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Lecture XVIII PHILOSOPHY
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The subject of Saintliness left us face to face with the question, Is the sense of divine presence asense of anything objectively true? We turned first to mysticism for an answer, and found thatalthough mysticism is entirely1 willing to corroborate2 religion, it is too private (and also toovarious) in its utterances3 to be able to claim a universal authority. But philosophy publishes resultswhich claim to be universally valid4 if they are valid at all, so we now turn with our question tophilosophy. Can philosophy stamp a warrant of veracity5 upon the religious man's sense of thedivine?

I imagine that many of you at this point begin to indulge in guesses at the goal to which I amtending. I have undermined the authority of mysticism, you say, and the next thing I shall probablydo is to seek to discredit6 that of philosophy. Religion, you expect to hear me conclude, is nothingbut an affair of faith, based either on vague sentiment, or on that vivid sense of the reality of thingsunseen of which in my second lecture and in the lecture on Mysticism I gave so many examples. Itis essentially7 private and individualistic; it always exceeds our powers of formulation; andalthough attempts to pour its contents into a philosophic8 mould will probably always go on, menbeing what they are, yet these attempts are always secondary processes which in no way add to theauthority, or warrant the veracity, of the sentiments from which they derive9 their own stimulus10 andborrow whatever glow of conviction they may themselves possess.

In short, you suspect that I am planning to defend feeling at the expense of reason, to rehabilitatethe primitive11 and unreflective, and to dissuade12 you from the hope of any Theology worthy13 of thename.

To a certain extent I have to admit that you guess rightly. I do believe that feeling is the deepersource of religion, and that philosophic and theological formulas are secondary products, liketranslations of a text into another tongue. But all such statements are misleading from their brevity,and it will take the whole hour for me to explain to you exactly what I mean.

When I call theological formulas secondary products, I mean that in a world in which noreligious feeling had ever existed, I doubt whether any philosophic theology could ever have beenframed. I doubt if dispassionate intellectual contemplation of the universe, apart from innerunhappiness and need of deliverance on the one hand and mystical emotion on the other, wouldever have resulted in religious philosophies such as we now possess. Men would have begun withanimistic explanations of natural fact, and criticised these away into scientific ones, as theyactually have done. In the science they would have left a certain amount of "psychical15 research,"even as they now will probably have to re-admit a certain amount. But high-flying speculationslike those of either dogmatic or idealistic theology, these they would have had no motive17 toventure on, feeling no need of commerce with such deities18. These speculations16 must, it seems tome, be classed as over-beliefs, buildings-out performed by the intellect into directions of whichfeeling originally supplied the hint.

But even if religious philosophy had to have its first hint supplied by feeling, may it not havedealt in a superior way with the matter which feeling suggested? Feeling is private and dumb, andunable to give an account of itself. It allows that its results are mysteries and enigmas19, declines tojustify them rationally, and on occasion is willing that they should even pass for paradoxical andabsurd. Philosophy takes just the opposite attitude. Her aspiration20 is to reclaim21 from mystery andparadox whatever territory she touches. To find an escape from obscure and wayward personalpersuasion to truth objectively valid for all thinking men has ever been the intellect's mostcherished ideal. To redeem22 religion from unwholesome privacy, and to give public status anduniversal right of way to its deliverances, has been reason's task.

I believe that philosophy will always have opportunity to labor23 at this task.[288] We are thinkingbeings, and we cannot exclude the intellect from participating in any of our functions. Even insoliloquizing with ourselves, we construe24 our feelings intellectually. Both our personal ideals andour religious and mystical experiences must be interpreted congruously with the kind of scenerywhich our thinking mind inhabits. The philosophic climate of our time inevitably25 forces its ownclothing on us. Moreover, we must exchange our feelings with one another, and in doing so wehave to speak, and to use general and abstract verbal formulas. Conceptions and constructions arethus a necessary part of our religion; and as moderator amid the clash of hypotheses, and mediatoramong the criticisms of one man's constructions by another, philosophy will always have much todo.

It would be strange if I disputed this, when these very lectures which I am giving are (as you willsee more clearly from now onwards) a laborious26 attempt to extract from the privacies of religiousexperience some general facts which can be defined in formulas upon which everybody may agree.

[288] Compare Professor W. Wallace's Gifford Lectures, in Lectures and Essays, Oxford27, 1898,pp. 17 ff.

Religious experience, in other words, spontaneously and inevitably engenders28 myths,superstitions, dogmas, creeds29, and metaphysical theologies, and criticisms of one set of these bythe adherents30 of another. Of late, impartial31 classifications and comparisons have become possible,alongside of the denunciations and anathemas32 by which the commerce between creeds usedexclusively to be carried on. We have the beginnings of a "Science of Religions," so-called; and ifthese lectures could ever be accounted a crumb-like contribution to such a science, I should bemade very happy.

But all these intellectual operations, whether they be constructive33 or comparative and critical,presuppose immediate34 experiences as their subject-matter. They are interpretative and inductiveoperations, operations after the fact, consequent upon religious feeling, not coordinate35 with it, notindependent of what it ascertains36.

The intellectualism in religion which I wish to discredit pretends to be something altogetherdifferent from this. It assumes to construct religious objects out of the resources of logical reasonalone, or of logical reason drawing rigorous inference from non-subjective37 facts. It calls itsconclusions dogmatic theology, or philosophy of the absolute, as the case may be; it does not callthem science of religions. It reaches them in an a priori way, and warrants their veracity.

Warranted systems have ever been the idols38 of aspiring39 souls. All-inclusive, yet simple; noble,clean, luminous40, stable, rigorous, true;--what more ideal refuge could there be than such a systemwould offer to spirits vexed41 by the muddiness and accidentality of the world of sensible things?

Accordingly, we find inculcated in the theological schools of to-day, almost as much as in those ofthe fore-time, a disdain42 for merely possible or probable truth, and of results that only privateassurance can grasp. Scholastics and idealists both express this disdain. Principal John Caird, forexample, writes as follows in his Introduction to the Philosophy of Religion:-"Religion must indeed be a thing of the heart, but in order to elevate it from the region ofsubjective caprice and waywardness, and to distinguish between that which is true and false inreligion, we must appeal to an objective standard. That which enters the heart must first bediscerned by the intelligence to be TRUE. It must be seen as having in its own nature a RIGHT todominate feeling, and as constituting the principle by which feeling must be judged.[289] Inestimating the religious character of individuals, nations, or races, the first question is, not howthey feel, but what they think and believe--not whether their religion is one which manifests itselfin emotions, more or less vehement45 and enthusiastic, but what are the CONCEPTIONS of God anddivine things by which these emotions are called forth46. Feeling is necessary in religion, but it is bythe CONTENT or intelligent basis of a religion, and not by feeling, that its character and worth areto be determined47."[290]

[289] Op. cit., p. 174, abridged48.

[290] Ibid., p. 186, abridged and italicized.

Cardinal49 Newman, in his work, The Idea of a University, gives more emphatic50 expression still tothis disdain for sentiment.[291] Theology, he says, is a science in the strictest sense of the word. Iwill tell you, he says, what it is not--not "physical evidences" for God, not "natural religion," forthese are but vague subjective interpretations:-[291] Discourse52 II. Section 7.

"If," he continues, "the Supreme53 Being is powerful or skillful, just so far as the telescope showspower, or the microscope shows skill, if his moral law is to be ascertained54 simply by the physicalprocesses of the animal frame, or his will gathered from the immediate issues of human affairs, ifhis Essence is just as high and deep and broad as the universe and no more if this be the fact, thenwill I confess that there is no specific science about God, that theology is but a name, and a protestin its behalf an hypocrisy55. Then, pious56 as it is to think of Him while the pageant57 of experiment orabstract reasoning passes by, still such piety58 is nothing more than a poetry of thought, or anornament of language, a certain view taken of Nature which one man has and another has not,which gifted minds strike out, which others see to be admirable and ingenious, and which allwould be the better for adopting. It is but the theology of Nature, just we talk of the PHILOSOPHYortheROMANCEofhistory,orthePOETRYofchildhood,orth(as) e picturesque59 orthe sentimental60 or the humorous, or any other abstract quality which the genius or the caprice ofthe individual, or the fashion of the day, or the consent of the world, recognizes in any set ofobjects which are subjected to its contemplation. I do not see much difference between avowingthat there is no God, and implying that nothing definite can be known for certain about Him."What I mean by Theology, continues Newman, is none of these things: "I simply mean theSCIENCE OF GOD, or the truths we know about God, put into a system, just as we have a scienceof the stars and call it astronomy, or of the crust of the earth and call it geology."In both these extracts we have the issue clearly set before us: Feeling valid only for theindividual is pitted against reason valid universally. The test is a perfectly61 plain one of fact.

Theology based on pure reason must in point of fact convince men universally. If it did not,wherein would its superiority consist? If it only formed sects62 and schools, even as sentiment andmysticism form them, how would it fulfill63 its programme of freeing us from personal caprice andwaywardness? This perfectly definite practical test of the pretensions64 of philosophy to foundreligion on universal reason simplifies my procedure to-day. I need not discredit philosophy bylaborious criticism of its arguments. It will suffice if I show that as a matter of history it fails toprove its pretension65 to be "objectively" convincing. In fact, philosophy does so fail. It does notbanish differences; it founds schools and sects just as feeling does. I believe, in fact, that thelogical reason of man operates in this field of divinity exactly as it has always operated in love, orin patriotism66, or in politics, or in any other of the wider affairs of life, in which our passions or ourmystical intuitions fix our beliefs beforehand. It finds arguments for our conviction, for indeed itHAS to find them. It amplifies67 and defines our faith, and dignifies68 it and lends it words andplausibility. It hardly ever engenders it; it cannot now secure it.[292]

[292] As regards the secondary character of intellectual constructions, and the primacy of feelingand instinct in founding religious beliefs see the striking work of H. Fielding, The Hearts of Men,London, 1902, which came into my hands after my text was written. "Creeds," says the author,"are the grammar of religion, they are to religion what grammar is to speech. Words are theexpression of our wants grammar is the theory formed afterwards. Speech never proceeded fromgrammar, but the reverse. As speech progresses and changes from unknown causes, grammar mustfollow" (p. 313). The whole book, which keeps unusually close to concrete facts, is little more thanan amplification69 of this text.

Lend me your attention while I run through some of the points of the older systematic70 theology.

You find them in both Protestant and Catholic manuals, best of all in the innumerable text-bookspublished since Pope Leo's Encyclical recommending the study of Saint Thomas. I glance first atthe arguments by which dogmatic theology establishes God's existence, after that at those bywhich it establishes his nature.[293]

[293] For convenience' sake, I follow the order of A. Stockl's Lehrbuch der Philosophie, 5teAutlage, Mainz, 1881, Band ii. B. Boedder's Natural Theology, London, 1891, is a handy EnglishCatholic Manual; but an almost identical doctrine71 is given by such Protestant theologians as C.

Hodge: Systematic Theology, New York, 1873, or A. H. Strong: Systematic Theology, 5th edition,New York, 1896.

The arguments for God's existence have stood for hundreds of years with the waves ofunbelieving criticism breaking against them, never totally discrediting72 them in the ears of thefaithful, but on the whole slowly and surely washing out the mortar73 from between their joints74. Ifyou have a God already whom you believe in, these arguments confirm you. If you are atheistic,they fail to set you right. The proofs are various. The "cosmological" one, so-called, reasons fromthe contingence of the world to a First Cause which must contain whatever perfections the worlditself contains. The "argument from design" reasons, from the fact that Nature's laws aremathematical, and her parts benevolently76 adapted to each other, that this cause is both intellectualand benevolent75. The "moral argument" is that the moral law presupposes a lawgiver. The"argument ex consensu gentium" is that the belief in God is so widespread as to be grounded in therational nature of man, and should therefore carry authority with it.

As I just said, I will not discuss these arguments technically77. The bare fact that all idealists sinceKant have felt entitled either to scout78 or to neglect them shows that they are not solid enough toserve as religion's all-sufficient foundation. Absolutely impersonal79 reasons would be in duty boundto show more general convincingness. Causation is indeed too obscure a principle to bear theweight of the whole structure of theology. As for the argument from design, see how Darwinianideas have revolutionized it. Conceived as we now conceive them, as so many fortunate escapesfrom almost limitless processes of destruction, the benevolent adaptations which we find in Naturesuggest a deity80 very different from the one who figured in the earlier versions of the argument.

[294] The fact is that these arguments do but follow the combined suggestions of the facts and ofour feeling. They prove nothing rigorously. They only corroborate our preexistent partialities.

[294] It must not be forgotten that any form of DISorder81 in the world might, by the designargument, suggest a God for just that kind of disorder. The truth is that any state of thingswhatever that can be named is logically susceptible82 of teleological83 interpretation51. The ruins of theearthquake at Lisbon, for example: the whole of past history had to be planned exactly as it was tobring about in the fullness of time just that particular arrangement of debris84 of masonry85, furniture,and once living bodies. No other train of causes would have been sufficient. And so of any otherarrangement, bad or good, which might as a matter of fact be found resulting anywhere fromprevious conditions. To avoid such pessimistic consequences and save its beneficent designer, thedesign argument accordingly invokes86 two other principles, restrictive in their operation. The first isphysical: Nature's forces tend of their own accord only to disorder and destruction, to heaps ofruins, not to architecture.

This principle, though plausible87 at first sight, seems, in the light of recent biology, to be moreand more improbable. The second principle is one of anthropomorphic interpretation. Noarrangement that for us is "disorderly" can possibly have been an object of design at all. Thisprinciple is of course a mere43 assumption in the interests of anthropomorphic Theism.

When one views the world with no definite theological bias88 one way or the other, one sees thatorder and disorder, as we now recognize them, are purely89 human inventions. We are interested incertain types of arrangement, useful, aesthetic90, or moral--so interested that whenever we find themrealized, the fact emphatically rivets91 our attention. The result is that we work over the contents ofthe world selectively. It is overflowing92 with disorderly arrangements from our point of view, butorder is the only thing we care for and look at, and by choosing, one can always find some sort oforderly arrangement in the midst of any chaos93. If I should throw down a thousand beans at randomupon a table, I could doubtless, by eliminating a sufficient number of them, leave the rest in almostany geometrical pattern you might propose to me, and you might then say that that pattern was the thing prefigured beforehand, and that the other beans were mere irrelevance94 and packing material.

Our dealings with Nature are just like this. She is a vast plenum in which our attention drawscapricious lines in innumerable directions. We count and name whatever lies upon the special lineswe trace, whilst the other things and the untraced lines are neither named nor counted. There are inreality infinitely95 more things "unadapted" to each other in this world than there are things"adapted"; infinitely more things with irregular relations than with regular relations between them.

But we look for the regular kind of thing exclusively, and ingeniously discover and preserve it inour memory. It accumulates with other regular kinds, until the collection of them fills ourencyclopaedias. Yet all the while between and around them lies an infinite anonymous96 chaos ofobjects that no one ever thought of together, of relations that never yet attracted our attention.

The facts of order from which the physico-theological argument starts are thus easily susceptibleof interpretation as arbitrary human products. So long as this is the case, although of course noargument against God follows, it follows that the argument for him will fail to constitute aknockdown proof of his existence. It will be convincing only to those who on other groundsbelieve in him already.

If philosophy can do so little to establish God's existence, how stands it with her efforts to definehis attributes? It is worth while to look at the attempts of systematic theology in this direction.

Since God is First Cause, this science of sciences says, he differs from all his creatures inpossessing existence a se. From this "a-se-ity" on God's part, theology deduces by mere logic14 mostof his other perfections. For instance, he must be both NECESSARY and ABSOLUTE, cannot notbe, and cannot in any way be determined by anything else. This makes Him absolutely unlimitedfrom without, and unlimited97 also from within; for limitation is non-being; and God is being itself.

This unlimitedness98 makes God infinitely perfect. Moreover, God is ONE, and ONLY, for theinfinitely perfect can admit no peer. He is SPIRITUAL, for were He composed of physical parts,some other power would have to combine them into the total, and his aseity would thus becontradicted. He is therefore both simple and non-physical in nature. He is SIMPLEMETAPHYSICALLY also, that is to say, his nature and his existence cannot be distinct, as theyare in finite substances which share their formal natures with one another, and are individual onlyin their material aspect. Since God is one and only, his essentia and his esse must be given at onestroke. This excludes from his being all those distinctions, so familiar in the world of finite things,between potentiality and actuality, substance and accidents, being and activity, existence andattributes. We can talk, it is true, of God's powers, acts, and attributes, but these discriminations areonly "virtual," and made from the human point of view. In God all these points of view fall into anabsolute identity of being.

This absence of all potentiality in God obliges Him to be IMMUTABLE99. He is actuality, throughand through. Were there anything potential about Him, He would either lose or gain by itsactualization, and either loss or gain would contradict his perfection. He cannot, therefore, change.

Furthermore, He is IMMENSE, BOUNDLESS100; for could He be outlined in space, He would becomposite, and this would contradict his indivisibility. He is therefore OMNIPRESENT,indivisibly there, at every point of space. He is similarly wholly present at every point of time--inother words ETERNAL. For if He began in time, He would need a prior cause, and that wouldcontradict his aseity. If He ended it would contradict his necessity. If He went through anysuccession, it would contradict his immutability101.

He has INTELLIGENCE and WILL and every other creature-perfection, for we have them, andeffectus nequit superare causam. In Him, however, they are absolutely and eternally in act, andtheir OBJECT, since God can be bounded by naught102 that is external, can primarily be nothing elsethan God himself. He knows himself, then, in one eternal indivisible act, and wills himself with aninfinite self-pleasure.[295] Since He must of logical necessity thus love and will himself, Hecannot be called "free" ad intra, with the freedom of contrarieties that characterizes finite creatures.

Ad extra, however, or with respect to his creation, God is free. He cannot NEED to create, beingperfect in being and in happiness already. He WILLS to create, then, by an absolute freedom.

[295] For the scholastics the facultas appetendi embraces feeling, desire, and will.

Being thus a substance endowed with intellect and will and freedom, God is a PERSON; and aLIVING person also, for He is both object and subject of his own activity, and to be thisdistinguishes the living from the lifeless. He is thus absolutely SELF-SUFFICIENT: his SELFKNOWLEDGEand SELF-LOVE are both of them infinite and adequate, and need no extraneousconditions to perfect them.

He is OMNISCIENT103, for in knowing himself as Cause He knows all creature things and eventsby implication. His knowledge is previsive, for He is present to all time. Even our free acts areknown beforehand to Him, for otherwise his wisdom would admit of successive moments ofenrichment, and this would contradict his immutability. He is OMNIPOTENT104 for everything thatdoes not involve logical contradiction. He can make BEING --in other words his power includesCREATION. If what He creates were made of his own substance, it would have to be infinite inessence, as that substance is; but it is finite; so it must be non-divine in substance. If it were madeof a substance, an eternally existing matter, for example, which God found there to his hand, and towhich He simply gave its form, that would contradict God's definition as First Cause, and makeHim a mere mover of something caused already. The things he creates, then, He creates ex nihilo,and gives them absolute being as so many finite substances additional to himself. The forms whichhe imprints105 upon them have their prototypes in his ideas. But as in God there is no such thing asmultiplicity, and as these ideas for us are manifold, we must distinguish the ideas as they are inGod and the way in which our minds externally imitate them. We must attribute them to Him onlyin a TERMINATIVE sense, as differing aspects, from the finite point of view, of his uniqueessence.

God of course is holy, good, and just. He can do no evil, for He is positive being's fullness, andevil is negation106. It is true that He has created physical evil in places, but only as a means of widergood, for bonum totius praeeminet bonum partis. Moral evil He cannot will, either as end ormeans, for that would contradict his holiness. By creating free beings He PERMITS it only, neitherhis justice nor his goodness obliging Him to prevent the recipients107 of freedom from misusing108 thegift.

As regards God's purpose in creating, primarily it can only have been to exercise his absolutefreedom by the manifestation109 to others of his glory. From this it follows that the others must berational beings, capable in the first place of knowledge, love, and honor, and in the second place ofhappiness, for the knowledge and love of God is the mainspring of felicity. In so far forth one maysay that God's secondary purpose in creating is LOVE.

I will not weary you by pursuing these metaphysical determinations farther, into the mysteries ofGod's Trinity, for example. What I have given will serve as a specimen110 of the orthodoxphilosophical theology of both Catholics and Protestants. Newman, filled with enthusiasm at God'slist of perfections, continues the passage which I began to quote to you by a couple of pages of arhetoric so magnificent that I can hardly refrain from adding them, in spite of the inroad theywould make upon our time.[296] He first enumerates111 God's attributes sonorously112, then celebrateshis ownership of everything in earth and Heaven, and the dependence113 of all that happens upon hispermissive will. He gives us scholastic44 philosophy "touched with emotion," and every philosophyshould be touched with emotion to be rightly understood. Emotionally, then, dogmatic theology isworth something to minds of the type of Newman's. It will aid us to estimate what it is worthintellectually, if at this point I make a short digression.

[296] Op. cit., Discourse III. Section 7.

What God hath joined together, let no man put asunder114. The Continental115 schools of philosophyhave too often overlooked the fact that man's thinking is organically connected with his conduct. Itseems to me to be the chief glory of English and Scottish thinkers to have kept the organicconnection in view. The guiding principle of British philosophy has in fact been that everydifference must MAKE a difference, every theoretical difference somewhere issue in a practicaldifference, and that the best method of discussing points of theory is to begin by ascertaining116 whatpractical difference would result from one alternative or the other being true. What is the particulartruth in question KNOWN AS? In what facts does it result? What is its cash-value in terms ofparticular experience? This is the characteristic English way of taking up a question. In this way,you remember, Locke takes up the question of personal identity. What you mean by it is just yourchain of particular memories, says he. That is the only concretely verifiable part of its significance.

All further ideas about it, such as the oneness or manyness of the spiritual substance on which it isbased, are therefore void of intelligible117 meaning; and propositions touching118 such ideas may beindifferently affirmed or denied. So Berkeley with his "matter."The cash-value of matter is our physical sensations. That is what it is known as, all that weconcretely verify of its conception. That, therefore, is the whole meaning of the term "matter"--anyother pretended meaning is mere wind of words. Hume does the same thing with causation. It isknown as habitual119 antecedence120, and as tendency on our part to look for something definite tocome. Apart from this practical meaning it has no significance whatever, and books about it maybe committed to the flames, says Hume. Dugald Stewart and Thomas Brown, James Mill, JohnMill, and Professor Bain, have followed more or less consistently the same method; andShadworth Hodgson has used the principle with full explicitness121. When all is said and done, it wasEnglish and Scotch122 writers, and not Kant, who introduced "the critical method" into philosophy,the one method fitted to make philosophy a study worthy of serious men. For what seriousness canpossibly remain in debating philosophic propositions that will never make an appreciabledifference to us in action? And what could it matter, if all propositions were practically indifferent,which of them we should agree to call true or which false?

An American philosopher of eminent123 originality124, Mr. Charles Sanders Peirce, has renderedthought a service by disentangling from the particulars of its application the principle by whichthese men were instinctively125 guided, and by singling it out as fundamental and giving to it a Greekname. He calls it the principle of PRAGMATISM, and he defends it somewhat as follows:[297]-[297] In an article, How to make our Ideas Clear, in the Popular Science Monthly for January,1878, vol. xii. p. 286.

Thought in movement has for its only conceivable motive the attainment126 of belief, or thought atrest. Only when our thought about a subject has found its rest in belief can our action on thesubject firmly and safely begin. Beliefs, in short, are rules for action; and the whole function ofthinking is but one step in the production of active habits. If there were any part of a thought thatmade no difference in the thought's practical consequences, then that part would be no properelement of the thought's significance. To develop a thought's meaning we need therefore onlydetermine what conduct it is fitted to produce; that conduct is for us its sole significance; and thetangible fact at the root of all our thought-distinctions is that there is no one of them so fine as toconsist in anything but a possible difference of practice. To attain127 perfect clearness in our thoughtsof an object, we need then only consider what sensations, immediate or remote, we areconceivably to expect from it, and what conduct we must prepare in case the object should be true.

Our conception of these practical consequences is for us the whole of our conception of the object,so far as that conception has positive significance at all.

This is the principle of Peirce, the principle of pragmatism. Such a principle will help us on thisoccasion to decide, among the various attributes set down in the scholastic inventory128 of God'sperfections, whether some be not far less significant than others.

If, namely, we apply the principle of pragmatism to God's metaphysical attributes, strictly129 socalled, as distinguished130 from his moral attributes, I think that, even were we forced by a coercivelogic to believe them, we still should have to confess them to be destitute131 of all intelligiblesignificance. Take God's aseity, for example; or his necessariness; his immateriality; his"simplicity132" or superiority to the kind of inner variety and succession which we find in finitebeings, his indivisibility, and lack of the inner distinctions of being and activity, substance andaccident, potentiality and actuality, and the rest; his repudiation133 of inclusion in a genus; hisactualized infinity134; his "personality," apart from the moral qualities which it may comport135; hisrelations to evil being permissive and not positive; his self-sufficiency, self-love, and absolutefelicity in himself:--candidly speaking, how do such qualities as these make any definiteconnection with our life? And if they severally call for no distinctive136 adaptations of our conduct,what vital difference can it possibly make to a man's religion whether they be true or false?

For my own part, although I dislike to say aught that may grate upon tender associations, I mustfrankly confess that even though these attributes were faultlessly deduced, I cannot conceive of itsbeing of the smallest consequence to us religiously that any one of them should be true. Pray, whatspecific act can I perform in order to adapt myself the better to God's simplicity? Or how does it assist me to plan my behavior, to know that his happiness is anyhow absolutely complete? In themiddle of the century just past, Mayne Reid was the great writer of books of out-of-dooradventure. He was forever extolling138 the hunters and field-observers of living animals' habits, andkeeping up a fire of invective139 against the "closet-naturalists," as he called them, the collectors andclassifiers, and handlers of skeletons and skins. When I was a boy, I used to think that a closet-naturalist must be the vilest140 type of wretch141 under the sun. But surely the systematic theologians arethe closet-naturalists of the deity, even in Captain Mayne Reid's sense. What is their deduction142 ofmetaphysical attributes but a shuffling143 and matching of pedantic144 dictionary-adjectives, aloof145 frommorals, aloof from human needs, something that might be worked out from the mere word "God"by one of those logical machines of wood and brass146 which recent ingenuity147 has contrived148 as wellas by a man of flesh and blood. They have the trail of the serpent over them. One feels that in thetheologians' hands, they only set of titles obtained by a mechanical manipulation ofsynonyms;verbalityhasstepp(are) edinto(a) the place of vision, professionalism into that of life. Insteadof bread we have a stone; instead of a fish, a serpent. Did such a conglomeration149 of abstract termsgive really the gist150 of our knowledge of the deity, schools of theology might indeed continue toflourish, but religion, vital religion, would have taken its flight from this world. What keepsreligion going is something else than abstract definitions and systems of concatenated151 adjectives,and something different from faculties152 of theology and their professors. All these things are aftereffects,secondary accretions153 upon those phenomena154 of vital conversation with the unseen divine,of which I have shown you so many instances, renewing themselves in saecula saeculorum in thelives of humble155 private men.

So much for the metaphysical attributes of God! From the point of view of practical religion, themetaphysical monster which they offer to our worship is an absolutely worthless invention of thescholarly mind.

What shall we now say of the attributes called moral? Pragmatically, they stand on an entirelydifferent footing. They positively156 determine fear and hope and expectation, and are foundations forthe saintly life. It needs but a glance at them to show how great is their significance.

God's holiness, for example: being holy, God can will nothing but the good. Being omnipotent,he can secure its triumph. Being omniscient, he can see us in the dark. Being just, he can punish usfor what he sees. Being loving, he can pardon too. Being unalterable, we can count on himsecurely. These qualities enter into connection with our life, it is highly important that we shouldbe informed concerning them. That God's purpose in creation should be the manifestation of hisglory is also an attribute which has definite relations to our practical life. Among other things it hasgiven a definite character to worship in all Christian157 countries. If dogmatic theology really doesprove beyond dispute that a God with characters like these exists, she may well claim to give asolid basis to religious sentiment. But verily, how stands it with her arguments?

It stands with them as ill as with the arguments for his existence. Not only do post-Kantianidealists reject them root and branch, but it is a plain historic fact that they never have convertedany one who has found in the moral complexion158 of the world, as he experienced it, reasons fordoubting that a good God can have framed it. To prove God's goodness by the scholastic argumentthat there is no non-being in his essence would sound to such a witness simply silly.

No! the book of Job went over this whole matter once for all and definitively160. Ratiocination161 is arelatively superficial and unreal path to the deity: "I will lay mine hand upon my mouth; I haveheard of Thee by the hearing of the ear, but now mine eye seeth Thee." An intellect perplexed162 andbaffled, yet a trustful sense of presence--such is the situation of the man who is sincere withhimself and with the facts, but who remains163 religious still.[298]

[298] Pragmatically, the most important attribute of God is his punitive164 justice. But who, in thepresent state of theological opinion on that point, will dare maintain that hell fire or its equivalentin some shape is rendered certain by pure logic? Theology herself has largely based this doctrineupon revelation, and, in discussing it, has tended more and more to substitute conventional ideas ofcriminal law for a priori principles of reason. But the very notion that this glorious universe, withplanets and winds, and laughing sky and ocean, should have been conceived and had its beams andrafters laid in technicalities of criminality, is incredible to our modern imagination. It weakens areligion to hear it argued upon such a basis.

We must therefore, I think, bid a definitive159 good-by to dogmatic theology. In all sincerity165 ourfaith must do without that warrant. Modern idealism, I repeat, has said goodby to this theologyforever. Can modern idealism give faith a better warrant, or must she still rely on her poor self forwitness?

The basis of modern idealism is Kant's doctrine of the Transcendental Ego166 of Apperception. Bythis formidable term Kant merely meant the fact that the consciousness "I think them" must(potentially or actually) accompany all our objects. Former skeptics had said as much, but the "I"in question had remained for them identified with the personal individual. Kant abstracted anddepersonalized it, and made it the most universal of all his categories, although for Kant himselfthe Transcendental Ego had no theological implications.

It was reserved for his successors to convert Kant's notion of Bewusstsein uberhaupt, or abstractconsciousness, into an infinite concrete self-consciousness which is the soul of the world, and inwhich our sundry167 personal self-consciousnesses have their being. It would lead me intotechnicalities to show you even briefly168 how this transformation169 was in point of fact effected.

Suffice it to say that in the Hegelian school, which to-day so deeply influences both British andAmerican thinking, two principles have borne the brunt of the operation.

The first of these principles is that the old logic of identity never gives us more than a postmortemdissection of disjecta membra, and that the fullness of life can be construed170 to thoughtonly by recognizing that every object which our thought may propose to itself involves the notionof some other object which seems at first to negate171 the first one.

The second principle is that to be conscious of a negation is already virtually to be beyond it. Themere asking of a question or expression of a dissatisfaction proves that the answer or thesatisfaction is already imminent172; the finite, realized as such, is already the infinite in posse.

Applying these principles, we seem to get a propulsive173 force into our logic which the ordinarylogic of a bare, stark174 self-identity in each thing never attains175 to. The objects of our thought nowACT within our thought, act as objects act when given in experience. They change and develop.

They introduce something other than themselves along with them; and this other, at first only idealor potential, presently proves itself also to be actual. It supersedes176 the thing at first supposed, andboth verifies and corrects it, in developing the fullness of its meaning.

The program is excellent; the universe IS a place where things are followed by other things thatboth correct and fulfill them; and a logic which gave us something like this movement of factwould express truth far better than the traditional school-logic, which never gets of its own accordfrom anything to anything else, and registers only predictions and subsumptions, or staticresemblances and differences. Nothing could be more unlike the methods of dogmatic theologythan those of this new logic. Let me quote in illustration some passages from the Scottishtranscendentalist whom I have already named.

"How are we to conceive," Principal Caird writes, "of the reality in which all intelligence rests?"He replies: "Two things may without difficulty be proved, viz., that this reality is an absoluteSpirit, and conversely that it is only in communion with this absolute Spirit or Intelligence that thefinite Spirit can realize itself. It is absolute; for the faintest movement of human intelligence wouldbe arrested, if it did not presuppose the absolute reality of intelligence, of thought itself. Doubt ordenial themselves presuppose and indirectly177 affirm it. When I pronounce anything to be true, Ipronounce it, indeed, to be relative to thought, but not to be relative to my thought, or to thethought of any other individual mind. From the existence of all individual minds as such I canabstract; I can think them away. But that which I cannot think away is thought or self-consciousness itself, in its independence and absoluteness, or, in other words, an Absolute Thoughtor Self-Consciousness."Here, you see, Principal Caird makes the transition which Kant did not make: he converts theomnipresence of consciousness in general as a condition of "truth" being anywhere possible, intoan omnipresent universal consciousness, which he identifies with God in his concreteness. He nextproceeds to use the principle that to acknowledge your limits is in essence to be beyond them; andmakes the transition to the religious experience of individuals in the following words:-"If [Man] were only a creature of transient sensations and impulses, of an ever coming and goingsuccession of intuitions, fancies, feelings, then nothing could ever have for him the character ofobjective truth or reality. But it is the prerogative178 of man's spiritual nature that he can yield himselfup to a thought and will that are infinitely larger than his own. As a thinking self-conscious being,indeed, he may be said, by his very nature, to live in the atmosphere of the Universal Life.

As a thinking being, it is possible for me to suppress and quell179 in my consciousness everymovement of self-assertion, every notion and opinion that is merely mine, every desire thatbelongs to me as this particular Self, and to become the pure medium of a thought that isuniversal--in one word, to live no more my own life, but let my consciousness be possessed180 andsuffused by the Infinite and Eternal life of spirit. And yet it is just in this renunciation of self that Itruly gain myself, or realize the highest possibilities of my own nature. For whilst in one sense wegive up self to live the universal and absolute life of reason, yet that to which we thus surrenderourselves is in reality our truer self. The life of absolute reason is not a life that is foreign to us."Nevertheless, Principal Caird goes on to say, so far as we are able outwardly to realize thisdoctrine, the balm it offers remains incomplete. Whatever we may be in posse, the very best of usin actu falls very short of being absolutely divine. Social morality, love, and self-sacrifice even,merge our Self only in some other finite self or selves. They do not quite identify it with theInfinite. Man's ideal destiny, infinite in abstract logic, might thus seem in practice foreverunrealizable.

"Is there, then," our author continues, "no solution of the contradiction between the ideal and theactual? We answer, There is such a solution, but in order to reach it we are carried beyond thesphere of morality into that of religion. It may be said to be the essential characteristic of religionas contrasted with morality, that it changes aspiration into fruition, anticipation182 into realization183;that instead of leaving man in the interminable pursuit of a vanishing ideal, it makes him the actualpartaker of a divine or infinite life. Whether we view religion from the human side or the divine-asthe surrender of the soul to God, or as the life of God in the soul--in either aspect it is of its veryessence that the Infinite has ceased to be a far-off vision, and has become a present reality. Thevery first pulsation184 of the spiritual life, when we rightly apprehend185 its significance, is theindication that the division between the Spirit and its object has vanished, that the ideal hasbecome real, that the finite has reached its goal and become suffused181 with the presence and life ofthe Infinite.

"Oneness of mind and will with the divine mind and will is not the future hope and aim ofreligion, but its very beginning and birth in the soul. To enter on the religious life is to terminatethe struggle. In that act which constitutes the beginning of the religious life--call it faith, or trust, orself-surrender, or by whatever name you will--there is involved the identification of the finite witha life which is eternally realized. It is true indeed that the religious life is progressive; butunderstood in the light of the foregoing idea, religious progress is not progress TOWARDS, butWITHIN the sphere of the Infinite. It is not the vain attempt by endless finite additions orincrements to become possessed of infinite wealth, but it is the endeavor, by the constant exerciseof spiritual activity, to appropriate that infinite inheritance of which we are already in possession.

The whole future of the religious life is given in its beginning, but it is given implicitly186. Theposition of the man who has entered on the religious life is that evil, error, imperfection, do notreally belong to him: they are excrescences which have no organic relation to his true nature: theyare already virtually, as they will be actually, suppressed and annulled187, and in the very process ofbeing annulled they become the means of spiritual progress. Though he is not exempt188 fromtemptation and conflict, [yet] in that inner sphere in which his true life lies, the struggle is over, thevictory already achieved. It is not a finite but an infinite life which the spirit lives. Every pulse-beatof its [existence] is the expression and realization of the life of God."[299]

[299] John Caird: An Introduction to the Philosophy of Religion London and New York, 1880,pp. 243-250, and 291-299, much abridged.

You will readily admit that no description of the phenomena of the religious consciousness couldbe better than these words of your lamented189 preacher and philosopher. They reproduce the veryrapture of those crises of conversion190 of which we have been hearing; they utter what the mystic feltbut was unable to communicate; and the saint, in hearing them, recognizes his own experience. Itis indeed gratifying to find the content of religion reported so unanimously. But when all is saidand done, has Principal Caird--and I only use him as an example of that whole mode of thinking-transcendedthe sphere of feeling and of the direct experience of the individual, and laid thefoundations of religion in impartial reason? Has he made religion universal by coercive reasoning,transformed it from a private faith into a public certainty? Has he rescued its affirmations fromobscurity and mystery?

I believe that he has done nothing of the kind, but that he has simply reaffirmed the individual'sexperiences in a more generalized vocabulary. And again, I can be excused from provingtechnically that the transcendentalist reasonings fail to make religion universal, for I can point tothe plain fact that a majority of scholars, even religiously disposed ones, stubbornly refuse to treatthem as convincing. The whole of Germany, one may say, has positively rejected the Hegelianargumentation. As for Scotland, I need only mention Professor Fraser's and Professor PringlePattison'smemorable criticisms, with which so many of you are familiar.[300] Once more, I ask, iftranscendental idealism were <445> as objectively and absolutely rational as it pretends to be,could it possibly fail so egregiously191 to be persuasive192?

[300] A. C. Fraser: Philosophy of Theism, second edition, Edinburgh and London, 1899,especially part ii, chaps. vii. and viii. A. Seth [Pringle-Pattison]: Hegelianism and Personality,Ibid., 1890, passim.

The most persuasive arguments in favor of a concrete individual Soul of the world, with which Iam acquainted, are those of my colleague, Josiah Royce, in his Religious Aspect of Philosophy,Boston, 1885; in his Conception of God, New York and London, 1897; and lately in his AberdeenGifford Lectures, The World and the Individual, 2 vols., New York and London, 1901-02. Idoubtless seem to some of my readers to evade193 the philosophic duty which my thesis in this lectureimposes on me, by not even attempting to meet Professor Royce's arguments articulately. I admitthe momentary194 evasion195. In the present lectures, which are cast throughout in a popular mould,there seemed for subtle metaphysical discussion, and for tactical purposes it was sufficientthecont(no) ention(room) of philosophy being what it is (namely, that religion can be transformedinto a universally convincing science), to point to the fact that no religious philosophy has actuallyconvinced the mass of thinkers. Meanwhile let me say that I hope that the present volume may befollowed by another, if I am spared to write it, in which not only Professor Royce's arguments, butothers for monistic absolutism shall be considered with all the technical fullness which their greatimportance calls for. At present I resign myself to lying passive under the reproach ofsuperficiality.

What religion reports, you must remember, always purports196 to be a fact of experience: the divineis actually present, religion says, and between it and ourselves relations of give and take are actual.

If definite perceptions of fact like this cannot stand upon their own feet, surely abstract reasoningcannot give them the support they are in need of. Conceptual processes can class facts, definethem, interpret them; but they do not produce them, nor can they reproduce their individuality.

There is always a PLUS, a THISNESS, which feeling alone can answer for. Philosophy in thissphere is thus a secondary function, unable to warrant faith's veracity, and so I revert197 to the thesiswhich I announced at the beginning of this lecture.

In all sad sincerity I think we must conclude that the attempt to demonstrate by purelyintellectual processes the truth of the deliverances of direct religious experience is absolutelyhopeless.

It would be unfair to philosophy, however, to leave her under this negative sentence. Let meclose, then, by briefly enumerating198 what she CAN do for religion. If she will abandon metaphysicsand deduction for criticism and induction199, and frankly137 transform herself from theology into scienceof religions, she can make herself enormously useful.

The spontaneous intellect of man always defines the divine which it feels in ways that harmonizewith its temporary intellectual prepossessions. Philosophy can by comparison eliminate the localand the accidental from these definitions. Both from dogma and from worship she can removehistoric incrustations. By confronting the spontaneous religious constructions with the results ofnatural science, philosophy can also eliminate doctrines200 that are now known to be scientificallyabsurd or incongruous. Sifting201 out in this way unworthy formulations, she can leave a residuum ofconceptions that at least are possible. With these she can deal as HYPOTHESES, testing them inall the manners, whether negative or positive, by which hypotheses are ever tested. She can reducetheir number, as some are found more open to objection. She can perhaps become the champion ofone which she picks out as being the most closely verified or verifiable. She can refine upon thedefinition of this hypothesis, distinguishing between what is innocent over-belief and symbolism inthe expression of it, and what is to be literally202 taken. As a result, she can offer mediation203 betweendifferent believers, and help to bring about consensus204 of opinion. She can do this the moresuccessfully, the better she discriminates205 the common and essential from the individual and localelements of the religious beliefs which she compares.

I do not see why a critical Science of Religions of this sort might not eventually command asgeneral a public adhesion as is commanded by a physical science. Even the personally nonreligiousmight accept its conclusions on trust, much as blind persons now accept the facts ofoptics--it might appear as foolish to refuse them. Yet as the science of optics has to be fed in thefirst instance, and continually verified later, by facts experienced by seeing persons; so the scienceof religions would depend for its original material on facts of personal experience, and would haveto square itself with personal experience through all its critical reconstructions206. It could never getaway from concrete life, or work in a conceptual vacuum. It would forever have to confess, asevery science confesses, that the subtlety207 of nature flies beyond it, and that its formulas are butapproximations. Philosophy lives in words, but truth and fact well up into our lives in ways thatexceed verbal formulation. There is in the living act of perception always something that glimmersand twinkles and will not be caught, and for which reflection comes too late. No one knows this aswell as the philosopher. He must fire his volley of new vocables out of his conceptual shotgun, forhis profession condemns208 him to this industry, but he secretly knows the hollowness andirrelevancy. His formulas are like stereoscopic or kinetoscopic photographs seen outside theinstrument; they lack the depth, the motion, the vitality209. In the religious sphere, in particular, beliefthat formulas are true can never wholly take the place of personal experience.

In my next lecture I will try to complete my rough description of religious experience; and in thelecture after that, which is the last one, I will try my hand at formulating210 conceptually the truth towhich it is a witness.

点击收听单词发音收听单词发音  

1 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。
2 corroborate RoVzf     
v.支持,证实,确定
参考例句:
  • He looked at me anxiously,as if he hoped I'd corroborate this.他神色不安地看着我,仿佛他希望我证实地的话。
  • It appeared that what he said went to corroborate my account.看来他所说的和我叙述的相符。
3 utterances e168af1b6b9585501e72cb8ff038183b     
n.发声( utterance的名词复数 );说话方式;语调;言论
参考例句:
  • John Maynard Keynes used somewhat gnomic utterances in his General Theory. 约翰·梅纳德·凯恩斯在其《通论》中用了许多精辟言辞。 来自辞典例句
  • Elsewhere, particularly in his more public utterances, Hawthorne speaks very differently. 在别的地方,特别是在比较公开的谈话里,霍桑讲的话则完全不同。 来自辞典例句
4 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?
5 veracity AHwyC     
n.诚实
参考例句:
  • I can testify to this man's veracity and good character.我可以作证,此人诚实可靠品德良好。
  • There is no reason to doubt the veracity of the evidence.没有理由怀疑证据的真实性。
6 discredit fu3xX     
vt.使不可置信;n.丧失信义;不信,怀疑
参考例句:
  • Their behaviour has bought discredit on English football.他们的行为败坏了英国足球运动的声誉。
  • They no longer try to discredit the technology itself.他们不再试图怀疑这种技术本身。
7 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。
8 philosophic ANExi     
adj.哲学的,贤明的
参考例句:
  • It was a most philosophic and jesuitical motorman.这是个十分善辩且狡猾的司机。
  • The Irish are a philosophic as well as a practical race.爱尔兰人是既重实际又善于思想的民族。
9 derive hmLzH     
v.取得;导出;引申;来自;源自;出自
参考例句:
  • We derive our sustenance from the land.我们从土地获取食物。
  • We shall derive much benefit from reading good novels.我们将从优秀小说中获得很大好处。
10 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。
11 primitive vSwz0     
adj.原始的;简单的;n.原(始)人,原始事物
参考例句:
  • It is a primitive instinct to flee a place of danger.逃离危险的地方是一种原始本能。
  • His book describes the march of the civilization of a primitive society.他的著作描述了一个原始社会的开化过程。
12 dissuade ksPxy     
v.劝阻,阻止
参考例句:
  • You'd better dissuade him from doing that.你最好劝阻他别那样干。
  • I tried to dissuade her from investing her money in stocks and shares.我曾设法劝她不要投资于股票交易。
13 worthy vftwB     
adj.(of)值得的,配得上的;有价值的
参考例句:
  • I did not esteem him to be worthy of trust.我认为他不值得信赖。
  • There occurred nothing that was worthy to be mentioned.没有值得一提的事发生。
14 logic j0HxI     
n.逻辑(学);逻辑性
参考例句:
  • What sort of logic is that?这是什么逻辑?
  • I don't follow the logic of your argument.我不明白你的论点逻辑性何在。
15 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
16 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》
17 motive GFzxz     
n.动机,目的;adv.发动的,运动的
参考例句:
  • The police could not find a motive for the murder.警察不能找到谋杀的动机。
  • He had some motive in telling this fable.他讲这寓言故事是有用意的。
18 deities f904c4643685e6b83183b1154e6a97c2     
n.神,女神( deity的名词复数 );神祗;神灵;神明
参考例句:
  • Zeus and Aphrodite were ancient Greek deities. 宙斯和阿佛洛狄是古希腊的神。 来自《简明英汉词典》
  • Taoist Wang hesitated occasionally about these transactions for fearof offending the deities. 道士也有过犹豫,怕这样会得罪了神。 来自汉英文学 - 现代散文
19 enigmas 7eb9f025a25280625a0be57ef122bd7d     
n.难于理解的问题、人、物、情况等,奥秘( enigma的名词复数 )
参考例句:
  • The last words of Night Haunter stand as one of the great enigmas of Imperial history. 暗夜幽魂最后的临死前的话成为了帝国历史上的最大谜团之一。 来自互联网
  • Heraclitus saith well in one of his enigmas, Dry light is ever the best. 赫拉克里塔斯在他的隐语之一中说得很好,“干光永远最佳”。 来自互联网
20 aspiration ON6z4     
n.志向,志趣抱负;渴望;(语)送气音;吸出
参考例句:
  • Man's aspiration should be as lofty as the stars.人的志气应当象天上的星星那么高。
  • Young Addison had a strong aspiration to be an inventor.年幼的爱迪生渴望成为一名发明家。
21 reclaim NUWxp     
v.要求归还,收回;开垦
参考例句:
  • I have tried to reclaim my money without success.我没能把钱取回来。
  • You must present this ticket when you reclaim your luggage.当你要取回行李时,必须出示这张票子。
22 redeem zCbyH     
v.买回,赎回,挽回,恢复,履行(诺言等)
参考例句:
  • He had no way to redeem his furniture out of pawn.他无法赎回典当的家具。
  • The eyes redeem the face from ugliness.这双眼睛弥补了他其貌不扬之缺陷。
23 labor P9Tzs     
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦
参考例句:
  • We are never late in satisfying him for his labor.我们从不延误付给他劳动报酬。
  • He was completely spent after two weeks of hard labor.艰苦劳动两周后,他已经疲惫不堪了。
24 construe 4pbzL     
v.翻译,解释
参考例句:
  • He had tried to construe a passage from Homer.他曾尝试注释荷马著作的一段文字。
  • You can construe what he said in a number of different ways.他的话可以有好几种解释。
25 inevitably x7axc     
adv.不可避免地;必然发生地
参考例句:
  • In the way you go on,you are inevitably coming apart.照你们这样下去,毫无疑问是会散伙的。
  • Technological changes will inevitably lead to unemployment.技术变革必然会导致失业。
26 laborious VxoyD     
adj.吃力的,努力的,不流畅
参考例句:
  • They had the laborious task of cutting down the huge tree.他们接受了伐大树的艰苦工作。
  • Ants and bees are laborious insects.蚂蚁与蜜蜂是勤劳的昆虫。
27 Oxford Wmmz0a     
n.牛津(英国城市)
参考例句:
  • At present he has become a Professor of Chemistry at Oxford.他现在已是牛津大学的化学教授了。
  • This is where the road to Oxford joins the road to London.这是去牛津的路与去伦敦的路的汇合处。
28 engenders b377f73dea8df557b6f4fba57541c7c8     
v.产生(某形势或状况),造成,引起( engender的第三人称单数 )
参考例句:
  • Sympathy often engenders love. 同情常常产生爱情。 来自《现代英汉综合大词典》
  • Some people believe poverty engenders crime. 有人认为贫困生罪恶。 来自辞典例句
29 creeds 6087713156d7fe5873785720253dc7ab     
(尤指宗教)信条,教条( creed的名词复数 )
参考例句:
  • people of all races, colours and creeds 各种种族、肤色和宗教信仰的人
  • Catholics are agnostic to the Protestant creeds. 天主教徒对于新教教义来说,是不可知论者。
30 adherents a7d1f4a0ad662df68ab1a5f1828bd8d9     
n.支持者,拥护者( adherent的名词复数 );党羽;徒子徒孙
参考例句:
  • He is a leader with many adherents. 他是个有众多追随者的领袖。 来自《简明英汉词典》
  • The proposal is gaining more and more adherents. 该建议得到越来越多的支持者。 来自《简明英汉词典》
31 impartial eykyR     
adj.(in,to)公正的,无偏见的
参考例句:
  • He gave an impartial view of the state of affairs in Ireland.他对爱尔兰的事态发表了公正的看法。
  • Careers officers offer impartial advice to all pupils.就业指导员向所有学生提供公正无私的建议。
32 anathemas 95325d7b130f1bf0499f4033fe0631cd     
n.(天主教的)革出教门( anathema的名词复数 );诅咒;令人极其讨厌的事;被基督教诅咒的人或事
参考例句:
33 constructive AZDyr     
adj.建设的,建设性的
参考例句:
  • We welcome constructive criticism.我们乐意接受有建设性的批评。
  • He is beginning to deal with his anger in a constructive way.他开始用建设性的方法处理自己的怒气。
34 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。
35 coordinate oohzt     
adj.同等的,协调的;n.同等者;vt.协作,协调
参考例句:
  • You must coordinate what you said with what you did.你必须使你的言行一致。
  • Maybe we can coordinate the relation of them.或许我们可以调和他们之间的关系。
36 ascertains a4ef810d6da7b8331cfc8d67ae85cd95     
v.弄清,确定,查明( ascertain的第三人称单数 )
参考例句:
  • Second, this thesis ascertains the optimum parameters in the cost functions and the storm intensity equation. 然后对暴雨强度公式和排水管道费用函数参数进行推求。 来自互联网
  • Direct measurement of seismic ascertains that fluid motion is a primary mechanism in porous, permeable elastics. 地震波衰减机制和测量方法研究表明,在孔隙和渗透性碎屑岩中,流体运动是衰减的主要机制。 来自互联网
37 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。
38 idols 7c4d4984658a95fbb8bbc091e42b97b9     
偶像( idol的名词复数 ); 受崇拜的人或物; 受到热爱和崇拜的人或物; 神像
参考例句:
  • The genii will give evidence against those who have worshipped idols. 魔怪将提供证据来反对那些崇拜偶像的人。 来自英汉非文学 - 文明史
  • Teenagers are very sequacious and they often emulate the behavior of their idols. 青少年非常盲从,经常模仿他们的偶像的行为。
39 aspiring 3y2zps     
adj.有志气的;有抱负的;高耸的v.渴望;追求
参考例句:
  • Aspiring musicians need hours of practice every day. 想当音乐家就要每天练许多小时。
  • He came from an aspiring working-class background. 他出身于有抱负的工人阶级家庭。 来自辞典例句
40 luminous 98ez5     
adj.发光的,发亮的;光明的;明白易懂的;有启发的
参考例句:
  • There are luminous knobs on all the doors in my house.我家所有门上都安有夜光把手。
  • Most clocks and watches in this shop are in luminous paint.这家商店出售的大多数钟表都涂了发光漆。
41 vexed fd1a5654154eed3c0a0820ab54fb90a7     
adj.争论不休的;(指问题等)棘手的;争论不休的问题;烦恼的v.使烦恼( vex的过去式和过去分词 );使苦恼;使生气;详细讨论
参考例句:
  • The conference spent days discussing the vexed question of border controls. 会议花了几天的时间讨论边境关卡这个难题。
  • He was vexed at his failure. 他因失败而懊恼。 来自《现代汉英综合大词典》
42 disdain KltzA     
n.鄙视,轻视;v.轻视,鄙视,不屑
参考例句:
  • Some people disdain labour.有些人轻视劳动。
  • A great man should disdain flatterers.伟大的人物应鄙视献媚者。
43 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。
44 scholastic 3DLzs     
adj.学校的,学院的,学术上的
参考例句:
  • There was a careful avoidance of the sensitive topic in the scholastic circles.学术界小心地避开那个敏感的话题。
  • This would do harm to students' scholastic performance in the long run.这将对学生未来的学习成绩有害。
45 vehement EL4zy     
adj.感情强烈的;热烈的;(人)有强烈感情的
参考例句:
  • She made a vehement attack on the government's policies.她强烈谴责政府的政策。
  • His proposal met with vehement opposition.他的倡导遭到了激烈的反对。
46 forth Hzdz2     
adv.向前;向外,往外
参考例句:
  • The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
  • He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。
47 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。
48 abridged 47f00a3da9b4a6df1c48709a41fd43e5     
削减的,删节的
参考例句:
  • The rights of citizens must not be abridged without proper cause. 没有正当理由,不能擅自剥夺公民的权利。
  • The play was abridged for TV. 剧本经过节略,以拍摄电视片。
49 cardinal Xcgy5     
n.(天主教的)红衣主教;adj.首要的,基本的
参考例句:
  • This is a matter of cardinal significance.这是非常重要的事。
  • The Cardinal coloured with vexation. 红衣主教感到恼火,脸涨得通红。
50 emphatic 0P1zA     
adj.强调的,着重的;无可置疑的,明显的
参考例句:
  • Their reply was too emphatic for anyone to doubt them.他们的回答很坚决,不容有任何人怀疑。
  • He was emphatic about the importance of being punctual.他强调严守时间的重要性。
51 interpretation P5jxQ     
n.解释,说明,描述;艺术处理
参考例句:
  • His statement admits of one interpretation only.他的话只有一种解释。
  • Analysis and interpretation is a very personal thing.分析与说明是个很主观的事情。
52 discourse 2lGz0     
n.论文,演说;谈话;话语;vi.讲述,著述
参考例句:
  • We'll discourse on the subject tonight.我们今晚要谈论这个问题。
  • He fell into discourse with the customers who were drinking at the counter.他和站在柜台旁的酒客谈了起来。
53 supreme PHqzc     
adj.极度的,最重要的;至高的,最高的
参考例句:
  • It was the supreme moment in his life.那是他一生中最重要的时刻。
  • He handed up the indictment to the supreme court.他把起诉书送交最高法院。
54 ascertained e6de5c3a87917771a9555db9cf4de019     
v.弄清,确定,查明( ascertain的过去式和过去分词 )
参考例句:
  • The previously unidentified objects have now been definitely ascertained as being satellites. 原来所说的不明飞行物现在已证实是卫星。 来自《简明英汉词典》
  • I ascertained that she was dead. 我断定她已经死了。 来自《简明英汉词典》
55 hypocrisy g4qyt     
n.伪善,虚伪
参考例句:
  • He railed against hypocrisy and greed.他痛斥伪善和贪婪的行为。
  • He accused newspapers of hypocrisy in their treatment of the story.他指责了报纸在报道该新闻时的虚伪。
56 pious KSCzd     
adj.虔诚的;道貌岸然的
参考例句:
  • Alexander is a pious follower of the faith.亚历山大是个虔诚的信徒。
  • Her mother was a pious Christian.她母亲是一个虔诚的基督教徒。
57 pageant fvnyN     
n.壮观的游行;露天历史剧
参考例句:
  • Our pageant represented scenes from history.我们的露天历史剧上演一幕幕的历史事件。
  • The inauguration ceremony of the new President was a splendid pageant.新主席的就职典礼的开始是极其壮观的。
58 piety muuy3     
n.虔诚,虔敬
参考例句:
  • They were drawn to the church not by piety but by curiosity.他们去教堂不是出于虔诚而是出于好奇。
  • Experience makes us see an enormous difference between piety and goodness.经验使我们看到虔诚与善意之间有着巨大的区别。
59 picturesque qlSzeJ     
adj.美丽如画的,(语言)生动的,绘声绘色的
参考例句:
  • You can see the picturesque shores beside the river.在河边你可以看到景色如画的两岸。
  • That was a picturesque phrase.那是一个形象化的说法。
60 sentimental dDuzS     
adj.多愁善感的,感伤的
参考例句:
  • She's a sentimental woman who believes marriage comes by destiny.她是多愁善感的人,她相信姻缘命中注定。
  • We were deeply touched by the sentimental movie.我们深深被那感伤的电影所感动。
61 perfectly 8Mzxb     
adv.完美地,无可非议地,彻底地
参考例句:
  • The witnesses were each perfectly certain of what they said.证人们个个对自己所说的话十分肯定。
  • Everything that we're doing is all perfectly above board.我们做的每件事情都是光明正大的。
62 sects a3161a77f8f90b4820a636c283bfe4bf     
n.宗派,教派( sect的名词复数 )
参考例句:
  • Members of these sects are ruthlessly persecuted and suppressed. 这些教派的成员遭到了残酷的迫害和镇压。 来自《简明英汉词典》
  • He had subdued the religious sects, cleaned up Saigon. 他压服了宗教派别,刷新了西贡的面貌。 来自辞典例句
63 fulfill Qhbxg     
vt.履行,实现,完成;满足,使满意
参考例句:
  • If you make a promise you should fulfill it.如果你许诺了,你就要履行你的诺言。
  • This company should be able to fulfill our requirements.这家公司应该能够满足我们的要求。
64 pretensions 9f7f7ffa120fac56a99a9be28790514a     
自称( pretension的名词复数 ); 自命不凡; 要求; 权力
参考例句:
  • The play mocks the pretensions of the new middle class. 这出戏讽刺了新中产阶级的装模作样。
  • The city has unrealistic pretensions to world-class status. 这个城市不切实际地标榜自己为国际都市。
65 pretension GShz4     
n.要求;自命,自称;自负
参考例句:
  • I make no pretension to skill as an artist,but I enjoy painting.我并不自命有画家的技巧,但我喜欢绘画。
  • His action is a satire on his boastful pretension.他的行动是对他自我卖弄的一个讽刺。
66 patriotism 63lzt     
n.爱国精神,爱国心,爱国主义
参考例句:
  • His new book is a demonstration of his patriotism.他写的新书是他的爱国精神的证明。
  • They obtained money under the false pretenses of patriotism.他们以虚伪的爱国主义为借口获得金钱。
67 amplifies 538bea8689cc4de34b040ca6a03f58d6     
放大,扩大( amplify的第三人称单数 ); 增强; 详述
参考例句:
  • Gain is the number of times the amplifier amplifies a signal. 增益就是放大器放大信号的倍数。
  • Such panicky behaviour amplifies the impact of the Russian export ban. 这样的恐慌行为放大了俄罗斯小麦出口禁令的影响效应。
68 dignifies fc14b042cd9baa8783221aa26331e25c     
使显得威严( dignify的第三人称单数 ); 使高贵; 使显赫; 夸大
参考例句:
  • Tragic literature dignifies sorrow and disaster. 悲剧作品使悲伤和灾难得到了升华。
69 amplification pLvyI     
n.扩大,发挥
参考例句:
  • The voice of despair may be weak and need amplification.绝望的呼声可能很微弱,需要扩大。
  • Some of them require further amplification.其中有些内容需进一步详细阐明。
70 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。
71 doctrine Pkszt     
n.教义;主义;学说
参考例句:
  • He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
  • The council met to consider changes to doctrine.宗教议会开会考虑更改教义。
72 discrediting 4124496afe2567b0350dddf4bfed5d5d     
使不相信( discredit的现在分词 ); 使怀疑; 败坏…的名声; 拒绝相信
参考例句:
  • It has also led to the discrediting of mainstream macroeconomics. 它还使得人们对主流宏观经济学产生了怀疑。
73 mortar 9EsxR     
n.灰浆,灰泥;迫击炮;v.把…用灰浆涂接合
参考例句:
  • The mason flushed the joint with mortar.泥工用灰浆把接缝处嵌平。
  • The sound of mortar fire seemed to be closing in.迫击炮的吼声似乎正在逼近。
74 joints d97dcffd67eca7255ca514e4084b746e     
接头( joint的名词复数 ); 关节; 公共场所(尤指价格低廉的饮食和娱乐场所) (非正式); 一块烤肉 (英式英语)
参考例句:
  • Expansion joints of various kinds are fitted on gas mains. 各种各样的伸缩接头被安装在煤气的总管道上了。
  • Expansion joints of various kinds are fitted on steam pipes. 各种各样的伸缩接头被安装在蒸气管道上了。
75 benevolent Wtfzx     
adj.仁慈的,乐善好施的
参考例句:
  • His benevolent nature prevented him from refusing any beggar who accosted him.他乐善好施的本性使他不会拒绝走上前向他行乞的任何一个乞丐。
  • He was a benevolent old man and he wouldn't hurt a fly.他是一个仁慈的老人,连只苍蝇都不愿伤害。
76 benevolently cbc2f6883e3f60c12a75d387dd5dbd94     
adv.仁慈地,行善地
参考例句:
  • She looked on benevolently. 她亲切地站在一边看着。 来自《简明英汉词典》
77 technically wqYwV     
adv.专门地,技术上地
参考例句:
  • Technically it is the most advanced equipment ever.从技术上说,这是最先进的设备。
  • The tomato is technically a fruit,although it is eaten as a vegetable.严格地说,西红柿是一种水果,尽管它是当作蔬菜吃的。
78 scout oDGzi     
n.童子军,侦察员;v.侦察,搜索
参考例句:
  • He was mistaken for an enemy scout and badly wounded.他被误认为是敌人的侦察兵,受了重伤。
  • The scout made a stealthy approach to the enemy position.侦察兵偷偷地靠近敌军阵地。
79 impersonal Ck6yp     
adj.无个人感情的,与个人无关的,非人称的
参考例句:
  • Even his children found him strangely distant and impersonal.他的孩子们也认为他跟其他人很疏远,没有人情味。
  • His manner seemed rather stiff and impersonal.他的态度似乎很生硬冷淡。
80 deity UmRzp     
n.神,神性;被奉若神明的人(或物)
参考例句:
  • Many animals were seen as the manifestation of a deity.许多动物被看作神的化身。
  • The deity was hidden in the deepest recesses of the temple.神藏在庙宇壁龛的最深处。
81 disorder Et1x4     
n.紊乱,混乱;骚动,骚乱;疾病,失调
参考例句:
  • When returning back,he discovered the room to be in disorder.回家后,他发现屋子里乱七八糟。
  • It contained a vast number of letters in great disorder.里面七零八落地装着许多信件。
82 susceptible 4rrw7     
adj.过敏的,敏感的;易动感情的,易受感动的
参考例句:
  • Children are more susceptible than adults.孩子比成人易受感动。
  • We are all susceptible to advertising.我们都易受广告的影响。
83 teleological 5e26d5a65c215a59931952a82f54602e     
adj.目的论的
参考例句:
  • Teleological method of interpretation is a very important legal science method. 而作为法学方法的目的解释亦是一种十分重要的法学方法。 来自互联网
  • Can evolution evolve its own teleological purpose? 进化能进化自己的目的吗? 来自互联网
84 debris debris     
n.瓦砾堆,废墟,碎片
参考例句:
  • After the bombing there was a lot of debris everywhere.轰炸之后到处瓦砾成堆。
  • Bacteria sticks to food debris in the teeth,causing decay.细菌附着在牙缝中的食物残渣上,导致蛀牙。
85 masonry y21yI     
n.砖土建筑;砖石
参考例句:
  • Masonry is a careful skill.砖石工艺是一种精心的技艺。
  • The masonry of the old building began to crumble.旧楼房的砖石结构开始崩落。
86 invokes fc473a1a023d32fa292eb356a237b5d0     
v.援引( invoke的第三人称单数 );行使(权利等);祈求救助;恳求
参考例句:
  • The Roundtable statement invokes the principles of the free market system. 企业界圆桌会议的声明援用了自由市场制度的原则。 来自辞典例句
  • When no more storage is available, the system invokes a garbage collector. 当没有可用的存贮时,系统就调用无用单元收集程序。 来自辞典例句
87 plausible hBCyy     
adj.似真实的,似乎有理的,似乎可信的
参考例句:
  • His story sounded plausible.他说的那番话似乎是真实的。
  • Her story sounded perfectly plausible.她的说辞听起来言之有理。
88 bias 0QByQ     
n.偏见,偏心,偏袒;vt.使有偏见
参考例句:
  • They are accusing the teacher of political bias in his marking.他们在指控那名教师打分数有政治偏见。
  • He had a bias toward the plan.他对这项计划有偏见。
89 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。
90 aesthetic px8zm     
adj.美学的,审美的,有美感
参考例句:
  • My aesthetic standards are quite different from his.我的审美标准与他的大不相同。
  • The professor advanced a new aesthetic theory.那位教授提出了新的美学理论。
91 rivets bcbef283e796bd891e34464b129e9ddc     
铆钉( rivet的名词复数 )
参考例句:
  • Straighten the rivets, please. 请把那铆钉铆直。
  • Instead of rivets there came an invasion, an infliction, and a visitation. 但是铆钉并没有运来,来的却是骚扰、混乱和视察。
92 overflowing df84dc195bce4a8f55eb873daf61b924     
n. 溢出物,溢流 adj. 充沛的,充满的 动词overflow的现在分词形式
参考例句:
  • The stands were overflowing with farm and sideline products. 集市上农副产品非常丰富。
  • The milk is overflowing. 牛奶溢出来了。
93 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。
94 irrelevance 05a49ed6c47c5122b073e2b73db64391     
n.无关紧要;不相关;不相关的事物
参考例句:
  • the irrelevance of the curriculum to children's daily life 课程与孩子们日常生活的脱节
  • A President who identifies leadership with public opinion polls dooms himself to irrelevance. 一位总统如果把他的领导和民意测验投票结果等同起来,那么他注定将成为一个可有可无的人物。 来自辞典例句
95 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。
96 anonymous lM2yp     
adj.无名的;匿名的;无特色的
参考例句:
  • Sending anonymous letters is a cowardly act.寄匿名信是懦夫的行为。
  • The author wishes to remain anonymous.作者希望姓名不公开。
97 unlimited MKbzB     
adj.无限的,不受控制的,无条件的
参考例句:
  • They flew over the unlimited reaches of the Arctic.他们飞过了茫茫无边的北极上空。
  • There is no safety in unlimited technological hubris.在技术方面自以为是会很危险。
98 unlimitedness 0657d8da6476407b134d4a871e816e30     
无限性
参考例句:
99 immutable ma9x3     
adj.不可改变的,永恒的
参考例句:
  • Nothing in the world is immutable.世界没有一成不变的东西。
  • They free our minds from considering our world as fixed and immutable.它们改变着人们将世界看作是永恒不变的观点。
100 boundless kt8zZ     
adj.无限的;无边无际的;巨大的
参考例句:
  • The boundless woods were sleeping in the deep repose of nature.无边无际的森林在大自然静寂的怀抱中酣睡着。
  • His gratitude and devotion to the Party was boundless.他对党无限感激、无限忠诚。
101 immutability Camx4     
n.不变(性)
参考例句:
  • Farmers all over the globe knowinging the importance and immutability the seasons. 全全地球的农民们都明白季节的很重要性和永恒性。
  • The immutability of God is a strong ground of consolation and encourages hope and confidence. 上帝的不变性乃是我们安慰的坚固根基,鼓励我们充满著盼望,信心。
102 naught wGLxx     
n.无,零 [=nought]
参考例句:
  • He sets at naught every convention of society.他轻视所有的社会习俗。
  • I hope that all your efforts won't go for naught.我希望你的努力不会毫无结果。
103 omniscient QIXx0     
adj.无所不知的;博识的
参考例句:
  • He's nervous when trying to potray himself as omniscient.当他试图把自己描绘得无所不知时,内心其实很紧张。
  • Christians believe that God is omniscient.基督教徒相信上帝是无所不知的。
104 omnipotent p5ZzZ     
adj.全能的,万能的
参考例句:
  • When we are omnipotent we shall have no more need of science.我们达到万能以后就不需要科学了。
  • Money is not omnipotent,but we can't survive without money.金钱不是万能的,但是没有金钱我们却无法生存。
105 imprints def38b53bdddb921bca90a8e2d0cad78     
n.压印( imprint的名词复数 );痕迹;持久影响
参考例句:
  • With each step he took, his boots left muddy imprints on the floor. 她父亲的毡靴一移动,就在地板上压了几个泥圈圈。 来自汉英文学 - 中国现代小说
  • In Freudian theory, the imprints are memories, albeit unconscious ones. 在佛洛伊德理论中,这些痕迹就是记忆,只不过它们是无意识的。 来自互联网
106 negation q50zu     
n.否定;否认
参考例句:
  • No reasonable negation can be offered.没有合理的反对意见可以提出。
  • The author boxed the compass of negation in his article.该作者在文章中依次探讨了各种反面的意见。
107 recipients 972af69bf73f8ad23a446a346a6f0fff     
adj.接受的;受领的;容纳的;愿意接受的n.收件人;接受者;受领者;接受器
参考例句:
  • The recipients of the prizes had their names printed in the paper. 获奖者的姓名登在报上。 来自《简明英汉词典》
  • The recipients of prizes had their names printed in the paper. 获奖者名单登在报上。 来自《现代英汉综合大词典》
108 misusing 142193a08a0645de4073a05d1cf0ed4b     
v.使用…不当( misuse的现在分词 );把…派作不正当的用途;虐待;滥用
参考例句:
  • This means we must stop misusing them. 也就是说,我们已必须停止滥用抗菌素不可了。 来自英汉非文学 - 生命科学 - 预防生物武器
  • Misusing organic fertilizer may cause a decrease in the soil's quality. 滥用有机肥料可能会导致土地的土质下降。 来自互联网
109 manifestation 0RCz6     
n.表现形式;表明;现象
参考例句:
  • Her smile is a manifestation of joy.她的微笑是她快乐的表现。
  • What we call mass is only another manifestation of energy.我们称之为质量的东西只是能量的另一种表现形态。
110 specimen Xvtwm     
n.样本,标本
参考例句:
  • You'll need tweezers to hold up the specimen.你要用镊子来夹这标本。
  • This specimen is richly variegated in colour.这件标本上有很多颜色。
111 enumerates 0aada8697216bd4d68069c8de295e8b1     
v.列举,枚举,数( enumerate的第三人称单数 )
参考例句:
  • Enumerates the transaction options when sending or receiving a message. 发送或接收消息时,枚举事务处理选项。 来自互联网
  • Ming as Researcher enumerates research projects conducted and those in progress. [潘氏研究]举曾经进行﹐及现在进行的研究计划。 来自互联网
112 sonorously 666421583f3c320a14ae8a6dffb80b42     
adv.圆润低沉地;感人地;堂皇地;朗朗地
参考例句:
  • He pronounced sonorously as he shook the wet branch. 他一边摇动着湿树枝,一边用洪亮的声音说着。 来自辞典例句
  • The congregation consisted chiefly of a few young folk, who snored sonorously. 教堂里的会众主要是些打盹睡觉并且鼾声如雷的年轻人。 来自互联网
113 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。
114 asunder GVkzU     
adj.分离的,化为碎片
参考例句:
  • The curtains had been drawn asunder.窗帘被拉向两边。
  • Your conscience,conviction,integrity,and loyalties were torn asunder.你的良心、信念、正直和忠诚都被扯得粉碎了。
115 continental Zazyk     
adj.大陆的,大陆性的,欧洲大陆的
参考例句:
  • A continental climate is different from an insular one.大陆性气候不同于岛屿气候。
  • The most ancient parts of the continental crust are 4000 million years old.大陆地壳最古老的部分有40亿年历史。
116 ascertaining e416513cdf74aa5e4277c1fc28aab393     
v.弄清,确定,查明( ascertain的现在分词 )
参考例句:
  • I was ascertaining whether the cellar stretched out in front or behind. 我当时是要弄清楚地下室是朝前还是朝后延伸的。 来自辞典例句
  • The design and ascertaining of permanent-magnet-biased magnetic bearing parameter are detailed introduced. 并对永磁偏置磁悬浮轴承参数的设计和确定进行了详细介绍。 来自互联网
117 intelligible rbBzT     
adj.可理解的,明白易懂的,清楚的
参考例句:
  • This report would be intelligible only to an expert in computing.只有计算机运算专家才能看懂这份报告。
  • His argument was barely intelligible.他的论点不易理解。
118 touching sg6zQ9     
adj.动人的,使人感伤的
参考例句:
  • It was a touching sight.这是一幅动人的景象。
  • His letter was touching.他的信很感人。
119 habitual x5Pyp     
adj.习惯性的;通常的,惯常的
参考例句:
  • He is a habitual criminal.他是一个惯犯。
  • They are habitual visitors to our house.他们是我家的常客。
120 antecedence iefyk     
n.居先,优先
参考例句:
  • Creative thinking is the antecedence of design.创新性设计,必须有创新性思维。
  • Electric power is antecedence to the development of the national economic.国家经济的发展,电力是先行。
121 explicitness f5d17c195d2e078c3d5e10f86546b2e4     
参考例句:
  • Coherence enjoys in nature the dichotomy between explicitness and implicitness, stability and dynamics, and and macrocosm. 连贯呈现出显性与隐性、静态性与动态性、微观性与宏观性的二元性特征。
  • Bill Venners: What explicitness buys me, then, is that it is easier to understand the code. 比尔:我同意明确性能让我们更容易理解代码。
122 scotch ZZ3x8     
n.伤口,刻痕;苏格兰威士忌酒;v.粉碎,消灭,阻止;adj.苏格兰(人)的
参考例句:
  • Facts will eventually scotch these rumours.这种谣言在事实面前将不攻自破。
  • Italy was full of fine views and virtually empty of Scotch whiskey.意大利多的是美景,真正缺的是苏格兰威士忌。
123 eminent dpRxn     
adj.显赫的,杰出的,有名的,优良的
参考例句:
  • We are expecting the arrival of an eminent scientist.我们正期待一位著名科学家的来访。
  • He is an eminent citizen of China.他是一个杰出的中国公民。
124 originality JJJxm     
n.创造力,独创性;新颖
参考例句:
  • The name of the game in pop music is originality.流行音乐的本质是独创性。
  • He displayed an originality amounting almost to genius.他显示出近乎天才的创造性。
125 instinctively 2qezD2     
adv.本能地
参考例句:
  • As he leaned towards her she instinctively recoiled. 他向她靠近,她本能地往后缩。 来自《简明英汉词典》
  • He knew instinctively where he would find her. 他本能地知道在哪儿能找到她。 来自《简明英汉词典》
126 attainment Dv3zY     
n.达到,到达;[常pl.]成就,造诣
参考例句:
  • We congratulated her upon her attainment to so great an age.我们祝贺她高寿。
  • The attainment of the success is not easy.成功的取得并不容易。
127 attain HvYzX     
vt.达到,获得,完成
参考例句:
  • I used the scientific method to attain this end. 我用科学的方法来达到这一目的。
  • His painstaking to attain his goal in life is praiseworthy. 他为实现人生目标所下的苦功是值得称赞的。
128 inventory 04xx7     
n.详细目录,存货清单
参考例句:
  • Some stores inventory their stock once a week.有些商店每周清点存货一次。
  • We will need to call on our supplier to get more inventory.我们必须请供应商送来更多存货。
129 strictly GtNwe     
adv.严厉地,严格地;严密地
参考例句:
  • His doctor is dieting him strictly.他的医生严格规定他的饮食。
  • The guests were seated strictly in order of precedence.客人严格按照地位高低就座。
130 distinguished wu9z3v     
adj.卓越的,杰出的,著名的
参考例句:
  • Elephants are distinguished from other animals by their long noses.大象以其长长的鼻子显示出与其他动物的不同。
  • A banquet was given in honor of the distinguished guests.宴会是为了向贵宾们致敬而举行的。
131 destitute 4vOxu     
adj.缺乏的;穷困的
参考例句:
  • They were destitute of necessaries of life.他们缺少生活必需品。
  • They are destitute of common sense.他们缺乏常识。
132 simplicity Vryyv     
n.简单,简易;朴素;直率,单纯
参考例句:
  • She dressed with elegant simplicity.她穿着朴素高雅。
  • The beauty of this plan is its simplicity.简明扼要是这个计划的一大特点。
133 repudiation b333bdf02295537e45f7f523b26d27b3     
n.拒绝;否认;断绝关系;抛弃
参考例句:
  • Datas non-repudiation is very important in the secure communication. 在安全数据的通讯中,数据发送和接收的非否认十分重要。 来自互联网
  • There are some goals of Certified E-mail Protocol: confidentiality non-repudiation and fairness. 挂号电子邮件协议需要具备保密性、不可否认性及公平性。 来自互联网
134 infinity o7QxG     
n.无限,无穷,大量
参考例句:
  • It is impossible to count up to infinity.不可能数到无穷大。
  • Theoretically,a line can extend into infinity.从理论上来说直线可以无限地延伸。
135 comport yXMyC     
vi.相称,适合
参考例句:
  • His behavior did not comport with his office.他的行为与他的职务很不相称。
  • A judge should comport himself authoritatively.法官举止必须要庄严。
136 distinctive Es5xr     
adj.特别的,有特色的,与众不同的
参考例句:
  • She has a very distinctive way of walking.她走路的样子与别人很不相同。
  • This bird has several distinctive features.这个鸟具有几种突出的特征。
137 frankly fsXzcf     
adv.坦白地,直率地;坦率地说
参考例句:
  • To speak frankly, I don't like the idea at all.老实说,我一点也不赞成这个主意。
  • Frankly speaking, I'm not opposed to reform.坦率地说,我不反对改革。
138 extolling 30ef9750218039dffb7af4095a8b30ed     
v.赞美( extoll的现在分词 );赞颂,赞扬,赞美( extol的现在分词 )
参考例句:
  • He never stops extolling the virtues of the free market. 他不停地颂扬自由市场的种种好处。 来自《简明英汉词典》
  • They kept extolling my managerial skills. 他们不停地赞美我的管理技能。 来自辞典例句
139 invective y4xxa     
n.痛骂,恶意抨击
参考例句:
  • He retorted the invective on her.他用恶言讽刺还击她。
  • His command of irony and invective was said to be very classic and lethal.据说他嬉笑怒骂的本领是极其杰出的,令人无法招架的。
140 vilest 008d6208048e680a75d976defe25ce65     
adj.卑鄙的( vile的最高级 );可耻的;极坏的;非常讨厌的
参考例句:
141 wretch EIPyl     
n.可怜的人,不幸的人;卑鄙的人
参考例句:
  • You are really an ungrateful wretch to complain instead of thanking him.你不但不谢他,还埋怨他,真不知好歹。
  • The dead husband is not the dishonoured wretch they fancied him.死去的丈夫不是他们所想象的不光彩的坏蛋。
142 deduction 0xJx7     
n.减除,扣除,减除额;推论,推理,演绎
参考例句:
  • No deduction in pay is made for absence due to illness.因病请假不扣工资。
  • His deduction led him to the correct conclusion.他的推断使他得出正确的结论。
143 shuffling 03b785186d0322e5a1a31c105fc534ee     
adj. 慢慢移动的, 滑移的 动词shuffle的现在分词形式
参考例句:
  • Don't go shuffling along as if you were dead. 别像个死人似地拖着脚走。 来自英汉文学 - 嘉莉妹妹
  • Some one was shuffling by on the sidewalk. 外面的人行道上有人拖着脚走过。 来自英汉文学 - 嘉莉妹妹
144 pedantic jSLzn     
adj.卖弄学问的;迂腐的
参考例句:
  • He is learned,but neither stuffy nor pedantic.他很博学,但既不妄自尊大也不卖弄学问。
  • Reading in a pedantic way may turn you into a bookworm or a bookcase,and has long been opposed.读死书会变成书呆子,甚至于成为书橱,早有人反对过了。
145 aloof wxpzN     
adj.远离的;冷淡的,漠不关心的
参考例句:
  • Never stand aloof from the masses.千万不可脱离群众。
  • On the evening the girl kept herself timidly aloof from the crowd.这小女孩在晚会上一直胆怯地远离人群。
146 brass DWbzI     
n.黄铜;黄铜器,铜管乐器
参考例句:
  • Many of the workers play in the factory's brass band.许多工人都在工厂铜管乐队中演奏。
  • Brass is formed by the fusion of copper and zinc.黄铜是通过铜和锌的熔合而成的。
147 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。
148 contrived ivBzmO     
adj.不自然的,做作的;虚构的
参考例句:
  • There was nothing contrived or calculated about what he said.他说的话里没有任何蓄意捏造的成分。
  • The plot seems contrived.情节看起来不真实。
149 conglomeration Fp8z6     
n.团块,聚集,混合物
参考例句:
  • a conglomeration of buildings of different sizes and styles 大小和风格各异的建筑楼群
  • To her it was a wonderful conglomeration of everything great and mighty. 在她看来,那里奇妙地聚集着所有伟大和非凡的事业。 来自英汉文学 - 嘉莉妹妹
150 gist y6ayC     
n.要旨;梗概
参考例句:
  • Can you give me the gist of this report?你能告诉我这个报告的要点吗?
  • He is quick in grasping the gist of a book.他敏于了解书的要点。
151 concatenated 8d14beeb1c5dc11476561374ed3e54ab     
v.把 (一系列事件、事情等)联系起来( concatenate的过去式和过去分词 )
参考例句:
  • The brakeman concatenated two freight cars. 制动员把两节货车连结到一起。 来自辞典例句
  • On (K, N) Threshold Communication Secret Key Sharing Systems Using Concatenated Code. 级连码(K,N)门限通信密钥分散保管系统。 来自互联网
152 faculties 066198190456ba4e2b0a2bda2034dfc5     
n.能力( faculty的名词复数 );全体教职员;技巧;院
参考例句:
  • Although he's ninety, his mental faculties remain unimpaired. 他虽年届九旬,但头脑仍然清晰。
  • All your faculties have come into play in your work. 在你的工作中,你的全部才能已起到了作用。 来自《简明英汉词典》
153 accretions 87270ff9e16bfe5cff15f0f4a47cbfb0     
n.堆积( accretion的名词复数 );连生;添加生长;吸积
参考例句:
  • The script has been gathering editorial accretions for years. 多年来该剧本一直在修改。 来自辞典例句
  • He scraped away the accretions of paint. 他刮掉了漆层。 来自互联网
154 phenomena 8N9xp     
n.现象
参考例句:
  • Ade couldn't relate the phenomena with any theory he knew.艾德无法用他所知道的任何理论来解释这种现象。
  • The object of these experiments was to find the connection,if any,between the two phenomena.这些实验的目的就是探索这两种现象之间的联系,如果存在着任何联系的话。
155 humble ddjzU     
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低
参考例句:
  • In my humble opinion,he will win the election.依我拙见,他将在选举中获胜。
  • Defeat and failure make people humble.挫折与失败会使人谦卑。
156 positively vPTxw     
adv.明确地,断然,坚决地;实在,确实
参考例句:
  • She was positively glowing with happiness.她满脸幸福。
  • The weather was positively poisonous.这天气着实讨厌。
157 Christian KVByl     
adj.基督教徒的;n.基督教徒
参考例句:
  • They always addressed each other by their Christian name.他们总是以教名互相称呼。
  • His mother is a sincere Christian.他母亲是个虔诚的基督教徒。
158 complexion IOsz4     
n.肤色;情况,局面;气质,性格
参考例句:
  • Red does not suit with her complexion.红色与她的肤色不协调。
  • Her resignation puts a different complexion on things.她一辞职局面就全变了。
159 definitive YxSxF     
adj.确切的,权威性的;最后的,决定性的
参考例句:
  • This book is the definitive guide to world cuisine.这本书是世界美食的权威指南。
  • No one has come up with a definitive answer as to why this should be so.至于为什么该这样,还没有人给出明确的答复。
160 definitively bfa3c9e3e641847693ee64d5d8ab604b     
adv.决定性地,最后地
参考例句:
  • None of the three super-states could be definitively conquered even by the other two in combination. 三个超级国家中的任何一国都不可能被任何两国的联盟所绝对打败。 来自英汉文学
  • Therefore, nothing can ever be definitively proved with a photograph. 因此,没有什么可以明确了一张照片。 来自互联网
161 ratiocination ZT5x0     
n.推理;推断
参考例句:
  • There's no difference of Win or lose,or good or bad in ratiocination.推理是没有胜负、好坏之分的。
  • Your thesis is short for the accurate ratiocination to suppose your argument.你的论文缺少能证明你的论点的正确推理。
162 perplexed A3Rz0     
adj.不知所措的
参考例句:
  • The farmer felt the cow,went away,returned,sorely perplexed,always afraid of being cheated.那农民摸摸那头牛,走了又回来,犹豫不决,总怕上当受骗。
  • The child was perplexed by the intricate plot of the story.这孩子被那头绪纷繁的故事弄得迷惑不解。
163 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。
164 punitive utey6     
adj.惩罚的,刑罚的
参考例句:
  • They took punitive measures against the whole gang.他们对整帮人采取惩罚性措施。
  • The punitive tariff was imposed to discourage tire imports from China.该惩罚性关税的征收是用以限制中国轮胎进口的措施。
165 sincerity zyZwY     
n.真诚,诚意;真实
参考例句:
  • His sincerity added much more authority to the story.他的真诚更增加了故事的说服力。
  • He tried hard to satisfy me of his sincerity.他竭力让我了解他的诚意。
166 ego 7jtzw     
n.自我,自己,自尊
参考例句:
  • He is absolute ego in all thing.在所有的事情上他都绝对自我。
  • She has been on an ego trip since she sang on television.她上电视台唱过歌之后就一直自吹自擂。
167 sundry CswwL     
adj.各式各样的,种种的
参考例句:
  • This cream can be used to treat sundry minor injuries.这种药膏可用来治各种轻伤。
  • We can see the rich man on sundry occasions.我们能在各种场合见到那个富豪。
168 briefly 9Styo     
adv.简单地,简短地
参考例句:
  • I want to touch briefly on another aspect of the problem.我想简单地谈一下这个问题的另一方面。
  • He was kidnapped and briefly detained by a terrorist group.他被一个恐怖组织绑架并短暂拘禁。
169 transformation SnFwO     
n.变化;改造;转变
参考例句:
  • Going to college brought about a dramatic transformation in her outlook.上大学使她的观念发生了巨大的变化。
  • He was struggling to make the transformation from single man to responsible husband.他正在努力使自己由单身汉变为可靠的丈夫。
170 construed b4b2252d3046746b8fae41b0e85dbc78     
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
参考例句:
  • He considered how the remark was to be construed. 他考虑这话该如何理解。
  • They construed her silence as meaning that she agreed. 他们把她的沉默解释为表示赞同。 来自《简明英汉词典》
171 negate F5tzv     
vt.否定,否认;取消,使无效
参考例句:
  • Our actions often negate our principles.我们的行为时常与我们所信奉的原则背道而弛。
  • Mass advertising could negate the classical theory of supply and demand.大宗广告可以否定古典经济学的供求理论。
172 imminent zc9z2     
adj.即将发生的,临近的,逼近的
参考例句:
  • The black clounds show that a storm is imminent.乌云预示暴风雨即将来临。
  • The country is in imminent danger.国难当头。
173 propulsive kRkx3     
adj.推进的
参考例句:
  • The fish uses its tail fins for propulsive force throgh the water.鱼靠尾鳍在水中前进。
  • Interest in jet propulsive force was now growing at the Air Ministry.航空部对喷气推进的兴趣正在增加。
174 stark lGszd     
adj.荒凉的;严酷的;完全的;adv.完全地
参考例句:
  • The young man is faced with a stark choice.这位年轻人面临严峻的抉择。
  • He gave a stark denial to the rumor.他对谣言加以完全的否认。
175 attains 7244c7c9830392f8f3df1cb8d96b91df     
(通常经过努力)实现( attain的第三人称单数 ); 达到; 获得; 达到(某年龄、水平、状况)
参考例句:
  • This is the period at which the body attains maturity. 这是身体发育成熟的时期。
  • The temperature a star attains is determined by its mass. 恒星所达到的温度取决于它的质量。
176 supersedes 4618857cb5483ffa78c55f9bb07c6634     
取代,接替( supersede的第三人称单数 )
参考例句:
  • The new supersedes the old. 新陈代谢。
  • No sooner do you buy a computer than they bring out a new one which supersedes it. 你买电脑后不久他们就会推出新产品取代它。
177 indirectly a8UxR     
adv.间接地,不直接了当地
参考例句:
  • I heard the news indirectly.这消息我是间接听来的。
  • They were approached indirectly through an intermediary.通过一位中间人,他们进行了间接接触。
178 prerogative 810z1     
n.特权
参考例句:
  • It is within his prerogative to do so.他是有权这样做的。
  • Making such decisions is not the sole prerogative of managers.作这类决定并不是管理者的专有特权。
179 quell J02zP     
v.压制,平息,减轻
参考例句:
  • Soldiers were sent in to quell the riots.士兵们被派去平息骚乱。
  • The armed force had to be called out to quell violence.不得不出动军队来镇压暴力行动。
180 possessed xuyyQ     
adj.疯狂的;拥有的,占有的
参考例句:
  • He flew out of the room like a man possessed.他像着了魔似地猛然冲出房门。
  • He behaved like someone possessed.他行为举止像是魔怔了。
181 suffused b9f804dd1e459dbbdaf393d59db041fc     
v.(指颜色、水气等)弥漫于,布满( suffuse的过去式和过去分词 )
参考例句:
  • Her face was suffused with colour. 她满脸通红。
  • Her eyes were suffused with warm, excited tears. 她激动地热泪盈眶。 来自《现代英汉综合大词典》
182 anticipation iMTyh     
n.预期,预料,期望
参考例句:
  • We waited at the station in anticipation of her arrival.我们在车站等着,期待她的到来。
  • The animals grew restless as if in anticipation of an earthquake.各种动物都变得焦躁不安,像是感到了地震即将发生。
183 realization nTwxS     
n.实现;认识到,深刻了解
参考例句:
  • We shall gladly lend every effort in our power toward its realization.我们将乐意为它的实现而竭尽全力。
  • He came to the realization that he would never make a good teacher.他逐渐认识到自己永远不会成为好老师。
184 pulsation a934e7073808def5d8b2b7b9b4488a81     
n.脉搏,悸动,脉动;搏动性
参考例句:
  • At low frequencies, such as 10 per sec., pulsation is sensed rather than vibration. 在低频率(譬如每秒十次)时,所感觉到的是脉冲而非振动。 来自辞典例句
  • If the roller pulsation, the pressure on paper as cause misregister. 如果滚子径向跳不静,则差纸的不张辛有不小有小,致使套印禁绝。 来自互联网
185 apprehend zvqzq     
vt.理解,领悟,逮捕,拘捕,忧虑
参考例句:
  • I apprehend no worsening of the situation.我不担心局势会恶化。
  • Police have not apprehended her killer.警察还未抓获谋杀她的凶手。
186 implicitly 7146d52069563dd0fc9ea894b05c6fef     
adv. 含蓄地, 暗中地, 毫不保留地
参考例句:
  • Many verbs and many words of other kinds are implicitly causal. 许多动词和许多其他类词都蕴涵着因果关系。
  • I can trust Mr. Somerville implicitly, I suppose? 我想,我可以毫无保留地信任萨莫维尔先生吧?
187 annulled 6487853b1acaba95e5982ede7b1d3227     
v.宣告无效( annul的过去式和过去分词 );取消;使消失;抹去
参考例句:
  • Their marriage was annulled after just six months. 他们的婚姻仅过半年就宣告取消。
  • Many laws made by the former regime have been annulled. 前政权制定的许多法律被宣布无效。 来自《简明英汉词典》
188 exempt wmgxo     
adj.免除的;v.使免除;n.免税者,被免除义务者
参考例句:
  • These goods are exempt from customs duties.这些货物免征关税。
  • He is exempt from punishment about this thing.关于此事对他已免于处分。
189 lamented b6ae63144a98bc66c6a97351aea85970     
adj.被哀悼的,令人遗憾的v.(为…)哀悼,痛哭,悲伤( lament的过去式和过去分词 )
参考例句:
  • her late lamented husband 她那令人怀念的已故的丈夫
  • We lamented over our bad luck. 我们为自己的不幸而悲伤。 来自《简明英汉词典》
190 conversion UZPyI     
n.转化,转换,转变
参考例句:
  • He underwent quite a conversion.他彻底变了。
  • Waste conversion is a part of the production process.废物处理是生产过程的一个组成部分。
191 egregiously 86810977be3c7458b9370a77b2e5edf8     
adv.过份地,卓越地
参考例句:
  • But previous Greek governments egregiously violated those limits. 但之前几届希腊政府都严重违反了这些限制。 来自互联网
192 persuasive 0MZxR     
adj.有说服力的,能说得使人相信的
参考例句:
  • His arguments in favour of a new school are very persuasive.他赞成办一座新学校的理由很有说服力。
  • The evidence was not really persuasive enough.证据并不是太有说服力。
193 evade evade     
vt.逃避,回避;避开,躲避
参考例句:
  • He tried to evade the embarrassing question.他企图回避这令人难堪的问题。
  • You are in charge of the job.How could you evade the issue?你是负责人,你怎么能对这个问题不置可否?
194 momentary hj3ya     
adj.片刻的,瞬息的;短暂的
参考例句:
  • We are in momentary expectation of the arrival of you.我们无时无刻不在盼望你的到来。
  • I caught a momentary glimpse of them.我瞥了他们一眼。
195 evasion 9nbxb     
n.逃避,偷漏(税)
参考例句:
  • The movie star is in prison for tax evasion.那位影星因为逃税而坐牢。
  • The act was passed as a safeguard against tax evasion.这项法案旨在防止逃税行为。
196 purports 20883580d88359dbb64d1290d49113af     
v.声称是…,(装得)像是…的样子( purport的第三人称单数 )
参考例句:
  • She purports to represent the whole group. 她自称代表整个团体。 来自《简明英汉词典》
  • The document purports to be official but is really private. 那份文件据称是官方的,但实际上是私人的。 来自辞典例句
197 revert OBwzV     
v.恢复,复归,回到
参考例句:
  • Let us revert to the earlier part of the chapter.让我们回到本章的前面部分。
  • Shall we revert to the matter we talked about yesterday?我们接着昨天谈过的问题谈,好吗?
198 enumerating 5e395b32707b51ec56714161485900fd     
v.列举,枚举,数( enumerate的现在分词 )
参考例句:
  • There is no enumerating the evils of dishonesty here. 欺诈的罪恶在这里难以(无法)一一列举。 来自互联网
  • What she used to be most adept at was enumerating. 从前,她最拿手的是数落。 来自互联网
199 induction IbJzj     
n.感应,感应现象
参考例句:
  • His induction as a teacher was a turning point in his life.他就任教师工作是他一生的转折点。
  • The magnetic signals are sensed by induction coils.磁信号由感应线圈所检测。
200 doctrines 640cf8a59933d263237ff3d9e5a0f12e     
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明
参考例句:
  • To modern eyes, such doctrines appear harsh, even cruel. 从现代的角度看,这样的教义显得苛刻,甚至残酷。 来自《简明英汉词典》
  • His doctrines have seduced many into error. 他的学说把许多人诱入歧途。 来自《现代汉英综合大词典》
201 sifting 6c53b58bc891cb3e1536d7f574e1996f     
n.筛,过滤v.筛( sift的现在分词 );筛滤;细查;详审
参考例句:
  • He lay on the beach, sifting the sand through his fingers. 他躺在沙滩上用手筛砂子玩。 来自《简明英汉词典》
  • I was sifting the cinders when she came in. 她进来时,我正在筛煤渣。 来自辞典例句
202 literally 28Wzv     
adv.照字面意义,逐字地;确实
参考例句:
  • He translated the passage literally.他逐字逐句地翻译这段文字。
  • Sometimes she would not sit down till she was literally faint.有时候,她不走到真正要昏厥了,决不肯坐下来。
203 mediation 5Cxxl     
n.调解
参考例句:
  • The dispute was settled by mediation of the third country. 这场争端通过第三国的斡旋而得以解决。
  • The dispute was settled by mediation. 经调解使争端得以解决。
204 consensus epMzA     
n.(意见等的)一致,一致同意,共识
参考例句:
  • Can we reach a consensus on this issue?我们能在这个问题上取得一致意见吗?
  • What is the consensus of opinion at the afternoon meeting?下午会议上一致的意见是什么?
205 discriminates 6e196af54d58787174643156dbf5a037     
分别,辨别,区分( discriminate的第三人称单数 ); 歧视,有差别地对待
参考例句:
  • The new law discriminates against lower-paid workers. 这条新法律歧视低工资的工人。
  • One test governs state legislation that discriminates against interstate commerce. 一个检验约束歧视州际商业的州立法。 来自英汉非文学 - 环境法 - 环境法
206 reconstructions b68a36323018dfe7d6624e864a340794     
重建( reconstruction的名词复数 ); 再现; 重建物; 复原物
参考例句:
  • Multicolored reconstructions have been formed using (black and white) volume holographic plates. 利用黑白体积全息片已经做成了彩色重建象。
  • The method gives ways to evaluate collision speed in traffic accident reconstructions. 该模型为交通事故再现推算碰撞速度提供了有效实用的方法。
207 subtlety Rsswm     
n.微妙,敏锐,精巧;微妙之处,细微的区别
参考例句:
  • He has shown enormous strength,great intelligence and great subtlety.他表现出充沛的精力、极大的智慧和高度的灵活性。
  • The subtlety of his remarks was unnoticed by most of his audience.大多数听众都没有觉察到他讲话的微妙之处。
208 condemns c3a2b03fc35077b00cf57010edb796f4     
v.(通常因道义上的原因而)谴责( condemn的第三人称单数 );宣判;宣布…不能使用;迫使…陷于不幸的境地
参考例句:
  • Her widowhood condemns her to a lonely old age. 守寡使她不得不过着孤独的晚年生活。 来自《简明英汉词典》
  • The public opinion condemns prostitution. 公众舆论遣责卖淫。 来自《现代汉英综合大词典》
209 vitality lhAw8     
n.活力,生命力,效力
参考例句:
  • He came back from his holiday bursting with vitality and good health.他度假归来之后,身强体壮,充满活力。
  • He is an ambitious young man full of enthusiasm and vitality.他是个充满热情与活力的有远大抱负的青年。
210 formulating 40080ab94db46e5c26ccf0e5aa91868a     
v.构想出( formulate的现在分词 );规划;确切地阐述;用公式表示
参考例句:
  • At present, the Chinese government is formulating nationwide regulations on the control of such chemicals. 目前,中国政府正在制定全国性的易制毒化学品管理条例。 来自汉英非文学 - 白皮书
  • Because of this, the U.S. has taken further steps in formulating the \"Magellan\" programme. 为此,美国又进一步制定了“麦哲伦”计划。 来自百科语句


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