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  In writing my concluding lecture I had to aim so much at simplification that I fear that mygeneral philosophic1 position received so scant2 a statement as hardly to be intelligible3 to some ofmy readers. I therefore add this epilogue, which must also be so brief as possibly to remedy butlittle the defect. In a later work I may be enabled to state my position more amply andconsequently more clearly.

Originality4 cannot be expected in a field like this, where all the attitudes and tempers that arepossible have been exhibited in literature long ago, and where any new writer can immediately beclassed under a familiar head. If one should make a division of all thinkers into naturalists6 andsupernaturalists, I should undoubtedly7 have to go, along with most philosophers, into thesupernaturalist branch. But there is a crasser8 and a more refined supernaturalism, and it is to therefined division that most philosophers at the present day belong. If not regular transcendentalidealists, they at least obey the Kantian direction enough to bar out ideal entities9 from interferingcausally in the course of phenomenal events. Refined supernaturalism is universalisticsupernaturalism; for the "crasser" variety "piecemeal11" supernaturalism would perhaps be the bettername. It went with that older theology which to-day is supposed to reign12 only among uneducatedpeople, or to be found among the few belated professors of the dualisms which Kant is thought tohave displaced. It admits miracles and providential leadings, and finds no intellectual difficulty inmixing the ideal and the real worlds together by interpolating influences from the ideal regionamong the forces that causally determine the real world's details. In this the refinedsupernaturalists think that it muddles13 disparate dimensions of existence. For them the world of theideal has no efficient causality, and never bursts into the world of phenomena10 at particular points.

The ideal world, for them, is not a world of facts, but only of the meaning of facts; it is a point ofview for judging facts. It appertains to a different "-ology," and inhabits a different dimension ofbeing altogether from that in which existential propositions obtain. It cannot get down upon the flatlevel of experience and interpolate itself piecemeal between distinct portions of nature, as thosewho believe, for example, in divine aid coming in response to prayer, are bound to think it must.

Notwithstanding my own inability to accept either popular Christianity or scholastic15 theism, Isuppose that my belief that in communion with the Ideal new force comes into the world, and newdepartures are made here below, subjects me to being classed among the supernaturalists of thepiecemeal or crasser type. Universalistic supernaturalism surrenders, it seems to me, too easily tonaturalism. It takes the facts of physical science at their face-value, and leaves the laws of life justas naturalism finds them, with no hope of remedy, in case their fruits are bad.

It confines itself to sentiments about life as a whole, sentiments which may be admiring andadoring, but which need not be so, as the existence of systematic16 pessimism17 proves. In thisuniversalistic way of taking the ideal world, the essence of practical religion seems to me toevaporate. Both instinctively18 and for logical reasons, I find it hard to believe that principles canexist which make no difference in facts.[362] But all facts are particular facts, and the wholeinterest of the question of God's existence seems to me to lie in the consequences for particularswhich that existence may be expected to entail19. That no concrete particular of experience shouldalter its complexion20 in consequence of a God being there seems to me an incredible proposition,and yet it is the thesis to which (implicitly at any rate) refined supernaturalism seems to cling. It isonly with experience en bloc21, it says, that the Absolute maintains relations. It condescends22 to notransactions of detail.

[362] Transcendental idealism, of course, insists that its ideal world makes THIS difference, thatfacts EXIST. We owe it to the Absolute that we have a world of fact at all. "A world" of fact!--thatexactly is the trouble. An entire world is the smallest unit with which the Absolute can work,whereas to our finite minds work for the better ought to be done within this world, setting in atsingle points. Our difficulties and our ideals are all piecemeal affairs, but the Absolute can do nopiecework for us; so that all the interests which our poor souls compass raise their heads too late.

We should have spoken earlier, prayed for another world absolutely, before this world was born. Itis strange, I have heard a friend say, to see this blind corner into which Christian14 thought hasworked itself at last, with its God who can raise no particular weight whatever, who can help uswith no private burden, and who is on the side of our enemies as much as he is on our own. Oddevolution from the God of David's psalms23!

I am ignorant of Buddhism24 and speak under correction, and merely in order the better to describemy general point of view; but as I apprehend25 the Buddhistic26 doctrine27 of Karma, I agree in principlewith that. All supernaturalists admit that facts are under the judgment28 of higher law; but forBuddhism as I interpret it, and for religion generally so far as it remains29 unweakened bytranscendentalistic metaphysics, the word "judgment" here means no such bare academic verdict orplatonic appreciation30 as it means in Vedantic or modern absolutist systems; it carries, on thecontrary, EXECUTION with it, is in rebus31 as well as post rem. and operates "causally" as partialfactor in the total fact. The universe becomes a gnosticism[363] pure and simple on any otherterms. But this view that judgment and execution go together is that of the crasser supernaturalistway of thinking, so the present volume must on the whole be classed with the other expressions ofthat creed32.

[363] See my Will to Believe and other Essays in popular Philosophy. 1897, p. 165.

I state the matter thus bluntly, because the current of thought in academic circles runs against me,and I feel like a man who must set his back against an open door quickly if he does not wish to seeit closed and locked. In spite of its being so shocking to the reigning33 intellectual tastes, I believethat a candid34 consideration of piecemeal supernaturalism and a complete discussion of all itsmetaphysical bearings will show it to be the hypothesis by which the largest number of legitimaterequirements are met. That of course would be a program for other books than this; what I now saysufficiently indicates to the philosophic reader the place where I belong.

If asked just where the differences in fact which are due to God's existence come in, I shouldhave to say that in general I have no hypothesis to offer beyond what the phenomenon of"prayerful communion," especially when certain kinds of incursion from the subconscious36 regiontake part in it, immediately suggests. The appearance is that in this phenomenon something ideal,which in one sense is part of ourselves and in another sense is not ourselves, actually exerts aninfluence, raises our centre of personal energy, and produces regenerative effects unattainable inother ways. If, then, there be a wider world of being than that of our every-day consciousness, if init there be forces whose effects on us are intermittent37, if one facilitating condition of the effects bethe openness of the "subliminal38" door, we have the elements of a theory to which the phenomenaof religious life lend plausibility39. I am so impressed by the importance of these phenomena that Iadopt the hypothesis which they so naturally suggest. At these places at least, I say, it would seemas though transmundane energies, God, if you will, produced immediate5 effects within the naturalworld to which the rest of our experience belongs.

The difference in natural "fact" which most of us would assign as the first difference which theexistence of a God ought to make would, I imagine, be personal immortality40. Religion, in fact, forthe great majority of our own race MEANS immortality, and nothing else. God is the producer ofimmortality; and whoever has doubts of immortality is written down as an atheist41 without farthertrial. I have said nothing in my lectures about immortality or the belief therein, for to me it seems asecondary point. If our ideals are only cared for in "eternity," I do not see why we might not bewilling to resign their care to other hands than ours. Yet I sympathize with the urgent impulse to bepresent ourselves, and in the conflict of impulses, both of them so vague yet both of them noble, Iknow not how to decide. It seems to me that it is eminently42 a case for facts to testify. Facts, I think,are yet lacking to prove "spirit-return," though I have the highest respect for the patient labors43 ofMessrs. Myers, Hodgson, and Hyslop, and am somewhat impressed by their favorable conclusions.

I consequently leave the matter open, with this brief word to save the reader from a possibleperplexity as to why immortality got no mention in the body of this book.

The ideal power with which we feel ourselves in connection, the "God" of ordinary men, is, bothby ordinary men and by philosophers, endowed with certain of those metaphysical attributes whichin the lecture on philosophy I treated with such disrespect. He is assumed as a matter of course tobe "one and only" and to be "infinite"; and the notion of many finite gods is one which hardly anyone thinks it worth while to consider, and still less to uphold. Nevertheless, in the interests ofintellectual clearness, I feel bound to say that religious experience, as we have studied it, cannot becited as unequivocally supporting the infinitist belief. The only thing that it unequivocally testifiesto is that we can experience union with SOMETHING larger than ourselves and in that union findour greatest peace. Philosophy, with its passion for unity44, and mysticism with its monoideisticbent, both "pass to the limit" and identify the something with a unique God who is the all-inclusivesoul of the world. Popular opinion, respectful to their authority, follows the example which theyset.

Meanwhile the practical needs and experiences of religion seem to me sufficiently35 met by thebelief that beyond each man and in a fashion continuous with him there exists a larger powerwhich is friendly to him and to his ideals. All that the facts require is that the power should be bothother and larger than our conscious selves. Anything larger will do, if only it be large enough totrust for the next step. It need not be infinite, it need not be solitary45. It might conceivably even beonly a larger and more godlike self, of which the present self would then be but the mutilatedexpression, and the universe might conceivably be a collection of such selves, of different degreesof inclusiveness, with no absolute unity realized in it at all.[364] Thus would a sort of polytheismreturn upon us--a polytheism which I do not on this occasion defend, for my only aim at present isto keep the testimony46 of religious experience clearly within its proper bounds. [Compare p. 130above.]

[364] Such a notion is suggested in my Ingersoll Lecture On Human Immortality, Boston andLondon, 1899.

Upholders of the monistic view will say to such a polytheism (which, by the way, has alwaysbeen the real religion of common people, and is so still to-day) that unless there be one all-inclusive God, our guarantee of security is left imperfect. In the Absolute, and in the Absoluteonly, ALL is saved. If there be different gods, each caring for his part, some portion of some of usmight not be covered with divine protection, and our religious consolation47 would thus fail to becomplete. It goes back to what was said on pages 129-131, about the possibility of there beingportions of the universe that may irretrievably be lost. Common sense is less sweeping48 in itsdemands than philosophy or mysticism have been wont49 to be, and can suffer the notion of thisworld being partly saved and partly lost. The ordinary moralistic state of mind makes the salvationof the world conditional51 upon the success with which each unit does its part. Partial andconditional salvation50 is in fact a most familiar notion when taken in the abstract, the only difficultybeing to determine the details. Some men are even disinterested52 enough to be willing to be in theunsaved remnant as far as their persons go, if only they can be persuaded that their cause willprevail--all of us are willing, whenever our activity-excitement rises sufficiently high. I think, infact, that a final philosophy of religion will have to consider the pluralistic hypothesis moreseriously than it has hitherto been willing to consider it. For practical life at any rate, the CHANCEof salvation is enough. No fact in human nature is more characteristic than its willingness to liveon a chance. The existence of the chance makes the difference, as Edmund Gurney says, between alife of which the keynote is resignation and a life of which the keynote is hope.[365] But all thesestatements are unsatisfactory from their brevity, and I can only say that I hope to return to the samequestions in another book.

[365] Tertium Quid, 1887, p. 99. See also pp. 148, 149.

WILLIAM JAMES (1842-1910)A NOTE ON THE AUTHOR OF "THE VARIETIES OF RELIGIOUS EXPERIENCE"The road by which William James arrived at his position of leadership among Americanphilosophers was, during his childhood, youth and early maturity53, quite as circuitous54 andunpredictable as were his father's ideas on the training of his children. That Swedenborgiantheologian foresaw neither the career of novelist for his son Henry, nor that of pragmatistphilosopher for the older William. The father's migrations55 between New York, Europe andNewport meant that William's education had variety if it did not have fixed56 direction. From 13 to18 he studied in Europe and returned to Newport, Rhode Island, to study painting under theguidance of John La Farge. After a year, he gave up art for science and entered HarvardUniversity, where his most influential57 teachers were Louis Agassiz and Charles W. Eliot. In 1863,William James began the study of medicine, and in 1865 he joined an expedition to the Amazon.

Before long, he wrote: "If there is anything I hate, it is collecting." His studies constantlyinterrupted by ill health, James returned to Germany and began hearing lectures and readingvoluminously in philosophy. He won his medical degree at Harvard in 1870. For four years he wasan invalid58 in Cambridge, but finally, in 1873, he passed his gravest physical and spiritual crisesand began the career by which he was to influence so profoundly generations of Americanstudents. From 1880 to 1907 he was successively assistant professor of philosophy, professor ofpsychology and professor of philosophy at Harvard. In 1890, the publication of his Principles ofPsycholog brought him the acknowledged leadership in the field of functional60 psychology59. Theselection of William James to deliver the Gifford lectures in Edinburgh was at once a tribute tohim and a reward for the university that sponsored the undertaking61. These lectures, collected in thisvolume, have since become famous as the standard scientific work on the psychology of thereligious impulse. Death ended his career on August 27th, 1910.

The End

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1 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。
2 scant 2Dwzx     
adj.不充分的,不足的;v.减缩,限制,忽略
参考例句:
  • Don't scant the butter when you make a cake.做糕饼时不要吝惜奶油。
  • Many mothers pay scant attention to their own needs when their children are small.孩子们小的时候,许多母亲都忽视自己的需求。
3 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。
4 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。
5 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。
6 naturalists 3ab2a0887de0af0a40c2f2959e36fa2f     
n.博物学家( naturalist的名词复数 );(文学艺术的)自然主义者
参考例句:
  • Naturalists differ much in determining what characters are of generic value. 自然学者对于不同性状决定生物的属的含义上,各有各的见解。 来自辞典例句
  • This fact has led naturalists to believe that the Isthmus was formerly open. 使许多自然学者相信这个地蛱在以前原是开通的。 来自辞典例句
7 undoubtedly Mfjz6l     
adv.确实地,无疑地
参考例句:
  • It is undoubtedly she who has said that.这话明明是她说的。
  • He is undoubtedly the pride of China.毫无疑问他是中国的骄傲。
8 crasser fc5fe269ce9a7ae79d596d41b1d78ae6     
adj.愚笨的,粗鲁的,全然不顾他人的( crass的比较级 )
参考例句:
9 entities 07214c6750d983a32e0a33da225c4efd     
实体对像; 实体,独立存在体,实际存在物( entity的名词复数 )
参考例句:
  • Our newspaper and our printing business form separate corporate entities. 我们的报纸和印刷业形成相对独立的企业实体。
  • The North American continent is made up of three great structural entities. 北美大陆是由三个构造单元组成的。
10 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。
11 piecemeal oNIxE     
adj.零碎的;n.片,块;adv.逐渐地;v.弄成碎块
参考例句:
  • A lack of narrative drive leaves the reader with piecemeal vignettes.叙述缺乏吸引力,读者读到的只是一些支离破碎的片段。
  • Let's settle the matter at one stroke,not piecemeal.把这事一气儿解决了吧,别零敲碎打了。
12 reign pBbzx     
n.统治时期,统治,支配,盛行;v.占优势
参考例句:
  • The reign of Queen Elizabeth lapped over into the seventeenth century.伊丽莎白王朝延至17世纪。
  • The reign of Zhu Yuanzhang lasted about 31 years.朱元璋统治了大约三十一年。
13 muddles 5016b2db86ad5279faf07c19b6318b49     
v.弄乱,弄糟( muddle的第三人称单数 );使糊涂;对付,混日子
参考例句:
  • Translation muddles model concepts, which leads to destructive refactoring of code. 这些转换混淆了模型的概念,可能导致重构代码时的失败。 来自互联网
  • A glass of whisky soon muddles him. 一杯威士忌很快就会把他醉得迷迷糊糊。 来自互联网
14 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。
15 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。
16 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。
17 pessimism r3XzM     
n.悲观者,悲观主义者,厌世者
参考例句:
  • He displayed his usual pessimism.他流露出惯有的悲观。
  • There is the note of pessimism in his writings.他的著作带有悲观色彩。
18 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》
19 entail ujdzO     
vt.使承担,使成为必要,需要
参考例句:
  • Such a decision would entail a huge political risk.这样的决定势必带来巨大的政治风险。
  • This job would entail your learning how to use a computer.这工作将需要你学会怎样用计算机。
20 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。
21 bloc RxFzsg     
n.集团;联盟
参考例句:
  • A solid bloc of union members support the decision.工会会员团结起来支持该决定。
  • There have been growing tensions within the trading bloc.贸易同盟国的关系越来越紧张。
22 condescends 9d55a56ceff23bc1ca1ee9eabb8ba64a     
屈尊,俯就( condescend的第三人称单数 ); 故意表示和蔼可亲
参考例句:
  • Our teacher rarely condescends to speak with us outside of class. 我们老师很少在课堂外屈尊与我们轻松地谈话。
  • He always condescends to his inferiors. 他对下属总是摆出施惠于人的态度。
23 psalms 47aac1d82cedae7c6a543a2c9a72b9db     
n.赞美诗( psalm的名词复数 );圣诗;圣歌;(中的)
参考例句:
  • the Book of Psalms 《〈圣经〉诗篇》
  • A verse from Psalms knifed into Pug's mind: "put not your trust in princes." 《诗篇》里有一句话闪过帕格的脑海:“不要相信王侯。” 来自辞典例句
24 Buddhism 8SZy6     
n.佛教(教义)
参考例句:
  • Buddhism was introduced into China about 67 AD.佛教是在公元67年左右传入中国的。
  • Many people willingly converted to Buddhism.很多人情愿皈依佛教。
25 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。
26 Buddhistic fc8a1c379751ebb53a633f7e17a49085     
adj.佛陀的,佛教的
参考例句:
  • Among his ideologies, the Buddhistic ideology was the leading one. 其中 ,佛教思想占主导地位。 来自互联网
  • Buddhistic culture tourism has historically been an essential conponent of the tourist industy. 佛教文化旅游 ,自古以来就是旅游活动的重要组成部分。 来自互联网
27 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。
28 judgment e3xxC     
n.审判;判断力,识别力,看法,意见
参考例句:
  • The chairman flatters himself on his judgment of people.主席自认为他审视人比别人高明。
  • He's a man of excellent judgment.他眼力过人。
29 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。
30 appreciation Pv9zs     
n.评价;欣赏;感谢;领会,理解;价格上涨
参考例句:
  • I would like to express my appreciation and thanks to you all.我想对你们所有人表达我的感激和谢意。
  • I'll be sending them a donation in appreciation of their help.我将送给他们一笔捐款以感谢他们的帮助。
31 rebus ATAxZ     
n.谜,画谜
参考例句:
  • A picture of a cat on a log is a rebus for catalog.谜画中有一只猫(cat)站在一块木头(a log)上,谜底是catalog(目录)。
  • Most people know a sort of puzzle called rebus.大多数人都知道有一种称为画谜的猜谜。
32 creed uoxzL     
n.信条;信念,纲领
参考例句:
  • They offended against every article of his creed.他们触犯了他的每一条戒律。
  • Our creed has always been that business is business.我们的信条一直是公私分明。
33 reigning nkLzRp     
adj.统治的,起支配作用的
参考例句:
  • The sky was dark, stars were twinkling high above, night was reigning, and everything was sunk in silken silence. 天很黑,星很繁,夜阑人静。
  • Led by Huang Chao, they brought down the reigning house after 300 years' rule. 在黄巢的带领下,他们推翻了统治了三百年的王朝。
34 candid SsRzS     
adj.公正的,正直的;坦率的
参考例句:
  • I cannot but hope the candid reader will give some allowance for it.我只有希望公正的读者多少包涵一些。
  • He is quite candid with his friends.他对朋友相当坦诚。
35 sufficiently 0htzMB     
adv.足够地,充分地
参考例句:
  • It turned out he had not insured the house sufficiently.原来他没有给房屋投足保险。
  • The new policy was sufficiently elastic to accommodate both views.新政策充分灵活地适用两种观点。
36 subconscious Oqryw     
n./adj.潜意识(的),下意识(的)
参考例句:
  • Nail biting is often a subconscious reaction to tension.咬指甲通常是紧张时的下意识反映。
  • My answer seemed to come from the subconscious.我的回答似乎出自下意识。
37 intermittent ebCzV     
adj.间歇的,断断续续的
参考例句:
  • Did you hear the intermittent sound outside?你听见外面时断时续的声音了吗?
  • In the daytime intermittent rains freshened all the earth.白天里,时断时续地下着雨,使整个大地都生气勃勃了。
38 subliminal hH7zv     
adj.下意识的,潜意识的;太弱或太快以至于难以觉察的
参考例句:
  • Maybe they're getting it on a subliminal level.也许他们会在潜意识里这么以为。
  • The soft sell approach gets to consumers in a subliminal way.软广告通过潜意识的作用来影响消费者。
39 plausibility 61dc2510cb0f5a78f45d67d5f7172f8f     
n. 似有道理, 能言善辩
参考例句:
  • We can add further plausibility to the above argument. 我们可以在上述论据之外,再进一步增添一个合理的论据。
  • Let us consider the charges she faces, and the legal plausibility of those charges. 让我们考虑一下她面临的指控以及这些指控在法律上的可信性。
40 immortality hkuys     
n.不死,不朽
参考例句:
  • belief in the immortality of the soul 灵魂不灭的信念
  • It was like having immortality while you were still alive. 仿佛是当你仍然活着的时候就得到了永生。
41 atheist 0vbzU     
n.无神论者
参考例句:
  • She was an atheist but now she says she's seen the light.她本来是个无神论者,可是现在她说自己的信仰改变了。
  • He is admittedly an atheist.他被公认是位无神论者。
42 eminently c442c1e3a4b0ad4160feece6feb0aabf     
adv.突出地;显著地;不寻常地
参考例句:
  • She seems eminently suitable for the job. 她看来非常适合这个工作。
  • It was an eminently respectable boarding school. 这是所非常好的寄宿学校。 来自《简明英汉词典》
43 labors 8e0b4ddc7de5679605be19f4398395e1     
v.努力争取(for)( labor的第三人称单数 );苦干;详细分析;(指引擎)缓慢而困难地运转
参考例句:
  • He was tiresome in contending for the value of his own labors. 他老为他自己劳动的价值而争强斗胜,令人生厌。 来自辞典例句
  • Farm labors used to hire themselves out for the summer. 农业劳动者夏季常去当雇工。 来自辞典例句
44 unity 4kQwT     
n.团结,联合,统一;和睦,协调
参考例句:
  • When we speak of unity,we do not mean unprincipled peace.所谓团结,并非一团和气。
  • We must strengthen our unity in the face of powerful enemies.大敌当前,我们必须加强团结。
45 solitary 7FUyx     
adj.孤独的,独立的,荒凉的;n.隐士
参考例句:
  • I am rather fond of a solitary stroll in the country.我颇喜欢在乡间独自徜徉。
  • The castle rises in solitary splendour on the fringe of the desert.这座城堡巍然耸立在沙漠的边际,显得十分壮美。
46 testimony zpbwO     
n.证词;见证,证明
参考例句:
  • The testimony given by him is dubious.他所作的证据是可疑的。
  • He was called in to bear testimony to what the police officer said.他被传入为警官所说的话作证。
47 consolation WpbzC     
n.安慰,慰问
参考例句:
  • The children were a great consolation to me at that time.那时孩子们成了我的莫大安慰。
  • This news was of little consolation to us.这个消息对我们来说没有什么安慰。
48 sweeping ihCzZ4     
adj.范围广大的,一扫无遗的
参考例句:
  • The citizens voted for sweeping reforms.公民投票支持全面的改革。
  • Can you hear the wind sweeping through the branches?你能听到风掠过树枝的声音吗?
49 wont peXzFP     
adj.习惯于;v.习惯;n.习惯
参考例句:
  • He was wont to say that children are lazy.他常常说小孩子们懒惰。
  • It is his wont to get up early.早起是他的习惯。
50 salvation nC2zC     
n.(尤指基督)救世,超度,拯救,解困
参考例句:
  • Salvation lay in political reform.解救办法在于政治改革。
  • Christians hope and pray for salvation.基督教徒希望并祈祷灵魂得救。
51 conditional BYvyn     
adj.条件的,带有条件的
参考例句:
  • My agreement is conditional on your help.你肯帮助我才同意。
  • There are two forms of most-favored-nation treatment:conditional and unconditional.最惠国待遇有两种形式:有条件的和无条件的。
52 disinterested vu4z6s     
adj.不关心的,不感兴趣的
参考例句:
  • He is impartial and disinterested.他公正无私。
  • He's always on the make,I have never known him do a disinterested action.他这个人一贯都是唯利是图,我从来不知道他有什么无私的行动。
53 maturity 47nzh     
n.成熟;完成;(支票、债券等)到期
参考例句:
  • These plants ought to reach maturity after five years.这些植物五年后就该长成了。
  • This is the period at which the body attains maturity.这是身体发育成熟的时期。
54 circuitous 5qzzs     
adj.迂回的路的,迂曲的,绕行的
参考例句:
  • They took a circuitous route to avoid reporters.他们绕道避开了记者。
  • The explanation was circuitous and puzzling.这个解释很迂曲,让人困惑不解。
55 migrations 2d162e07be0cf65cc1054b2128c60258     
n.迁移,移居( migration的名词复数 )
参考例句:
  • It foundered during the turmoils accompanying the Great Migrations. 它在随着民族大迁徙而出现的混乱中崩溃。 来自辞典例句
  • Birds also have built-in timepieces which send them off on fall and spring migrations. 鸟类也有天生的时间感应器指导它们秋春迁移。 来自互联网
56 fixed JsKzzj     
adj.固定的,不变的,准备好的;(计算机)固定的
参考例句:
  • Have you two fixed on a date for the wedding yet?你们俩选定婚期了吗?
  • Once the aim is fixed,we should not change it arbitrarily.目标一旦确定,我们就不应该随意改变。
57 influential l7oxK     
adj.有影响的,有权势的
参考例句:
  • He always tries to get in with the most influential people.他总是试图巴结最有影响的人物。
  • He is a very influential man in the government.他在政府中是个很有影响的人物。
58 invalid V4Oxh     
n.病人,伤残人;adj.有病的,伤残的;无效的
参考例句:
  • He will visit an invalid.他将要去看望一个病人。
  • A passport that is out of date is invalid.护照过期是无效的。
59 psychology U0Wze     
n.心理,心理学,心理状态
参考例句:
  • She has a background in child psychology.她受过儿童心理学的教育。
  • He studied philosophy and psychology at Cambridge.他在剑桥大学学习哲学和心理学。
60 functional 5hMxa     
adj.为实用而设计的,具备功能的,起作用的
参考例句:
  • The telephone was out of order,but is functional now.电话刚才坏了,但现在可以用了。
  • The furniture is not fancy,just functional.这些家具不是摆着好看的,只是为了实用。
61 undertaking Mfkz7S     
n.保证,许诺,事业
参考例句:
  • He gave her an undertaking that he would pay the money back with in a year.他向她做了一年内还钱的保证。
  • He is too timid to venture upon an undertaking.他太胆小,不敢从事任何事业。


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