What is to be said of his place in the history of philosophy? H?ffding allows him a high "symptomatic value," but only that. His work has the merit of a drama, in which the contradictions of modern thought, vibrant26 with passion, clash and crash together in a tumultuous conflict which, unhappily, has no issue. M. Alfred Fouillée, who has contrasted him with Guyau—that noblest of "modern" thinkers—in his book Nietzsche et[Pg 9] l'immoralisme, draws out a table of antitheses27, and cancelling denials against affirmations, arrives at a result that looks remarkably28 like zero. Nietzsche in truth was a man of ecstasies29 and intuitions, rather than of consequent thought. He troubled little to purge30 himself of self-contradictions, as became a writer whose first word had been a vehement31 assault on that Socratic rationalism which, as he believed, had withered32 up the vital abundance of Greece. His instincts were those of an oracle33, a mystagogue; and mystagogues do not argue. Heinrich von Stein, in styling his first book an Essay in Lyrical Philosophy, spoke34 in terms of his master's mind.
With Nietzsche reason deliberately35 abdicates36, bearing with it into exile its categories of good and evil, cause and end. Schopenhauer had suggested to him that the true key to the riddle38 of existence was not intellect but will; behind the mask of phenomena39 the illuminated40 spirit discerned not a Contriving41 but a Striving, a monstrous42 Will, blind as old ?dipus, yearning43 like him through blood and anguish44 to a possible redemption. But in time he cast off Schopenhauer and pessimism45. The Will to Live he "construed46 in an optimistic sense," and it darkened into that other mystery, at once vaguer and more malign48, the Will to Power. The problem remained to find a ground for optimism, and a clue to the harmony, to the recurring49 rhythms and patterns of reality as we know it. So was born what is perhaps the characteristic idea of Nietzsche. The universe is not a phenomenon of Will, it is a phenomenon of Art. "In my preface to the book on Wagner I had already," wrote Nietzsche in 1886, "presented art, and not morality, as the essentially50 metaphysical activity of man: in the course of the present book I reproduce in many forms the singular proposition that the world is only to be justified51 as an artistic52 phenomenon." For the optimist47 quand-même this interpretation53 has many advantages. Cruelty, sorrow[Pg 10] and disaster need no longer dismay him; since a world may at the same time be a very bad world and a very good tragedy. "It may be," the lyricist, turned philosopher, wrote later, "that my Zarathustra ought to be classified under the rubric Music." These two passages, with a hundred others, determine the atmosphere into which we are introduced. We have to deal not with a thinker who expounds54 a system, but with a prophet who dispenses55 a Revelation: Nietzsche is not the apologist but the mystic of Neo-Paganism.
Coming to closer range, we may dismiss at once a great part of his polemical writings. They were a sort of perpetual bonfire in which from time to time Nietzsche burned what he had once adored, and much more beside. They bear witness to that proud independence, one may almost say that savage56 isolation57, which was the native climate of his soul. Niemandem war er Untertan, "he was no man's man," he wrote of Schopenhauer, and that iron phrase expressed his own ideal and practice. His brochures of abuse he regarded as a mode, though an unhappy mode, of liberation. He had little love of them himself in his creative moments: he desired with a fierce desire to rid his soul of hatreds58 and negatives and rise to a golden affirmation. "I have been a fighter," declares Zarathustra, "only that I might one day have my hands free to bless." "In dying I would offer men the richest of my gifts. It was from the sun I learned that, from the sun who when he sets is so rich; out of his inexhaustible riches he flings gold into the sea, so that the poorest fishermen row with golden oars59." It is not the Will to Power that speaks here, but that older and more sacred fountain of civilisation, the Will to Love. But if Nietzsche had that inspiration one is tempted60 to say of him what he said of Renan: He is never so dangerous as when he loves. The truth is that he had the genius of belittlement61. It was the other side of his vanity, a[Pg 11] vanity so monstrous that it seems from the first to have eaten of the insane root. There is no humour, no integral view of things, behind his critical work. It is sick with subjectivity62. And yet Zarathustra in a temper is, by times, far more amusing than sinister63. What could be better than some of the characterisations in A Psychologist's Hedge-School, "Seneca, the Toreador of virtue64 ... Rousseau, or the return to nature in impuris naturalibus. ... John Stuart Mill; or wounding lucidity"? But when, in this mood, he gnaws65 and nibbles66 about the sanctuaries67 of life; when he tells us that the true Fall of Man was the Redemption, that the two most noxious68 corruptions70 known to history are Christianity and alcohol; when he presses his anti-Feminism to a point that goes beyond even the gross German tradition of which Luther's Table Talk is a monument, the best that one can do for him is to remember that he often took too much chloral. It may be that to the circles in these countries to whom the cult71 of Nietzscheanism appeals, this strain of his thought also appeals. This particular music is not played on many trumpets72, but every Superman ought to know it. And he ought to know further that Zarathustra, being brave, gibes73 not only at St. Paul, but even at Herbert Spencer, and has no more toleration for the gospel according to Marx than for that according to Matthew.
What is the gospel of this ambiguous prophet? It is, he himself declares, a long "Memento74 vivere." His own experience taught him that the characteristic of life, in its highest moments, is to be unimaginably alive. From a mere process it becomes a sudden intoxication75, and on the psychology76 of that intoxication, which is the psychology of the artist and also that of the lover and the saint, he has written pages which are a wonder of pure light. From this standpoint he criticises justly the mechanical theory of adjustments in which there is nothing to adjust,[Pg 12] of adaptations in which there is nothing to adapt, the whole ab extra interpretation of life popularised by Darwin, Spencer, and the English school in general. The living unit is more than a mere node or knot in a tangle77 of natural selection; it is a fountain of force, of spontaneity, constantly overflowing78. "The general aspect of life is not indigence79 and famine, but on the contrary richness, opulence80, even an absurd prodigality81." To live is for Nietzsche, as for the Scholastics, to be a centre of self-movement. With the Pragmatists he asserts the primacy of life over thought. But this tension of consciousness, this Dionysiac drunkenness, is only a foundation, it is not yet a philosophy. Philosophy, or at all events moral philosophy, begins with the discovery that there are other people in the world. Your ego37, thus drunken and expansive, collides sharply with another ego, equally drunken and expansive, and it becomes at once necessary to frame a code of relations, a rule of the road. Is this force and spontaneity of the individual to flow out towards others through the channel of domination or through that of love?
Zarathustra had marched with the Germans over prostrate83 France, he had said in his Gargantuan84 egoism: "If there were Gods, how could I bear not to be a God? Consequently there are no Gods." If the Goths and the Vandals had read Hegelian metaphysics, observes Fouillée, they would have answered this question as Nietzsche answered it. The living unit accumulates a superabundance of force in order to impose its power on others ... an andern Macht auslassen. The Will to Power is the sole source of human activity. The strong must live as warriors85 and conquerors87, adopting as their three cardinal88 virtues89 pride, pleasure, and the love of domination. Pity is the deepest of corruptions; it but doubles pain, adding to the pain of him who suffers the pain of him who pities. If you have helped any one, you must wash the hands[Pg 13] that helped him, for they are unclean. The Crusaders brought home but one treasure, the formula, namely, of the Assassins, "Nothing is true, everything is permitted." Science is mere illusionism; but the warrior86, knowing how to be hard—for that is the new law—will impose his own arbitrary values on all things, and will make life so good that he will desire it to be indefinitely repeated. The earth, thus disciplined, will bring forth90 the Superman, who, having danced out his day, will disappear to be recreated by the Eternal Return. Thus spake Zarathustra.
The greatest difficulty that one experiences before such a doctrine91 as this is the difficulty of taking it seriously. Nietzsche, who had a tendency to believe that every reminiscence was an inspiration, is by no means as original as he thought. After all, there were sceptics, optimists92, tyrants93 and poets before Zarathustra. The "common herd" may not be given to discussing ethical94 dualism, but it knows that since society began there have been two laws, one for the rich and another for the poor. Scepticism as to the objectivity of human values, moral and intellectual, is no new heresy95, but a tradition as old as science, and almost as old as faith. The notion of an Eternal Return, crystallised by Plato from a mist of earlier speculation96, had exercised many modern thinkers; one has only to name Heine, Blanqui, von Naegeli, Guyau, Dostoievsky. The Romantics had, at the beginning of Nietzsche's century, as Schlegel wrote, "transcended97 all the ends of life," and, fascinated with the idea of mere power, had filled the imagination of Europe with seas and storms that raged for the sole sake of raging. There was no Scholastic82 compiler of a text-book on Ethics98 but had "posed morality as a problem," and asked in his first qu?stio whether there was a science of good and evil. The Superman so passionately99 announced by Nietzsche had already been created by the enigmatic and dilettante101 fancy of Renan. The name[Pg 14] itself was as old as Goethe, though it is to be recalled that not Goethe but Mephistopheles applies it to Faust as a sneer19 and a temptation. Zarathustra is not a prophet nor even a pioneer; he brings but a new mode of speech, his triumphant102 and dancing phrase sweeps into its whirl a thousand ghosts and phantoms103. And what is to be said of the doctrine itself? Perhaps the most adequate answer to Nietzsche, on the plane of his own ideas, is that of Guyau. Both were poets, strayed into philosophy, both seize upon life as the key to all reality. But Guyau finds in the spontaneous outflow of individual life, itself the spring of sociability104, fraternity, love. An organism is more perfect as it is more sociable105, there can be no full intensity106 without wide expansion. "There is a certain generosity inseparable from existence, without which one withers107 up interiorly and dies. The mind must flower; morality, altruism108 are the flower of human life." The reduction of all consciousness to one mode—in Nietzsche the Will to Power—is neither new nor difficult. La Rochefoucauld tracked down behind all motives109 the motive110 of self-interest, and modern simplifiers have amused themselves by analysing passion into unconscious thought. The soul, as St. Augustine tells us, is all in every part; and since the same self is always present, it is obviously possible in some fashion or another to translate any one mood of its life into any other. But such suppression of the finer details, while interesting as a tour de force, is not scientific psychology. The Will to Power is not sufficiently111 definite to serve the turn of a moralist or even an immoralist. Power is of many kinds. Love hath its victories not less renowned112 than hate. Had Cleopatra's nose been shorter, history would, says Pascal, have been different, and in the phrase of the French chanson there are often more conquests ambushed113 in the hair of Delilah than in that of Samson. Nietzsche himself perceived that it was necessary to establish a hierarchy114 of[Pg 15] values as between different manifestations115 of "power," but this Umwerthung aller Werthe was never either achieved or achievable. The evangel of Zarathustra dissolves into mere sound and fury for lack of what the Court of Equity116 calls reasonable particularity. Most notable is this in regard to the two laws. Am I a Superman—or rather a potential ancestor of the Superman, for in this case hereditary117 privilege runs backwards—with the right to found my life on pride, pleasure, and the love of power, or am I a slave with no right except to remain a slave? The test is astral, and even nebulous. If you can compel the stars to circle about you as their centre, if you have a chaos118 in you and are about to beget119 a dancing star, then you are of the seed of the Superman. Unhappily, the only people who could seriously entertain such an estimate of themselves are the very wealthy and the very mad. Zarathustra derides120 the mob in order to flatter the snob121; he is malgré lui the casuist of the idle rich, the courtier of international finance.
Friedrich Nietzsche was an optimist. It was a paradox122 of courage. There is nothing nobler or more valiant123 in the history of thought than his refusal to let the sun be dimmed by the mist of his own suffering. "No invalid124 has the right to be a pessimist125." "Let them beware: the years in which my vitality126 sank to its minimum were those in which I ceased to be a pessimist." That is magnificent, but it is not philosophy. If Nietzsche by his insomnia127 and his wounded eyes is pledged on the point of honour to optimism, is not Schopenhauer by his fixed128 income and excellent digestion129 similarly pledged to pessimism? But Zarathustra's optimism is not merely positive, it is ecstatic: to express its fulness he creates the formula of the Eternal Return. He claps his hands and cries "Encore!" to life. He is drunken with joy as men are in the taverns130 with corn and the grape, and he shouts "The same again!"
[Pg 16]
This Eternal Return is presented to us as a conclusion of mathematical physics and spectrum131 analysis. St. Thomas Aquinas taught, following Aristotle, that the stars were composed of a substance nobler than that of earth, not subject to birth or death, and so immune from corruption69. But Fraunhofer and his successors have, with their prisms and telescopes, discovered in the stars the same eighty-one or eighty-two elements which constitute the earth. Since then we have but a finite number of indestructible elements and forces, and an infinite space and time—or at least a space and time to which we can conceive no limits—it must follow that the same combinations will repeat themselves incessantly132 both in space and time. There is not only an Eternal Return, but an Infinite Reduplication. And if thought, as Nietzsche assumed, is only the phosphorescence accompanying certain arrangements of matter, the same conscious life must also repeat itself. One does not stay to discuss this phantasy of mathematics except to say that whoever was entitled to entertain it Zarathustra was not. If science is, as he held, a mere linked illusionism, how can it give so absolute a prophecy? To Nietzsche it was no conclusion, but a reminiscence from Greek speculation which came to him, disguised in the flame of an inspiration, under that pyramidal rock near Sorlei, "six thousand feet above men and time." He accepted it because it seemed to him the supreme formula of optimism. His mind was incited133 to it perhaps by that sombre passage in which his rejected master, Schopenhauer, declares that if you were to knock on the graves, with power to summon forth the dead to rise up and live their lives again, none would answer to your call. Christianity agrees with Schopenhauer; for though Christianity is an optimism, it is founded on pessimism. It is an optimism poised134 on a centre that does not lie within the walls of space and time.[Pg 17] Christianity called a new world into existence to redress135 the balance of the old; and were this old world all—a closed circuit, a rounded whole—Zarathustra might dance and chant through all its Campo Santos without finding more than a very few to rise up and follow him.
The practical consequences to which Nietzsche was led were in his own phrase inactual, out of time and out of season. Zarathustra is, by a natural kinship, a prophet of the Anarchists136, but he hated Anarchism; by a strange transformation137, the genius of a certain school of Socialists138, but he despised Socialism. German officials in Poland may find in him a veritable Oppressors' Handbook; he danced through the streets at the victory over France, but he derided139 the German State and Empire as a new idol140. He contemned141 women, but praised indissoluble marriage. He preached pleasure, but celebrated142 chastity in a noble hymn143. He was all for authority and inequality, "a Joseph de Maistre," says Fouillée, "who believes in the hangman without believing in the Pope"; but when he looked at a criminal on trial he acquitted144 everybody except only the judge. He denounced Bismarck and the Kaiser for being too democratic; he regarded Science, too, as disastrously145 democratic, because it subjected all phenomena, great and small, to the same uniform laws. Will was his god, but he saw the world under the aspect of a Mahometan determinism, and submitted himself to a resignation, an adoption146 of the hostile ways of existence, an amor fati which a Stoic147 might think extravagant148. A German proletarian, full of German prejudices, he thought himself Polish and noble, and boasted of being a sans-patrie and a "good European." Pity, generosity, self-immolation, the whole ritual of civilisation, were condemned149 by Zarathustra and practised by him. In brief, Nietzsche never rose above a sort of philosophical150 cinematograph; he had the glitter but never the hard definiteness of the diamond which he chose as his symbol.
But it would be very superficial to suppose that a thought so passionate100 could be altogether unreal. Zarathustra is a counter-poison to sentimentalism, that worst ailment151 of our day. He brings a sort of ethical strychnine which taken in large doses is fatal, but in small doses is an incomparable tonic152. He disturbed many who were woefully at ease in Zion, and was a poet of the heroic life. Germany, so apt to lose herself in the jungle of scholarship, needed to be reminded that erudition exists for the sake of life and not life for the sake of erudition. To literature, when he wrote in conformity153 with its settled and common tradition, he gave great chants of courage, loneliness and friendship. In M. Halévy's book, founded on that of Madame F?rster-Nietzsche, we have in English for the first time a portrait of him in the intimacies154 of his life and thought. It exhibits him as better than his gospel, a hundred times better than most of those disturbers of civilisation who call themselves his disciples155.
T. M. KETTLE
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duel
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| n./v.决斗；(双方的)斗争 | |
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civilisation
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| n.文明，文化，开化，教化 | |
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calamitous
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| adj.灾难的，悲惨的；多灾多难；惨重 | |
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serene
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| adj. 安详的，宁静的，平静的 | |
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infinitely
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| adv.无限地，无穷地 | |
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herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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generosity
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| n.大度，慷慨，慷慨的行为 | |
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shrug
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| v.耸肩(表示怀疑、冷漠、不知等) | |
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certifying
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| （尤指书面）证明( certify的现在分词 )； 发证书给…； 证明（某人）患有精神病； 颁发（或授予）专业合格证书 | |
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lapidaries
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| n.宝石匠，玉石雕刻师( lapidary的名词复数 ) | |
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malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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briefly
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| adv.简单地，简短地 | |
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utterance
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| n.用言语表达，话语，言语 | |
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incessant
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| adj.不停的，连续的 | |
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metaphors
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| 隐喻( metaphor的名词复数 ) | |
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mythologies
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| 神话学( mythology的名词复数 )； 神话（总称）； 虚构的事实； 错误的观点 | |
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aphoristic
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| 警句（似）的，格言（似）的 | |
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sneers
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| 讥笑的表情（言语）( sneer的名词复数 ) | |
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sneer
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| v.轻蔑；嘲笑；n.嘲笑，讥讽的言语 | |
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prophesies
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| v.预告，预言( prophesy的第三人称单数 ) | |
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intoxicates
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| 使喝醉（intoxicate的第三人称单数形式） | |
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applied
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| adj.应用的；v.应用，适用 | |
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brandish
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| v.挥舞，挥动；n.挥动，挥舞 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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vibrant
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| adj.震颤的，响亮的，充满活力的，精力充沛的，(色彩)鲜明的 | |
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antitheses
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| n.对照，对立的，对比法；对立( antithesis的名词复数 )；对立面；对照；对偶 | |
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remarkably
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| ad.不同寻常地，相当地 | |
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ecstasies
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| 狂喜( ecstasy的名词复数 )； 出神； 入迷； 迷幻药 | |
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purge
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| n.整肃，清除，泻药，净化；vt.净化，清除，摆脱；vi.清除，通便，腹泻，变得清洁 | |
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vehement
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| adj.感情强烈的；热烈的；(人)有强烈感情的 | |
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withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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oracle
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| n.神谕，神谕处，预言 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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deliberately
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| adv.审慎地；蓄意地；故意地 | |
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abdicates
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| 放弃（职责、权力等）( abdicate的第三人称单数 )； 退位，逊位 | |
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ego
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| n.自我，自己，自尊 | |
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riddle
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| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
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phenomena
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| n.现象 | |
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illuminated
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| adj.被照明的；受启迪的 | |
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contriving
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| （不顾困难地）促成某事( contrive的现在分词 )； 巧妙地策划，精巧地制造（如机器）； 设法做到 | |
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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yearning
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| a.渴望的；向往的；怀念的 | |
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anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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pessimism
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| n.悲观者，悲观主义者，厌世者 | |
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construed
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| v.解释（陈述、行为等）( construe的过去式和过去分词 )；翻译，作句法分析 | |
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optimist
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| n.乐观的人，乐观主义者 | |
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malign
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| adj.有害的；恶性的；恶意的；v.诽谤，诬蔑 | |
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recurring
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| adj.往复的，再次发生的 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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justified
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| a.正当的，有理的 | |
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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expounds
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| 论述，详细讲解( expound的第三人称单数 ) | |
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dispenses
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| v.分配，分与；分配( dispense的第三人称单数 )；施与；配（药） | |
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56
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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57
isolation
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| n.隔离，孤立，分解，分离 | |
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58
hatreds
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| n.仇恨，憎恶( hatred的名词复数 )；厌恶的事 | |
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59
oars
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| n.桨，橹( oar的名词复数 )；划手v.划（行）( oar的第三人称单数 ) | |
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60
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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61
belittlement
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| 轻视 | |
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62
subjectivity
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| n.主观性（主观主义） | |
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63
sinister
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| adj.不吉利的，凶恶的，左边的 | |
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64
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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65
gnaws
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| 咬( gnaw的第三人称单数 )； （长时间） 折磨某人； （使）苦恼； （长时间）危害某事物 | |
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66
nibbles
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| vt.& vi.啃，一点一点地咬（nibble的第三人称单数形式） | |
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67
sanctuaries
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| n.避难所( sanctuary的名词复数 )；庇护；圣所；庇护所 | |
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68
noxious
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| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
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69
corruption
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| n.腐败，堕落，贪污 | |
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70
corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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71
cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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72
trumpets
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| 喇叭( trumpet的名词复数 )； 小号； 喇叭形物； （尤指）绽开的水仙花 | |
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73
gibes
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| vi.嘲笑，嘲弄（gibe的第三人称单数形式） | |
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74
memento
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| n.纪念品，令人回忆的东西 | |
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75
intoxication
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| n.wild excitement;drunkenness；poisoning | |
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76
psychology
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| n.心理，心理学，心理状态 | |
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77
tangle
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| n.纠缠；缠结；混乱；v.(使)缠绕；变乱 | |
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78
overflowing
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| n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式 | |
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79
indigence
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| n.贫穷 | |
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80
opulence
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| n.财富，富裕 | |
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81
prodigality
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| n.浪费，挥霍 | |
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82
scholastic
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| adj.学校的，学院的，学术上的 | |
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83
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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84
gargantuan
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| adj.巨大的，庞大的 | |
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85
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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86
warrior
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| n.勇士，武士，斗士 | |
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87
conquerors
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| 征服者，占领者( conqueror的名词复数 ) | |
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88
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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89
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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90
forth
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| adv.向前；向外，往外 | |
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91
doctrine
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| n.教义；主义；学说 | |
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92
optimists
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| n.乐观主义者( optimist的名词复数 ) | |
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93
tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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94
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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95
heresy
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| n.异端邪说；异教 | |
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96
speculation
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| n.思索，沉思；猜测；投机 | |
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97
transcended
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| 超出或超越（经验、信念、描写能力等）的范围( transcend的过去式和过去分词 )； 优于或胜过… | |
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98
ethics
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| n.伦理学；伦理观，道德标准 | |
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99
passionately
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| ad.热烈地，激烈地 | |
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100
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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101
dilettante
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| n.半瓶醋，业余爱好者 | |
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102
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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103
phantoms
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| n.鬼怪，幽灵( phantom的名词复数 ) | |
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104
sociability
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| n.好交际，社交性，善于交际 | |
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105
sociable
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| adj.好交际的，友好的，合群的 | |
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106
intensity
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| n.强烈，剧烈；强度；烈度 | |
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107
withers
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| 马肩隆 | |
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108
altruism
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| n.利他主义，不自私 | |
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109
motives
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| n.动机，目的( motive的名词复数 ) | |
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110
motive
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| n.动机，目的；adv.发动的，运动的 | |
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111
sufficiently
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| adv.足够地，充分地 | |
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112
renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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113
ambushed
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| v.埋伏( ambush的过去式和过去分词 )；埋伏着 | |
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114
hierarchy
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| n.等级制度；统治集团，领导层 | |
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115
manifestations
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| n.表示，显示（manifestation的复数形式） | |
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116
equity
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| n.公正，公平，（无固定利息的）股票 | |
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117
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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118
chaos
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| n.混乱，无秩序 | |
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119
beget
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| v.引起；产生 | |
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120
derides
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| v.取笑，嘲笑( deride的第三人称单数 ) | |
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121
snob
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| n.势利小人，自以为高雅、有学问的人 | |
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122
paradox
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| n.似乎矛盾却正确的说法；自相矛盾的人(物) | |
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123
valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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124
invalid
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| n.病人，伤残人；adj.有病的，伤残的；无效的 | |
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125
pessimist
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| n.悲观者；悲观主义者；厌世 | |
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126
vitality
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| n.活力，生命力，效力 | |
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127
insomnia
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| n.失眠，失眠症 | |
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128
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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129
digestion
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| n.消化，吸收 | |
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130
taverns
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| n.小旅馆，客栈，酒馆( tavern的名词复数 ) | |
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131
spectrum
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| n.谱，光谱，频谱；范围，幅度，系列 | |
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132
incessantly
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| ad.不停地 | |
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133
incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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134
poised
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| a.摆好姿势不动的 | |
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135
redress
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| n.赔偿，救济，矫正；v.纠正，匡正，革除 | |
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136
anarchists
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| 无政府主义者( anarchist的名词复数 ) | |
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137
transformation
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| n.变化；改造；转变 | |
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138
socialists
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| 社会主义者( socialist的名词复数 ) | |
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139
derided
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| v.取笑，嘲笑( deride的过去式和过去分词 ) | |
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140
idol
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| n.偶像，红人，宠儿 | |
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141
contemned
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| v.侮辱，蔑视( contemn的过去式和过去分词 ) | |
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142
celebrated
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| adj.有名的，声誉卓著的 | |
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143
hymn
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| n.赞美诗，圣歌，颂歌 | |
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144
acquitted
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| 宣判…无罪( acquit的过去式和过去分词 )； 使（自己）作出某种表现 | |
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145
disastrously
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| ad.灾难性地 | |
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146
adoption
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| n.采用，采纳，通过；收养 | |
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147
stoic
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| n.坚忍克己之人，禁欲主义者 | |
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148
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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149
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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150
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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151
ailment
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| n.疾病，小病 | |
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152
tonic
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| n./adj.滋补品，补药，强身的，健体的 | |
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153
conformity
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| n.一致，遵从，顺从 | |
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154
intimacies
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| 亲密( intimacy的名词复数 )； 密切； 亲昵的言行； 性行为 | |
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155
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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