With such relations between religion and happiness, it is perhaps not surprising that men come toregard the happiness which a religious belief affords as a proof of its truth. If a creed7 makes a man feel happy, he almost inevitably8 adopts it. Such a belief ought to be true; therefore it is true--such,rightly or wrongly, is one of the "immediate9 inferences" of the religious logic10 used by ordinarymen.
"The near presence of God's spirit," says a German writer,[31] "may be experienced in itsreality--indeed ONLY experienced. And the mark by which the spirit's existence and nearness aremade irrefutably clear to those who have ever had the experience is the utterly11 incomparableFEELING OF HAPPINESS which is connected with the nearness, and which is therefore not onlya possible and altogether proper feeling for us to have here below, but is the best and mostindispensable proof of God's reality. No other proof is equally convincing, and therefore happinessis the point from which every efficacious new theology should start."[31] C. Hilty: Gluck, dritter Theil, 1900, p. 18.
In the hour immediately before us, I shall invite you to consider the simpler kinds of religioushappiness, leaving the more complex sorts to be treated on a later day.
In many persons, happiness is congenital and irreclaimable. "Cosmic emotion" inevitably takesin them the form of enthusiasm and freedom. I speak not only of those who are animally happy. Imean those who, when unhappiness is offered or proposed to them, positively12 refuse to feel it, as ifit were something mean and wrong. We find such persons in every age, passionately13 flingingthemselves upon their sense of the goodness of life, in spite of the hardships of their owncondition, and in spite of the sinister15 theologies into which they may he born. From the outset theirreligion is one of union with the divine. The heretics who went before the reformation are lavishlyaccused by the church writers of antinomian practices, just as the first Christians16 were accused ofindulgence in orgies by the Romans. It is probable that there never has been a century in which thedeliberate refusal to think ill of life has not been idealized by a sufficient number of persons toform sects18, open or secret, who claimed all natural things to be permitted. Saint Augustine'smaxim, Dilige et quod vis fac--if you but love [God], you may do as you incline--is morally one ofthe profoundest of observations, yet it is pregnant, for such persons, with passports beyond thebounds of conventional morality. According to their characters they have been refined or gross; buttheir belief has been at all times systematic19 enough to constitute a definite religious attitude. Godwas for them a giver of freedom, and the sting of evil was overcome. Saint Francis and hisimmediate disciples20 were, on the whole, of this company of spirits, of which there are of courseinfinite varieties. Rousseau in the earlier years of his writing, Diderot, B. de Saint Pierre, and manyof the leaders of the eighteenth century anti-Christian17 movement were of this optimistic type. Theyowed their influence to a certain authoritativeness22 in their feeling that Nature, if you will only trusther sufficiently23, is absolutely good.
It is to be hoped that we all have some friend, perhaps more often feminine than masculine, andyoung than old, whose soul is of this sky-blue tint24, whose affinities25 are rather with flowers andbirds and all enchanting26 innocencies than with dark human passions, who can think no ill of manor27 God, and in whom religious gladness, being in possession from the outset, needs no deliverancefrom any antecedent burden.
"God has two families of children on this earth," says Francis W. Newman,[32] "the once-bornand the twice-born," and the once-born he describes as follows: "They see God, not as a strictJudge, not as a Glorious Potentate28; but as the animating29 Spirit of a beautiful harmonious30 world,Beneficent and Kind, Merciful as well as Pure. The same characters generally have nometaphysical tendencies: they do not look back into themselves. Hence they are not distressed31 bytheir own imperfections: yet it would be absurd to call them self-righteous; for they hardly think ofthemselves AT ALL. This childlike quality of their nature makes the opening of religion veryhappy to them: for they no more shrink from God, than a child from an emperor, before whom theparent trembles: in fact, they have no vivid conception of ANY of the qualities in which theseverer Majesty32 of God consists.[33] He is to them the impersonation of Kindness and Beauty.
They read his character, not in the disordered world of man, but in romantic and harmoniousnature. Of human sin they know perhaps little in their own hearts and not very much in the world;and human suffering does but melt them to tenderness. Thus, when they approach God, no inwarddisturbance ensues; and without being as yet spiritual, they have a certain complacency andperhaps romantic sense of excitement in their simple worship."[32] The Soul; its Sorrows and its Aspirations34, 3d edition, 1852, pp. 89, 91.
[33] I once heard a lady describe the pleasure it gave her to think that she "could always cuddleup to God."In the Romish Church such characters find a more congenial soil to grow in than inProtestantism, whose fashions of feeling have been set by minds of a decidedly pessimistic order.
But even in Protestantism they have been abundant enough; and in its recent "liberal"developments of Unitarianism and latitudinarianism generally, minds of this order have played andstill are playing leading and constructive35 parts. Emerson himself is an admirable example.
Theodore Parker is another--here are a couple of characteristic passages from Parker'scorrespondence.[34]
[34] John Weiss: Life of Theodore Parker, i. 152, 32.
"Orthodox scholars say: 'In the heathen classics you find no consciousness of sin.' It is verytrue--God be thanked for it. They were conscious of wrath36, of cruelty, avarice37, drunkenness, lust,sloth, cowardice38, and other actual vices39, and struggled and got rid of the deformities, but they werenot conscious of 'enmity against God,' and didn't sit down and whine40 and groan41 against nonexistentevil. I have done wrong things enough in my life, and do them now; I miss the mark, drawbow, and try again. But I am not conscious of hating God, or man, or right, or love, and I knowthere is much 'health in me', and in my body, even now, there dwelleth many a good thing, spite ofconsumption and Saint Paul." In another letter Parker writes: "I have swum in clear sweet watersall my days; and if sometimes they were a little cold, and the stream ran adverse42 and somethingrough, it was never too strong to be breasted and swum through. From the days of earliestboyhood, when I went stumbling through the grass, . . . up to the gray-bearded manhood of thistime, there is none but has left me honey in the hive of memory that I now feed on for presentdelight. When I recall the years . . . I am filled with a sense of sweetness and wonder that such little things can make a mortal so exceedingly rich. But I must confess that the chiefest of all mydelights is still the religious."Another good expression of the "once-born" type of consciousness, developing straight andnatural, with no element of morbid43 compunction or crisis, is contained in the answer of Dr. EdwardEverett Hale, the eminent44 Unitarian preacher and writer, to one of Dr. Starbuck's circulars. I quotea part of it:-"I observe, with profound regret, the religious struggles which come into many biographies, as ifalmost essential to the formation of the hero. I ought to speak of these, to say that any man has anadvantage, not to be estimated, who is born, as I was, into a family where the religion is simple andrational; who is trained in the theory of such a religion, so that he never knows, for an hour, whatthese religious or irreligious struggles are. I always knew God loved me, and I was always gratefulto him for the world he placed me in. I always liked to tell him so, and was always glad to receivehis suggestions to me. . . . I can remember perfectly45 that when I was coming to manhood, the half-philosophical novels of the time had a deal to say about the young men and maidens46 who werefacing the 'problem of life.' I had no idea whatever what the problem of life was. To live with allmy might seemed to me easy; to learn where there was so much to learn seemed pleasant andalmost of course; to lend a hand, if one had a chance, natural; and if one did this, why, he enjoyedlife because he could not help it, and without proving to himself that he ought to enjoy it. . . . Achild who is early taught that he is God's child, that he may live and move and have his being inGod, and that he has, therefore, infinite strength at hand for the conquering of any difficulty, willtake life more easily, and probably will make more of it, than one who is told that he is born thechild of wrath and wholly incapable48 of good."[35]
[35] Starbuck: Psychology49 of Religion, pp. 305, 306.
One can but recognize in such writers as these the presence of a temperament50 organicallyweighted on the side of cheer and fatally forbidden to linger, as those of opposite temperamentlinger, over the darker aspects of the universe. In some individuals optimism may become quasi-pathological. The capacity for even a transient sadness or a momentary51 humility52 seems cut offfrom them as by a kind of congenital anaesthesia.[36]
[36] "I know not to what physical laws philosophers will some day refer the feelings ofmelancholy. For myself, I find that they are the most voluptuous54 of all sensations," writes SaintPierre, and accordingly he devotes a series of sections of his work on Nature to the Plaisirs de laRuine, Plaisirs des Tombeaux, Ruines de la Nature, Plaisirs de la Solitude--each of them moreoptimistic than the last.
This finding of a luxury in woe55 is very common during adolescence56. The truth-telling MarieBashkirtseff expresses it well:-"In his depression and dreadful uninterrupted suffering, I don't condemn57 life. On the contrary, Ilike it and find it good. Can you believe it? I find everything good and pleasant, even my tears, mygrief. I enjoy weeping, I enjoy my despair. I enjoy being exasperated58 and sad. I feel as if thesewere so many diversions, and I love life in spite of them all. I want to live on. It would be cruel tohave me die when I am so accommodating.
I cry, I grieve, and at the same time I am pleased--no, not exactly that--I know not how toexpress it. But everything in life pleases me. I find everything agreeable, and in the very midst ofmy prayers for happiness, I find myself happy at being miserable59. It is not I who undergo all this-mybody weeps and cries; but something inside of me which is above me is glad of it all." [37]
[37] Journal de Marie Bashkirtseff, i. 67.
The supreme60 contemporary example of such an inability to feel evil is of course Walt Whitman.
"His favorite occupation," writes his disciple21, Dr. Bucke "seemed to be strolling or saunteringabout outdoors by himself, looking at the grass, the trees, the flowers, the vistas61 of light, thevarying aspects of the sky, and listening to the birds, the crickets, the tree frogs, and all thehundreds of natural sounds.
It was evident that these things gave him a pleasure far beyond what they give to ordinarypeople. Until I knew the man," continues Dr. Bucke, "it had not occurred to me that any one couldderive so much absolute happiness from these things as he did. He was very fond of flowers, eitherwild or cultivated; liked all sorts. I think he admired lilacs and sunflowers just as much as roses.
Perhaps, indeed, no man who ever lived liked so many things and disliked so few as WaltWhitman. All natural objects seemed to have a charm for him. All sights and sounds seemed toplease him. He appeared to like (and I believe he did like) all the men, women, and children hesaw (though I never knew him to say that he liked any one), but each who knew him felt that heliked him or her, and that he liked others also. I never knew him to argue or dispute, and he neverspoke about money. He always justified63, sometimes playfully, sometimes quite seriously, thosewho spoke62 harshly of himself or his writings, and I often thought he even took pleasure in theopposition of enemies. When I first knew [him], I used to think that he watched himself, andwould not allow his tongue to give expression to fretfulness, antipathy64, complaint, andremonstrance. It did not occur to me as possible that these mental states could be absent in him.
After long observation, however, I satisfied myself that such absence or unconsciousness wasentirely real. He never spoke deprecatingly of any nationality or class of men, or time in theworld's history, or against any trades or occupations--not even against any animals, insects, orinanimate things, nor any of the laws of nature, nor any of the results of those laws, such as illness,deformity, and death. He never complained or grumbled66 either at the weather, pain, illness, oranything else. He never swore. He could not very well, since he never spoke in anger andapparently never was angry. He never exhibited fear, and I do not believe he ever felt it."[38]
[38] R. M. Bucke: Cosmic consciousness, pp. 182-186, abridged67.
Walt Whitman owes his importance in literature to the systematic expulsion from his writings ofall contractile elements. The only sentiments he allowed himself to express were of the expansiveorder; and he expressed these in the first person, not your mere monstrously68 conceited69 individualmightsoexpressthem,butvicariouslyforallm(as) en, so that a passionate14 and mysticontological emotion suffuses70 his words, and ends by persuading the reader that men and women,life and death, and all things are divinely good.
Thus it has come about that many persons to-day regard Walt Whitman as the restorer of theeternal natural religion. He has infected them with his own love of comrades, with his owngladness that he and they exist. Societies are actually formed for his cult47; a periodical organ existsfor its propagation, in which the lines of orthodoxy and heterodoxy are already beginning to bedrawn;[39] hymns71 are written by others in his peculiar72 prosody73; and he is even explicitly74 comparedwith the founder75 of the Christian religion, not altogether to the advantage of the latter.
[39] I refer to The Conservator, edited by Horace Traubel, and published monthly atPhiladelphia.
Whitman is often spoken of as a "pagan." The word nowadays means sometimes the merenatural animal man without a sense of sin; sometimes it means a Greek or Roman with his ownpeculiar religious consciousness. In neither of these senses does it fitly define this poet. He is morethan your mere animal man who has not tasted of the tree of good and evil. He is aware enough ofsin for a swagger to be present in his indifference76 towards it, a conscious pride in his freedom fromflexions and contractions77, which your genuine pagan in the first sense of the word would nevershow. "I could turn and live with animals, they are so placid78 and self-contained, I stand and look atthem long and long; They do not sweat and whine about their condition. They do not lie awake inthe dark and weep for their sins. Not one is dissatisfied, not one is demented with the mania79 ofowning things, Not one kneels to another, nor to his kind that lived thousandsof years ago, Not one is respectable or unhappy over the whole earth."[40]
[40] Song of Myself, 32.
No natural pagan could have written these well-known lines. But on the other hand Whitman isless than a Greek or Roman; for their consciousness, even in Homeric times, was full to the brimof the sad mortality of this sunlit world, and such a consciousness Walt Whitman resolutely80 refusesto adopt. When, for example, Achilles, about to slay81 Lycaon, Priam's young son, hears him sue formercy, he stops to say:-"Ah, friend, thou too must die: why thus lamentest thou? Patroclos too is dead, who was betterfar than thou. . . . Over me too hang death and forceful fate. There cometh morn or eve or somenoonday when my life too some man shall take in battle, whether with spear he smite82, or arrowfrom the string."[41]
[41] Iliad, XXI., E. Myers's translation.
Then Achilles savagely83 severs84 the poor boy's neck with his sword, heaves him by the foot intothe Scamander, and calls to the fishes of the river to eat the white fat of Lycaon. Just as here thecruelty and the sympathy each ring true, and do not mix or interfere85 with one another, so did theGreeks and Romans keep all their sadnesses and gladnesses unmingled and entire. Instinctive86 goodthey did not reckon sin; nor had they any such desire to save the credit of the universe as to makethem insist, as so many of US insist, that what immediately appears as evil must be "good in themaking," or something equally ingenious. Good was good, and bad just bad, for the earlier Greeks.
They neither denied the ills of nature--Walt Whitman's verse, "What is called good is perfect and what is called bad is just as perfect," would have been mere silliness to them--nor did they, in orderto escape from those ills, invent "another and a better world" of the imagination, in which, alongwith the ills, the innocent goods of sense would also find no place. This integrity of the instinctivereactions, this freedom from all moral sophistry87 and strain, gives a pathetic dignity to ancientpagan feeling. And this quality Whitman's outpourings have not got. His optimism is too voluntaryand defiant88; his gospel has a touch of bravado89 and an affected90 twist,[42] and this diminishes itseffect on many readers who yet are well disposed towards optimism, and on the whole quitewilling to admit that in important respects Whitman is of the genuine lineage of the prophets.
[42] "God is afraid of me!" remarked such a titanic-optimistic friend in my presence onemorning when he was feeling particularly hearty91 and cannibalistic. The defiance92 of the phraseshowed that a Christian education in humility still rankled93 in his breast.
If, then, we give the name of healthy-mindedness to the tendency which looks on all things andsees that they are good, we find that we must distinguish between a more involuntary and a morevoluntary or systematic way of being healthy-minded. In its involuntary variety, healthymindednessis a way of feeling happy about things immediately. In its systematical variety, it is anabstract way of conceiving things as good. Every abstract way of conceiving things selects someone aspect of them as their essence for the time being, and disregards the other aspects. Systematichealthy-mindedness, conceiving good as the essential and universal aspect of being, deliberatelyexcludes evil from its field of vision; and although, when thus nakedly stated, this might seem adifficult feat94 to perform for one who is intellectually sincere with himself and honest about facts, alittle reflection shows that the situation is too complex to lie open to so simple a criticism.
In the first place, happiness, like every other emotional state, has blindness and insensibility toopposing facts given it as its instinctive weapon for self-protection against disturbance33. Whenhappiness is actually in possession, the thought of evil can no more acquire the feeling of realitythan the thought of good can gain reality when melancholy53 rules. To the man actively95 happy, fromwhatever cause, evil simply cannot then and there be believed in. He must ignore it; and to thebystander he may then seem perversely96 to shut his eyes to it and hush97 it up.
But more than this: the hushing of it up may, in a perfectly candid98 and honest mind, grow into adeliberate religious policy, or parti pris. Much of what we call evil is due entirely65 to the way mentake the phenomenon. It can so often be converted into a bracing99 and tonic100 good by a simplechange of the sufferer's inner attitude from one of fear to one of fight; its sting so often departs andturns into a relish101 when, after vainly seeking to shun102 it, we agree to face about and bear itcheerfully, that a man is simply bound in honor, with reference to many of the facts that seem atfirst to disconcert his peace, to adopt this way of escape. Refuse to admit their badness; despisetheir power; ignore their presence; turn your attention the other way; and so far as you yourself areconcerned at any rate, though the facts may still exist, their evil character exists no longer. Sinceyou make them evil or good by your own thoughts about them, it is the ruling of your thoughtswhich proves to be your principal concern.
The deliberate adoption103 of an optimistic turn of mind thus makes its entrance into philosophy.
And once in, it is hard to trace its lawful104 bounds. Not only does the human instinct for happiness,bent on self-protection by ignoring, keep working in its favor, but higher inner ideals have weighty words to say. The attitude of unhappiness is not only painful, it is mean and ugly. What can bemore base and unworthy than the pining, puling, mumping mood, no matter by what outward ills itmay have been engendered105? What is more injurious to others? What less helpful as a way out ofthe difficulty? It but fastens and perpetuates106 the trouble which occasioned it, and increases the totalevil of the situation. At all costs, then, we ought to reduce the sway of that mood; we ought toscout it in ourselves and others, and never show it tolerance107. But it is impossible to carry on thisdiscipline in the subjective108 sphere without zealously109 emphasizing the brighter and minimizing thedarker aspects of the objective sphere of things at the same time. And thus our resolution not toindulge in misery110, beginning at a comparatively small point within ourselves, may not stop until ithas brought the entire frame of reality under a systematic conception optimistic enough to becongenial with its needs.
In all this I say nothing of any mystical insight or persuasion111 that the total frame of thingsabsolutely must be good. Such mystical persuasion plays an enormous part in the history of thereligious consciousness, and we must look at it later with some care. But we need not go so far atpresent. More ordinary non-mystical conditions of rapture112 suffice for my immediate contention113.
All invasive moral states and passionate enthusiasms make one feelingless to evil in somedirection. The common penalties cease to deter114 the patriot115, the usual prudences are flung by thelover to the winds. When the passion is extreme, suffering may actually be gloried in, provided itbe for the ideal cause, death may lose its sting, the grave its victory. In these states, the ordinarycontrast of good and ill seems to be swallowed up in a higher denomination116, an omnipotentexcitement which engulfs117 the evil, and which the human being welcomes as the crowningexperience of his life. This, he says, is truly to live, and I exult118 in the heroic opportunity andadventure.
The systematic cultivation119 of healthy-mindedness as a religious attitude is therefore consonantwith important currents in human nature, and is anything but absurd. In fact. we all do cultivate itmore or less, even when our professed120 theology should in consistency121 forbid it. We divert ourattention from disease and death as much as we can; and the slaughter-houses and indecencieswithout end on which our life is founded are huddled122 out of sight and never mentioned, so that theworld we recognize officially in literature and in society is a poetic123 fiction far handsomer andcleaner and better than the world that really is.[43]
[43] "As I go on in this life, day by day, I become more of a bewildered child; I cannot get usedto this world, to procreation, to heredity, to sight, to hearing, the commonest things are a burthen.
The prim124, obliterated125, polite surface of life, and the broad, bawdy126 and orgiastic--or maenadic-foundations,form a spectacle to which no habit reconciles me. R. L. Stevenson: Letters, ii. 355.
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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ethics
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| n.伦理学；伦理观，道德标准 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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enjoyment
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admiration
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creed
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inevitably
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immediate
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logic
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utterly
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positively
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passionately
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passionate
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sinister
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| adj.不吉利的，凶恶的，左边的 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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Christian
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sects
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systematic
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disciples
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disciple
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authoritativeness
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sufficiently
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affinities
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enchanting
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manor
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potentate
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animating
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harmonious
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distressed
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majesty
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disturbance
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aspirations
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constructive
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wrath
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avarice
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cowardice
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vices
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whine
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groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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42
adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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43
morbid
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| adj.病的；致病的；病态的；可怕的 | |
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44
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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45
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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46
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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47
cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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48
incapable
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| adj.无能力的，不能做某事的 | |
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49
psychology
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| n.心理，心理学，心理状态 | |
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50
temperament
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| n.气质，性格，性情 | |
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51
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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52
humility
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| n.谦逊，谦恭 | |
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53
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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54
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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55
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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56
adolescence
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| n.青春期，青少年 | |
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57
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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58
exasperated
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| adj.恼怒的 | |
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59
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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60
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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61
vistas
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| 长条形景色( vista的名词复数 )； 回顾； 展望； （未来可能发生的）一系列情景 | |
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62
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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63
justified
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| a.正当的，有理的 | |
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64
antipathy
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| n.憎恶；反感，引起反感的人或事物 | |
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65
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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66
grumbled
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| 抱怨( grumble的过去式和过去分词 )； 发牢骚； 咕哝； 发哼声 | |
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67
abridged
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| 削减的，删节的 | |
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68
monstrously
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69
conceited
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| adj.自负的，骄傲自满的 | |
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70
suffuses
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| v.（指颜色、水气等）弥漫于，布满( suffuse的第三人称单数 ) | |
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71
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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72
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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73
prosody
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| n.诗体论，作诗法 | |
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74
explicitly
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| ad.明确地，显然地 | |
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75
Founder
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| n.创始者，缔造者 | |
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76
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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77
contractions
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| n.收缩( contraction的名词复数 )；缩减；缩略词；（分娩时）子宫收缩 | |
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placid
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| adj.安静的，平和的 | |
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mania
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| n.疯狂；躁狂症，狂热，癖好 | |
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resolutely
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| adj.坚决地，果断地 | |
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81
slay
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| v.杀死，宰杀，杀戮 | |
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82
smite
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| v.重击；彻底击败；n.打；尝试；一点儿 | |
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83
savagely
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| adv. 野蛮地，残酷地 | |
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84
severs
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| v.切断，断绝( sever的第三人称单数 )；断，裂 | |
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85
interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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86
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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87
sophistry
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| n.诡辩 | |
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88
defiant
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| adj.无礼的，挑战的 | |
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89
bravado
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| n.虚张声势，故作勇敢，逞能 | |
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90
affected
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| adj.不自然的，假装的 | |
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91
hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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92
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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93
rankled
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| v.（使）痛苦不已，（使）怨恨不已( rankle的过去式和过去分词 ) | |
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94
feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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95
actively
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| adv.积极地，勤奋地 | |
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96
perversely
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| adv. 倔强地 | |
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97
hush
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| int.嘘，别出声；n.沉默，静寂；v.使安静 | |
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98
candid
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| adj.公正的，正直的；坦率的 | |
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99
bracing
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| adj.令人振奋的 | |
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100
tonic
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| n./adj.滋补品，补药，强身的，健体的 | |
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101
relish
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| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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102
shun
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| vt.避开，回避，避免 | |
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103
adoption
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| n.采用，采纳，通过；收养 | |
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104
lawful
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| adj.法律许可的，守法的，合法的 | |
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105
engendered
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| v.产生（某形势或状况），造成，引起( engender的过去式和过去分词 ) | |
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106
perpetuates
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| n.使永存，使人记住不忘( perpetuate的名词复数 )；使永久化，使持久化，使持续 | |
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107
tolerance
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| n.宽容；容忍，忍受；耐药力；公差 | |
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108
subjective
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| a.主观(上)的，个人的 | |
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109
zealously
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| adv.热心地；热情地；积极地；狂热地 | |
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110
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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111
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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112
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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113
contention
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| n.争论，争辩，论战；论点，主张 | |
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114
deter
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| vt.阻止，使不敢，吓住 | |
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115
patriot
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| n.爱国者，爱国主义者 | |
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116
denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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117
engulfs
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| v.吞没，包住( engulf的第三人称单数 ) | |
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118
exult
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| v.狂喜，欢腾；欢欣鼓舞 | |
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119
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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120
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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121
consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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122
huddled
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| 挤在一起（huddle的过去式与过去分词形式） | |
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123
poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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124
prim
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| adj.拘泥形式的，一本正经的；n.循规蹈矩，整洁；adv.循规蹈矩地，整洁地 | |
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125
obliterated
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| v.除去( obliterate的过去式和过去分词 )；涂去；擦掉；彻底破坏或毁灭 | |
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126
bawdy
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| adj.淫猥的，下流的；n.粗话 | |
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