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Chapter 7: The sense of sin ↵ Concerning the
sense of sin we have already in Chapter I had
occaision to say something, but we must now go
into it more fully, since it is one of the most
important of the underlying psychological causes
of in adult life. There is a
traditional of sin which no
modern psychologist can accept. It was supposed,
especially by Protestants, that conscience
reveals to every man when an act to which he is
tempted is , and that after committing such
an act he may experience either of two painful
feelings, one called , in which there is
no merit, and the other called , which
is capable of his guilt. In Protestant
countries even many of those who lost their faith
continued for a time to accept with greater or
smaller modifications view of sin.
In our own day, partly owing to psycho-analysis,
we have the opposite state of affairs: not only
do the reject the old doctrine of sin,
but many of those who still consider themselves
orthodox do so likewise. Conscience has
be something mysterious which, because it was
mysterious, could be regarded as the voice of
God. We know that conscience different
acts in different parts of the world, and that
broadly speaking it is everywhere in agreement
with tribal custom. What, then, is really
happening when a man's conscience him? ↵
The word'conscience' covers. as a matter of
fact, several different feelings; the simplest of
these is the fear of being found out. You,
reader, have, I am sure, lived a completely
life, but if you will ask someone who
has at some time acted in a manner for which he
would be punished if it became known, you will
find that, when discovery seemed imminent, the
person in question his crime.
not say that this would apply to the professional
thief who expects a certain amount of prison as a
trade risk, but it applies to what may be called
the respectable offender, such as the Bank
Manager who has in a moment of stress,
or the who has been tempted by passion
into some . Such men can
forget their crime when there seems little chance
of detection, but when they are found out, or in
grave danger of being so, they wish they had been
more , and this wish may give them a
lively sense of the of their sin.
Closely allied with this feeling is the fear of
becoming an from . A man who
cards or fails to pay his debts of
honour has nothing within himself by which to
stand up against the of when
he is found out. In this he is unlike the
religious , the , and the
revolutionary, who all feel that, whatever may be
their fate in the present, the future is with
them and will honour them as much as they are
in the present. These men,
the hostility of , do not feel ,
but the man who entirely accepts the morality of
while acting against it suffers great
when he , and the fear of
this disaster, or the pain of it when it has
happened, may easily cause him to regard his acts
themselves as . ↵ But the sense of sin in
its most important forms is something which goes
deeper. It is something which has its roots in
, and does not appear in
consciousness as fear of other people's
. In consciousness certain kinds of
acts are labelled Sin for no reason visible to
. When a man commits these acts he
feels uncomfortable without quite knowing why. He
wishes he were the kind of man who could
from what he believes to be sin. He gives moral
admiration only to those whom he believes to be
pure in heart. He recognises with a greater or
less degree of regret that it is not for him to
be a saint; indeed, his conception of
is probably one which it is nearly impossible to
carry out in an ordinary .
Consequently he goes through life with a sense of
guilt, feeling that the best is not for him, and
that his highest moments are those of
. ↵ The source of all this in
practically every case is the moral teaching
which the man received before he was six years
old at the hands of his mother or his nurse. He
learned before that age that it is wicked to
swear, and not quite nice to use any but the most
language, that only bad men drink, and
that tobacco is the highest
virtue. He learned that one should never tell a
lie. And above all he learned that any interest
in the sexual parts is an . He knew
these to be the view of his mother, and believed
them to be those of his Creator. To be
treated by his mother, or, if she
was by his nurse, was the greatest
pleasure of his life, and was only
when he had not been known to the
moral code. He therefore came to associate
something vaguely awful with any conduct of which
his mother or nurse would . Gradually
as he grew older he forgot where his moral code
had come from and what had originally been the
penalty for it, but he did not throw
off the moral code or feel that
something dreadful was happen to him if
he it. ↵ Now very large parts of this
moral teaching are all
rational foundation and such as cannot be applied
to the ordinary behaviour of ordinary men. A man
who uses what is called'bad language', for
example, is not from a of view any
worse than a man who does not. Nevertheless,
practically everybody in trying to imagine a
saint would consider swearing as
essential. Considered in the light of reason this
is simply silly. The same applies to alcohol and
tobacco. With regard to alcohol the feeling does
not exist in Southern countries, and indeed there
is an element of about it, since it is
known that Our Lord and the drank wine.
With regard to tobacco it is easier to maintain a
negative position since all the greatest saints
lived before its use was known. But here also no
rational argument is possible. The view that no
saint would smoke is based in the last analysis
upon the view that no saint would do anything
solely because it gave him pleasure. This
element in ordinary morality has become almost
unconscious but it operates in all kinds of ways
that make our moral code . In a
rational ethic it will be held to give
pleasure to anyone, even , provided
there is no counter-balancing pain or
to others. The ideally man, if we had
, would be the man who
permits the enjoyment of all good things whenever
there is no evil consequence to the
enjoyment. Take again the question of lying.
not deny that there is a great deal too much
lying in the world, and that we should all be the
too much better for an increase of ,
but I do deny, as I think every
must, that lying is in no circumstances
justified. I once in the course of a country walk
saw a tired fox at the last
still forcing himself to run. A few minutes
afterwards I saw the hunt. They asked me if I had
seen , and I said I had. They asked me
which way he had gone, and I lied to them.
not think I should have been a better man if I
had told the truth. ↵ But it is above all in the
realm of sex that early moral teaching .
If a child has been educated by
somewhat parents or nurses, the association
between sin and the is so firmly
established by the time he is six years old that
it is unlikely ever to be completely undone
throughout the rest of his life. This feeling is,
of course, the ,
since the woman most loved in childhood is one
with whom all sexual freedoms are impossible. The
result is that many adult men feel women to be
sex, and cannot respect their wives
unless their wives hate . But
the man whose wife is cold will be driven by
instinct to seek satisfaction
elsewhere. His satisfaction, however,
even if he momentarily finds it, will be poisoned
by the , so that he cannot be happy
in any relation with a woman, whether in marriage
or outside it. On the woman's side the same sort
of thing happens if she has been very
taught to be what is called'pure'.
She instinctively holds herself back in her
sexual relations with her husband, and is afraid
of deriving any pleasure from them. In the
present day, however, there is very much less of
this on the part of women than there was fifty
years ago. I should say that at present among
educated people the sex life of men is more
and more poisoned by the sense of sin
than that of women. ↵ There is beginning to be
widespread awareness, though not of course on the
part of public authorities, of of
traditional sex education in regard to the very
young. The right rule is simple: until a child is
nearing the teach him or her no
whatever, and carefully avoid
the idea that there is anything
disgusting in the natural . As
the time approaches when it becomes necessary to
give moral instruction, be sure that it is
rational, and that at every point you can give
good grounds for what you say. But it is not on
education that I wish to speak in this book. In
this book I am concerned rather with what the
adult can do to minimise effects of
education in causing an sense
of sin. ↵ The problem here is the same as has
confronted us in earlier chapters, namely that of
compelling to take note of the
that govern our conscious
thought. Men must not allow themselves to be
their moods, believing one thing at one
moment and another at another. The sense of sin
is especially prominent at moments when the
conscious will is weakened by fatigue, by
illness, by drink, or by any other cause. What a
man feels at these moments (unless caused by
drink) is supposed to be a revelation from his
higher self.'The devil was sick, a
saint would be. But it is absurd to suppose that
moments of weakness give more insight than
moments of strength. In moments of weakness it is
difficult to resist suggestions, but
there is no reason whatsoever for regarding such
suggestions as the belief of the
adult man when in full possession of his
faculties. , what a man
deliberately believes with his whole reason when
he is vigorous ought to be to him as to
what he had better believe at all times. It is
quite possible to overcome suggestions
of , and even to change the
contents of , by employing the
right kind of technique. Whenever you begin to
an act which your reason tells
you is not wicked, examine the causes of your
feeling of , and convince yourself in
detail of their . Let your conscious
beliefs be so vivid and that they make
an impression upon your unconscious strong enough
to cope with the impressions made by your nurse
or your mother when you were an infant. Do not be
content with an between moments of
and moments of . Look
into the closely, with a
determination not to respect it, and not to let
it dominate you. Whenever it thrusts foolish
thoughts or feelings into your consciousness,
pull them up by the roots, examine them, and
reject them. Do not allow yourself to remain a
creature, swayed half by reason and
half by folly. Do not be afraid of
towards the memory of those who
controlled your childhood. They seemed to you
then strong and wise because you were weak and
foolish; now that you are neither, it is your
business to examine their apparent strength and
wisdom, to consider whether they deserve that
that from force of habit you still
them. Ask yourself seriously whether
the world is the better for the moral teaching
traditionally given to the young. Consider how
much of goes into the
make-up of the man, and
reflect that, while all kinds of imaginary moral
dangers were guarded against by incredibly
foolish prohibitions, the real moral dangers to
which an adult is exposed were practically
. What are the really to
which the average man is tempted? Sharp practice
in business of the sort not ,
towards employees, cruelty towards wife
and children, towards competitors,
in political conflicts - these are the
really harmful sins that are common among
respectable and respected citizens. By means of
these sins a man spreads misery in his immediate
circle and does his bit towards destroying
civilisation. Yet these are not the things that
make him, when he is ill, regard himself as an
who has all claim to divine
favour. These are not the things that cause him
nightmares to see visions of his mother bending
glances upon him. Why is his
morality thus reason?
Because the ethic believed in by those who had
charge of his was silly; because it was
not derived from any study of the individual's
duty to the community; because it was made up of
old scraps of ; and because it
contained within itself elements of
derived from the spiritual sickness that troubled
the dying . Our nominal morality has
been formulated by priests and mentally
women. It is time that men who have to take a
normal part in the normal life of the world
learned to this nonsense. ↵
But if the rebellion is to be successful in
bringing individual happiness and in enabling a
man to live consistently by one standard, not to
two, it is necessary that he
should think and feel deeply about what his
reason tells him. Most men, when they have thrown
off the of their
childhood, think that there is no more to be
done. They do not realise that these
are still lurking underground. When
a rational conviction has been arrived at, it is
necessary to it, to follow out its
consequences, to search out whatever
beliefs the new conviction
might otherwise survive, and when the sense of
sin grows strong, as from time to time it will,
to treat it not as a revelation and a call to
higher things, but as a disease and a weakness,
unless of course it is caused by some act which a
rational ethic would condemn. I am not suggesting
that a man should morality, I am
only suggesting that he should
morality, which is a very different
thing. ↵ But even when a man has offended
against his own rational code, I doubt whether a
sense of sin is the'best method of arriving at a
better way of life. There is in the sense of sin
something , something lacking in
self-respect. No good was ever done to anyone by
the loss of self-respect. man will
regard his own undesirable acts as he regards
those of others, as acts produced by certain
circumstances, and to be avoided either by a
fuller realisation that they are undesirable, or,
where this is possible, by of the
circumstances that caused them. ↵ As a matter of
fact the sense of sin, so far from being a cause
of s good life, is . It makes a
man unhappy and it makes him feel inferior. Being
unhappy, he is likely to make claims upon other
people which are excessive and which prevent him
from enjoying happiness in personal relations.
Feeling inferior, he will
those who seem superior. He will find admiration
difficult and easy. He will become a
generally , and will find
himself more and more solitary. An and
generous attitude towards other people not only
gives happiness to others, but is an immense
source of happiess to its , since it
causes him to be generally liked. But such an
attitude is to the man haunted
by a sense of sin. It is an outcome of poise and
self-reliance; it demands what may be called
mental integration; by which I mean that the
various layers of a man's nature, conscious,
, and unconscious, work together
and are not engaged in
battle. To produce such harmony is possible in
most cases by wise education, but where education
has been it is a more difficult process.
It is the process which the psycho-analysts
attempt, but I believe that in a very great many
cases the patient can himself perform the work
which in more extreme cases requires the help of
the expert. Do not say,'I have no time for such
psychological labours; my life is a busy one
filled with affairs, and I must leave my
unconscious to its tricks. Nothing so much
diminishes not only happiness but efficiency as a
personality divided against itself. The time
spent in producing harmony between the different
parts of one's personality is time
employed. I do not suggest that a man should set
apart, say, an hour a day for self-examination.
This is to my mind by no means the best method,
since it increases self-absorption, which is part
of the disease to be cured, for a
personality is directed . What I suggest
is that a man should make up his mind with
emphasis as to what he believes, and
should never allow contrary beliefs to
pass or obtain a hold over him,
however brief. This is a question of reasoning
with himself in those moments in which he is
become , but the reasoning,
if it is sufficiently , may be very
brief. The time involved, therefore, should be
. ↵ There is in many people a dislike
of , and where this exists the kind of
thing that I have been saying will seem
irrelevant and . There is an idea that
, if allowed free play, will kill all
the deeper emotions. This belief appears to me to
be due to an entirely conception of the
function of reason in human life. It is not the
business of reason to generate emotions, though
it may be part of its function to discover ways
of preventing such emotions as are
well-being. To find ways of minimizing hatred and
is no doubt part of the function of a
. But it is a mistake to
suppose that in minimizing these passions we
shall at the same time diminish the strength of
those passions which reason does not condemn. In
, in parental affecttion, in
friendship, in ,
science or art, there is nothing that reason
should wish to diminish. man, when
he feels any or all of these emotions, will be
glad that he feels them and will do nothing to
lessen their strength, for all these emotions are
parts of the good life, the life, that is, that
makes for happiness both and in
others. There is nothing in the
passions as such, and many irrational people feel
only the most trivial passions. No man need fear
that by making himself rational he will make his
life dull. , since
consists in the main of internal harmony, the man
who achieves it is freer in his of
the world and in the use of his energies to
achieve external purposes than is the man who is
by inward conflicts. Nothing
is so dull as to be self, nothing so
as to have attention and energy
directed . ↵ Our
has been self-centred, and the conception
of sin is part of this focusing of
attention upon self. To those who have never
passed through moods induced by
this morality, reason may be unnecessary.
But to those who have once acquired the sickness,
reason is necessary in effecting a cure. And
perhaps the sickuess is a necessary stage in
mental development. I am think that
the man who has passed beyond it by the help of
reason has reached a higher level than the man
who has never experienced either the sickness or
the cure. The hatred of reason which is common in
our time is very largely due to the fact that the
operations of reason are not conceived in a
sufficiently fundamental way. The man divided
against himself looks for excitement and
distraction; he loves strong passions, not for
sound reasons, but because for the moment they
take him outside himself and prevent the painful
thought. Any passion is to him a
form of , and since he cannot
fundamental happiness, all relief
from pain appears to him solely possible in the
form of . This, however, is the
symptom of a deep-seated . Where there is
no such , the greatest happiness comes with
the most complete possession of one's faculties.
It is in the moments when the mind is most active
and things are forgotten that the most
intense joys are experienced. This, indeed, is
one of the best of happiness. The
happiness that requires of no matter
what sort is a and kind.
The happiness that is genuinely satisfying is
accompanied by the fullest exercise of our
faculties, and the fullest realisation of the
world in which we live. ↵
知识点
重点词汇
exhaustion [ɪgˈzɔ:stʃən] n. 枯竭；耗尽；精疲力竭 {cet4 toefl :8142}
rationality [ˌræʃə'nælətɪ] n. 合理性；合理的行动 { :8213}
irrational [ɪˈræʃənl] n. [数] 无理数 adj. 不合理的；无理性的；荒谬的 { :8231}
faulty [ˈfɔ:lti] adj. 有错误的；有缺点的 {cet4 cet6 ky :8415}
unduly [ˌʌnˈdju:li] adv. 过度地；不适当地；不正当地 { :8416}
hampered [ˈhæmpəd] v. 阻碍（hamper的过去分词）；限制 adj. 受阻碍的 { :8427}
degraded [dɪ'greɪdɪd] v. 分解（degrade的过去分词）；降低…的身份；削减 adj. 退化的；堕落的；被降级的 { :8440}
perpetual [pəˈpetʃuəl] adj. 永久的；不断的；四季开花的；无期限的 {cet6 ky ielts gre :8450}
disapprove [ˌdɪsəˈpru:v] vi. 不赞成；不喜欢 vt. 不赞成；不同意 {cet4 :8455}
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}
outweigh [ˌaʊtˈweɪ] vt. 比…重（在重量上）；比…重要；比…有价值 {toefl ielts :8540}
outwards [ˈaʊtwədz] adv. 向外地 {cet4 cet6 :8555}
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}
negligible [ˈneglɪdʒəbl] adj. 微不足道的，可以忽略的 {cet6 ky toefl ielts :8612}
disapproval [ˌdɪsəˈpru:vl] n. 不赞成；不喜欢 {cet6 toefl :8652}
instinctive [ɪnˈstɪŋktɪv] adj. 本能的；直觉的；天生的 {toefl gre :8715}
avoidance [əˈvɔɪdəns] n. 逃避；废止；职位空缺 {toefl :8834}
apostles [əˈpɔsəlz] n. 使徒（apostle的复数）；传道者；倡导者 { :9040}
expansive [ɪkˈspænsɪv] adj. 广阔的；扩张的；豪爽的 {toefl gre :9197}
bestow [bɪˈstəʊ] vt. 使用；授予；放置；留宿 {cet6 toefl gre :9425}
unimportant [ˌʌnɪmˈpɔ:tnt] adj. 不重要的；琐碎的 {gk :9487}
unwise [ˌʌnˈwaɪz] adj. 不明智的；愚蠢的；轻率的 { :9528}
usefully ['ju:sfəlɪ] adv. 有效地，有用地 { :9532}
stern [stɜ:n] n. 船尾；末端 adj. 严厉的；坚定的 n. (Stern)人名；(英、以、法、瑞典、西)斯特恩；(德、波、匈)施特恩 {cet4 cet6 ky toefl ielts gre :9588}
devoid [dɪˈvɔɪd] adj. 缺乏的；全无的 {toefl gre :9605}
irregularity [ɪˌregjəˈlærəti] n. 不规则；无规律；不整齐 {cet6 :9635}
infancy [ˈɪnfənsi] n. 初期；婴儿期；幼年 {cet6 ky toefl :9866}
clergyman [ˈklɜ:dʒimən] n. 牧师；教士 {toefl :9927}
sensual [ˈsenʃuəl] adj. 感觉的；肉欲的；世俗的；感觉论的 {gre :10089}
infringed [ɪnˈfrɪndʒd] vt. 侵犯；违反；破坏 vi. 侵犯；侵害 { :10252}
reverence [ˈrevərəns] n. 崇敬；尊严；敬礼 vt. 敬畏；尊敬 {toefl :10327}
taboos [tə'bu:z] n. 禁忌（taboo的复数形式） v. 禁忌（taboo的第三人称单数形式） { :10404}
remorse [rɪˈmɔ:s] n. 懊悔；同情 {ielts gre :10471}
caste [kɑ:st] n. （印度社会中的）种姓；（具有严格等级差别的）社会地位；（排他的）社会团体 n. (Caste)人名；(英、法)卡斯特 {toefl gre :10508}
emphatically [ɪm'fætɪklɪ] adv. 着重地；强调地；断然地 { :10680}
abstinence [ˈæbstɪnəns] n. 节制；节欲；戒酒；禁食 {toefl :10794}
contemplation [ˌkɒntəmˈpleɪʃn] n. 沉思；注视；意图 { :11236}
emphatic [ɪmˈfætɪk] adj. 着重的；加强语气的；显著的 {toefl gre :11264}
superficially [ˌsju:pə'fɪʃəlɪ] adv. 表面地；浅薄地 {cet6 toefl :11269}
harmonious [hɑ:ˈməʊniəs] adj. 和谐的，和睦的；协调的；悦耳的 {cet6 toefl :11319}
forfeited [ˈfɔ:fitid] v. 丧失；被迫放弃；被剥夺（forfeit的过去分词） { :11357}
instilling [ɪns'tɪlɪŋ] vt. 徐徐滴入；逐渐灌输 { :11368}
spurious [ˈspjʊəriəs] adj. 假的；伪造的；欺骗的 {gre :11484}
unhappiness [ʌn'hæpɪnəs] n. 苦恼；忧愁 { :11535}
conventionally [kənˌvenʃənəlɪ] adv. 照惯例，照常套 {toefl :11565}
superstitions [ˌsju:pəˈstiʃənz] n. 迷信，迷信行为( superstition的名词复数 ) { :11572}
superstition [ˌsu:pəˈstɪʃn] n. 迷信 {cet6 ky toefl ielts gre :11572}
obtainable [əbˈteɪnəbl] adj. 能得到的 {toefl gre :11641}
absurdity [əb'sɜ:dətɪ] n. 荒谬；谬论；荒谬的言行 { :11686}
abstain [əbˈsteɪn] vi. 自制；放弃；避免 {toefl gre :11773}
exhilarating [ɪgˈzɪləreɪtɪŋ] adj. 使人愉快的；令人喜欢的；爽快的 v. 使高兴，使兴奋（exhilarate的现在分词形式） {toefl :11779}
pricks [priks] n. 刺痛( prick的名词复数 ); 刺孔; 刺痕; 植物的刺 v. 刺，扎，戳( prick的第三人称单数 ); 刺伤; 刺痛; 使剧痛 { :11860}
virtuous [ˈvɜ:tʃuəs] adj. 善良的；有道德的；贞洁的；正直的；有效力的 {toefl ielts gre :12389}
puberty [ˈpju:bəti] n. 青春期；开花期 {gre :12576}
erroneous [ɪˈrəʊniəs] adj. 错误的；不正确的 {cet6 ky toefl ielts :12587}
perpetually [pə'petʃʊəlɪ] adv. 永恒地，持久地 { :13089}
encased [enˈkeɪst] adj. 包装的；被包住的 v. 盖住；包起；装箱（encase的过去分词） { :13206}
innovator ['ɪnəveɪtə(r)] n. 改革者，创新者 { :13500}
sinful [ˈsɪnfl] adj. 有罪的 { :13589}
unchallenged [ʌnˈtʃælɪndʒd] adj. 不成问题的；未引起争论的；[法] 不回避的 { :13791}
sickly [ˈsɪkli] adj. 有病的，苍白的；疾病流行的；令人作呕的 adv. 病态地 vt. 使苍白，使现病容 { :13802}
unorthodox [ʌnˈɔ:θədɒks] adj. 非正统的；异端的；异教的 {cet6 :13807}
grudge [grʌdʒ] n. 怨恨；恶意；妒忌 vt. 怀恨；吝惜；妒忌；不情愿做 {toefl ielts gre :14032}
outcast [ˈaʊtkɑ:st] n. 流浪的人；被驱逐的人 adj. 被遗弃的；无家可归的；被逐出的 {ielts :14051}
ferocity [fəˈrɒsəti] n. 凶猛；残忍；暴行 { :14118}
disagreeable [ˌdɪsəˈgri:əbl] adj. 不愉快的；厌恶的；不为人喜的；难相处的；脾气坏的 {toefl gre :14167}
superstitious [ˌsu:pəˈstɪʃəs] adj. 迷信的；由迷信引起的 {ky :14286}
rationally ['ræʃnəlɪ] adv. 理性地；讲道理地 { :14313}
affectionately [ə'fekʃənətlɪ] adv. 亲切地；挚爱地 { :14360}
enslaved [enˈsleɪvd] n. 奴役（死亡金属乐队） { :14755}
anarchist [ˈænəkɪst] n. 无政府主义者 无政府主义的 {toefl gre :14999}
repented [rɪˈpentid] v. 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) { :15104}
disobeying [ˌdɪsəˈbeɪŋ] v. 不服从，不顺从( disobey的现在分词 ) { :15476}
malady [ˈmælədi] n. 弊病；疾病；腐败 n. (Malady)人名；(英)马拉迪 {toefl :15568}
enormity [ɪˈnɔ:məti] n. 巨大；暴行；极恶 {toefl gre :15686}
subconscious [ˌsʌbˈkɒnʃəs] n. 潜在意识；下意识心理活动 adj. 潜意识的；下意识的 { :15809}
abject [ˈæbdʒekt] adj. 卑鄙的；可怜的；不幸的；（境况）凄惨的，绝望的 {toefl gre :16479}
destitute [ˈdestɪtju:t] n. 赤贫者 adj. 穷困的；无的；缺乏的 vt. 使穷困；夺去 {gre :16544}
难点词汇
repentance [rɪˈpentəns] n. 悔改；后悔 { :17103}
contorted [kənˈtɔ:tid] adj. 弯曲的，扭曲的 v. 扭曲；歪曲（contort的过去分词） { :17409}
Oedipus ['i:dipәs] n. 俄狄浦斯（希腊神话人物） { :17470}
touchstones [ˈtʌtʃstəunz] n. 试金石， （检验）标准( touchstone的名词复数 ) { :17623}
intoxication [ɪnˌtɒksɪ'keɪʃn] n. [内科] 中毒；陶醉；喝醉 {toefl :17843}
introspection [ˌɪntrəˈspekʃn] n. 内省；反省 { :17911}
ascetic [əˈsetɪk] n. 苦行者；禁欲者 adj. 苦行的；禁欲主义的 {toefl gre :18114}
laudable [ˈlɔ:dəbl] adj. 值得赞赏的 {toefl ielts :18635}
benevolence [bə'nevələns] n. 仁慈；善行 { :18646}
harshness ['ha:ʃnis] n. 严肃；刺耳；粗糙的事物 {toefl :18654}
possessor [pəˈzesə(r)] n. 持有人；所有人 { :18789}
abomination [əˌbɒmɪˈneɪʃn] n. 厌恶；憎恨；令人厌恶的事物 { :19107}
enjoins [enˈdʒɔɪnz] v. 命令( enjoin的第三人称单数 ) { :19159}
blameless [ˈbleɪmləs] adj. 清白的；无可责备的；无过失的 { :19801}
infantile [ˈɪnfəntaɪl] adj. 婴儿的；幼稚的；初期的 {gre :20076}
truthfulness ['tru:θflnəs] n. 真实；坦率；正当 { :20120}
irrationality [ɪˌræʃə'nælətɪ] n. 不合理，无理性 { :20814}
alternation [ˌɔ:ltə'neɪʃn] n. 交替，轮流，间隔 {toefl :21330}
harmoniously [hɑ:'məʊnɪəslɪ] adv. 和谐地；调和地 { :22094}
unadulterated [ˌʌnəˈdʌltəreɪtɪd] adj. 纯粹的；完全的；无搀杂的 { :22369}
embezzled [emˈbezəld] v. 贪污，盗用（公款）( embezzle的过去式和过去分词 ) { :22735}
vacillate [ˈvæsəleɪt] vi. 犹豫；踌躇；摇摆 {gre :22784}
vacillating ['væsɪleɪtɪŋ] v. 动摇（vacillate的ing形式）；犹豫 adj. 优柔寡断的；犹豫的 { :22784}
ladylike [ˈleɪdilaɪk] adj. 如淑女的；娴淑高贵的 { :23495}
neglectful [nɪˈglektfl] adj. 疏忽的；忽略的；不小心的 { :24618}
maudlin [ˈmɔ:dlɪn] adj. 感情脆弱的；容易流泪的；酒后伤感的 n. 伤感；易流泪 n. (Maudlin)人名；(英)莫德琳(教名Magdalen的昵称) {gre :24842}
irreverence [ɪ'revərəns] n. 非礼；不敬行为 {toefl :25545}
asceticism [ə'setɪsɪzəm] n. 禁欲主义；苦行主义；苦行生活 { :25948}
malevolence [mə'levələns] n. 恶意，怨恨；狠毒 { :26223}
reproachful [rɪˈprəʊtʃfl] adj. 责备的；申斥的；非难的 { :29649}
unmentioned [ʌn'menʃənd] adj. 未提到的；未说起的 { :30425}
penitence [ˈpenɪtəns] n. 后悔；赎罪 { :31695}
fewest [ ] adj. 最少的（few的最高级） { :33801}
unsatisfying [ˌʌnˈsætɪsfaɪɪŋ] adj. 无法令人满足的 v. 不满意；不安心（unsatisfy的ing形式） { :34515}
impiety [ɪm'paɪətɪ] n. 不虔诚；不尊敬；无信仰；无信心 { :40098}
生僻词
counter-balancing [ ] (counter-balance 的现在分词) 抗衡；使平衡
deep-seated ['di:ps'i:tɪd] adj. 深层的；根深蒂固的；深位的
execrated [ˈeksɪˌkreɪtid] v. 憎恶( execrate的过去式和过去分词 ); 厌恶; 诅咒; 咒骂
make-up [meɪk ʌp] n. 化妆品；（美）补考；性格；构造；排版
morbidness ['mɔ:bɪdnɪs] （精神的）病态
psycho-analysis [ ] [网络] 精神分析；心理分析；精神分析学
psycho-analysts [ ] (psycho-analyst 的复数) n. 精神分析学家；心理分析学家
saintship ['seɪntʃɪp] n. 圣徒的地位及品格
self-absorption [ˈselfəbˈsɔ:pʃən] n. 自吸收；聚精会神；热衷；专心致致
self-centred [ˈselfˈsentəd] adj. 自我中心的；自私自利的
self-examination [ˈselfˌiɡzæmiˈneiʃən] n. 自省，反省
self-reliance [self rɪ'laɪəns] n. 自力更生，依靠自己；自恃
self-respect [ˌselfrɪˈspekt] n. 自重，自尊
well-being [wel 'bi:ɪŋ] n. 幸福；康乐 {toefl :0}
词组
abstinence from [ ] 节欲；戒除：
age of puberty [ ] 性成熟;性成熟期
an obstacle to [ ] na. (进步)的障碍 [网络] 是…的障碍
be destitute of [bi: ˈdestɪˌtu:t ɔv] na. 无(道德)的 [网络] 缺乏；一点也没有；缺少
bestow upon [ ] [网络] 赠与
bodily function [ˈbɔdli: ˈfʌŋkʃən] n. 人体生理功能；（尤指）人体排泄功能
bodily functions [ ] [网络] 身体功能
broadly speaking [ ] na. 总而言之 [网络] 大体上说；一般地说；泛泛地说
cease to [ ] [网络] 不再出现某种情况；停止；终止
cheat at [ ] na. (玩纸牌)作弊(骗钱) [网络] 作假
conceive of [ ] na. 想出(计划) [网络] 设想；想象；构想
degrade by [ ] 因…而丢脸(或丢面子)
destitute of [ ] adj. 剥夺 v. 剥夺
devoid of [ ] v. 缺乏N；没有N [网络] 缺少；全无的；缺乏的
disagreeable person [ ] [网络] 不愉快的人
divorce from [ ] [网络] 分离；脱离；与…离婚
does harm [ ] vi.伤害,有害
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
encase in [ ] 围住，包起；把…装在箱(或盒、套、袋、壳等)内
everyday life [ ] un. 日常生活 [网络] 每日生活；每天的生活；日常生活性
evil consequences [ ] 恶果
feel remorse for [ ] 对…后悔
got rid of [ ] na. 除掉；摆脱；把…赶走 [网络] 免除；扔掉
harmful act [ ] [网络] 有害行为
have a grudge against [hæv e ɡrʌdʒ əˈɡenst] [网络] 对……怀恨在心
in devotion to [ ] 在献身于…时,为献身…
in oneself [in wʌnˈself] [网络] 本身；自身；本来
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}
incline to [ ] 向…方向弯, 倾斜; (使)具有…倾向
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
inconsistent with [ ] prep. 和…不一致 [网络] 与…不符；与……不一致；抵触
liable to [ ] [网络] 易于；易受；应受法律制裁的
lose caste [lu:z kæst] 失去种姓地位（因与下层种姓之人接触，吃被视为不洁的食物或从事下等人的职业等而在种姓系统中地位下降）
lost caste [ ] vbl.丧失社会地位
necessity of [ ] [网络] 需求；必要
obstacle to [ ] [网络] 纪念碑；障碍；的障碍
Oedipus complex ['i:dipәs] n. 恋母情结 [网络] 俄狄浦斯情结；伊底帕斯情结；俄底浦斯情结
on the contrary [ɔn ðə ˈkɔntrəri] na. 反之 [网络] 正相反；相反地；相反的
passionate love [ ] [网络] 激情之爱；激情爱；热情的爱
preferable to [ ] adj. 优于；胜过 [网络] 更好的；更可取的；比…更可取
punish by [ ] 用 ... 惩罚
punish by law [ ] [法] 依法惩处, 法办
quite the reverse [ ] na. 正相反 [网络] 完全相反
rational belief [ ] [网络] 理性信念；理性的信念；理性信仰
rational man [ ] [网络] 理性人；理性的人；有理性的人
rational person [ ] [网络] 理性人；理性的；理智的人
rational point [ ] 有理点
rational psychology [ ] 理性心理学
rebel against [ ] [网络] 叛逆；反抗；叛乱
reinforce by [ ] vt.用...方法加固
religious psychology [ ] [心理] 宗教心理学
repent of [ ] [网络] 后悔；抱憾
rid of [ ] [网络] 摆脱；消除；使去掉
roman empire [ ] [网络] 罗马帝国；古罗马帝国；古罗马帝国时代
scarcely possible [ ] adv.几乎不可能
sense of guilt [ ] [网络] 罪恶感；愧疚感；罪感
sex organ [seks ˈɔ:ɡən] un. 性器官 [网络] 生殖器；男性生殖器
sexual intercourse [ˈseksjuəl ˈintəkɔ:s] n. 性交；交媾 [网络] 性关系；性行为；性生活
sexual morality [ˈseksjuəl məˈræliti] [网络] 性道德
sin against [ ] v. 违犯 [网络] 得罪；罪者
spite of [ ] conj.不管,无视
stage of exhaustion [ ] 衰竭期
sway by [ ] vt.使...倾斜,使...改变主意
tempt to [ ] vt.劝诱,引诱
the devil [ ] 究竟(与who/how/why/where/what等连用)
the evil [ ] [网络] 第三种人是恶人；邪魔
the fewest [ ] [网络] 最少的
the fox [ ] [网络] 狐狸；女狐；沙狐
the herd [ ] [网络] 兽群；畜群；牛群
the norm [ ] [网络] 标准；规范；惯例
the orthodox [ ] [网络] 正统；东正教；正统教
the rational [ ] [网络] 理性；理性的；合理的
the reverse [ ] [网络] 反转；反转乐团；颠倒黑白
the subjective [ ] [网络] 主观的；主观东西
the unconscious [ ] [网络] 无意识；潜意识；下意识
to oneself [ ] [网络] 独自享用；暗自；供自己用
traditional morality [ ] 传统道德
vacillate between [ ] 在…之间动摇不定
wipe out [waip aut] na. 擦去；【无线】遮蔽；遮蔽地域；【信】封闭 [网络] 消灭；彻底摧毁；消灭，毁灭
惯用语
i do
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