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Chapter 1: What makes people unhappy? ↵ Animals
are happy so long as they have health and enough
to eat. Human beings, one feels, ought to be, but
in the modern world they are not, at least in a
great majority of cases. If you are unhappy
yourself, you will probably be prepared to admit
that you are not exceptional in this. If you are
happy, ask yourself how many of your friends are
so. And when you have reviewed your friends,
teach yourself the art of reading faces; make
yourself the moods of those whom you
meet in the course of an ordinary day. ↵ A mark
in every face I meet, ↵ Marks of weakness, marks
of , ↵ says Blake. Though the kinds are
different, you will find that meets
you everywhere. Let us suppose that you are in
New York, in New York, the most typically modern
of great cities. Stand in a busy street during
working hours, or on a at a
week-end, or at a dance of an evening; empty your
mind of your own ego, and let the personalities
of the strangers about you take possession of you
one after another. You will find that each of
these different crowds has its own trouble. In
the work-hour crowd you will see anxiety,
excessive concentration, , lack of
interest in anything but the struggle,
for play, of their fellow
creatures. On a main road at the week-end you
will see men and women, all'comfortably off, and
some very rich, engaged
pleasure. This pursuit is conducted by all at a
uniform pace, that of the slowest car in the
procession; it is impossible to see the road for
the cars, or the scenery, since looking aside
would cause an accident; all the occupants of all
the cars are absorbed in the desire to pass other
cars, which they cannot do on account of the
crowd; if their minds this
preoccupation, as will happen occasionally to
those who are not themselves driving,
boredom them and stamps their
features with trivial discontent. Once in a way a
car-load of coloured people will show genuine
enjoyment, but will cause by
behaviour, and ultimately get into the hands of
the police owing to an accident: enjoyment in
holiday time is illegal. ↵ Or, again, watch
people at a gay evening. All come determined to
be happy, with the kind of grim resolve with
which one determines not to at the
dentist's. It is held that drink and petting are
the joy, so people get drunk quickly,
and try not to notice how much their partners
disgust them. After a sufficient amount of drink,
men begin to weep, and to lament how
they are, morally, of the devotion of their
mothers. All that alcohol does for them is to
liberate the sense of sin, which reason
suppresses in moments. ↵ The causes of
these various kinds of lie partly in
the social system, partly in individual
psychology -- which, of course, is itself to a
considerable extent a product of the social
system. I have written before about the changes
in the social system required to promote
happiness. Concerning the abolition of war, of
, of education in cruelty
and fear, it is not my intention to speak in this
volume. ↵ To discover a system for the
of war is a vital need for our civilisation; but
no such system has a chance while men are so
unhappy that mutual seems to them
less dreadful than continued endurance of the
light of day. To prevent the of
poverty is necessary if the benefits of machine
production are to in any degree to those
most in need of them; but what is the use of
making everybody rich if the rich themselves are
miserable? Education in cruelty and fear is bad,
but no other kind can be given by those who are
themselves the slaves of these passions. These
considerations lead us to the problem of the
individual: what can a man or woman, here and
now, our society, do to
achieve happiness for himself or herself? In
discussing this problem, I shall confine my
attention to those who are not subject to any
extreme cause of misery. I shall assume a
sufficient income to secure food and shelter,
sufficient health to make ordinary bodily
activities possible. I shall not consider the
great catastrophes such as loss of all one's
children, or public . There are things to
be said about such matters, and they are
important things, but they belong to a different
order from the things that I wish to say. My
purpose is to suggest a cure for the ordinary
day-to-day from which most people in
countries suffer, and which is all the
more because, having no obvious
external cause, it appears . I believe
this to be very largely due to
mistaken views of the world, mistaken'ethics,
mistaken habits of life, leading to destruction
of that natural and possible
things upon which all happiness, whether of men
or animals, ultimately depends. These are matters
which lie within the power of the individual, and
I propose to suggest the changes by which his
happiness, given average good fortune, may be
achieved. ↵ Perhaps the best introduction to the
philosophy which I wish to advocate will be a few
words of autobiography. I was not born happy. As
a child, my favourite hymn was:'Weary of earth
and laden with my sin'. At the age of five, I
reflected that, if I should live to be seventy, I
had only endured, so far, a fourteenth part of my
whole life, and I felt the long-spread-out
boredom ahead of me to be almost . In
adolescence, I hated life and was continually on
the verge of suicide, from which, however, I was
restrained by the desire to know more
mathematics. ↵ Now, , I enjoy
life; I might almost say that with every year
that passes I enjoy it more. This is due partly
to having discovered what were the things that I
most desired and having gradually acquired many
of these things. Partly it is due to having
successfully dismissed certain objects of
desire - such as the acquisition of
knowledge about something or other - as
essentially . But very largely it is
due to a diminishing preoccupation with myself.
↵ Like others who had a education, I had
the habit of my sins, follies, and
. I seemed to myself - no doubt
- a miserable specimen. ↵ Gradually I
learned to myself and my
deficiencies; I came to centre my attention
increasingly upon external objects: the state of
the world, various branches of knowledge,
individuals for whom I felt affection. External
interests, it is true, bring each its own
possibility of pain: the world may be
war, knowledge in some direction may be hard to
achieve, friends may die. But pains of these
kinds do not destroy the essential quality of
life, as do those that spring from
self. And every external interest inspires some
activity which, so long as the interest remains
alive, is a complete preventive of .
Interest , , leads to no
activity of a progressive kind. It may lead to
the keeping of a diary, to getting
psycho-analysed, or perhaps to becoming a monk.
But the monk will not be happy until the routine
of the monastery has made him forget his own
soul. The happiness which he
religion he could have obtained from becoming a
crossing-sweeper, provided he were compelled to
remain one. External discipline is the only road
to happiness for those unfortunates whose
self-absorption is too profound to be cured in
any other way. ↵ Self-absorption is of various
kinds. We may take the , the ,
and the as three very common types.
When I speak of "the , " I do not mean the
man who commits sins: sins are committed by every
one or no one, according to our definition of the
word. I mean the man who is absorbed in the
consciousness of sin. This man is
incurring his own , which, if he is
religious, he interprets as the of
God. He has an image of himself as he thinks he
ought to be, which is in continual conflict with
his knowledge of himself as he is. If, in his
conscious thought, he has long since discarded
the that he was taught at his mother's
knee, his sense of sin may be buried deep in his
unconscious, and only emerge when he is drunk or
asleep. Nevertheless it may take the
out of everything. At bottom he still
accepts all the prohibitions he was taught in
. Swearing is wicked; drinking is wicked;
ordinary business is wicked; above
all, sex is wicked. He does not, of course,
any of these pleasures, but they are
all poisoned for him by the feeling that they
him. The one pleasure that he desires
with his whole soul is that of being
by his mother, which he can remember
having experienced in childhood. This pleasure
being no longer open to him, he feels that
nothing matters; since he must sin, he decides to
sin deeply. When he falls in love, he looks for
maternal , but cannot accept it,
because, owing to the mother-image, he feels no
respect for any woman with whom he has sexual
relations. Then, in his disappointment, he
becomes cruel, his cruelty, and starts
on the round of imagined sin and
real . This is the psychology of very many
apparently hard-boiled . What drives
them is devotion to an
object (mother or mother-substitute) together
with the , in early years, of a
ridiculous . Liberation from the
of early beliefs and affections is the
first step towards happiness for these victims of
maternal'virtue'. ↵ is, in a sense,
of an sense of sin; it
consists in the habit of admiring oneself and
wishing to be admired. Up to a point it is, of
course, normal, and not to be ; it is
only in its excesses that it becomes a grave
evil. In many women, especially rich society
women, the capacity for feeling love is
completely dried up, and is replaced by a
powerful desire that' all men should love them.
When a woman of this kind is sure that a man
loves her, she has no further use for him. The
same thing occurs, though less frequently, with
men; the classic example is the hero of that
remarkable novel "Liaisons " which
describes the love affairs of French
just before the Revolution. When is
carried to this height, there is no genuine
interest in any other person, and therefore no
real satisfaction to be obtained from love. Other
interests fail even more . A
, for example, inspired by the
paid to great painters, may become an art
student; but, as painting is for him a mere means
to an end, the technique never becomes
interesting, and no subject can be seen except in
relation to self. The result is failure and
disappointment, with instead of the
expected . The same thing applies to
those novelists whose novels always have
themselves as . All serious
success in work depends upon some genuine
interest in the material with which the work is
concerned. The tragedy of one successful
politician after another is the gradual
substitution of for an interest in the
community and the measures for which he stands.
The man who is only interested in himself is not
, and is not felt to be so. Consequently
the man whose sole concern with the world is that
it shall admire him is not likely to achieve his
object. But even if he does, he will not be
completely happy, since is never
completely self-centered, and the is
limiting himself just as truly as is
the man dominated by a sense of sin. The
might be proud of being a good
hunter, but he also enjoyed the activity of the
chase. , when it passes beyond a point,
kills pleasure in every activity for its own
sake, and thus leads inevitably to
and boredom. Often its source is , and
its cure lies in the growth of self-respect. But
this is only to be gained by successful activity
inspired by objective interests. ↵ The
differs from the by the
fact that he wishes to be powerful rather than
charming, and seeks to be feared rather than
loved. To this type belong many and most
of the great men in history. Love of power, like
, is a strong element in normal human
nature, and as such is to be accepted; it becomes
only when it is excessive or
associated with an insufficient sense of reality.
Where this occurs, it makes a man unhappy or
foolish, if not both. The who thinks he
is a crowned head may be, in a sense, happy, but
his happiness is not of a kind that any
person would . was
of the same type as the ,
though he possessed the talent to achieve the
's dream. He could not, however, achieve
his own dream, which enlarged its scope as his
achievement grew. When. it became clear that he
was the greatest known to fame, he
decided that he was a god. Was he a happy man?
His , his furious rages, his
women, and his claim to ,
suggest that he was not. There is no ultimate
satisfaction in the cultivation of one element of
human nature at the expense of all the others,
nor in viewing all the world as raw material for
the of one's own ego. Usually the
, whether insane or ,
is the product of some excessive humiliation.
Napoleon suffered at school from to
his , who were rich ,
while he was a scholarship boy. When he
allowed the return of the émigrés, he had the
satisfaction of seeing his former ,
before him.'What ! Yet it led
to the wish to obtain a similar satisfaction at
the expense of the , and this led to Saint
. Since no man can be , a life
dominated wholly by love of power can hardly
fail, sooner or later, to meet with obstacles
that cannot be overcome. The knowledge that this
is so can be prevented from
consciousness only by some form of , though
if a man is sufficiently great he can imprison or
execute those who point this out to him.
Repressions in the political and in the
senses thus go hand in hand. And
wherever repression in any marked
form takes place, there is no genuine happiness.
Power kept within its proper bounds may add
greatly to happiness, but as the sole end of life
it leads to disaster, if not .
↵ The psychological causes of , it is
clear, are many and various. But all have
something in common. The typical unhappy man is
one who, having been deprived in youth of some
normal satisfaction, has come to value this one
kind of satisfaction more than any other, and has
therefore given to his life a one-sided
direction, together with a quite emphasis
upon the achievement as opposed to the activities
connected with it. There is, however, a further
development which is very common in the present
day. A man may feel so completely that
he seeks no form of satisfaction, but only
distraction and . He then becomes a
of'pleasure'. That is to say he seeks to
make life by becoming less alive.
, for example, is temporary suicide;
the happiness that it brings is merely negative,
a of unhappiness. The
and the believe that
happiness is possible, though they may adopt
mistaken means of achieving it; but the man who
seeks , in whatever form, has given
up hope except . In his case, the
first thing to be done is to persuade him that
happiness is desirable. Men who are unhappy, like
men who sleep badly, are always proud of the
fact. Perhaps their pride is like that of
who had lost his tail; if so, the way to cure it
is to point out to them how they can grow a new
tail. Very few men, I believe, will deliberately
choose unhappiness if they see a way of being
happy. I do not deny that such men exist, but
they are not sufficiently numerous to be
important. I shall therefore assume that the
reader would rather be happy than unhappy.
Whether I can help him to realise this wish, I do
not know; but at any rate the attempt can do no
harm. ↵
知识点
重点词汇
woe [wəʊ] n. 悲哀，悲痛；灾难 int. 唉（表示痛苦，悲伤或悔恨） n. (Woe)人名；(德)韦 {cet6 gre :8122}
shortcomings ['ʃɔ:tkʌmɪŋz] 毛病 { :8140}
savor ['seɪvə] n. 滋味；气味；食欲 vt. 尽情享受；使有风味；加调味品于；品尝，欣赏 vi. 有…的滋味；带有…的性质 {toefl :8306}
thwarted [θwɔ:tid] v. 挫败（thwart的过去分词）；反对 adj. 挫败的 { :8327}
heroines ['herəʊɪnz] n. 女英雄，女主角( heroine的名词复数 ) { :8342}
degrade [dɪˈgreɪd] vt. 贬低；使……丢脸；使……降级；使……降解 vi. 降级，降低；退化 {cet6 toefl ielts :8440}
envy [ˈenvi] n. 嫉妒，妒忌；羡慕 vt. 嫉妒，妒忌；羡慕 vi. 感到妒忌；显示出妒忌 {gk cet4 cet6 ky ielts :8468}
disgrace [dɪsˈgreɪs] n. 耻辱；丢脸的人或事；失宠 vt. 使……失宠；给……丢脸；使……蒙受耻辱；贬黜 {cet6 ky toefl :8519}
admirable [ˈædmərəbl] adj. 令人钦佩的；极好的；值得赞扬的 {gk toefl :8547}
undue [ˌʌnˈdju:] adj. 过度的，过分的；不适当的；未到期的 {ielts :8581}
outward [ˈaʊtwəd] adj. 向外的；外面的；公开的；外服的；肉体的 adv. 向外（等于outwards）；在外；显而易见地 n. 外表；外面；物质世界 {gk cet4 cet6 ky toefl :8599}
disapproval [ˌdɪsəˈpru:vl] n. 不赞成；不喜欢 {cet6 toefl :8652}
avoidance [əˈvɔɪdəns] n. 逃避；废止；职位空缺 {toefl :8834}
accrue [əˈkru:] vt. 获得；积累 vi. 产生；自然增长或利益增加 {gre :8867}
civilised ['sɪvəlaɪzd] adj. 文明的 { :8881}
homage [ˈhɒmɪdʒ] n. 敬意；尊敬；效忠 {toefl gre :8970}
psychologically [ˌsaɪkə'lɒdʒɪklɪ] adv. 心理上地；心理学地 { :9081}
tyranny [ˈtɪrəni] n. 暴政；专横；严酷；残暴的行为（需用复数） {cet6 gre :9346}
vanity [ˈvænəti] n. 虚荣心；空虚；浮华；无价值的东西 {cet4 cet6 ky toefl ielts gre :9493}
saner [seinə] adj. 心智健全的( sane的比较级 ); 神志正常的; 明智的; 稳健的 { :9556}
sane [seɪn] adj. 健全的；理智的；[临床] 神志正常的 n. (Sane)人名；(日)实(姓)；(日)实(名)；(芬、塞、冈、几比、塞内)萨内 {ky toefl gre :9556}
erratic [ɪˈrætɪk] n. 漂泊无定的人；古怪的人 adj. 不稳定的；古怪的 {toefl ielts gre :9568}
deplored [diˈplɔ:d] v. 悲叹，痛惜，强烈反对( deplore的过去式和过去分词 ) { :9723}
receptive [rɪˈseptɪv] adj. 善于接受的；能容纳的 {toefl gre :9761}
indignation [ˌɪndɪgˈneɪʃn] n. 愤慨；愤怒；义愤 {cet6 ky gre :9794}
unbearable [ʌnˈbeərəbl] adj. 难以忍受的；承受不住的 {gk cet4 cet6 toefl :9826}
infancy [ˈɪnfənsi] n. 初期；婴儿期；幼年 {cet6 ky toefl :9866}
divinity [dɪˈvɪnəti] n. 神；神性；神学 { :10007}
ridicule [ˈrɪdɪkju:l] n. 嘲笑；笑柄；愚弄 vt. 嘲笑；嘲弄；愚弄 {cet6 toefl gre :10051}
zest [zest] n. 风味；热心；强烈的兴趣 vt. 给…调味 {toefl ielts gre :10079}
tenderness ['tendənɪs] n. 亲切；柔软；柔和；敏感；棘手 {toefl :10448}
remorse [rɪˈmɔ:s] n. 懊悔；同情 {ielts gre :10471}
nostalgic [nɒ'stældʒɪk] adj. 怀旧的；乡愁的 { :10502}
caressed [kəˈrest] v. 爱抚或抚摸…( caress的过去式和过去分词 ) { :10613}
puritan [ˈpjʊərɪtən] n. 清教徒 adj. 清教徒的 { :10620}
czar [zɑ:, tsɑ:] n. （帝俄的）沙皇，皇帝；独裁者 { :10679}
sinner [ˈsɪnə(r)] n. 罪人；有错者 n. (Sinner)人名；(英、德)辛纳 { :11118}
artificially [ˌɑ:tɪ'fɪʃəlɪ] adv. 人工地；人为地；不自然地 { :11137}
habitual [həˈbɪtʃuəl] adj. 习惯的；惯常的；习以为常的 {cet4 cet6 :11263}
bliss [blɪs] n. 极乐；天赐的福 vt. 使欣喜若狂 vi. 狂喜 n. (Bliss)人名；(英、法、德、西)布利斯 n. 必列斯（化妆品品牌） {toefl gre :11334}
converse [kənˈvɜ:s] n. 逆行，逆向；倒；相反的事物 adj. 相反的，逆向的；颠倒的 vi. 交谈，谈话；认识 n. (Converse)人名；(英)康弗斯 n. 匡威（服装品牌） {cet6 toefl gre :11468}
unhappiness [ʌn'hæpɪnəs] n. 苦恼；忧愁 { :11535}
dreary [ˈdrɪəri] adj. 沉闷的，枯燥的 {toefl ielts gre :11551}
conqueror ['kɒŋkәrә] n. 征服者；胜利者 {cet6 ielts :11626}
aristocrats [æ'rɪstəkræts] n. 贵族( aristocrat的名词复数 ) { :11646}
oblivion [əˈblɪviən] n. 遗忘；湮没；赦免 {toefl :11679}
abstain [əbˈsteɪn] vi. 自制；放弃；避免 {toefl gre :11773}
momentary [ˈməʊməntri] adj. 瞬间的；短暂的；随时会发生的 {cet6 ky :11937}
lunatic [ˈlu:nətɪk] adj. 疯狂的；精神错乱的；愚蠢的 n. 疯子；疯人 {gre :12034}
lunatics [ ] n. 精神失常者，精神病人（lunatic的复数形式） { :12034}
devotee [ˌdevəˈti:] n. 信徒；爱好者 {gre :12085}
meditating ['medɪteɪtɪŋ] v. 深思，沉思，冥想( meditate的现在分词 ); 内心策划，考虑 { :12380}
inwardly [ˈɪnwədli] adv. 向内地；思想上；在内部 { :12697}
inescapable [ˌɪnɪˈskeɪpəbl] adj. 不可避免的；逃脱不了的 { :12878}
helena [ˈheˈli:nə] n. 海伦娜（女子名） { :12913}
perpetually [pə'petʃʊəlɪ] adv. 永恒地，持久地 { :13089}
psychoanalytic [ˌsaɪkəʊˌænə'lɪtɪk] adj. 精神分析的；心理分析的 { :13228}
maxims [ˈmæksɪmz] n. 格言，座右铭( maxim的名词复数 ) { :13658}
justly ['dʒʌstlɪ] adv. 公正地；正当地；恰当地；正直地 {toefl :13796}
afresh [əˈfreʃ] adv. 重新；再度 { :13805}
unworthy [ʌnˈwɜ:ði] adj. 不值得的；无价值的；不相称的 { :14125}
astray [əˈstreɪ] adj. 迷路的；离开正道的；不对头的 adv. 误入歧途地；迷途地；迷路 n. (Astray)人名；(西)阿斯特赖 {gre :14149}
cessation [seˈseɪʃn] n. 停止；中止；中断 {gre :14248}
idealized [aɪ'diəl,aɪz] adj. 理想化的 v. 把…理想化；以理想的形式表现事物（idealize的过去分词） { :14349}
outwardly [ˈaʊtwədli] adv. 表面上；向外；外观上地 { :14531}
nominally ['nɒmɪnəlɪ] adv. 名义上地；有名无实地 { :14690}
drunkenness [ˈdrʌŋkənnɪs] n. 醉态；酒醉 { :14846}
thoroughfare [ˈθʌrəfeə(r)] n. 大道，通路 { :15100}
repents [rɪˈpents] v. 对（自己的所为）感到懊悔或忏悔( repent的第三人称单数 ) { :15104}
inferiority [ɪnˌfɪəriˈɒrəti] n. 自卑；下属；次等；下部 {cet6 toefl :15138}
incapacity [ˌɪnkəˈpæsəti] n. 无能力，无能 { :15342}
deplorable [dɪˈplɔ:rəbl] adj. 可叹的；凄惨的 { :17599}
intoxication [ɪnˌtɒksɪ'keɪʃn] n. [内科] 中毒；陶醉；喝醉 {toefl :17843}
approvingly [ə'pru:vɪŋlɪ] adv. 赞许地；满意地 { :18324}
narcissism [ˈnɑ:sɪsɪzəm] n. [心理] 自恋，自我陶醉 {gre :18480}
bearable [ˈbeərəbl] adj. 可忍受的；支持得住的 { :18563}
extermination [ɪkˌstɜ:mɪ'neɪʃn] n. 消灭；根绝 { :18574}
disastrously [dɪ'zɑ:strəslɪ] adv. 悲惨地 { :18584}
unattainable [ˌʌnəˈteɪnəbl] adj. 做不到的；难到达的 { :19006}
magnificence [mæɡ'nɪfɪsns] n. 壮丽；宏伟；富丽堂皇 {toefl :19025}
adulation [ˌædjuˈleɪʃn] n. 奉承；谄媚 { :19049}
unconsciousness [ʌnˈkɒnʃəsnəs] n. 无意识；意识不清；[医] 人事不省 { :19118}
perpetuation [pəˌpetʃʊ'eɪʃn] n. 不朽，永存 { :20317}
lunacy [ˈlu:nəsi] n. 精神失常；愚蠢的行为 { :20480}
难点词汇
diffidence ['dɪfɪdəns] n. 无自信；羞怯；内向 { :23362}
omnipotent [ɒmˈnɪpətənt] adj. 无所不能的；全能的；有无限权力的 {gre :24262}
ennui [ɒnˈwi:] n. （法）厌倦，无聊；倦怠 {toefl gre :24297}
shrewdness [ʃru:dnəs] n. 精明；机灵 { :29132}
dyspepsia [dɪsˈpepsiə] n. [内科] 消化不良；胃弱 { :29957}
megalomaniac [ˌmegələˈmeɪniæk] n. 夸大狂患者；妄自尊大的人 adj. 夸大狂的 { :31669}
inculcation [ˌɪnkʌl'keɪʃn] n. 谆谆教诲；教授 { :32447}
unendurable [ˌʌnɪnˈdjʊərəbl] adj. 无法忍受的；不能持久的 { :33633}
obtruding [ɔbˈtru:dɪŋ] v. 强行向前, 强行, 强迫( obtrude的现在分词 ) { :35421}
listlessness ['lɪstləsnəs] n. 无精打采；精神萎靡 { :36163}
unutterable [ʌnˈʌtərəbl] adj. 十足的；说不出口的；无法用言语表达的 { :37267}
reprobates [ˈreprəˌbeɪts] n. 道德败坏的人，恶棍( reprobate的名词复数 ) { :39801}
indubitable [ɪn'dju:bɪtəbəl] adj. 不容置疑的；明确的 {gre :42227}
penurious [pəˈnjʊəriəs] adj. 吝啬的；缺乏的；贫困的 { :42674}
生僻词
car-load [ ] un. 装在车上用地磅过秤 [网络] 车辆荷载；车辆载荷；整车货物
crossing-sweeper ['krɔsiŋ,swi:pә(r)] n. (十字路口的)清道夫
dangereuses [ ] [网络] 风险
day-to-day [ˈdeɪtəˈdeɪ] adj. 日常的；逐日的
hard-boiled [ˈhɑ:dˈbɔild] adj. 煮过熟了的；不动感情的
mother-substitute ['mʌðərs'ʌbstɪtjuːt] 替代母亲
narcissist [nɑ:'sɪsɪst] n. 自我陶醉者 {gre :0}
one-sided [ˌwʌnˈsaidid] adj. 片面的，单方面的；不公正的
schoolfellows [ ] (schoolfellow 的复数) n. 同窗, 同学, 校友
self-absorption [ˈselfəbˈsɔ:pʃən] n. 自吸收；聚精会神；热衷；专心致致
self-centered [ˌself'sentəd] adj. 自我中心的；利己主义的
self-respect [ˌselfrɪˈspekt] n. 自重，自尊
week-end ['wi:k 'end] n. 周末
work-hour [ ] 工作时间
词组
abstain from [əbˈstein frɔm] na. 戒(酒) [网络] 避开；戒除；放弃
Alexander the Great [ ] un. 亚历山大大帝(356-323,B.C.,马其顿国王) [网络] 亚历山大帝；亚力山大大帝；亚力山大帝
appetite for [ ] [网络] 对……的欲望；胃口；关于……的食欲
attribute to [ ] na. 认为(成功)是(努力)的结果 [网络] 归因于；把…归因于；归咎于
be indifferent to [ ] na. 对…不关心 [网络] 不在乎；对…漠不关心；对……感到无所谓
bow down [bəu daun] un. 跪拜；打躬作揖 [网络] 鞠躬；俯伏；下拜
disgust with [ ] 使人厌恶，令人反感：
economic exploitation [ ] [网络] 经济剥削
ethical code [ˈeθikəl kəud] [网络] 道德准则；伦理规章；伦理守则
gateway to [ ] 通向……的大门
human instinct [ ] [网络] 人类本能；人的本能；真性情
in oblivion [ ] 被忘却,被忘记,湮没无闻,湮灭
in oneself [in wʌnˈself] [网络] 本身；自身；本来
in the midst [ ] [网络] 在情况中；於其中
in the midst of [in ðə midst ɔv] [网络] 在…当中，在…中间；意思是在某一进程之中；正当…的时候
in the pursuit of [ ] [网络] 追求；奉行
indifference to [ ] [网络] 对……漠不关心；对……不关心；对…无动于衷
indifferent to [ ] prep. 不关心 [网络] 不在乎；无兴趣；对…漠不关心
made a fuss [ ] 大惊小怪，小题大做；吵吵闹闹
main thoroughfare [ ] un. 主要通道 [网络] 主干道
make a fuss [meik ə fʌs] na. 小题大做 [网络] 大惊小怪；大声吵闹；无事自扰
meditate on [ ] v. 沉思 [网络] 对…沉思
obtrude on [ ] vt.强加于,强使接受
on the contrary [ɔn ðə ˈkɔntrəri] na. 反之 [网络] 正相反；相反地；相反的
plunge in [ ] un. 〔地〕伏角；单刀直入；趁势插话 [网络] 积极参加；猛刺
primitive man [ ] 原始人
primitive men [ ] 原始人
receptive to [ ] [网络] 乐於接受的
repent of [ ] [网络] 后悔；抱憾
seize upon [ ] na. 猛扑；袭击；利用；采用(提议) [网络] 抓住；牢牢抓住
suffice to [ ] [网络] 足以
the converse [ ] [网络] 逆命题；诡谋；相反的事物
the fox [ ] [网络] 狐狸；女狐；沙狐
wander from [ ] [网络] 离题；离开正道；偏离
单词释义末尾数字为词频顺序
zk/中考 gk/中考 ky/考研 cet4/四级 cet6/六级 ielts/雅思 toefl/托福 gre/GRE
* 词汇量测试建议用 testyourvocab.com