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Chapter 2: ↵ It is common in
our day, as it has been in many other periods of
the world's history, to suppose that those among
us who are wise have seen through all the
enthusiasms of earlier times and have become
aware that there is nothing left to live for. The
men who hold this view are genuinely unhappy, but
they are proud of their , which they
the nature of the universe and
consider to be the only rational attitude for an
man. Their their
makes less sophisticated people its
; they think that the man who enjoys
being miserable is not miserable. ↵ This view is
too simple; undoubtedly there is some slight
compensation in the feeling of superiority and
insight which these sufferers have, but it is not
sufficient to make up for the loss of simpler
pleasures. I do not myself think that there is
any superior in being unhappy. The
will be as happy as circumstances permit
and if he finds the of the universe
painful beyond a point, he will contemplate
something else instead. This is what I wish to
prove in the present chapter. I wish to persuade
the reader that, whatever the arguments may be,
reason lays no happiness; , more,
I am persuaded that those who quite sincerely
attribute their sorrows to their views about the
universe are :
the truth is that they are unhappy for some
reason of which they are not aware, and this
leads them to the less
characteristics of the world in which
they live. ↵ For modern Americans the point of
view that I wish to consider has been set forth
by Mr. Joseph Wood in a book called "The
Modern Temper"; for our grandfathers' generation
it was set forth by ; for all time it was
set forth by the writer of . Mr.
says: "Ours is a lost cause and there is
no place for us in the natural universe, but we
are not, for all that, sorry to be human. We
should rather die as men than live as animals.
Says: ↵ There's not a joy the world can
give like that it takes away, ↵ When the glow of
early thought declines in feeling's dull decay.
↵ The author of says. ↵
I praised the dead which are already dead more
than the living which are yet alive. ↵ ,
better is he than both they, which not yet
been, who not seen work that is
done under the sun. ↵ All these three
arrived at these gloomy conclusions after
reviewing the pleasures of life. Mr. has
lived in the most intellectual circles of New
York; swam the and had
love affairs; the author of
was even more varied in his pursuit
of pleasure; he tried wine, he tried music, "and
that of all sorts, " he built pools of water, he
had men-servants and maid-servants, and servants
born in his house. Even in these circumstances
his wisdom departed not from him. Nevertheless he
saw that all is , even wisdom. ↵ And I
gave my heart to know wisdom, and to know madness
and folly: I perceived that this also is
of spirit. ↵ For in much wisdom is much grief:
and he that knowledge
sorrow. ↵ His wisdom seems to have annoyed him;
he made unsuccessful efforts it. ↵
I said in mine heart, Go to now, I will prove
with , therefore enjoy pleasure: and,
, this also is . ↵ But his wisdom
remained with him. ↵ Then said I in my heart, As
it to the fool, so it even to
me; and why was I then more wise. ? Then I said
in my heart, that this also is . . . . ↵
Therefore I hated life; because the work that is
wrought under the sun is me: for
all is and of spirit. ↵ It is
fortunate for literary men that people no longer
read anything written long ago, for if they did
they would come to the conclusion that, whatever
may be said about pools of water, the making of
new books is certainly . If we can show
that the doctrine of is not the only
one open to , we need not trouble
ourselves much with the later expressions of the
same mood. ↵ In an argument of this sort we must
distinguish between a mood and its intellectual
expression. There is no arguing with a mood; it
can be changed by some fortunate event, or by a
change in our bodily condition, but it cannot be
changed by argument. I have frequently
experienced myself the mood in which I felt that
all is vanity; I have emerged from it not by
means of any philosophy, but owing to some
of action. ↵ If your child
is ill, you may be unhappy, but you will not feel
that all is vanity; you will feel that the
restoring of the child to health is a matter to
be attended to the question whether
there is ultimate value in human life or not. A
rich man may, and often does, feel that all is
vanity, but if he should happen to lose his
money, he would feel that his next meal was by no
means vanity. ↵ The feeling is one born of a too
easy satisfaction of natural needs. The human
animal, like others, is a certain
amount of struggle for life, and when by means of
great wealth can all his
without effort, the mere absence of effort
from his life removes an essential ingredient of
happhess. The man who acquires easily things for
which he feels only a very moderate desire
concludes that the attainment of desire does not
bring happiness. If he is of a
disposition, he concludes that human life is
essentially wretched, since the man who has all
he wants is still unhappy. He forgets that to be
without some of the things you want is an
part of happiness. ↵ So much for
the mood. There are, however, also intellectual
arguments in . ↵ The rivers run into
the sea; yet the sea is not full. ↵ There is no
new thing under the sun. ↵ There is no
of former things. ↵ I hated all my
labour which I had taken under the sun: because ↵
I should leave it the man that shall be
after me. ↵ If one were to attempt to set up
these arguments in the style of a modern
philosopher they would come to something like
this: Man is , and matter is
in motion yet nothing ,
although the new thing that comes after it is in
no way different from what has gone before. A man
dies, and his heir reaps the benefits of his
labours; the rivers run into the sea, but their
waters are not permitted to stay there. Over and
over again in an endless cycle men
and things are born and die without improvement,
without permanent achievement, day after day,
year after year. The rivers, if they were wise,
would stay where they are. , if he were
wise, would not plant fruit trees of which his
son is to enjoy the fruit. ↵ But in another mood
how different all this looks. No new thing under
the sun? What about , aëroplanes, and
the of politicians? What did
know about such things? Ecclesiastes was
not, of course, really written by , but it
is the author by this
name） If he could have heard on the wireless the
speech of to her subjects on
her return from his , would it not have
him among his trees and pools? If
he could have had a press-cutting agency to let
him know what the newspapers said about the
beauty of his architecture, the comforts of his
, and the of rival in
argument with him, could he have gone on saying
that there is no new thing under the sun? It may
be that these things would not have wholly cured
his , but he would have had to give it a
new expression. Indeed, one of Mr. 's
complaints of our time is that there are so many
new things under the sun. If either the absence
or the presence of novelty is equally annoying,
it would hardly seem that either could be the
true cause of despair. Again, take the fact that
'all the rivers run into the sea, yet the sea is
not full; the place from the rivers
come, they return again'. Regarded as a
ground for , this assumes that travel is
unpleasant. People go to in the
summer, yet return again the place
they came. This does not prove that it is
to go to in the summer. If the
waters were feeling, they would
probably enjoy the cycle after the
manner of Shelley's Cloud. As for the
of leaving things to one's heir, that is a matter
that may be looked at from two points of view:
from the point of view of the heir it is
distinctly less disastrous. Nor is the fact that
all things pass in itself any ground for
. If they were succeeded by worse
things, that would be a ground, but if they are
succeeded by better things, that is a reason for
optimism. What are we to think if, as
maintains, they are succeeded by things exactly
like themselves? Does not this make the whole
process ? not, unless the
various stages of the cycle are themselves
painful. The habit of looking to the future and
thinking that the whole meaning of the present
lies in what it will bring forth is a
one. There can be no value in the whole unless
there is value in the parts. Life is not to be
conceived a in which
the hero and go through incredible
for which they are compensated by a
happy ending. I live and have my day, my son
succeeds me and has his day, his son in turn
succeeds him. What is there in all this to make a
tragedy about? , if I lived for
ever the joys of life would inevitably in the end
lose their . As it is, they remain
fresh. ↵ I warmed both hands before
the fire; ↵ It sinks, and I am ready .
↵ This attitude is quite as rational as that of
death. If, therefore, moods were
to be decided by reason, there would be quite as
much reason for as for despair. ↵
'Ecclesiastes' is tragic; Mr. 's Modern
Temper is pathetic. Mr Krutch, at bottom, is sad
because the old certainties have
crumbled, and also some that are of more recent
origin.'As for this present unhappy time,' he
says,'haunted by ghosts from a dead world and
not yet at home in its own, its is
not unlike the of the adolescent who
has not yet learned to orient himself without
reference to the amid which his
childhood was passed. This statement is entirely
correct as applied to a certain section of
intellectuals, those, namely, who, having had a
literary education, can know nothing of the
modern world, and having throughout their youth
been taught to base belief upon emotion, cannot
that desire for
safety and protection which the world of science
cannot . Mr. Krutch, like most other
literary men, is the idea that
science has not fulfilled its promises. He does
not, of course, tell us what these promises were,
but he seems to think that sixty years ago men
like Darwin and expected something of
science which it has not given. I think this is
an entire ; fostered by those writers and
who do not wish their specialties to be
thought of little value. ↵ That the world
contains many at the present moment is
true. There have always been many
whenever there have been many people whose income
has diminished. Mr Krutch, it is true, is an
American, and American incomes, on the whole,
have been increased by the War, but throughout
the the
have suffered terribly, while the War itself gave
everyone a sense of instability. Such social
causes have a great deal more to do with the mood
of an than has its' theory as to the nature
of the world. Few ages have been more despairing
than the thirteenth century, although that faith
which Mr Krutch so regrets was then firmly
entertained by everyone except and a
few great Italian nobles. Thus says:
'For more sins these days of ours than
in any past age, and sin is
wisdom. Let us see all conditions in the world,
and consider them everywhere: we shall
find corruption, and first of all in
the Head. . . the whole court,
and is lord of all. . . If then this is
done in the Head, how is it in the members? See
the : how they money and
neglect the souls. . . Let us consider
the Religious Orders: I exclude none from what I
say. See how they are fallen, one and all, from
their right state; and the new Orders (of )
are already decayed from their first
dignity. The whole clergy is pride,
, and : and clerks are
gathered together, as at Paris and Oxford, they
the whole with their wars and
quarrels and other vices. . . None care what is
done, or how, , provided only
that each can fulfil his lust. Concerning the
, he says:'Their lives
were beyond all comparison better than ours, both
in all and the world, with
all its delights and and honours; as all
men may read in the works of . ,
. , Alfarabius, , , and
others; and so it was that they the
secrets of wisdom and found out all knowledge.
Roger Bacon's opinion was that of all his
literary contemporaries, not one of whom liked
the age in which he found himself. I do not for a
moment believe that this had any
cause. Its causes were war, poverty,
and violence. ↵ One of Mr. Krutch's most
pathetic chapters deals with the subject of love.
It appears that the Victorians thought very
highly of it, but that we with our modern
have come to see through it. ↵
'For the more skeptical of the Victorians, love
performed some of the functions of the God whom
they had lost. Faced with it, many of even the
most hard-headed turned, for the moment;
. They found themselves in the presence
of something which them that sense of
which nothing else claimed, and
something to which they felt, even in the very
depth of their being, that an
loyalty was due. For them love, like God,
demanded all sacrifices; but like Him, also, it
rewarded the believer by investing all the
phenomena of life with a meaning not yet analysed
away. We have grown used - more than they - to a
universe, but we are not yet accustomed
to one which is as well, and only when
we have so become shall we realise what
really means. ↵ It is curious how different the
looks to the young of our time from
what it seemed when one was living in it. I
remember two old ladies both typical of certain
aspects of the period, whom I knew well in my
youth. One was a , and the other a
. The former regretted that so much
poetry deals with love, which, she maintained, is
an subject. The latter remarked: ↵
'Nobody can say anything against me, but I always
say that it is not so bad to break the seventh
as the sixth, because at any rate it
requires the consent of the other party. ↵
Neither of these views was quite like what Mr.
Krutch presents as typically Victorian. His ideas
are derived evidently from certain writers who
were by no means their
environment. The best example, I suppose, is
Robert Browning. I cannot, however, resist the
conviction that there is something about
love as he conceived it. ↵ God be thanked, the
of His creatures ↵ Boasts two soul-sides,
one to face the world with, ↵ One to show a
woman when he loves her! ↵ This assumes that
is the only possible attitude
towards the world at large. Why? Because the
world is cruel, Browning would say. Because it
will not accept you at your own valuation, we
should say. A couple may form, as the
did, . It is very
pleasant to have someone at hand who is sure to
praise your work, whether it deserves it or not.
And Browning undoubtedly felt that he was a fine,
fellow when he denounced in no
measured terms for having to admire
. I cannot feel that this complete
suspension of the critical faculty on both sides
is really . It is bound up with fear and
with the desire to from the cold
blasts of criticism. Many
learn to derive the same satisfaction from their
own . ↵ I lived too long myself in the
to be a modern according to Mr.
Krutch's standards. I have by no means lost my
belief in love, but the kind of love that I can
believe in is not the kind that the Victorians
admired; it is and open-eyed, and,
while it gives knowledge of good, it does not
involve of evil, nor does it
or holy. The attribution
of these qualities to the kind of love that was
admired was an outcome of the sex . The
Victorian was profoundly convinced that most sex
is evil, and had to attach exaggerated adjectives
to the kind of which he could approve. There was
more sex hunger than there is now, and this no
doubt caused people the importance
of sex just as the have always done. We
are at the present day passing through a somewhat
confused period, when many people have thrown
over the old standards without acquiring new
ones. This leads them into various troubles, and
as their unconscious usually still believes in
the old standards, the troubles, when they come,
produce despair, , and .
think the number of people to whom this happens
is very large, but they are among the most vocal
people of our time. I believe that if one took
the average of well-to-do young people in our day
and in the Victorian , one would find that
there is now a great deal more happiness in
connection with love, and a great deal more
genuine belief in the value of love than there
was sixty years ago. The reasons which lead
certain persons to are connected with
the of the old ideals over the
unconscious, and with the absence of a rational
ethic by which present-day people can regulate
their conduct. The cure lies not in
and for the past, but in a more
acceptance of the modern outlook and a
determination to root out discarded
from an their obscure hiding
places. ↵ To say shortly why one values love is
not easy; nevertheless, I will make the attempt.
Love is to be valued in the first instance - and
this, though not its greatest value, is essential
to all the rest - as in itself a source of
delight. ↵ Oh Love! they wrong much ↵ That
say thy sweet is bitter, ↵ When thy rich fruit
is such ↵ As nothing can be sweeter. ↵ The
of these lines was not seeking a
solution for , or a key to the universe;
he was merely enjoying himself. And not only is
love a source of delight, but its absence is a
source of pain. ↵ In the second place, love is
to be valued because it enhances all the best
pleasures, such as music, and sunrise in
mountains, and the sea under the full moon. A man
who has never enjoyed beautiful things in the
company of a woman whom he loved has not
experienced to the full the of which
such things are capable. ↵ Again, love is able
to break down the hard shell of , since it
is a form of biological cooperation in which the
emotions of each are necessary to the fulfilment
of the other's purposes. There have
been in the world at various times various
solitary philosophies, some very noble, some less
so. The and the early Christians believed
that a man could realise the highest good of
which human life is capable by means of his own
will alone, or at any rate without human aid;
others again have regarded power as the end of
life, and yet others mere personal pleasure. All
these are solitary philosophies in the sense that
the good is supposed to be something
in each separate person, not only in a larger or
smaller society of persons. All such views, to my
mind, are false, and not only in ,
but as expressions of the better part of our
instincts. Man depends upon cooperation, and has
been provided by nature, somewhat ,
it is true, with the apparatus out of
which the required for cooperation
can spring. Love is the first and form
of emotion leading to cooperation, and those who
have experienced love with any intensity will not
be content with a philosophy that supposes their
highest good to be independent of that of the
person loved. In this respect parental feeling is
even more powerful, but parental feeling at its
best is the result of love between the parents. I
do not pretend that love in its highest form is
common, but I do maintain that in its highest
form it reveals values which must otherwise
remain unknown, and has itself a value which is
by scepticism, although who
are it may attribute their
their scepticism. ↵ True love is a
durable fire, ↵ In the mind ever burning, ↵
Never sick, never dead, never cold, ↵ From
itself never turning. ↵ I come next to what Mr.
Krutch has to say about tragedy. He contends, and
in this I cannot but agree with him, that 's
Ghosts is King .'No increased
powers of expression, no greater gift for words,
could have transformed into Shakespeare.
The materials out of which the latter created his
works - his conception of , his
sense of the importance of human passions, his
vision of the of human life - simply
did not and could not exist for , as they
did not and could not exist for his
contemporaries. God and Man and Nature had all
somehow the course of the intervening
centuries, not because the realistic of
modern art led us to seek out mean people, but
because this of human life was somehow
us by the operation of that same
process which led to the development of realistic
theories of art by which our vision could be
justified:' It is undoubtedly the case that the
old-fashioned kind of tragedy which dealt with
princes and their sorrows is not suitable to our
age, and when we try to treat in the same manner
the sorrows of an obscure individual the effect
is not the same. The reason for this is not,
however, any deterioration in our
life, but . It is due to the
fact that we can no longer regard certain
individuals as the great ones of the earth, who
have a right to tragic passions, while all the
rest must merely and to produce the
of those few. Shakespeare says: ↵
When die, there are no comets seen; ↵
The heavens themselves blaze forth the death of
princes. ↵ In Shakespeare's day this sentiment,
if not literally believed, at least expressed an
outlook which was practically universal and most
profoundly accepted by Shakespeare himself.
Consequently the death of the poet is
comic, whereas the deaths of , and
are tragic. The cosmic significance of an
individual death is lost to us because we have
become democratic, not only in forms, but
in our convictions. High tragedy in the
present day, therefore, has to concern itself
rather with the community than with the
individual. ↵ I would give as an example of what
I mean Toller's Massenmensch.
maintain that this work is as good as the best
that has been done in the best ages in the past,
but I do maintain that it is comparable;
it is noble, profound and actual, concerned with
heroic action, and'purging the reader through
pity and terror', as said it should.
There are as yet few examples of this modern kind
of tragedy, since the old technique and the old
traditions have to be abandoned without being
replaced by mere educated . To write
tragedy, a man must feel tragedy. To feel
tragedy, a man must be aware of the world in
which he lives, not only with his mind, but with
his blood and . Mr. Krutch talks throughout
his book about despair, and one is
touched by his heroic acceptance of a bleak
world, but the is due to the fact that
he and most literary men have not yet learnt to
feel the old emotions in response to new stimuli.
The stimuli exist, but not in literary .
Literary have no vital contact with the
life of the community, and such contact is
necessary if men's feelings are to have the
seriousness and depth within which both tragedy
and true happiness proceed. ↵ To all the
talented young men who feeling that
there is nothing in the world for them to do, I
should say:'Give up trying to write, and,
instead, try not to write. Go out into the world;
become , a king in , a labourer in
Soviet Russia; give yourself an existence in
which of elementary physical
needs will occupy all your energies.
recommend this course of action to everyone, but
only to those who suffer from the disease which
Mr. Krutch diagnoses. I believe that, after some
years of such an existence, the ex-intellectual
will find that his efforts he can no
longer writhg, and when this time
comes his writing will not seem to him . ↵
知识点
重点词汇
creed [kri:d] n. 信条，教义 n. (Creed)人名；(英)克里德 {toefl :8002}
antiquity [ænˈtɪkwəti] n. 高龄；古物；古代的遗物 {toefl gre :8064}
nostalgia [nɒˈstældʒə] n. 乡愁；怀旧之情；怀乡病 {toefl ielts gre :8085}
courageous [kəˈreɪdʒəs] adj. 有胆量的，勇敢的 {cet6 :8170}
leigh [l i:] n. 利（男子名, 等于Lee） { :8170}
rationality [ˌræʃə'nælətɪ] n. 合理性；合理的行动 { :8213}
sages [seɪdʒz] abbr. 半自动地面防空系统（semi-automatic ground environment system） { :8214}
heroine [ˈherəʊɪn] n. 女主角；女英雄；女杰出人物 {gk cet4 cet6 ky ielts :8342}
imperative [ɪmˈperətɪv] n. 必要的事；命令；需要；规则；[语]祈使语气 adj. 必要的，不可避免的；紧急的；命令的，专横的；势在必行的；[语]祈使的 {cet6 ky toefl ielts gre :8360}
untouched [ʌnˈtʌtʃt] adj. 未受影响的；未改变的；未触动过的；不受感动的 {toefl :8408}
commonplace [ˈkɒmənpleɪs] n. 老生常谈；司空见惯的事；普通的东西 adj. 平凡的；陈腐的 {cet6 ky toefl ielts gre :8456}
abides [əˈbaidz] v. 容忍( abide的第三人称单数 ); 等候; 逗留; 停留 { :8457}
refrain [rɪˈfreɪn] n. 叠句，副歌；重复 vi. 节制，克制；避免；制止 {cet6 ky ielts gre :8458}
sophistication [səˌfɪstɪˈkeɪʃn] n. 复杂；诡辩；老于世故；有教养 {toefl gre :8479}
misfortunes [misˈfɔ:tʃənz] n. 不幸( misfortune的名词复数 ); 厄运; 不幸的事; 灾难 { :8481}
adventurous [ədˈventʃərəs] adj. 爱冒险的；大胆的；充满危险的 {toefl :8490}
mystical [ˈmɪstɪkl] adj. 神秘的；神秘主义的 { :8509}
indispensable [ˌɪndɪˈspensəbl] n. 不可缺少之物；必不可少的人 adj. 不可缺少的；绝对必要的；责无旁贷的 {cet4 cet6 ky toefl ielts :8544}
admirable [ˈædmərəbl] adj. 令人钦佩的；极好的；值得赞扬的 {gk toefl :8547}
crook [krʊk] n. 骗子，坏蛋；弯处，弯曲部分；钩状物 vt. 使弯曲；欺骗，诈骗 vi. 弯曲，成钩形 n. (Crook)人名；(英)克鲁克 {gre :8580}
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}
allude [əˈlu:d] vi. 暗指，转弯抹角地说到；略为提及，顺便提到 {toefl gre :8601}
endowed [ɪn'daʊ] v. 赋予；捐赠 { :8684}
mythology [mɪˈθɒlədʒi] n. 神话；神话学；神话集 {toefl ielts :8692}
instinctive [ɪnˈstɪŋktɪv] adj. 本能的；直觉的；天生的 {toefl gre :8715}
enlightened [ɪnˈlaɪtnd] v. 启迪（enlighten的过去式） adj. 开明的；文明的；进步的；被启发的 { :8804}
Caesar ['si:zә] n. 凯撒（罗马皇帝）；暴君；人间的主宰；剖腹产手术 { :8901}
consoled ['kɒnsəʊl] n. [计] 控制台；[电] 操纵台 vt. 安慰；慰藉 n. (Console)人名；(意、罗)孔索莱 { :9160}
friars [ˈfraɪəz] n. 天主教会修士( friar的名词复数 ) { :9207}
Brownings [ ] [人名] 布朗宁斯 { :9299}
tyranny [ˈtɪrəni] n. 暴政；专横；严酷；残暴的行为（需用复数） {cet6 gre :9346}
futile [ˈfju:taɪl] adj. 无用的；无效的；没有出息的；琐细的；不重要的 {ky toefl gre :9374}
predicament [prɪˈdɪkəmənt] n. 窘况，困境；状态 {gre :9468}
vanity [ˈvænəti] n. 虚荣心；空虚；浮华；无价值的东西 {cet4 cet6 ky toefl ielts gre :9493}
riches [ˈrɪtʃɪz] n. 财富；富有；房地产（rich的复数） n. (Riches)人名；(意)里凯斯；(英)里奇斯 { :9553}
decency [ˈdi:snsi] n. 正派；体面；庄重；合乎礼仪；礼貌 {gre :9570}
agreeable [əˈgri:əbl] adj. 令人愉快的；适合的；和蔼可亲的 {cet6 ky toefl ielts gre :9587}
whims ['wɪmz] 虚妄 禅病 { :9606}
unto [ˈʌntə] prep. 到，直到；向（等于to） n. (Unto)人名；(芬)温托 { :9647}
indignation [ˌɪndɪgˈneɪʃn] n. 愤慨；愤怒；义愤 {cet6 ky gre :9794}
cynicism ['sɪnɪsɪzəm] n. 玩世不恭，愤世嫉俗；犬儒主义；冷嘲热讽 { :9801}
beggars [ˈbeɡəz] n. 乞丐( beggar的名词复数 ); 家伙 { :9846}
clergymen ['klɜ:dʒɪmən] 牧师 n. (Clergymen)人名；(英)克勒吉门 { :9927}
savour [ˈseɪvə(r)] n. 滋味；风味 vt. 具有…的特点；加调味品于；使有风味 { :9959}
Solomon ['sɒlәmәn] n. 所罗门（男子名）；所罗门（古以色列国王大卫之子，以智慧著称）；大智者，聪明人 { :10118}
pagan [ˈpeɪgən] adj. 异教的；异教徒的 n. 异教徒；无宗教信仰者 n. (Pagan)人名；(?-1880)蒲甘(缅甸国王) {gre :10206}
dominions [dəˈminjənz] n. 统治权( dominion的名词复数 ); 领土; 疆土; 版图 { :10249}
reverence [ˈrevərəns] n. 崇敬；尊严；敬礼 vt. 敬畏；尊敬 {toefl :10327}
metaphysical [ˌmetə'fɪzɪkl] adj. 形而上学的；超自然的；玄学派诗歌的 {gre :10386}
taboo [təˈbu:] n. 禁忌；禁止 adj. 禁忌的；忌讳的 vt. 禁忌；禁止 {ky ielts gre :10404}
remorse [rɪˈmɔ:s] n. 懊悔；同情 {ielts gre :10471}
behold [bɪˈhəʊld] vt. 看；注视；把...视为 vi. 看 int. 瞧；看呀 {gre :10497}
thee [ði:] pron. 你（古英语thou的宾格） n. (Thee)人名；(德)特厄 { :10567}
puritan [ˈpjʊərɪtən] n. 清教徒 adj. 清教徒的 { :10620}
skyscrapers ['skaɪˌskreɪpəz] n. 摩天大楼，摩天大厦（skyscraper复数形式） { :10626}
emphatically [ɪm'fætɪklɪ] adv. 着重地；强调地；断然地 { :10680}
Ernst [ɛrnst] n. 恩斯特（人名）；艾伦斯特（人名） { :10699}
dwindled [ˈdwindld] vi. 减少；变小 vt. 使缩小，使减少 { :10733}
Aristotle [ˈæristɔtl] n. 亚里士多德 { :10788}
remembrance [rɪˈmembrəns] n. 回想，回忆；纪念品；记忆力 { :10803}
amplitude [ˈæmplɪtju:d] n. 振幅；丰富，充足；广阔 {cet6 gre :10877}
delusion [dɪˈlu:ʒn] n. 迷惑，欺骗；错觉；幻想 {cet6 gre :10894}
innumerable [ɪˈnju:mərəbl] adj. 无数的，数不清的 {cet6 ky toefl ielts :11097}
impartial [ɪmˈpɑ:ʃl] adj. 公平的，公正的；不偏不倚的 {cet6 ky toefl gre :11147}
contemplation [ˌkɒntəmˈpleɪʃn] n. 沉思；注视；意图 { :11236}
unhappiness [ʌn'hæpɪnəs] n. 苦恼；忧愁 { :11535}
superstitions [ˌsju:pəˈstiʃənz] n. 迷信，迷信行为( superstition的名词复数 ) { :11572}
horribly ['hɒrəblɪ] adv. 可怕地；非常地 { :11702}
sceptics [ˈskeptɪks] n. 多疑者( sceptic的名词复数 ); 怀疑宗教的人 { :12024}
hath [hæθ] vt. 有（have的第三人称单数现在式） { :12155}
fitzgerald [fits'dʒerәld] n. 菲茨杰拉德（姓氏）；菲茨杰拉德（英国诗人、翻译家, 爱德华·菲茨杰拉德）；菲茨杰拉德（美国作家, 弗·司各特·菲茨杰拉德） { :12219}
grievous [ˈgri:vəs] adj. 痛苦的；剧烈的 {gre :12230}
byron ['baɪərən] n. 拜伦（男子名） { :12379}
falsely [fɔ:lslɪ] adv. 错误地；虚伪地；不实地 { :12383}
Plato ['pleitәu] n. 柏拉图（古希腊哲学家） { :12556}
pessimism [ˈpesɪmɪzəm] n. 悲观，悲观情绪；厌世主义 {ielts gre :12662}
epoch [ˈi:pɒk] n. [地质] 世；新纪元；新时代；时间上的一点 {cet6 ky toefl ielts gre :12794}
toil [tɔɪl] n. 辛苦；苦工；网；圈套 vt. 费力地做；使…过度劳累 vi. 辛苦工作；艰难地行进 {ielts gre :13009}
toiling ['tɔɪlɪŋ] n. 辛苦；苦工；网；圈套 vi. 辛苦工作；艰难地行进 vt. 费力地做；使…过度劳累 { :13009}
harem [ˈhɑ:ri:m] n. 为一个雄性动物所控制的许多雌性动物；闺房里的妻妾群；闺房（伊斯兰教教徒的） { :13087}
perpetually [pə'petʃʊəlɪ] adv. 永恒地，持久地 { :13089}
laity [ˈleɪəti] n. 俗人；外行人；门外汉 {gre :13164}
melodrama [ˈmelədrɑ:mə] n. 情节剧；音乐剧；耸人听闻的事件，闹剧 {toefl gre :13732}
justly ['dʒʌstlɪ] adv. 公正地；正当地；恰当地；正直地 {toefl :13796}
friendliness ['frendlɪnəs] n. 友谊；亲切；亲密 { :13939}
diligently ['dɪlɪdʒəntlɪ] adv. 勤奋地；勤勉地 {toefl :13952}
inadequately [ɪn'ædɪkwətlɪ] adv. 不适当地；不够好地 { :14007}
manly [ˈmænli] adj. 男子气概的；强壮的；适于男人的 adv. 雄赳赳地 n. (Manly)人名；(英)曼利 {cet4 cet6 :14055}
whence [wens] conj. 由此 n. 根源 pron. 何处 adv. 从何处 { :14175}
nay [neɪ] adv. 不；甚至；不仅如此 n. 拒绝；反对；投反对票的人 n. (Nay)人名；(德、法、柬、匈)奈；(缅)乃；(英)内伊 { :14625}
commandment [kəˈmɑ:ndmənt] n. 戒律；法令 { :14661}
nominally ['nɒmɪnəlɪ] adv. 名义上地；有名无实地 { :14690}
stuffy [ˈstʌfi] adj. 闷热的；古板的；不通气的 {cet6 toefl gre :14937}
pernicious [pəˈnɪʃəs] adj. 有害的；恶性的；致命的；险恶的 {gre :15230}
incapacity [ˌɪnkəˈpæsəti] n. 无能力，无能 { :15342}
mirth [mɜ:θ] n. 欢笑；欢乐；高兴 {gre :15358}
mediaeval [ˌmi:di:ˈi:vəl, ˌmedi:-] adj. 中世纪的；中古的 { :15473}
boundless [ˈbaʊndləs] adj. 无限的；无边无际的 {toefl :15729}
stoics [ˈstəʊɪks] n. 禁欲主义者，恬淡寡欲的人，不以苦乐为意的人( stoic的名词复数 ) { :16316}
Huxley ['hʌksli] n. 赫胥黎, 生物学家 { :16746}
Socrates ['sɒkrәti:z] n. 苏格拉底（古希腊哲学家） { :17054}
Borneo ['bɒ:niәu] n. 婆罗洲（加里曼丹的旧称） { :17309}
gratify [ˈgrætɪfaɪ] vt. 使满足；使满意，使高兴 {toefl gre :17764}
Brutus ['bru:təs] n. 布鲁特斯（罗马政治家） { :17889}
ascetics [əˈsetɪks] n. 苦行者，禁欲者，禁欲主义者( ascetic的名词复数 ) { :18114}
aurora [ɒ:'rɒ:rә] n. [地物] 极光；曙光 {toefl gre :18136}
pessimists [ˈpesɪmɪsts] n. 悲观主义者( pessimist的名词复数 ) { :18238}
uninteresting [ʌnˈɪntrəstɪŋ] adj. 无趣味的，乏味的；令人厌倦的 { :18414}
divest [daɪˈvest] vt. 剥夺；使脱去，迫使放弃 {gre :18517}
yea [jeɪ] n. 赞成；肯定；投赞成票者 adv. 是的 { :18650}
magnificence [mæɡ'nɪfɪsns] n. 壮丽；宏伟；富丽堂皇 {toefl :19025}
philosophic [ˌfɪlə'sɒfɪk] adj. 哲学的；贤明的 { :19302}
meanness [ˈmi:nnɪs] n. 卑鄙；吝啬；劣等 { :19328}
atheism [ˈeɪθiɪzəm] n. 不信神，无神论 {toefl gre :19451}
fireside [ˈfaɪəsaɪd] n. 炉边；家庭 n. (Fireside)人名；(英)法尔赛德 adj. 炉边的；非正式的 { :19556}
leer [lɪə(r)] n. 媚眼，秋波；恶意的瞥视 vi. 抛媚眼，送秋波；斜睨 {gre :19693}
cheerfulness ['tʃɪəfəlnəs] n. 高兴；快活 { :19953}
infantile [ˈɪnfəntaɪl] adj. 婴儿的；幼稚的；初期的 {gre :20076}
HOMO ['hәumәu] n. 人，人类；同性恋者 n. (Homo)人名；(日)保母(姓)；(法)奥莫 { :20144}
sinews [ˈsɪnju:z] n. 腱( sinew的名词复数 ); 肌肉; 精力; 体力 { :20296}
sanctified ['sæŋktɪfaɪd] adj. 认可的，批准的；神圣化的 { :20602}
forgetfulness [fə'ɡetflnəs] n. 健忘，忽略 { :20931}
难点词汇
perennially [pə'renɪəlɪ] adv. 永久地 {toefl :21348}
unquestioning [ʌnˈkwestʃənɪŋ] adj. 不提出疑问的；不犹豫的；盲目的；无异议的；无条件的 {toefl :21844}
dishonours [dɪsˈɔnəz] n. 不名誉( dishonour的名词复数 ); 耻辱; 丢脸; 丢脸的人或事 { :22127}
lamentation [ˌlæmənˈteɪʃn] n. 悲叹，哀悼；恸哭 {cet6 :22161}
godless [ˈgɒdləs] adj. 不信神的，无神论者的；不敬神的 { :22201}
thither [ˈðɪðə(r)] adj. 对岸的；那边的 adv. 向那方；到那边 { :22705}
discomfitures [ ] (discomfiture 的复数) n. 失败, 狼狈, 困窘, 挫败, 败北 { :23607}
prelates [ˈprelits] n. 高级教士( prelate的名词复数 ) { :24518}
loveless [ˈlʌvləs] adj. 不可爱的；无爱情的 n. (Loveless)人名；(英)洛夫莱斯 { :24590}
gluttony [ˈglʌtəni] n. 暴食，暴饮暴食；贪食，贪吃 { :25687}
realisable ['riәlaizәbl,'ri:-] a. <主英>=realizable { :26660}
avarice [ˈævərɪs] n. 贪婪，贪财 {toefl gre :27046}
drudge [drʌdʒ] n. 做苦工的人 vt. 强迫做苦工 vi. 做苦工，干苦力 n. (Drudge)人名；(英)德鲁奇 { :27341}
vexation [vekˈseɪʃn] n. 苦恼；恼怒；令人烦恼的事 {gre :28931}
bleakness [ 'bliknɪs] n. 严寒；阴郁；萧瑟凄凉；惨淡无望 { :29325}
Tully ['tʌli] 塔利(Marcus Tullius Cicero的英语名) { :29753}
purposeless [ˈpɜ:pəsləs] adj. 无目的的；无益的；缺乏决心的 { :30310}
wherefore [ˈweəfɔ:(r)] n. 原因；理由 conj. 因此 adv. 为什么（疑问副词）；为此（关系副词） { :30854}
genuineness [ 'dʒɛnjʊɪnnɪs] n. 真实，真正；真诚，真挚 { :33284}
Sheba ['ʃi:bә] Queen of ~ (基督教《圣经》中朝觐所罗门王以测其智慧的) 示巴女王 { :33768}
scandalise [ ] vt. 使(某人)愤慨, 使感震惊, 使(某人)反感, 诽谤, 中伤 { :35334}
combativeness [kəm'bætivnis] n. 斗志；好斗性 { :35709}
seneca ['senikә] n. 塞内卡族（位于纽约西部）；塞内卡语；塞内卡人 { :36265}
inmost [ˈɪnməʊst] adj. 心底的，内心深处的；最深的 { :36437}
ibsen ['ibsen] n. 易卜生（姓氏）；易卜生（挪威戏剧作家） { :37353}
cassius ['kæsjəs] n. 凯细欧紫 { :39288}
Byronic [baiˈrɔnik] adj. 冷笑而浪漫的；拜伦的，拜伦风格的 { :39420}
lechery ['letʃərɪ] n. 好色；淫荡 { :40427}
Ecclesiastes [i,kli:zi'æsti:z] n. [宗]传道书 { :40696}
sapiens ['seɪpɪənz] adj. （拉）现代人的 { :45234}
wheresoever [ˌweəsəʊ'evə] conj. 何处；无论何处 adv. 在其上 { :48465}
生僻词
Avicenna [ ] [医] 阿维森纳(980-1037,中世纪卓越的医学家,生于中亚细亚的布哈尔)
cinna [ ] abbr. cinnamon 肉桂
commonest [ ] adj. 普通的( common的最高级 ); 通俗的; [数学]公共的; 公有的
coteries [ˈkəʊtəri:z] n. （有共同兴趣的）小集团( coterie的名词复数 )
happeneth [ ] [网络] 发生了
hard-headed [hɑrd ˈhedid] adj. 头脑冷静的
Hellespont ['helәspɔnt] n. 达达尼尔海峡(在土尔其欧亚两部分之间,连接马尔马拉海与爱琴海)
increaseth [ ] [网络] 增加
Krutch [ˈkru:tʃ] n. （姓氏） 克鲁奇
lbsen [ ] [网络] 易卜生
maid-servants [ ] (maid-servant 的复数) n. 女拥人
meanest [miːn] 最刻薄的 最吝啬的
old-fashioned [ˈəuldˈfæʃənd] adj. 老式的；过时的；守旧的
open-eyed ['əʊpən'aɪd] adj. 公开的；留神的
painfulness ['peɪnfəlnəs] n. 痛苦
present-day [ˈprezəntˈdeɪ] adj. 现代的；当今的；现在的；现时的
press-cutting [ ] 剪报
Voltairean [vɔl'teәriәn] a. (法国启蒙思想家、作家、 哲学家)伏尔泰的,伏尔泰风格的
well-to-do [wel tə dʊ] adj. 小康的；富裕的
词组
a mutual admiration society [ ] na. 一批互相吹捧的人们 [网络] 互赞社会
a pirate [ ] [网络] 海盗；海贼；一个海盗
a wise man [ ] [网络] 智者苏格拉底；有见识的人；聪明的人
adapt to [əˈdæpt tu:] na. 使(自己行动)配合(同伴) [网络] 适应；适应，适合；使适应
allude to [ ] v. 暗指 [网络] 提到；暗示；提及
anonymous author [ ] 匿名著者
at interval [ ] 不时;相隔一定的距离
attain to [əˈtein tu:] v. 达到；获得 [网络] 某人希望达到的成就；到达
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
awake in [ ] 唤起（某人的记忆等）
broadcast speech [ ] 广播讲话
by hook [ ] [网络] 用尽方法；用尽一切方法；不择手段用尽一切办法
by hook or by crook [bai huk ɔ: bai krʊk] na. 不择手段；千方百计 [网络] 无论如何；咸鱼翻生；千方百计地
cart before the horse [ ] 本末倒置
Continent of Europe [ ] [网络] 欧洲大陆
convenient to [ ] [网络] 便于；方便的；对某人方便
cure of [ ] v. 治愈 [网络] 医治；矫正；治癒
dare not [dɛə nɔt] [网络] 不敢；不敢当；敢不
divest themselves of [ ] vt.放弃,脱去
dwell upon [dwel əˈpɔn] na. 细想详述仔细研究强调；盯着看；减慢 [网络] 深思；仔细想，深思；详细讲述
dwindle in [ ] 缩小：
embargo upon [ ] 实行禁运；禁止(通商)；禁止(船只出入)
endow with [ ] v. 捐助；赋予 [网络] 具有
Ethical Theories [ ] 《英文msh词典》Ethical Theories [入口词] Ethical Theories [主题词] Ethical Theory [英文释义] A philosophically coherent set of propositions (for example,utilitarianism) which attempts to provide general norms for the guidance and evaluation of moral conduct. (from Beauchamp and Childress,Principles of Biomedical Ethics,4th ed)
ethical theory [ ] [网络] 伦理理论；道德理论；道德理論
feeling of superiority [ ] 自大
find a refuge [ ] 获得避难权,找到避难所
get rid [ ] 摆脱；排除；处理掉
get rid of [ɡet rid ɔv] na. 除掉；摆脱；撵走 [网络] 除去；去掉；处理掉
health resort [ ] na. 休养地 [网络] 疗养地；疗养胜地；养生度假
Homo sapien [ ] [网络] 直立猿人及智人；智慧人
Homo sapiens [hәjmәj 'sæpienz] na. 人；人类 [网络] 智人；现代人；克罗马侬人
human dignity [ ] [网络] 人的尊严；人性尊严；人格尊严
hunt after [ ] un. 寻找 [网络] 探求；追猎；追求
imperative necessity [ ] 迫切的必要
in contempt of [ ] na. 看不起 [网络] 不顾；藐视；蔑视
in harmony [in ˈhɑ:məni] un. 〔音〕和弦；和声；协调一致地 [网络] 和谐无间；和谐为本；和谐的
in harmony with [ ] un. 协调一致地；跟…调和；和衷共济；与…相合 [网络] 与…协调；与……协调一致；和谐
in spite [ ] na. 为泄愤 [网络] 工人们还是很早就出发了；恶意地；尽管
in spite of [in spait ɔv] na. spite of 不管；〔古语〕无视 [网络] 尽管；不顾；虽然 {toefl :0}
incapable of [ ] adj. 不会 [网络] 无能力；没有能力；没有……的能力
incapacity to [ ] [网络] 没有…的能力
incompatible with [ˌɪnkəmˈpætəbəl wið] prep. 和…不相容的 [网络] 与……对立；与…不相容的；有个格格不入
indignation with [ ] 对。。。义愤
inferior to [inˈfiəriə tu:] adj. 次于 [网络] 不如；级别低于；劣于
intellectual circles [ ] [网络] 士林；知识界；智识圈
intellectual class [ ] 知识阶级[分子]
intent upon [ ] [网络] 下定决心要实行；决定决心；决心实行
magic power [ˈmædʒik ˈpauə] n. 魅力 [网络] 魔幻力量；魔力；魔法力量
mutual admiration society [ ] [网络] 互相标榜学会
necessity of [ ] [网络] 需求；必要
obsess with [ ] vt.被...困扰,因...而心神不宁
of antiquity [ ] na. 太古的
old bachelor [ ] [网络] 描绘成一个老单身汉
on the analogy [ ] prep.根据
on the analogy of [ɔn ðə əˈnælədʒi ɔv] na. 在(二者)间寻求类似点 [网络] 根据…类推；以……类推；依…的类推
on the contrary [ɔn ðə ˈkɔntrəri] na. 反之 [网络] 正相反；相反地；相反的
outlook on [ ] [网络] 对……眺望；对…看法；观点
pretend to [priˈtend tu:] v. 假装；妄想 [网络] 假装做；自称具有；他总是装聋
pretend to be [priˈtend tu: bi:] [网络] 冒充；假装是；假充
pride in [praid in] [网络] 自傲；以…为傲；对…自豪
put the cart before the horse [put ðə kɑ:t biˈfɔ: ðə hɔ:s] na. 前后倒置；本末倒置 [网络] 前后颠倒；轻重倒置；本末颠倒
Putting the cart before the horse [ ] [网络] 本末倒置；本未倒置；本末倒置一下
Queen of Sheba [ˈʃi:bə] (基督教《圣经》中朝觐所罗门王以测其智慧的)示巴女王
quite the reverse [ ] na. 正相反 [网络] 完全相反
reap the benefits [ ] [网络] 获利；获得好处；者获得最大收益
reap the benefits of [ ] [网络] 获得益处；得到好处；得享某事的好处
refrain from [riˈfrein frɔm] na. 戒(烟) [网络] 忍住；避免；克制
regardless of [riˈɡɑ:dlis ɔv] prep. 不管；不顾；不理会 [网络] 不论；无论；不注意
reign in [ ] [网络] 统治
rid of [ ] [网络] 摆脱；消除；使去掉
Robert Browning [ ] [网络] 布朗宁；勃朗宁；罗伯特·布朗宁
Roger Bacon [ ] 罗吉尔·培根（英国思想家、科学家）
spite of [ ] conj.不管,无视
suspicious of [ ] [网络] 怀疑；猜疑；对…有怀疑
the Continent [ ] un. 欧洲大陆 [网络] 穿越大陆的马戏团男孩；指欧洲大陆；旧世界
the ego [ ] [网络] 自我；那是自我；小我
the emperor [ðə ˈempərə] [网络] 皇帝；皇家驿栈；国王
the evil [ ] [网络] 第三种人是恶人；邪魔
the intellectual [ ] [网络] 知识分子；知识份子
the queen of sheba [ ] [网络] 希巴女王；示巴女王；示巴女王的
the reverse [ ] [网络] 反转；反转乐团；颠倒黑白
the satisfaction [ ] [网络] 决斗
thrust upon [θrʌst əˈpɔn] na. “thrust on”的变体 [网络] 强加于；强迫承担
to depart [ ] [网络] 本义离去；出发；去世了
to exaggerate [ ] [网络] 夸张；夸大；言过其实
to get rid of [ ] [网络] 只要能摆脱……就行；干掉；摈除
Victorian age [ ] [网络] 维多利亚时代；维多利亚时期；世纪维多利亚时期
victorian ages [ ] 维多利亚时代
wander about [ˈwɔndə əˈbaut] na. 徘徊 [网络] 闲逛；漫游；流浪
wise man [ ] 哲人, 贤人 [法] 明智之士, 智囊
Wise Men [ ] [网络] 智者；智慧人；人有些智者
惯用语
i do not
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