and it is we whom they must vivify.”

The End

点击收听单词发音收听单词发音  

1 perplexed A3Rz0     
adj.不知所措的
参考例句:
  • The farmer felt the cow,went away,returned,sorely perplexed,always afraid of being cheated.那农民摸摸那头牛,走了又回来,犹豫不决,总怕上当受骗。
  • The child was perplexed by the intricate plot of the story.这孩子被那头绪纷繁的故事弄得迷惑不解。
2 immediate aapxh     
adj.立即的;直接的,最接近的;紧靠的
参考例句:
  • His immediate neighbours felt it their duty to call.他的近邻认为他们有责任去拜访。
  • We declared ourselves for the immediate convocation of the meeting.我们主张立即召开这个会议。
3 ardor 5NQy8     
n.热情,狂热
参考例句:
  • His political ardor led him into many arguments.他的政治狂热使他多次卷入争论中。
  • He took up his pursuit with ardor.他满腔热忱地从事工作。
4 irrationality 1b326c0c44534307351536f698c4f5c1     
n. 不合理,无理性
参考例句:
  • Such stoppages as are observed in practice are thus attributed to mistakes or even irrationality. 在实际情况中看到的这些停工,要归因于失误或甚至是非理性的东西。
  • For all its harshness and irrationality, it is the only world we've got. 尽管它严酷而又不合理,它终究是我们具有的唯一的世界。
5 solitary 7FUyx     
adj.孤独的,独立的,荒凉的;n.隐士
参考例句:
  • I am rather fond of a solitary stroll in the country.我颇喜欢在乡间独自徜徉。
  • The castle rises in solitary splendour on the fringe of the desert.这座城堡巍然耸立在沙漠的边际,显得十分壮美。
6 speculation 9vGwe     
n.思索,沉思;猜测;投机
参考例句:
  • Her mind is occupied with speculation.她的头脑忙于思考。
  • There is widespread speculation that he is going to resign.人们普遍推测他要辞职。
7 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。
8 irresistible n4CxX     
adj.非常诱人的,无法拒绝的,无法抗拒的
参考例句:
  • The wheel of history rolls forward with an irresistible force.历史车轮滚滚向前,势不可挡。
  • She saw an irresistible skirt in the store window.她看见商店的橱窗里有一条叫人着迷的裙子。
9 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。
10 incompatible y8oxu     
adj.不相容的,不协调的,不相配的
参考例句:
  • His plan is incompatible with my intent.他的计划与我的意图不相符。
  • Speed and safety are not necessarily incompatible.速度和安全未必不相容。
11 acquiescence PJFy5     
n.默许;顺从
参考例句:
  • The chief inclined his head in sign of acquiescence.首领点点头表示允许。
  • This is due to his acquiescence.这是因为他的默许。
12 engenders b377f73dea8df557b6f4fba57541c7c8     
v.产生(某形势或状况),造成,引起( engender的第三人称单数 )
参考例句:
  • Sympathy often engenders love. 同情常常产生爱情。 来自《现代英汉综合大词典》
  • Some people believe poverty engenders crime. 有人认为贫困生罪恶。 来自辞典例句
13 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。
14 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
15 sterile orNyQ     
adj.不毛的,不孕的,无菌的,枯燥的,贫瘠的
参考例句:
  • This top fits over the bottle and keeps the teat sterile.这个盖子严实地盖在奶瓶上,保持奶嘴无菌。
  • The farmers turned the sterile land into high fields.农民们把不毛之地变成了高产田。
16 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。
17 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。
18 applied Tz2zXA     
adj.应用的;v.应用,适用
参考例句:
  • She plans to take a course in applied linguistics.她打算学习应用语言学课程。
  • This cream is best applied to the face at night.这种乳霜最好晚上擦脸用。
19 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。
20 impersonally MqYzdu     
ad.非人称地
参考例句:
  • "No." The answer was both reticent and impersonally sad. “不。”这回答既简短,又含有一种无以名状的悲戚。 来自名作英译部分
  • The tenet is to service our clients fairly, equally, impersonally and reasonably. 公司宗旨是公正、公平、客观、合理地为客户服务。
21 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。
22 interfere b5lx0     
v.(in)干涉,干预;(with)妨碍,打扰
参考例句:
  • If we interfere, it may do more harm than good.如果我们干预的话,可能弊多利少。
  • When others interfere in the affair,it always makes troubles. 别人一卷入这一事件,棘手的事情就来了。
23 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。
24 extraordinarily Vlwxw     
adv.格外地;极端地
参考例句:
  • She is an extraordinarily beautiful girl.她是个美丽非凡的姑娘。
  • The sea was extraordinarily calm that morning.那天清晨,大海出奇地宁静。
25 possessed xuyyQ     
adj.疯狂的;拥有的,占有的
参考例句:
  • He flew out of the room like a man possessed.他像着了魔似地猛然冲出房门。
  • He behaved like someone possessed.他行为举止像是魔怔了。
26 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。
27 hindrance AdKz2     
n.妨碍,障碍
参考例句:
  • Now they can construct tunnel systems without hindrance.现在他们可以顺利地建造隧道系统了。
  • The heavy baggage was a great hindrance to me.那件行李成了我的大累赘。
28 unifying 18f99ec3e0286dcc4f6f318a4d8aa539     
使联合( unify的现在分词 ); 使相同; 使一致; 统一
参考例句:
  • In addition, there were certain religious bonds of a unifying kind. 此外,他们还有某种具有一种统一性质的宗教上的结合。
  • There is a unifying theme, and that is the theme of information flow within biological systems. 我们可以用一个总的命题,把生物学系统内的信息流来作为这一研究主题。
29 integration G5Pxk     
n.一体化,联合,结合
参考例句:
  • We are working to bring about closer political integration in the EU.我们正在努力实现欧盟內部更加紧密的政治一体化。
  • This was the greatest event in the annals of European integration.这是欧洲统一史上最重大的事件。
30 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
31 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。
32 artistic IeWyG     
adj.艺术(家)的,美术(家)的;善于艺术创作的
参考例句:
  • The picture on this screen is a good artistic work.这屏风上的画是件很好的艺术品。
  • These artistic handicrafts are very popular with foreign friends.外国朋友很喜欢这些美术工艺品。
33 lasting IpCz02     
adj.永久的,永恒的;vbl.持续,维持
参考例句:
  • The lasting war debased the value of the dollar.持久的战争使美元贬值。
  • We hope for a lasting settlement of all these troubles.我们希望这些纠纷能获得永久的解决。
34 abortive 1IXyE     
adj.不成功的,发育不全的
参考例句:
  • We had to abandon our abortive attempts.我们的尝试没有成功,不得不放弃。
  • Somehow the whole abortive affair got into the FBI files.这件早已夭折的案子不知怎么就进了联邦调查局的档案。
35 inflict Ebnz7     
vt.(on)把…强加给,使遭受,使承担
参考例句:
  • Don't inflict your ideas on me.不要把你的想法强加于我。
  • Don't inflict damage on any person.不要伤害任何人。
36 humbug ld8zV     
n.花招,谎话,欺骗
参考例句:
  • I know my words can seem to him nothing but utter humbug.我知道,我说的话在他看来不过是彻头彻尾的慌言。
  • All their fine words are nothing but humbug.他们的一切花言巧语都是骗人的。
37 hypocrisy g4qyt     
n.伪善,虚伪
参考例句:
  • He railed against hypocrisy and greed.他痛斥伪善和贪婪的行为。
  • He accused newspapers of hypocrisy in their treatment of the story.他指责了报纸在报道该新闻时的虚伪。
38 infinitely 0qhz2I     
adv.无限地,无穷地
参考例句:
  • There is an infinitely bright future ahead of us.我们有无限光明的前途。
  • The universe is infinitely large.宇宙是无限大的。
39 assents d2f110bcca8a2208270b792e0d1567c1     
同意,赞同( assent的名词复数 )
参考例句:
40 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。
41 stereotyped Dhqz9v     
adj.(指形象、思想、人物等)模式化的
参考例句:
  • There is a sameness about all these tales. They're so stereotyped -- all about talented scholars and lovely ladies. 这些书就是一套子,左不过是些才子佳人,最没趣儿。
  • He is the stereotyped monster of the horror films and the adventure books, and an obvious (though not perhaps strictly scientific) link with our ancestral past. 它们是恐怖电影和惊险小说中的老一套的怪物,并且与我们的祖先有着明显的(虽然可能没有科学的)联系。
42 prudent M0Yzg     
adj.谨慎的,有远见的,精打细算的
参考例句:
  • A prudent traveller never disparages his own country.聪明的旅行者从不贬低自己的国家。
  • You must school yourself to be modest and prudent.你要学会谦虚谨慎。
43 maxims aa76c066930d237742b409ad104a416f     
n.格言,座右铭( maxim的名词复数 )
参考例句:
  • Courts also draw freely on traditional maxims of construction. 法院也自由吸收传统的解释准则。 来自英汉非文学 - 行政法
  • There are variant formulations of some of the maxims. 有些准则有多种表达方式。 来自辞典例句
44 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。
45 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。
46 conversion UZPyI     
n.转化,转换,转变
参考例句:
  • He underwent quite a conversion.他彻底变了。
  • Waste conversion is a part of the production process.废物处理是生产过程的一个组成部分。
47 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。
48 seduce ST0zh     
vt.勾引,诱奸,诱惑,引诱
参考例句:
  • She has set out to seduce Stephen.她已经开始勾引斯蒂芬了。
  • Clever advertising would seduce more people into smoking.巧妙策划的广告会引诱更多的人吸烟。
49 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。
50 motive GFzxz     
n.动机,目的;adv.发动的,运动的
参考例句:
  • The police could not find a motive for the murder.警察不能找到谋杀的动机。
  • He had some motive in telling this fable.他讲这寓言故事是有用意的。
51 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。
52 thwarting 501b8e18038a151c47b85191c8326942     
阻挠( thwart的现在分词 ); 使受挫折; 挫败; 横过
参考例句:
  • The republicans are trying to embarrass the president by thwarting his economic program. 共和党人企图通过阻挠总统的经济计划使其难堪。
  • There were too many men resisting his authority thwarting him. 下边对他这个长官心怀不服的,故意作对的,可多着哩。
53 embody 4pUxx     
vt.具体表达,使具体化;包含,收录
参考例句:
  • The latest locomotives embody many new features. 这些最新的机车具有许多新的特色。
  • Hemingway's characters plainly embody his own values and view of life.海明威笔下的角色明确反映出他自己的价值观与人生观。
54 elicit R8ByG     
v.引出,抽出,引起
参考例句:
  • It was designed to elicit the best thinking within the government. 机构的设置是为了在政府内部集思广益。
  • Don't try to elicit business secrets from me. I won't tell you anything. 你休想从我这里套问出我们的商业机密, 我什么都不会告诉你的。
55 fortify sgezZ     
v.强化防御,为…设防;加强,强化
参考例句:
  • This country will fortify the coastal areas.该国将加强沿海地区的防御。
  • This treaty forbade the United States to fortify the canal.此条约禁止美国对运河设防。
56 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。
57 disintegrates af9a7305b194c0803ccafe9c63d1befc     
n.(使)破裂[分裂,粉碎],(使)崩溃( disintegrate的名词复数 )v.(使)破裂[分裂,粉碎],(使)崩溃( disintegrate的第三人称单数 )
参考例句:
  • Particles rain down from the slug and it finally disintegrates. 颗粒从上面纷纷下落,最后腾涌消失。 来自辞典例句
  • When the uranium disintegrates, it changes into lead. 当铀蜕变时,它变成了铅。 来自辞典例句
58 radical hA8zu     
n.激进份子,原子团,根号;adj.根本的,激进的,彻底的
参考例句:
  • The patient got a radical cure in the hospital.病人在医院得到了根治。
  • She is radical in her demands.她的要求十分偏激。
59 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。
60 intensified 4b3b31dab91d010ec3f02bff8b189d1a     
v.(使)增强, (使)加剧( intensify的过去式和过去分词 )
参考例句:
  • Violence intensified during the night. 在夜间暴力活动加剧了。
  • The drought has intensified. 旱情加剧了。 来自《简明英汉词典》
61 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。
62 defensive buszxy     
adj.防御的;防卫的;防守的
参考例句:
  • Their questions about the money put her on the defensive.他们问到钱的问题,使她警觉起来。
  • The Government hastily organized defensive measures against the raids.政府急忙布置了防卫措施抵御空袭。
63 abominable PN5zs     
adj.可厌的,令人憎恶的
参考例句:
  • Their cruel treatment of prisoners was abominable.他们虐待犯人的做法令人厌恶。
  • The sanitary conditions in this restaurant are abominable.这家饭馆的卫生状况糟透了。
64 precept VPox5     
n.戒律;格言
参考例句:
  • It occurs to me that example is always more efficacious than precept.我想到身教重于言教。
  • The son had well profited by the precept and example of the father.老太爷的言传身教早已使他儿子获益无穷。
65 brigands 17b2f48a43a67f049e43fd94c8de854b     
n.土匪,强盗( brigand的名词复数 )
参考例句:
  • They say there are brigands hiding along the way. 他们说沿路隐藏着土匪。 来自《简明英汉词典》
  • The brigands demanded tribute from passing vehicles. 土匪向过往车辆勒索钱财。 来自辞典例句
66 outweigh gJlxO     
vt.比...更重,...更重要
参考例句:
  • The merits of your plan outweigh the defects.你制定的计划其优点胜过缺点。
  • One's merits outweigh one's short-comings.功大于过。
67 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。
68 monotonous FwQyJ     
adj.单调的,一成不变的,使人厌倦的
参考例句:
  • She thought life in the small town was monotonous.她觉得小镇上的生活单调而乏味。
  • His articles are fixed in form and monotonous in content.他的文章千篇一律,一个调调儿。
69 autonomous DPyyv     
adj.自治的;独立的
参考例句:
  • They proudly declared themselves part of a new autonomous province.他们自豪地宣布成为新自治省的一部分。
  • This is a matter that comes within the jurisdiction of the autonomous region.这件事是属于自治区权限以内的事务。
70 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。
71 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。
72 instilling 69e4adc6776941293f2cc5a38f66fa70     
v.逐渐使某人获得(某种可取的品质),逐步灌输( instil的现在分词 );逐渐使某人获得(某种可取的品质),逐步灌输( instill的现在分词 )
参考例句:
  • Make sure your subordinates understand your sense of urgency and work toward instilling this in allsubordinates. 确保你的下属同样具备判断紧急事件的意识,在工作中潜移默化地灌输给他们。 来自互联网
73 stimulus 3huyO     
n.刺激,刺激物,促进因素,引起兴奋的事物
参考例句:
  • Regard each failure as a stimulus to further efforts.把每次失利看成对进一步努力的激励。
  • Light is a stimulus to growth in plants.光是促进植物生长的一个因素。
74 jealousy WaRz6     
n.妒忌,嫉妒,猜忌
参考例句:
  • Some women have a disposition to jealousy.有些女人生性爱妒忌。
  • I can't support your jealousy any longer.我再也无法忍受你的嫉妒了。
75 subversiveness 1f18b522186e05b2110f912768e45783     
颠覆;破坏
参考例句:
76 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。
77 plunder q2IzO     
vt.劫掠财物,掠夺;n.劫掠物,赃物;劫掠
参考例句:
  • The thieves hid their plunder in the cave.贼把赃物藏在山洞里。
  • Trade should not serve as a means of economic plunder.贸易不应当成为经济掠夺的手段。
78 plundered 02a25bdd3ac6ea3804fb41777f366245     
掠夺,抢劫( plunder的过去式和过去分词 )
参考例句:
  • Many of our cultural treasures have been plundered by imperialists. 我国许多珍贵文物被帝国主义掠走了。
  • The imperialists plundered many valuable works of art. 帝国主义列强掠夺了许多珍贵的艺术品。
79 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。
80 logic j0HxI     
n.逻辑(学);逻辑性
参考例句:
  • What sort of logic is that?这是什么逻辑?
  • I don't follow the logic of your argument.我不明白你的论点逻辑性何在。
81 accomplished UzwztZ     
adj.有才艺的;有造诣的;达到了的
参考例句:
  • Thanks to your help,we accomplished the task ahead of schedule.亏得你们帮忙,我们才提前完成了任务。
  • Removal of excess heat is accomplished by means of a radiator.通过散热器完成多余热量的排出。
82 unlimited MKbzB     
adj.无限的,不受控制的,无条件的
参考例句:
  • They flew over the unlimited reaches of the Arctic.他们飞过了茫茫无边的北极上空。
  • There is no safety in unlimited technological hubris.在技术方面自以为是会很危险。
83 derive hmLzH     
v.取得;导出;引申;来自;源自;出自
参考例句:
  • We derive our sustenance from the land.我们从土地获取食物。
  • We shall derive much benefit from reading good novels.我们将从优秀小说中获得很大好处。
84 undertaking Mfkz7S     
n.保证,许诺,事业
参考例句:
  • He gave her an undertaking that he would pay the money back with in a year.他向她做了一年内还钱的保证。
  • He is too timid to venture upon an undertaking.他太胆小,不敢从事任何事业。
85 perfectly 8Mzxb     
adv.完美地,无可非议地,彻底地
参考例句:
  • The witnesses were each perfectly certain of what they said.证人们个个对自己所说的话十分肯定。
  • Everything that we're doing is all perfectly above board.我们做的每件事情都是光明正大的。
86 antiquated bzLzTH     
adj.陈旧的,过时的
参考例句:
  • Many factories are so antiquated they are not worth saving.很多工厂过于陈旧落后,已不值得挽救。
  • A train of antiquated coaches was waiting for us at the siding.一列陈旧的火车在侧线上等着我们。
87 zest vMizT     
n.乐趣;滋味,风味;兴趣
参考例句:
  • He dived into his new job with great zest.他充满热情地投入了新的工作。
  • He wrote his novel about his trip to Asia with zest.他兴趣浓厚的写了一本关于他亚洲之行的小说。
88 consistency IY2yT     
n.一贯性,前后一致,稳定性;(液体的)浓度
参考例句:
  • Your behaviour lacks consistency.你的行为缺乏一贯性。
  • We appreciate the consistency and stability in China and in Chinese politics.我们赞赏中国及其政策的连续性和稳定性。
89 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。
90 inflicting 1c8a133a3354bfc620e3c8d51b3126ae     
把…强加给,使承受,遭受( inflict的现在分词 )
参考例句:
  • He was charged with maliciously inflicting grievous bodily harm. 他被控蓄意严重伤害他人身体。
  • It's impossible to do research without inflicting some pain on animals. 搞研究不让动物遭点罪是不可能的。
91 asceticism UvizE     
n.禁欲主义
参考例句:
  • I am not speaking here about asceticism or abstinence.我说的并不是苦行主义或禁欲主义。
  • Chaucer affirmed man's rights to pursue earthly happiness and epposed asceticism.乔叟强调人权,尤其是追求今生今世幸福快乐的权力,反对神权与禁欲主义。
92 inevitably x7axc     
adv.不可避免地;必然发生地
参考例句:
  • In the way you go on,you are inevitably coming apart.照你们这样下去,毫无疑问是会散伙的。
  • Technological changes will inevitably lead to unemployment.技术变革必然会导致失业。
93 boredom ynByy     
n.厌烦,厌倦,乏味,无聊
参考例句:
  • Unemployment can drive you mad with boredom.失业会让你无聊得发疯。
  • A walkman can relieve the boredom of running.跑步时带着随身听就不那么乏味了。
94 unifies 54b1c179f10a082f533af0344f935f7a     
使联合( unify的第三人称单数 ); 使相同; 使一致; 统一
参考例句:
  • Team-Based Concurrent Engineering Unifies your design team and aids complex debug efforts. 以团队为基础的并行工程使你的设计团队融为一体并协助复杂的调试。
  • He saw God's complete moral excellence that unifies His attributes. 他看见上帝完美的道德贯穿着祂所有的属性。
95 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。
96 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。
97 enacting 0485a44fcd2183e9aa15d495a9b31147     
制定(法律),通过(法案)( enact的现在分词 )
参考例句:
  • Generally these statutes apply only to wastes from reactors outside the enacting state. 总之,这些法令只适宜用在对付那些来自外州的核废料。 来自英汉非文学 - 环境法 - 环境法
  • In addition, the complexion of enacting standards for live working is described. 另外,介绍了带电作业标准的制订情况。
98 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。
99 detriment zlHzx     
n.损害;损害物,造成损害的根源
参考例句:
  • Smoking is a detriment to one's health.吸烟危害健康。
  • His lack of education is a serious detriment to his career.他的未受教育对他的事业是一种严重的妨碍。
100 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。
101 sweeping ihCzZ4     
adj.范围广大的,一扫无遗的
参考例句:
  • The citizens voted for sweeping reforms.公民投票支持全面的改革。
  • Can you hear the wind sweeping through the branches?你能听到风掠过树枝的声音吗?
102 reconstruction 3U6xb     
n.重建,再现,复原
参考例句:
  • The country faces a huge task of national reconstruction following the war.战后,该国面临着重建家园的艰巨任务。
  • In the period of reconstruction,technique decides everything.在重建时期,技术决定一切。
103 reactionary 4TWxJ     
n.反动者,反动主义者;adj.反动的,反动主义的,反对改革的
参考例句:
  • They forced thousands of peasants into their reactionary armies.他们迫使成千上万的农民参加他们的反动军队。
  • The reactionary ruling clique was torn by internal strife.反动统治集团内部勾心斗角,四分五裂。
104 underlie AkSwu     
v.位于...之下,成为...的基础
参考例句:
  • Technology improvements underlie these trends.科技进步将成为此发展趋势的基础。
  • Many facts underlie my decision.我的决定是以许多事实为依据的。
105 explicit IhFzc     
adj.详述的,明确的;坦率的;显然的
参考例句:
  • She was quite explicit about why she left.她对自己离去的原因直言不讳。
  • He avoids the explicit answer to us.他避免给我们明确的回答。
106 machinery CAdxb     
n.(总称)机械,机器;机构
参考例句:
  • Has the machinery been put up ready for the broadcast?广播器材安装完毕了吗?
  • Machinery ought to be well maintained all the time.机器应该随时注意维护。
107 enjoyment opaxV     
n.乐趣;享有;享用
参考例句:
  • Your company adds to the enjoyment of our visit. 有您的陪同,我们这次访问更加愉快了。
  • After each joke the old man cackled his enjoyment.每逢讲完一个笑话,这老人就呵呵笑着表示他的高兴。
108 differentiated 83b7560ad714d20d3b302f7ddc7af15a     
区分,区别,辨别( differentiate的过去式和过去分词 ); 区别对待; 表明…间的差别,构成…间差别的特征
参考例句:
  • The development of mouse kidney tubules requires two kinds of differentiated cells. 小鼠肾小管的发育需要有两种分化的细胞。
  • In this enlargement, barley, alfalfa, and sugar beets can be differentiated. 在这张放大的照片上,大麦,苜蓿和甜菜都能被区分开。
109 embodies 6b48da551d6920b8da8eb01ebc400297     
v.表现( embody的第三人称单数 );象征;包括;包含
参考例句:
  • The new treaty embodies the aspirations of most nonaligned countries. 新条约体现了大多数不结盟国家的愿望。 来自《简明英汉词典》
  • This document embodies the concern of the government for the deformity. 这个文件体现了政府对残疾人的关怀。 来自《现代汉英综合大词典》
110 instilled instilled     
v.逐渐使某人获得(某种可取的品质),逐步灌输( instill的过去式和过去分词 )
参考例句:
  • Nature has instilled in our minds an insatiable desire to see truth. 自然给我们心灵注入了永无休止的发现真理的欲望。 来自辞典例句
  • I instilled the need for kindness into my children. 我不断向孩子们灌输仁慈的必要。 来自辞典例句
111 devoted xu9zka     
adj.忠诚的,忠实的,热心的,献身于...的
参考例句:
  • He devoted his life to the educational cause of the motherland.他为祖国的教育事业贡献了一生。
  • We devoted a lengthy and full discussion to this topic.我们对这个题目进行了长时间的充分讨论。
112 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。
113 permanently KluzuU     
adv.永恒地,永久地,固定不变地
参考例句:
  • The accident left him permanently scarred.那次事故给他留下了永久的伤疤。
  • The ship is now permanently moored on the Thames in London.该船现在永久地停泊在伦敦泰晤士河边。
114 fully Gfuzd     
adv.完全地,全部地,彻底地;充分地
参考例句:
  • The doctor asked me to breathe in,then to breathe out fully.医生让我先吸气,然后全部呼出。
  • They soon became fully integrated into the local community.他们很快就完全融入了当地人的圈子。
115 devouring c4424626bb8fc36704aee0e04e904dcf     
吞没( devour的现在分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光
参考例句:
  • The hungry boy was devouring his dinner. 那饥饿的孩子狼吞虎咽地吃饭。
  • He is devouring novel after novel. 他一味贪看小说。
116 jaws cq9zZq     
n.口部;嘴
参考例句:
  • The antelope could not escape the crocodile's gaping jaws. 那只羚羊无法从鱷鱼张开的大口中逃脱。
  • The scored jaws of a vise help it bite the work. 台钳上有刻痕的虎钳牙帮助它紧咬住工件。
117 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。
118 obloquy zIXxw     
n.斥责,大骂
参考例句:
  • I have had enough obloquy for one lifetime.我一辈子受够了诽谤。
  • I resent the obloquy that you are casting upon my reputation.我怨恨你对我的名誉横加诽谤。
119 hurling bd3cda2040d4df0d320fd392f72b7dc3     
n.爱尔兰式曲棍球v.猛投,用力掷( hurl的现在分词 );大声叫骂
参考例句:
  • The boat rocked wildly, hurling him into the water. 这艘船剧烈地晃动,把他甩到水中。 来自《简明英汉词典》
  • Fancy hurling away a good chance like that, the silly girl! 想想她竟然把这样一个好机会白白丢掉了,真是个傻姑娘! 来自《简明英汉词典》
120 lapse t2lxL     
n.过失,流逝,失效,抛弃信仰,间隔;vi.堕落,停止,失效,流逝;vt.使失效
参考例句:
  • The incident was being seen as a serious security lapse.这一事故被看作是一次严重的安全疏忽。
  • I had a lapse of memory.我记错了。
121 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。
122 unaware Pl6w0     
a.不知道的,未意识到的
参考例句:
  • They were unaware that war was near. 他们不知道战争即将爆发。
  • I was unaware of the man's presence. 我没有察觉到那人在场。


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