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IV THE WORLD AS PERCEPT
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The products of thinking are concepts and ideas. What a concept is cannot be expressed in words. Words can do no more than draw our attention to the fact that we have concepts. When someone perceives a tree, the perception acts as a stimulus1 for thought. Thus an ideal element is added to the perceived object, and the perceiver regards the object and its ideal complement2 as belonging together. When the object disappears from the field of his perception, the ideal counterpart alone remains4. This latter is the concept of the object. The wider the range of our experience, the larger becomes the number of our concepts. Moreover, concepts are not by any means found in isolation5 one from the other. They combine to form an ordered and systematic6 whole. The concept “organism,” e.g., combines with those of “development according to law,” “growth,” and others. Other concepts based on particular objects fuse completely with one another. All concepts formed from particular lions fuse in the universal concept “lion.” In this way, [49]all the separate concepts combine to form a closed, conceptual system within which each has its special place. Ideas do not differ qualitatively7 from concepts. They are but fuller, more saturated9, more comprehensive concepts. I attach special importance to the necessity of bearing in mind, here, that I make thought my starting-point, and not concepts and ideas which are first gained by means of thought. These latter presuppose thought. My remarks regarding the self-dependent, self-sufficient character of thought cannot, therefore, be simply transferred to concepts. (I make special mention of this, because it is here that I differ from Hegel, who regards the concept as something primary and ultimate.)

Concepts cannot be derived10 from perception. This is apparent from the fact that, as man grows up, he slowly and gradually builds up the concepts corresponding to the objects which surround him. Concepts are added to perception.

A philosopher, widely read at the present day (Herbert Spencer), describes the mental process which we perform upon perception as follows: “If, when walking through the fields some day in September, you hear a rustle11 a few yards in advance, and on observing the ditch-side where it occurs, see the herbage agitated12, you will probably turn towards the spot to learn by what this sound and motion are produced. As you approach there flutters into the ditch a partridge; on seeing which [50]your curiosity is satisfied—you have what you call an explanation of the appearances. The explanation, mark, amounts to this—that whereas throughout life you have had countless13 experiences of disturbance14 among small stationary15 bodies, accompanying the movement of other bodies among them, and have generalised the relation between such disturbances16 and such movements, you consider this particular disturbance explained on finding it to present an instance of the like relation” (First Principles, Part I, par3. 23). A closer analysis leads to a very different description from that here given. When I hear a noise, my first demand is for the concept which fits this percept. Without this concept, the noise is to me a mere17 noise. Whoever does not reflect further, hears just the noise and is satisfied with that. But my thought makes it clear to me that the noise is to be regarded as an effect. Thus it is only when I combine the concept of effect with the percept of a noise that I am led to go beyond the particular percept and seek for its cause. The concept of “effect” calls up that of “cause,” and my next step is to look for the agent, which I find, say, in a partridge. But these concepts, cause and effect, can never be gained through mere perception, however many instances we bring under review. Perception evokes18 thought, and it is this which shows me how to link separate experiences together.

If one demands of a “strictly objective [51]science” that it should take its data from perception alone, one must demand also that it abandon all thought. For thought, by its very nature, transcends19 the objects of perception.

It is time now to pass from thought to the thinker. For it is through the thinker that thought and perception are combined. The human mind is the stage on which concept and percept meet and are linked to one another. In saying this, we already characterise this (human) consciousness. It mediates20 between thought and perception. In perception the object appears as given, in thought the mind seems to itself to be active. It regards the thing as object and itself as the thinking subject. When thought is directed upon the perceptual world we have consciousness of objects; when it is directed upon itself we have self-consciousness. Human consciousness must, of necessity, be at the same time self-consciousness, because it is a consciousness which thinks. For, when thought contemplates21 its own activity it makes an object for study of its own essential nature, it makes an object of itself as subject.

It is important to note here that it is only by means of thinking that I am able to determine myself as subject and contrast myself with objects. Therefore thinking must never be regarded as a merely subjective22 activity. Thinking transcends the distinction of subject and object. It produces these two concepts [52]just as it produces all others. When, therefore, I, as thinking subject, refer a concept to an object, we must not regard this reference as something purely23 subjective. It is not the subject, but thought, which makes the reference. The subject does not think because it is a subject, rather it conceives itself to be a subject because it can think. The activity of consciousness, in so far as it thinks, is thus not merely subjective. Rather it is neither subjective nor objective; it transcends both these concepts. I ought never to say that I, as an individual subject, think, but rather that I, as subject, exist myself by the grace of thought. Thought thus takes me out of myself and relates me to objects. At the same time it separates me from them, inasmuch as I, as subject, am set over against the objects.

It is just this which constitutes the double nature of man. His thought embraces himself and the rest of the world. But by this same act of thought he determines himself also as an individual, in contrast with the objective world.

We must next ask ourselves how the other element, which we have so far simply called the perceptual object and which comes, in consciousness, into contact with thought, enters into thought at all?

In order to answer this question, we must eliminate from the field of consciousness everything which has been imported by thought. For, at any moment, the content of consciousness [53]is always shot through with concepts in the most various ways.

Let us assume that a being with fully24 developed human intelligence originated out of nothing and confronted the world. All that it there perceived before its thought began to act would be the pure content of perception. The world so far would appear to this being as a mere chaotic25 aggregate26 of sense-data, colours, sounds, sensations of pressure, of warmth, of taste, of smell, and, lastly, feelings of pleasure and pain. This mass constitutes the world of pure unthinking perception. Over against it stands thought, ready to begin its activity as soon as it can find a point of attack. Experience shows that the opportunity is not long in coming. Thought is able to draw threads from one sense-datum27 to another. It brings definite concepts to bear on these data and thus establishes a relation between them. We have seen above how a noise which we hear is connected with another content by our identifying the first as the effect of the second.

If now we recollect28 that the activity of thought is on no account to be considered as merely subjective, then we shall not be tempted29 to believe that the relations thus established by thought have merely subjective validity.

Our next task is to discover by means of thought what relation the above-mentioned immediate31 sense-data have to the conscious subject. [54]

The ambiguity32 of current speech makes it advisable for me to come to an agreement with my readers concerning the meaning of a word which I shall have to employ in what follows. I shall apply the name “percepts” to the immediate sense-data enumerated33 above, in so far as the subject consciously apprehends34 them. It is, then, not the process of perception, but the object of this process which I call the “percept.”

I reject the term “sensation,” because this has a definite meaning in Physiology35 which is narrower than that of my term “percept.” I can speak of feeling as a percept, but not as a sensation in the physiological36 sense of the term. Before I can have cognisance of my feeling it must become a percept for me. The manner in which, through observation, we gain knowledge of our thought-processes is such that when we first begin to notice thought, it too may be called a percept.

The unreflective man regards his percepts, such as they appear to his immediate apprehension37, as things having a wholly independent existence. When he sees a tree he believes that it stands in the form which he sees, with the colours of all its parts, etc., there on the spot towards which his gaze is directed. When the same man sees the sun in the morning appear as a disc on the horizon, and follows the course of this disc, he believes that the phenomenon exists and occurs (by itself) exactly as he perceives it. To this belief he clings until [55]he meets with further percepts which contradict his former ones. The child who has as yet had no experience of distance grasps at the moon, and does not correct its first impression as to the real distance until a second percept contradicts the first. Every extension of the circle of my percepts compels me to correct my picture of the world. We see this in everyday life, as well as in the mental development of mankind. The picture which the ancients made for themselves of the relation of the earth to the sun and other heavenly bodies, had to be replaced by another when Copernicus found that it contradicted percepts which in those early days were unknown. A man who had been born blind said, when operated on by Dr. Franz, that the idea of the size of objects which he had formed before his operation by his sense of touch was a very different one. He had to correct his tactual percepts by his visual percepts.

How is it that we are compelled to make these continual corrections in our observations?

A single reflection supplies the answer to this question. When I stand at one end of an avenue, the trees at the other end, away from me, seem smaller and nearer together than those where I stand. But the scene which I perceive changes when I change the place from which I am looking. The exact form in which it presents itself to me is, therefore, dependent on a condition which inheres, not in the object, but in me, the percipient. It is [56]all the same to the avenue where I stand. But the picture of it which I receive depends essentially38 on my standpoint. In the same way, it makes no difference to the sun and the planetary system that human beings happen to perceive them from the earth; but the picture of the heavens which human beings have is determined39 by the fact that they inhabit the earth. This dependence40 of our percepts on our points of observation is the easiest kind of dependence to understand. The matter becomes more difficult when we realise further that our perceptual world is dependent on our bodily and mental organisation41. The physicist42 teaches us that within the space in which we hear a sound there are vibrations43 of the air, and that there are vibrations also in the particles of the body which we regard as the cause of the sound. These vibrations are perceived as sounds only if we have normally constructed ears. Without them the whole world would be for us for ever silent. Again, the physiologist44 teaches us that there are men who perceive nothing of the wonderful display of colours which surrounds us. In their world there are only degrees of light and dark. Others are blind only to one colour, e.g., red. Their world lacks this colour tone, and hence it is actually a different one from that of the average man. I should like to call the dependence of my perceptual world on my point of observation “mathematical,” and its dependence on my organisation “qualitative8.” The [57]former determines proportions of size and mutual45 distances of my percepts, the latter their quality. The fact that I see a red surface as red—this qualitative determination—depends on the structure of my eye.

My percepts, then, are in the first instance subjective. The recognition of the subjective character of our percepts may easily lead us to doubt whether there is any objective basis for them at all. When we know that a percept, e.g., that of a red colour or of a certain tone, is not possible without a specific structure of our organism, we may easily be led to believe that it has no being at all apart from our subjective organisation, that it has no kind of existence apart from the act of perceiving of which it is the object. The classical representative of this theory is George Berkeley, who held that from the moment we realise the importance of a subject for perception, we are no longer able to believe in the existence of a world apart from a conscious mind. “Some truths there are so near and obvious to the mind that man need only open his eyes to see them. Such I take this important one to be, viz., that all the choir46 of heaven and the furniture of the earth—in a word, all those bodies which compose the mighty47 frame of the world—have not any subsistence without a mind; that their being is to be perceived or known; that consequently, so long as they are not actually perceived by me, or do not exist in my mind or that of any other created [58]spirit, they must either have no existence at all or else subsist48 in the mind of some Eternal Spirit” (Berkeley, Of the Principles of Human Knowledge, Part I, Section 6).

On this view, when we take away the act of perceiving, nothing remains of the percept. There is no colour when none is seen, no sound when none is heard. Extension, form, and motion exist as little as colour and sound apart from the act of perception. We never perceive bare extension or shape. These are always joined with colour or some other quality, which are undoubtedly49 dependent on the subject. If these latter disappear when we cease to perceive, the former, being connected with them, must disappear likewise.

If it is urged that, even though figure, colour, sound, etc., have no existence except in the act of perception, yet there must be things which exist apart from perception and which are similar to the percepts in our minds, then the view we have mentioned would answer, that a colour can be similar only to a colour, a figure to a figure. Our percepts can be similar only to our percepts and to nothing else. Even what we call a thing is nothing but a collection of percepts which are connected in a definite way. If I strip a table of its shape, extension, colour, etc.—in short, of all that is merely my percepts—then nothing remains over. If we follow this view to its logical conclusion, we are led to the assertion that the objects of my perceptions [59]exist only through me, and only in as far as, and as long as, I perceive them. They disappear with my perceiving and have no meaning apart from it. Apart from my percepts I know of no objects and cannot know of any.

No objection can be made to this assertion as long as we take into account merely the general fact that the percept is determined in part by the organisation of the subject. The matter would be far otherwise if we were in a position to say what part exactly is played by our perceiving in the occurrence of a percept. We should know then what happens to a percept whilst it is being perceived, and we should also be able to determine what character it must possess before it comes to be perceived.

This leads us to turn our attention from the object of a perception to the subject of it. I am aware not only of other things but also of myself. The content of my perception of myself consists, in the first instance, in that I am something stable in contrast with the ever coming and going flux50 of percepts. The awareness51 of myself accompanies in my consciousness the awareness of all other percepts. When I am absorbed in the perception of a given object I am, for the time being, aware only of this object. Next I become aware also of myself. I am then conscious, not only of the object, but also of my Self as opposed to and observing the object. I do not merely [60]see a tree, I know also that it is I who see it. I know, moreover, that some process takes place in me when I observe a tree. When the tree disappears from my field of vision, an after-effect of this process remains, viz., an image of the tree. This image has become associated with my Self during my perception. My Self has become enriched; to its content a new element has been added. This element I call my idea of the tree. I should never have occasion to talk of ideas, were I not aware of my own Self. Percepts would come and go; I should let them slip by. It is only because I am aware of my Self, and observe that with each perception the content of the Self is changed, that I am compelled to connect the perception of the object with the changes in the content of my Self, and to speak of having an idea.

That I have ideas is in the same sense matter of observation to me as that other objects have colour, sound, etc. I am now also able to distinguish these other objects, which stand over against me, by the name of the outer world, whereas the contents of my perception of my Self form my inner world. The failure to recognise the true relation between idea and object has led to the greatest misunderstandings in modern philosophy. The fact that I perceive a change in myself, that my Self undergoes a modification52, has been thrust into the foreground, whilst the object which causes these modifications53 is altogether ignored. [61]In consequence it has been said that we perceive, not objects, but only our ideas. I know, so it is said, nothing of the table in itself, which is the object of my perception, but only of the changes which occur within me when I perceive a table. This theory should not be confused with the Berkeleyan theory mentioned above. Berkeley maintains the subjective nature of my perceptual contents, but he does not say that I can know only my own ideas. He limits my knowledge to my ideas because, on his view, there are no objects other than ideas. What I perceive as a table no longer exists, according to Berkeley, when I cease to look at it. This is why Berkeley holds that our percepts are created directly by the omnipotence54 of God. I see a table because God causes this percept in me. For Berkeley, therefore, nothing is real except God and human spirits. What we call the “world” exists only in spirits. What the na?ve man calls the outer world, or material nature, is for Berkeley non-existent. This theory is confronted by the now predominant Kantian view which limits our knowledge of the world to our ideas, not because of any conviction that nothing beyond these ideas exists, but because it holds that we are so organised that we can have knowledge only of the changes within our own selves, not of the things-in-themselves which are the causes of these changes. This view concludes from the fact that I know only my own ideas, not that [62]there is no reality independent of them, but only that the subject cannot have direct knowledge of such reality. The mind can merely “through the medium of its subjective thoughts imagine it, conceive it, know it, or perhaps also fail to know it” (O. Liebmann, Zur Analysis der Wirklichkeit, p. 28). Kantians believe that their principles are absolutely certain, indeed immediately evident, without any proof. “The most fundamental principle which the philosopher must begin by grasping clearly, consists in the recognition that our knowledge, in the first instance, does not extend beyond our ideas. Our ideas are all that we immediately have and experience, and just because we have immediate experience of them the most radical55 doubt cannot rob us of this knowledge. On the other hand, the knowledge which transcends my ideas—taking ideas here in the widest possible sense, so as to include all psychical56 processes—is not proof against doubt. Hence, at the very beginning of all philosophy we must explicitly57 set down all knowledge which transcends ideas as open to doubt.” These are the opening sentences of Volkelt’s book on Kant’s Theory of Knowledge. What is here put forward as an immediate and self-evident truth is, in reality, the conclusion of a piece of argument which runs as follows. Na?ve common sense believes that things, just as we perceive them, exist also outside our minds. Physics, Physiology, and Psychology58, however, teach us that our percepts [63]are dependent on our organisation, and that therefore we cannot know anything about external objects except what our organisation transmits to us. The objects which we perceive are thus modifications of our organisation, not things-in-themselves. This line of thought has, in fact, been characterised by Ed. von Hartmann as the one which leads necessarily to the conviction that we can have direct knowledge only of our own ideas (cp. his Grundproblem der Erkenntnistheorie, pp. 16–40). Because outside our organisms we find vibrations of particles and of air, which are perceived by us as sounds, it is concluded that what we call sound is nothing more than a subjective reaction of our organisms to these motions in the external world. Similarly, colour and heat are inferred to be merely modifications of our organisms. And, further, these two kinds of percepts are held to be the effects of processes in the external world which are utterly59 different from what we experience as heat or as colour. When these processes stimulate60 the nerves in the skin of my body, I perceive heat; when they stimulate the optical nerve I perceive light and colour. Light, colour, and heat, then, are the reactions of my sensory61 nerves to external stimuli62. Similarly, the sense of touch reveals to me, not the objects of the outer world, but only states of my own body. The physicist holds that bodies are composed of infinitely63 small particles called molecules64, and that these [64]molecules are not in direct contact with one another, but have definite intervals65 between them. Between them, therefore, is empty space. Across this space they act on one another by attraction and repulsion. If I put my hand on a body, the molecules of my hand by no means touch those of the body directly, but there remains a certain distance between body and hand, and what I experience as the body’s resistance is nothing but the effect of the force of repulsion which its molecules exert on my hand. I am absolutely external to the body and experience only its effects on my organism.

The theory of the so-called Specific Nervous Energy, which has been advanced by J. Müller, supplements these speculations66. It asserts that each sense has the peculiarity68 that it reacts to all external stimuli in only one definite way. If the optic nerve is stimulated69, light sensations result, irrespective of whether the stimulation70 is due to what we call light, or to mechanical pressure, or an electrical current. On the other hand, the same external stimulus applied71 to different senses gives rise to different sensations. The conclusion from these facts seems to be, that our sense-organs can give us knowledge only of what occurs in themselves, but not of the external world. They determine our percepts, each according to its own nature.

Physiology shows, further, that there can be no direct knowledge even of the effects [65]which objects produce on our sense-organs. Through his study of the processes which occur in our own bodies, the physiologist finds that, even in the sense-organs, the effects of the external process are modified in the most diverse ways. We can see this most clearly in the case of eye and ear. Both are very complicated organs which modify the external stimulus considerably72, before they conduct it to the corresponding nerve. From the peripheral73 end of the nerve the modified stimulus is then conducted to the brain. Here the central organs must in turn be stimulated. The conclusion is, therefore, drawn74 that the external process undergoes a series of transformations75 before it reaches consciousness. The brain processes are connected by so many intermediate links with the external stimuli, that any similarity between them is out of the question. What the brain ultimately transmits to the soul is neither external processes, nor processes in the sense-organs, but only such as occur in the brain. But even these are not apprehended76 immediately by the soul. What we finally have in consciousness are not brain processes at all, but sensations. My sensation of red has absolutely no similarity with the process which occurs in the brain when I sense red. The sensation, again, occurs as an effect in the mind, and the brain process is only its cause. This is why Hartmann (Grundproblem der Erkenntnistheorie, p. 37) says, “What the subject experiences is therefore only modifications [66]of his own psychical states and nothing else.” However, when I have sensations, they are very far as yet from being grouped in those complexes which I perceive as “things.” Only single sensations can be transmitted to me by the brain. The sensations of hardness and softness are transmitted to me by the organ of touch, those of colour and light by the organ of sight. Yet all these are found united in one object. This unification must, therefore, be brought about by the soul itself; that is, the soul constructs things out of the separate sensations which the brain conveys to it. My brain conveys to me singly, and by widely different paths, the visual, tactual, and auditory sensations which the soul then combines into the idea of a trumpet77. Thus, what is really the result of a process (i.e., the idea of a trumpet), is for my consciousness the primary datum. In this result nothing can any longer be found of what exists outside of me and originally stimulated my sense-organs. The external object is lost entirely78 on the way to the brain and through the brain to the soul.

It would be hard to find in the history of human speculation67 another edifice79 of thought which has been built up with greater ingenuity80, and which yet, on closer analysis, collapses81 into nothing. Let us look a little closer at the way it has been constructed. The theory starts with what is given in na?ve consciousness, i.e., with things as perceived. It proceeds to show that none of the qualities which we find in [67]these things would exist for us, had we no sense-organs. No eye—no colour. Therefore, the colour is not, as yet, present in the stimulus which affects the eye. It arises first through the interaction of the eye and the object. The latter is, therefore, colourless. But neither is the colour in the eye, for in the eye there is only a chemical, or physical, process which is first conducted by the optic nerve to the brain, and there initiates82 another process. Even this is not yet the colour. That is only produced in the soul by means of the brain process. Even then it does not yet appear in consciousness, but is first referred by the soul to a body in the external world. There I finally perceive it, as a quality of this body. We have travelled in a complete circle. We are conscious of a coloured object. That is the starting-point. Here thought begins its construction. If I had no eye, the object would be, for me, colourless. I cannot, therefore, attribute the colour to the object. I must look for it elsewhere. I look for it, first, in the eye—in vain; in the nerve—in vain; in the brain—in vain once more; in the soul—here I find it indeed, but not attached to the object. I recover the coloured body only on returning to my starting-point. The circle is completed. The theory leads me to identify what the na?ve man regards as existing outside of him, as really a product of my mind.

As long as one stops here everything seems [68]to fit beautifully. But we must go over the argument once more from the beginning. Hitherto I have used, as my starting-point, the object, i.e., the external percept of which up to now, from my na?ve standpoint, I had a totally wrong conception. I thought that the percept, just as I perceive it, had objective existence. But now I observe that it disappears with my act of perception, that it is only a modification of my mental state. Have I, then, any right at all to start from it in my arguments? Can I say of it that it acts on my soul? I must henceforth treat the table of which formerly83 I believed that it acted on me, and produced an idea of itself in me, as itself an idea. But from this it follows logically that my sense-organs, and the processes in them are also merely subjective. I have no right to talk of a real eye but only of my idea of an eye. Exactly the same is true of the nerve paths, and the brain processes, and even of the process in the soul itself, through which things are supposed to be constructed out of the chaos84 of diverse sensations. If assuming the truth of the first circle of argumentation, I run through the steps of my cognitive85 activity once more, the latter reveals itself as a tissue of ideas which, as such, cannot act on one another. I cannot say that my idea of the object acts on my idea of the eye, and that from this interaction results my idea of colour. But it is necessary that I should say this. For as soon as I see clearly that my sense-organs and [69]their activity, my nerve- and soul-processes, can also be known to me only through perception, the argument which I have outlined reveals itself in its full absurdity86. It is quite true that I can have no percept without the corresponding sense-organ. But just as little can I be aware of a sense-organ without perception. From the percept of a table I can pass to the eye which sees it, or the nerves in the skin which touches it, but what takes place in these I can, in turn, learn only from perception. And then I soon perceive that there is no trace of similarity between the process which takes place in the eye and the colour which I see. I cannot get rid of colour sensations by pointing to the process which takes place in the eye whilst I perceive a colour. No more can I re-discover the colour in the nerve- or brain-processes. I only add a new percept, localised within the organism, to the first percept which the na?ve man localises outside of his organism. I only pass from one percept to another.

Moreover, there is a break in the whole argument. I can follow the processes in my organism up to those in my brain, even though my assumptions become more and more hypothetical as I approach the central processes of the brain. The method of external observation ceases with the process in my brain, more particularly with the process which I should observe, if I could treat the brain with the instruments and methods of Physics and [70]Chemistry. The method of internal observation, or introspection, begins with the sensations, and includes the construction of things out of the material of sense-data. At the point of transition from brain process to sensation, there is a break in the sequence of observation.

The theory which I have here described, and which calls itself Critical Idealism, in contrast to the standpoint of na?ve common sense which it calls Na?ve Realism, makes the mistake of characterising one group of percepts as ideas, whilst taking another group in the very same sense as the Na?ve Realism which it apparently87 refutes. It establishes the ideal character of percepts by accepting na?vely, as objectively valid30 facts, the percepts connected with one’s own body; and, in addition, it fails to see that it confuses two spheres of observation, between which it can find no connecting link.

Critical Idealism can refute Na?ve Realism only by itself assuming, in na?ve-realistic fashion, that one’s own organism has objective existence. As soon as the Idealist realises that the percepts connected with his own organism stand on exactly the same footing as those which Na?ve Realism assumes to have objective existence, he can no longer use the former as a safe foundation for his theory. He would, to be consistent, have to regard his own organism also as a mere complex of ideas. But this removes the possibility of regarding the [71]content of the perceptual world as a product of the mind’s organisation. One would have to assume that the idea “colour” was only a modification of the idea “eye.” So-called Critical Idealism can be established only by borrowing the assumptions of Na?ve Realism. The apparent refutation of the latter is achieved only by uncritically accepting its own assumptions as valid in another sphere.

This much, then, is certain: Analysis within the world of percepts cannot establish Critical Idealism, and, consequently, cannot strip percepts of their objective character.

Still less is it legitimate88 to represent the principle that “the perceptual world is my idea” as self-evident and needing no proof. Schopenhauer begins his chief work, The World as Will and Idea, with the words: “The world is my idea—this is a truth which holds good for everything that lives and knows, though man alone can bring it into reflective and abstract consciousness. If he really does this, he has attained89 to philosophical90 wisdom. It then becomes clear and certain to him that what he knows is not a sun and an earth, but only an eye that sees a sun, a hand that feels an earth; that the world which surrounds him is there only in idea, i.e., only in relation to something else, the consciousness which is himself. If any truth can be asserted a priori, it is this: for it is the expression of the most general form of all possible and thinkable [72]experience, a form which is more general than time, or space, or causality, for they all presuppose it …” (The World as Will and Idea, Book I, par. 1). This whole theory is wrecked91 by the fact, already mentioned above, that the eyes and the hand are just as much percepts as the sun and the earth. Using Schopenhauer’s vocabulary in his own sense, I might maintain against him that my eye which sees the sun, and my hand which feels the earth, are my ideas just like the sun and the earth themselves. That, put in this way, the whole theory cancels itself, is clear without further argument. For only my real eye and my real hand, but not my ideas “eye” and “hand,” could own the ideas “sun” and “earth” as modifications. Yet it is only in terms of these ideas that Critical Idealism has the right to speak.

Critical Idealism is totally unable to gain an insight unto the relation of percept to idea. It cannot make the separation, mentioned on p. 58, between what happens to the percept in the process of perception and what must be inherent in it prior to perception. We must therefore attempt this problem in another way.

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1 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。
2 complement ZbTyZ     
n.补足物,船上的定员;补语;vt.补充,补足
参考例句:
  • The two suggestions complement each other.这两条建议相互补充。
  • They oppose each other also complement each other.它们相辅相成。
3 par OK0xR     
n.标准,票面价值,平均数量;adj.票面的,平常的,标准的
参考例句:
  • Sales of nylon have been below par in recent years.近年来尼龙织品的销售额一直不及以往。
  • I don't think his ability is on a par with yours.我认为他的能力不能与你的能力相媲美。
4 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。
5 isolation 7qMzTS     
n.隔离,孤立,分解,分离
参考例句:
  • The millionaire lived in complete isolation from the outside world.这位富翁过着与世隔绝的生活。
  • He retired and lived in relative isolation.他退休后,生活比较孤寂。
6 systematic SqMwo     
adj.有系统的,有计划的,有方法的
参考例句:
  • The way he works isn't very systematic.他的工作不是很有条理。
  • The teacher made a systematic work of teaching.这个教师进行系统的教学工作。
7 qualitatively 5ca9292f7a0c1ddbef340e3c76a7c17b     
质量上
参考例句:
  • In other words, you are to analyze them quantitatively and qualitatively. 换句话说,你们要对它们进行量和质的分析。
  • Electric charge may be detected qualitatively by sprinkling or blowing indicating powders. 静电荷可以用撒布指示粉剂的方法,予以探测。
8 qualitative JC4yi     
adj.性质上的,质的,定性的
参考例句:
  • There are qualitative differences in the way children and adults think.孩子和成年人的思维方式有质的不同。
  • Arms races have a quantitative and a qualitative aspects.军备竞赛具有数量和质量两个方面。
9 saturated qjEzG3     
a.饱和的,充满的
参考例句:
  • The continuous rain had saturated the soil. 连绵不断的雨把土地淋了个透。
  • a saturated solution of sodium chloride 氯化钠饱和溶液
10 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》
11 rustle thPyl     
v.沙沙作响;偷盗(牛、马等);n.沙沙声声
参考例句:
  • She heard a rustle in the bushes.她听到灌木丛中一阵沙沙声。
  • He heard a rustle of leaves in the breeze.他听到树叶在微风中发出的沙沙声。
12 agitated dzgzc2     
adj.被鼓动的,不安的
参考例句:
  • His answers were all mixed up,so agitated was he.他是那样心神不定,回答全乱了。
  • She was agitated because her train was an hour late.她乘坐的火车晚点一个小时,她十分焦虑。
13 countless 7vqz9L     
adj.无数的,多得不计其数的
参考例句:
  • In the war countless innocent people lost their lives.在这场战争中无数无辜的人丧失了性命。
  • I've told you countless times.我已经告诉你无数遍了。
14 disturbance BsNxk     
n.动乱,骚动;打扰,干扰;(身心)失调
参考例句:
  • He is suffering an emotional disturbance.他的情绪受到了困扰。
  • You can work in here without any disturbance.在这儿你可不受任何干扰地工作。
15 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。
16 disturbances a0726bd74d4516cd6fbe05e362bc74af     
n.骚乱( disturbance的名词复数 );打扰;困扰;障碍
参考例句:
  • The government has set up a commission of inquiry into the disturbances at the prison. 政府成立了一个委员会来调查监狱骚乱事件。
  • Extra police were called in to quell the disturbances. 已调集了增援警力来平定骚乱。
17 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。
18 evokes d4c5d0beb1ad413369ccd9a98dfa9683     
产生,引起,唤起( evoke的第三人称单数 )
参考例句:
  • The film evokes chilling reminders of the war. 这部电影使人们回忆起战争的可怕场景。
  • Each type evokes antibodies which protect against the homologous. 每一种类型都能产生抗同种病毒的抗体。
19 transcends dfa28a18c43373ca174d5387d99aafdf     
超出或超越(经验、信念、描写能力等)的范围( transcend的第三人称单数 ); 优于或胜过…
参考例句:
  • The chemical dilution technique transcends most of the difficulties. 化学稀释法能克服大部分困难。
  • The genius of Shakespeare transcends that of all other English poets. 莎士比亚的才华胜过所有的其他英国诗人。
20 mediates 9cf5b4b4c1ee4c1361a2114028f23c30     
调停,调解,斡旋( mediate的第三人称单数 ); 居间促成; 影响…的发生; 使…可能发生
参考例句:
  • We therefore investigated whether hypercoagulability mediates a beneficial effect during denovo atherogenesis. 因此我们研究了高凝在原位动脉粥样硬化形成中是否介导了有益的作用。
  • Not happy when the mood that how mediates oneself? 不开心的时候怎样调解自己的情绪?
21 contemplates 53d303de2b68f50ff5360cd5a92df87d     
深思,细想,仔细考虑( contemplate的第三人称单数 ); 注视,凝视; 考虑接受(发生某事的可能性); 深思熟虑,沉思,苦思冥想
参考例句:
  • She contemplates leaving for the sake of the kids. 她考虑为了孩子而离开。
  • Beauty in things exists in the mind which contemplates them. 事物的美存在于细心观察它的人的头脑中。
22 subjective mtOwP     
a.主观(上)的,个人的
参考例句:
  • The way they interpreted their past was highly subjective. 他们解释其过去的方式太主观。
  • A literary critic should not be too subjective in his approach. 文学评论家的看法不应太主观。
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 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。
25 chaotic rUTyD     
adj.混沌的,一片混乱的,一团糟的
参考例句:
  • Things have been getting chaotic in the office recently.最近办公室的情况越来越乱了。
  • The traffic in the city was chaotic.这城市的交通糟透了。
26 aggregate cKOyE     
adj.总计的,集合的;n.总数;v.合计;集合
参考例句:
  • The football team had a low goal aggregate last season.这支足球队上个赛季的进球总数很少。
  • The money collected will aggregate a thousand dollars.进帐总额将达一千美元。
27 datum JnvzF     
n.资料;数据;已知数
参考例句:
  • The author has taught foreigners Chinese manyand gathered rich language and datum.作者长期从事对外汉语教学,积累了丰富的语言资料。
  • Every theory,datum,or fact is generated by purpose.任何理论,资料、事实都来自于一定的目的。
28 recollect eUOxl     
v.回忆,想起,记起,忆起,记得
参考例句:
  • He tried to recollect things and drown himself in them.他极力回想过去的事情而沉浸于回忆之中。
  • She could not recollect being there.她回想不起曾经到过那儿。
29 tempted b0182e969d369add1b9ce2353d3c6ad6     
v.怂恿(某人)干不正当的事;冒…的险(tempt的过去分词)
参考例句:
  • I was sorely tempted to complain, but I didn't. 我极想发牢骚,但还是没开口。
  • I was tempted by the dessert menu. 甜食菜单馋得我垂涎欲滴。
30 valid eiCwm     
adj.有确实根据的;有效的;正当的,合法的
参考例句:
  • His claim to own the house is valid.他主张对此屋的所有权有效。
  • Do you have valid reasons for your absence?你的缺席有正当理由吗?
31 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。
32 ambiguity 9xWzT     
n.模棱两可;意义不明确
参考例句:
  • The telegram was misunderstood because of its ambiguity.由于电文意义不明确而造成了误解。
  • Her answer was above all ambiguity.她的回答毫不含糊。
33 enumerated 837292cced46f73066764a6de97d6d20     
v.列举,枚举,数( enumerate的过去式和过去分词 )
参考例句:
  • A spokesperson enumerated the strikers' demands. 发言人列数罢工者的要求。 来自《简明英汉词典》
  • He enumerated the capitals of the 50 states. 他列举了50个州的首府。 来自《现代汉英综合大词典》
34 apprehends 4bc28e491c578f0e00bf449a09250f16     
逮捕,拘押( apprehend的第三人称单数 ); 理解
参考例句:
  • A guilty man apprehends danger in every sound. 犯了罪的人对每一个声音都感到风声鹤唳。
  • The police maintain order in the city, help prevent crime, apprehends lawbreakers and directs traffic. 警察维持城市的秩序,协助防止犯罪,逮捕犯法者及指挥交通。
35 physiology uAfyL     
n.生理学,生理机能
参考例句:
  • He bought a book about physiology.他买了一本生理学方面的书。
  • He was awarded the Nobel Prize for achievements in physiology.他因生理学方面的建树而被授予诺贝尔奖。
36 physiological aAvyK     
adj.生理学的,生理学上的
参考例句:
  • He bought a physiological book.他买了一本生理学方面的书。
  • Every individual has a physiological requirement for each nutrient.每个人对每种营养成分都有一种生理上的需要。
37 apprehension bNayw     
n.理解,领悟;逮捕,拘捕;忧虑
参考例句:
  • There were still areas of doubt and her apprehension grew.有些地方仍然存疑,于是她越来越担心。
  • She is a girl of weak apprehension.她是一个理解力很差的女孩。
38 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。
39 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。
40 dependence 3wsx9     
n.依靠,依赖;信任,信赖;隶属
参考例句:
  • Doctors keep trying to break her dependence of the drug.医生们尽力使她戒除毒瘾。
  • He was freed from financial dependence on his parents.他在经济上摆脱了对父母的依赖。
41 organisation organisation     
n.组织,安排,团体,有机休
参考例句:
  • The method of his organisation work is worth commending.他的组织工作的方法值得称道。
  • His application for membership of the organisation was rejected.他想要加入该组织的申请遭到了拒绝。
42 physicist oNqx4     
n.物理学家,研究物理学的人
参考例句:
  • He is a physicist of the first rank.他是一流的物理学家。
  • The successful physicist never puts on airs.这位卓有成就的物理学家从不摆架子。
43 vibrations d94a4ca3e6fa6302ae79121ffdf03b40     
n.摆动( vibration的名词复数 );震动;感受;(偏离平衡位置的)一次性往复振动
参考例句:
  • We could feel the vibrations from the trucks passing outside. 我们可以感到外面卡车经过时的颤动。
  • I am drawn to that girl; I get good vibrations from her. 我被那女孩吸引住了,她使我产生良好的感觉。 来自《简明英汉词典》
44 physiologist 5NUx2     
n.生理学家
参考例句:
  • Russian physiologist who observed conditioned salivary responses in dogs (1849-1936). (1849-1936)苏联生理学家,在狗身上观察到唾液条件反射,曾获1904年诺贝尔生理学-医学奖。
  • The physiologist recently studied indicated that evening exercises beneficially. 生理学家新近研究表明,傍晚锻炼最为有益。
45 mutual eFOxC     
adj.相互的,彼此的;共同的,共有的
参考例句:
  • We must pull together for mutual interest.我们必须为相互的利益而通力合作。
  • Mutual interests tied us together.相互的利害关系把我们联系在一起。
46 choir sX0z5     
n.唱诗班,唱诗班的席位,合唱团,舞蹈团;v.合唱
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。
  • The church choir is singing tonight.今晚教堂歌唱队要唱诗。
47 mighty YDWxl     
adj.强有力的;巨大的
参考例句:
  • A mighty force was about to break loose.一股巨大的力量即将迸发而出。
  • The mighty iceberg came into view.巨大的冰山出现在眼前。
48 subsist rsYwy     
vi.生存,存在,供养
参考例句:
  • We are unable to subsist without air and water.没有空气和水我们就活不下去。
  • He could subsist on bark and grass roots in the isolated island.在荒岛上他只能靠树皮和草根维持生命。
49 undoubtedly Mfjz6l     
adv.确实地,无疑地
参考例句:
  • It is undoubtedly she who has said that.这话明明是她说的。
  • He is undoubtedly the pride of China.毫无疑问他是中国的骄傲。
50 flux sg4zJ     
n.流动;不断的改变
参考例句:
  • The market is in a constant state of flux.市场行情在不断变化。
  • In most reactors,there is a significant flux of fast neutrons.在大部分反应堆中都有一定强度的快中子流。
51 awareness 4yWzdW     
n.意识,觉悟,懂事,明智
参考例句:
  • There is a general awareness that smoking is harmful.人们普遍认识到吸烟有害健康。
  • Environmental awareness has increased over the years.这些年来人们的环境意识增强了。
52 modification tEZxm     
n.修改,改进,缓和,减轻
参考例句:
  • The law,in its present form,is unjust;it needs modification.现行的法律是不公正的,它需要修改。
  • The design requires considerable modification.这个设计需要作大的修改。
53 modifications aab0760046b3cea52940f1668245e65d     
n.缓和( modification的名词复数 );限制;更改;改变
参考例句:
  • The engine was pulled apart for modifications and then reassembled. 发动机被拆开改型,然后再组装起来。 来自《简明英汉词典》
  • The original plan had undergone fairly extensive modifications. 原计划已经作了相当大的修改。 来自《简明英汉词典》
54 omnipotence 8e0cf7da278554c7383716ee1a228358     
n.全能,万能,无限威力
参考例句:
  • Central bankers have never had any illusions of their own omnipotence. 中行的银行家们已经不再对于他们自己的无所不能存有幻想了。 来自互联网
  • Introduce an omnipotence press automatism dividing device, explained it operation principle. 介绍了冲压万能自动分度装置,说明了其工作原理。 来自互联网
55 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。
56 psychical 8d18cc3bc74677380d4909fef11c68da     
adj.有关特异功能现象的;有关特异功能官能的;灵魂的;心灵的
参考例句:
  • Conclusion: The Liuhe-lottery does harm to people, s psychical health and should be for bidden. 结论:“六合彩”赌博有害人们心理卫生,应予以严禁。 来自互联网
57 explicitly JtZz2H     
ad.明确地,显然地
参考例句:
  • The plan does not explicitly endorse the private ownership of land. 该计划没有明确地支持土地私有制。
  • SARA amended section 113 to provide explicitly for a right to contribution. 《最高基金修正与再授权法案》修正了第123条,清楚地规定了分配权。 来自英汉非文学 - 环境法 - 环境法
58 psychology U0Wze     
n.心理,心理学,心理状态
参考例句:
  • She has a background in child psychology.她受过儿童心理学的教育。
  • He studied philosophy and psychology at Cambridge.他在剑桥大学学习哲学和心理学。
59 utterly ZfpzM1     
adv.完全地,绝对地
参考例句:
  • Utterly devoted to the people,he gave his life in saving his patients.他忠于人民,把毕生精力用于挽救患者的生命。
  • I was utterly ravished by the way she smiled.她的微笑使我完全陶醉了。
60 stimulate wuSwL     
vt.刺激,使兴奋;激励,使…振奋
参考例句:
  • Your encouragement will stimulate me to further efforts.你的鼓励会激发我进一步努力。
  • Success will stimulate the people for fresh efforts.成功能鼓舞人们去作新的努力。
61 sensory Azlwe     
adj.知觉的,感觉的,知觉器官的
参考例句:
  • Human powers of sensory discrimination are limited.人类感官分辨能力有限。
  • The sensory system may undergo long-term adaptation in alien environments.感觉系统对陌生的环境可能经过长时期才能适应。
62 stimuli luBwM     
n.刺激(物)
参考例句:
  • It is necessary to curtail or alter normally coexisting stimuli.必需消除或改变正常时并存的刺激。
  • My sweat glands also respond to emotional stimuli.我的汗腺对情绪刺激也能产生反应。
63 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。
64 molecules 187c25e49d45ad10b2f266c1fa7a8d49     
分子( molecule的名词复数 )
参考例句:
  • The structure of molecules can be seen under an electron microscope. 分子的结构可在电子显微镜下观察到。
  • Inside the reactor the large molecules are cracked into smaller molecules. 在反应堆里,大分子裂变为小分子。
65 intervals f46c9d8b430e8c86dea610ec56b7cbef     
n.[军事]间隔( interval的名词复数 );间隔时间;[数学]区间;(戏剧、电影或音乐会的)幕间休息
参考例句:
  • The forecast said there would be sunny intervals and showers. 预报间晴,有阵雨。
  • Meetings take place at fortnightly intervals. 每两周开一次会。
66 speculations da17a00acfa088f5ac0adab7a30990eb     
n.投机买卖( speculation的名词复数 );思考;投机活动;推断
参考例句:
  • Your speculations were all quite close to the truth. 你的揣测都很接近于事实。 来自《现代英汉综合大词典》
  • This possibility gives rise to interesting speculations. 这种可能性引起了有趣的推测。 来自《用法词典》
67 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。
68 peculiarity GiWyp     
n.独特性,特色;特殊的东西;怪癖
参考例句:
  • Each country has its own peculiarity.每个国家都有自己的独特之处。
  • The peculiarity of this shop is its day and nigth service.这家商店的特点是昼夜服务。
69 stimulated Rhrz78     
a.刺激的
参考例句:
  • The exhibition has stimulated interest in her work. 展览增进了人们对她作品的兴趣。
  • The award has stimulated her into working still harder. 奖金促使她更加努力地工作。
70 stimulation BuIwL     
n.刺激,激励,鼓舞
参考例句:
  • The playgroup provides plenty of stimulation for the children.幼儿游戏组给孩子很多启发。
  • You don't get any intellectual stimulation in this job.你不能从这份工作中获得任何智力启发。
71 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。
72 considerably 0YWyQ     
adv.极大地;相当大地;在很大程度上
参考例句:
  • The economic situation has changed considerably.经济形势已发生了相当大的变化。
  • The gap has narrowed considerably.分歧大大缩小了。
73 peripheral t3Oz5     
adj.周边的,外围的
参考例句:
  • We dealt with the peripheral aspects of a cost reduction program.我们谈到了降低成本计划的一些外围问题。
  • The hotel provides the clerk the service and the peripheral traveling consultation.旅舍提供票务服务和周边旅游咨询。
74 drawn MuXzIi     
v.拖,拉,拔出;adj.憔悴的,紧张的
参考例句:
  • All the characters in the story are drawn from life.故事中的所有人物都取材于生活。
  • Her gaze was drawn irresistibly to the scene outside.她的目光禁不住被外面的风景所吸引。
75 transformations dfc3424f78998e0e9ce8980c12f60650     
n.变化( transformation的名词复数 );转换;转换;变换
参考例句:
  • Energy transformations go on constantly, all about us. 在我们周围,能量始终在不停地转换着。 来自辞典例句
  • On the average, such transformations balance out. 平均起来,这种转化可以互相抵消。 来自辞典例句
76 apprehended a58714d8af72af24c9ef953885c38a66     
逮捕,拘押( apprehend的过去式和过去分词 ); 理解
参考例句:
  • She apprehended the complicated law very quickly. 她很快理解了复杂的法律。
  • The police apprehended the criminal. 警察逮捕了罪犯。
77 trumpet AUczL     
n.喇叭,喇叭声;v.吹喇叭,吹嘘
参考例句:
  • He plays the violin, but I play the trumpet.他拉提琴,我吹喇叭。
  • The trumpet sounded for battle.战斗的号角吹响了。
78 entirely entirely     
ad.全部地,完整地;完全地,彻底地
参考例句:
  • The fire was entirely caused by their neglect of duty. 那场火灾完全是由于他们失职而引起的。
  • His life was entirely given up to the educational work. 他的一生统统献给了教育工作。
79 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。
80 ingenuity 77TxM     
n.别出心裁;善于发明创造
参考例句:
  • The boy showed ingenuity in making toys.那个小男孩做玩具很有创造力。
  • I admire your ingenuity and perseverance.我钦佩你的别出心裁和毅力。
81 collapses 9efa410d233b4045491e3d6f683e12ed     
折叠( collapse的第三人称单数 ); 倒塌; 崩溃; (尤指工作劳累后)坐下
参考例句:
  • This bridge table collapses. 这张桥牌桌子能折叠。
  • Once Russia collapses, the last chance to stop Hitler will be gone. 一旦俄国垮台,抑止希特勒的最后机会就没有了。
82 initiates e9c5430fb8a57cddedf60c5a1d5a56a7     
v.开始( initiate的第三人称单数 );传授;发起;接纳新成员
参考例句:
  • The booklet initiates us into the problems of living abroad. 这本小册子使我们对国外的生活情况有了初步了解。 来自《简明英汉词典》
  • Everybody initiates and receives messages in some form or other. 每个人都以各种不同的方式发出并接收信息。 来自辞典例句
83 formerly ni3x9     
adv.从前,以前
参考例句:
  • We now enjoy these comforts of which formerly we had only heard.我们现在享受到了过去只是听说过的那些舒适条件。
  • This boat was formerly used on the rivers of China.这船从前航行在中国内河里。
84 chaos 7bZyz     
n.混乱,无秩序
参考例句:
  • After the failure of electricity supply the city was in chaos.停电后,城市一片混乱。
  • The typhoon left chaos behind it.台风后一片混乱。
85 cognitive Uqwz0     
adj.认知的,认识的,有感知的
参考例句:
  • As children grow older,their cognitive processes become sharper.孩子们越长越大,他们的认知过程变得更为敏锐。
  • The cognitive psychologist is like the tinker who wants to know how a clock works.认知心理学者倒很像一个需要通晓钟表如何运转的钟表修理匠。
86 absurdity dIQyU     
n.荒谬,愚蠢;谬论
参考例句:
  • The proposal borders upon the absurdity.这提议近乎荒谬。
  • The absurdity of the situation made everyone laugh.情况的荒谬可笑使每个人都笑了。
87 apparently tMmyQ     
adv.显然地;表面上,似乎
参考例句:
  • An apparently blind alley leads suddenly into an open space.山穷水尽,豁然开朗。
  • He was apparently much surprised at the news.他对那个消息显然感到十分惊异。
88 legitimate L9ZzJ     
adj.合法的,合理的,合乎逻辑的;v.使合法
参考例句:
  • Sickness is a legitimate reason for asking for leave.生病是请假的一个正当的理由。
  • That's a perfectly legitimate fear.怀有这种恐惧完全在情理之中。
89 attained 1f2c1bee274e81555decf78fe9b16b2f     
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况)
参考例句:
  • She has attained the degree of Master of Arts. 她已获得文学硕士学位。
  • Lu Hsun attained a high position in the republic of letters. 鲁迅在文坛上获得崇高的地位。
90 philosophical rN5xh     
adj.哲学家的,哲学上的,达观的
参考例句:
  • The teacher couldn't answer the philosophical problem.老师不能解答这个哲学问题。
  • She is very philosophical about her bad luck.她对自己的不幸看得很开。
91 wrecked ze0zKI     
adj.失事的,遇难的
参考例句:
  • the hulk of a wrecked ship 遇难轮船的残骸
  • the salvage of the wrecked tanker 对失事油轮的打捞


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