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Chapter 8: ↵ In its more
extreme forms is a recognised
form of . Some people imagine that others
wish to kill them, or imprison them, or to do
them some other grave injury. Often the wish to
protect themselves against imaginary
leads them into acts of violence which make it
necessary to restrain their liberty. This, like
many other forms of , is only an
of a tendency not at all uncommon
among people who count as normal. I do not
propose to discuss the extreme forms, which are a
matter for a psychiatrist. It is the
that I wish to consider, because they are a very
frequent cause of , and because, not
having gone so far as to produce definite
, they are still capable of being dealt
with by the patient himself, provided he can be
induced to diagnose his trouble rightly and to
see that its origin lies within himself and not
in the supposed hostility or of
others. ↵ We are all familiar with the type of
person, man or woman, who, according to his own
account, is the victim of
, , and . People of
this kind are often extraordinarily plausible,
and secure warm sympathy from those who have not
known them long. There is, as a rule, nothing
inherently about each separate story
that they relate. The kind of ill-treatment of
which they complain does undoubtedly sometimes
occur. What in the end the hearer's
suspicions is the of villains whom
it has been the sufferer's ill-fortune to meet
with. the doctrine of
probability, different people living in a given
society are likely in the course of their lives
to meet with about the same amount of bad
treatment. If one person in a given set receives,
according to his own account, universal
ill-treatment, the likelihood is that the cause
lies in himself, and that he either imagines
injuries from which in fact he has not suffered,
or behaves in such a way as to
arouse irritation. Experienced
people therefore become those who
by their own account are invariably ill-treated
by the world; they tend, by their lack of
sympathy, to confirm these in
the view that everyone is against them. The
trouble, , is a difficult one to deal
with, since it is alike by sympathy and
by lack of sympathy. The person
, when he finds a hard-luck
story believed, will it until he
reaches of credibility; when, on the
other hand, he finds it , he has
merely another example of the peculiar
hard-heartedness of mankind towards himself. The
disease is one that can be dealt with by
understanding, and this understanding must be
the patient if it is to serve its
purpose. My purpose in this chapter is to suggest
some general reflections by means of which each
individual can detect in himself the elements of
(from which almost everybody
suffers in a greater or less degree), and, having
detected them, can eliminate them. This is an
important part of of happiess, since
it is quite impossible to be happy if we feel
that everybody ill-treats us. ↵ One of the most
universal forms of is the attitude
taken by practically everybody towards
gossip. Very few people can resist saying
things about their acquaintances, and
even on occasion about their friends; yet when
people hear that anything has been said against
themselves, they are filled with
. It has apparently never occurred to
them that, just as they everyone
else, so everyone else them. This
is a of the attitude which, when
exaggerated, leads on to . We
expect everybody else to feel towards us that
tender love and that profound respect which we
feel towards ourselves. It does not occur to us
that we cannot expect others to think better of
us than we think of them and the reason this does
not occur to us is that our own merits are great
and obvious, whereas those of others, if they
exist at all, are only visible to a very
charitable eye. When you hear that so-and-so has
said something about you, you remember the
ninety-nine times when you have
uttering the most just and well-deserved
criticism of him, and forget the time
when you have declared
what you believe to be the truth about him. Is
this the reward, you feel, for all your long
? Yet from his point of view your
conduct appears exactly what his appears to you;
he knows nothing of the times when you have not
spoken, he knows only of the time when
you did speak. If we were all given the
power to read each other's thoughts I suppose the
first effect would be that almost all friendships
would be dissolved; the second effect, however,
might be excellent, for a world without any
friends would be felt to be , and we
should learn to like each other without needing a
veil of illusion to ourselves that
we did not think each other absolutely perfect.
We know that our friends have their faults, and
yet are on the whole people whom we
like. We find it, however, that they
should have the same attitude towards us. We
expect them to think that, unlike the rest of
mankind, we have no faults. When we are compelled
to admit that we have faults, we take this
obvious fact far too seriously. Nobody should
expect to be , or be troubled by
the fact that he is not. ↵ is
always rooted in a too exaggerated conception of
our own merits. I am, we will say, a playwright;
to every person it must be obvious that
I am the most brilliant playwright of the age.
Nevertheless, for some reason, my plays are
seldom performed, and when they are, they are not
successful. What is the explanation of this
strange state of affairs? Obviously that
managers, actors, and critics have combined
against me for one reason or another. The reason,
, is highly to myself: I have
refused to the great ones of the
theatrical world; I have not the
critics; my plays contain home truths which are
to those whom they hit. And so my
merit . ↵
Then there is the who has never been
able to get anyone to examine the merits of his
invention; manufacturers are set in their ways
and will not consider any innovation, while the
few who are progressive keep of their
own, who succeed in the intrusions of
genius; the learned societies,
, lose one's manuscripts or
return them ; individuals to whom one
appeals are . How is
such a state of affairs to be explained?
Obviously there is a close corporation of men who
wish to divide among themselves the plums to be
obtained by means of invention; the man who does
not belong to this close corporation will not be
listened to. ↵ Then there is the man who has a
genuine grievance founded upon actual fact, but
who in the light of his experience
and arrives at the conclusion that his own
affords the key to the universe; he
discovers, let us say, some scandal about the
Secret Service which it is to the interest of the
Government to keep dark. He can obtain hardly any
publicity for his discovery, and the most
apparently high-minded men refuse to lift a
finger to remedy which fills him with
. So far the facts are as he says they
are. But his have made such an impression
upon him that he believes an powerful men to be
occupied wholly and solely in covering up the
crimes to which they owe their power. Cases of
this kind are particularly , owing to
the partial truth of their outlook; the thing
that has touched them personally has made, as is
natural, more impression upon them than the much
larger number of matters of which they have had
no direct experience. This gives them a wrong
sense of proportion, and causes them to attach
importance to facts which are perhaps
exceptional rather than typical. ↵ Another not
uncommon victim of is a certain
type of who is always doing good
to people against their will, and is amazed and
horrified that they display no gratitude. Our
motives in doing good are seldom as pure as we
imagine them to be. Love of power is ;
it has many disguises, and is often the source of
the pleasure we derive from doing what we believe
to be good to other people. , yet
another element enters in.'Doing good' to people
generally consists in depriving them of some
pleasure: drink, or gambling, or , or
what not. In this case there is an element which
is typical of much , namely
of those who are in a position to commit sins
from which we have to if we are to retain
the respect of our friends. Those who vote, let
us say, for law against cigarette smoking (such
laws exist, or existed, in several American
States) are obviously non-smokers to whom the
pleasure which others derive from tobacco is a
source of pain. If they expect those who were
previously cigarette to come in a
and thank them for from
this vice, it is possible that they may be
disappointed. They may then begin to reflect that
they have given their lives for the public good,
and that those who have most reason for thanking
them for their activities appear to be
the least aware of any occasion for gratitude. ↵
One used to find the same kind of attitude on the
part of mistresses towards domestic servants
whose morals they safe-guarded. But is these days
the servant problem has become so acute that this
form of kindness to maids has become less common.
↵ In the higher walks of politics the same sort
of thing occurs. The who has gradually
concentrated all power within himself in order
that he may be able to carry out the high and
noble aims which have led him to comfort
and enter the arena of public life, is
the of the people when they turn
against him. It never occurs to him that his work
may have had anything but a public motive, or
that the pleasure of controlling affairs may have
in any degree inspired his activities. The
phrases which are customary on the platform and
in the Party Press have gradually come to him to
seem to express truths, and he mistakes the
rhetoric of for a genuine analysis
of motives. Disgusted and , he
retires from the world after the world has
retired from him, and regrets that he ever
attempted so a task as the pursuit of
the public good. ↵ These illustrations suggest
four general , which will prove an adequate
preventive of if their truth is
sufficiently realised. The first is: remember
that your motives are not always as as
they seem to yourself. The second is: don't
over-estimate your own merits. The third is:
don't expect others to take as much interest in
you as you do yourself. And the fourth is: don't
imagine that most people give enough thought to
you to have any special desire to you.
I shall say a few words about each of these
in turn. ↵ Suspicion of one's own motives
is especially necessary for the
and the executive; such people have a vision of
how the world, or some part of it, should be, and
they feel, sometimes rightly, sometimes wrongly,
that in realising their vision they will be
conferring a upon mankind or some section of
it. They do not, however, adequately realise that
the individuals afected by their operations have
each an equal right to his own view as to the
sort of world he wants. A man of the executive
type is quite sure that his vision is right, and
that any contrary one is wrong. But his
subjective certainly no proof that he is
right. Moreover, his belief is very
often only a for the pleasure that he
derives from contemplating changes of which he is
the cause. And in addition to love of power there
is another motive, namely , which operates
strongly in such cases. The high-minded
who stands for Parliament - on this matter I
speak from experience - is astonished by the
of the electorate which assumes that he
only desires the glory of writing the letters'M.
P.' after his name. When the contest is over and
he has time to think, it occurs to him that
perhaps after all the cynical were in
the right. causes simple motives to wear
strange disguises, and therefore some dash of
realistic does not in our
public men. a
degree of of which human nature is
scarcely capable, and those who pride themselves
upon their virtue often imagine that they attain
this ideal. The immense majority of
even the persons' actions have
self-regarding motives, nor is this to be
regretted, since, if it were otherwise, the human
race could not survive. A man who spent his time
seeing that others were fed and forgot to feed
himself would . He may, , take
nourislment solely in order to provide himself
with the necessary strength to plunge again into
the battle against evil, but it is doubtful
whether food eaten with this motive could be
adequately digested, since the flow of
would be stimulated. It is better
therefore that a man should eat because he enjoys
his food than that the time he spends at his
meals should be solely inspired by a desire for
the public good. ↵ And what applies to eating
applies to everything else. Whatever is to be
done can only be done adequately by the help of a
certain , and is difficult without some
self-regarding motive. I should include among
self-regarding motives, from this point of view,
those that concern persons connected
with oneself, such as the impulse to the defence
of wife and children against enemies. This degree
of is part of normal human nature, but
the degree conventional ethics is
not, and is very rarely attained genuinely.
People who wish to have a high opinion of their
own have therefore to persuade
themselves that they have achieved a degree of
that it is very unlikely that they
have achieved, and hence the
comes to be connected with
self-deception of a kind that easily leads on to
. ↵ The second of our four
, to the effect that it is to
over-estimate your own merits, is covered, so far
as morals are concerned, by what we have already
said. But merits other than moral should equally
not be over-estimated. The playwright whose plays
never succeed should consider calmly the
hypothesis that they are bad plays; he should not
reject this out of hand as obviously .
If he finds that it fits the facts, he should, as
an philosopher, adopt it. It is true
that there are in history cases of
merit, but they are far less numerous than the
cases of recognised . If a man is a genius
whom the age will not recognise, he is quite
right in his course lack
of recognition. If, on the other hand, he is an
person with , he will
do well not . There is no way of
knowing to which of these two categories one
belongs if one is the impulse to
produce masterpieces. If you belong
to the one category, your persistence is heroic;
if to the other, . When you have been
dead a hundred years, it will be possible to
guess to which category you belonged.
meantime, there is a test, not perhaps
, if you suspect that you are a genius
while your friends suspect that you are not. The
test is this: do you produce because you feel an
urgent to express certain ideas or
feelings, or are you by the desire for
applause? In the genuine artist the desire for
applause, while it usually exists strongly, is
secondary, in the sense that the artist wishes to
produce a certain kind of work, and hopes that
that work may be applauded, but will not alter
his style even if no applause is forthcoming. The
man, on the other hand, to whom the desire for
applause is the primary motive, has no force
within himself urging him to a particular kind of
expression, and could therefore just as well do
work of some wholly different kind. Such a man,
if he fails to win applause by his art, had
better give it up. And, speaking more generally,
whatever your line in life may be, if you find
that others do not rate your abilities as highly
as you do yourself, do not be too sure that it is
they who are mistaken. If you allow yourself to
think this, you may easily fall into the belief
that there is a conspiracy to prevent the
recognition of your merit, and this belief is
pretty sure to be the source of an unhappy life.
To recognise that your merit is not so great as
you had hoped may be more painful for a moment,
but it is a pain which has an end, beyond which a
happy life again becomes possible. ↵ Our third
was not to expect too much of others. It
used to be customary for invalid ladies to expect
at least one of their daughters to sacrifice
themselves completely in performing the duties of
a nurse, even to the extent of marriage.
This is to expect of another a degree of
which is reason, since the loss to
the is greater than the gain to the
. In all your other people,
especially with those who are nearest and
dearest, it is important and not always easy to
remember that they see life from their own angle
and as it touches their own ego, not from your
angle and as it touches yours. No person should
be expected to distort the main lines of his life
for the sake of another individual. On occasion
there may exist such a strong affection that even
become natural, but if
they are not natural they should not be made, and
no person should be held for not
making them. Very often the conduct that people
complain of in others is not more than the
healthy reaction of natural against the
grasping of a person whose ego extends
beyond its proper limits. ↵ The fourth
that we mentioned consists of realising that
other people spend less time in thinking about
you than you do yourself. victim of
imagines that all sorts of
people, who, , have their own
and interests, are occupied morning, noon, and
night in an work a to the
poor . In like manner, the comparatively
victim of sees in all
kinds of actions a reference to himself which
does not, , exist. This idea, ,
is to his . If he were a great
enough man, it might be true. The actions of the
British Government for many years were mainly
concerned to Napoleon. But when a person
of no special importance imagines that others are
personally thinking about him, he is on the road
towards . You make a speech, let us say,
at some public dinner. Photographs of some of the
other speakers appear in the picture papers, but
there is no picture of you. How is this to be
accounted for? Obviously not because the other
speakers were considered more important; it must
be because the editors of the papers had given
orders that you were to be ignored. And why
should they have given such orders? Obviously
because they feared you on account of your great
importance. In this way the omission of your
picture is transformed from a slight into a
subtle compliment. But self-deception of this
kind cannot lead to any solid happiness.
back of your mind you will know that the facts
are otherwise, and in order this from
yourself as far as possible, you will have to
invent more and more fantastic hypotheses. The
strain of tying to believe these will,
end, become very great. And since, moreover, they
involve the belief that you are the object of
wide-spread hostility, they will only safeguard
your self-esteem by inflicting the very painful
feeling that you are the world. No
satisfaction based upon self-deception is solid,
and, however unpleasant the truth may be, it is
better to face it once for all, to get used to
it, and to proceed to build your life in
it. ↵
知识点
重点词汇
accordance [əˈkɔ:dns] n. 一致；和谐 {cet4 cet6 ky :8086}
inventors [ɪn'ventəz] n. 发明家，发明者( inventor的名词复数 ) { :8188}
inventor [ɪnˈventə(r)] n. 发明家；[专利] 发明人；创造者 {gk cet4 cet6 :8188}
electors [ɪˈlektəz] n. 有选举权的人，选民( elector的名词复数 ) { :8238}
puffed [pʌft] adj. 疏松的 { :8283}
thwart [θwɔ:t] prep. 横过 n. 划手座；独木舟的横梁 vt. 挫败；反对；阻碍；横过 adj. 横放的；固执的 adv. 横过 {toefl gre :8327}
unduly [ˌʌnˈdju:li] adv. 过度地；不适当地；不正当地 { :8416}
refrained [riˈfreind] vi. 节制，克制；避免；制止 n. 叠句，副歌；重复 { :8458}
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}
misfortune [ˌmɪsˈfɔ:tʃu:n] n. 不幸；灾祸，灾难 {cet6 ky toefl ielts :8481}
intolerable [ɪnˈtɒlərəbl] adj. 无法忍受的；难耐的 { :8495}
flattered ['flætəd] v. 奉承（flatter的过去分词）；阿谀奉承 adj. 高兴的， 感到荣幸的；过分夸赞 { :8558}
flattering [ˈflætərɪŋ] adj. 奉承的；谄媚的 {toefl :8558}
undue [ˌʌnˈdju:] adj. 过度的，过分的；不适当的；未到期的 {ielts :8581}
amazement [əˈmeɪzmənt] n. 惊异；惊愕 {toefl :8674}
statesman [ˈsteɪtsmən] n. 政治家；国务活动家 {cet4 cet6 ky ielts :8718}
persecution [ˌpɜ:sɪ'kju:ʃn] n. 迫害；烦扰 { :8852}
amiss [əˈmɪs] adj. 有毛病的，有缺陷的；出差错的 adv. 错误地 n. (Amiss)人名；(英)埃米斯 {gre :9100}
emancipation [ɪˌmænsɪ'peɪʃn] n. 解放；释放 {toefl :9317}
perish [ˈperɪʃ] vi. 死亡；毁灭；腐烂；枯萎 vt. 使麻木；毁坏 {cet6 ky ielts gre :9475}
vanity [ˈvænəti] n. 虚荣心；空虚；浮华；无价值的东西 {cet4 cet6 ky toefl ielts gre :9493}
exaggeration [ɪgˌzædʒəˈreɪʃn] n. 夸张；夸大之词；夸张的手法 {toefl gre :9504}
ludicrous [ˈlu:dɪkrəs] adj. 滑稽的；荒唐的 {ielts gre :9509}
unwise [ˌʌnˈwaɪz] adj. 不明智的；愚蠢的；轻率的 { :9528}
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}
agreeable [əˈgri:əbl] adj. 令人愉快的；适合的；和蔼可亲的 {cet6 ky toefl ielts gre :9587}
mischief [ˈmɪstʃɪf] n. 恶作剧；伤害；顽皮；不和 {cet6 ky ielts :9589}
afflicted [əˈfliktid] 折磨 { :9633}
improbable [ɪmˈprɒbəbl] adj. 不大可能的，未必确实的；不可信的；未必会发生的 {toefl :9661}
compulsion [kəmˈpʌlʃn] n. 强制；强迫；强制力 {gre :9770}
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}
insanity [ɪnˈsænəti] n. 疯狂；精神错乱；精神病；愚顽 {cet6 toefl gre :9821}
unbearable [ʌnˈbeərəbl] adj. 难以忍受的；承受不住的 {gk cet4 cet6 toefl :9826}
unconsciously [ʌnˈkɒnʃəsli] adv. 不知不觉；无意识地 { :9930}
zest [zest] n. 风味；热心；强烈的兴趣 vt. 给…调味 {toefl ielts gre :10079}
rouses [rauziz] v. 醒来，唤醒( rouse的第三人称单数 ); 使…活跃起来[产生兴趣] { :10108}
idealism [aɪˈdi:əlɪzəm] n. 唯心主义，理想主义；理念论 {cet6 :11045}
objectively [əb'dʒektɪvlɪ] adv. 客观地 { :11272}
malicious [məˈlɪʃəs] adj. 恶意的；恶毒的；蓄意的；怀恨的 {cet6 toefl gre :11330}
boon [bu:n] n. 恩惠；福利；利益 adj. 愉快的；慷慨的 n. (Boon)人名；(英)布恩；(东南亚国家华语)文；(瑞典、德)博恩；(泰)汶 {toefl gre :11451}
saliva [səˈlaɪvə] n. 唾液；涎 n. (Saliva)人名；(俄)萨利瓦 {ky toefl gre :11532}
unhappiness [ʌn'hæpɪnəs] n. 苦恼；忧愁 { :11535}
transcendent [trænˈsendənt] n. 卓越的人；超绝物 adj. 卓越的；超常的；出类拔萃的 {ky gre :11634}
languishes [ˈlæŋgwɪʃiz] v. 长期受苦( languish的第三人称单数 ); 受折磨; 变得（越来越）衰弱; 因渴望而变得憔悴或闷闷不乐 { :11648}
indignant [ɪnˈdɪgnənt] adj. 愤愤不平的；义愤的 {cet4 cet6 ky toefl ielts gre :11758}
abstain [əbˈsteɪn] vi. 自制；放弃；避免 {toefl gre :11773}
eschew [ɪsˈtʃu:] vt. 避免；避开；远避 {toefl gre :11880}
lunatic [ˈlu:nətɪk] adj. 疯狂的；精神错乱的；愚蠢的 n. 疯子；疯人 {gre :12034}
camouflage [ˈkæməflɑ:ʒ] n. 伪装，掩饰 vt. 伪装，掩饰 vi. 伪装起来 {toefl gre :12127}
multiplicity [ˌmʌltɪˈplɪsəti] n. 多样性；[物] 多重性 {gre :12154}
unauthorised [ʌn'ɔ:θəraizd] a. 无权的（等于unauthorized） { :12196}
insidious [ɪnˈsɪdiəs] adj. 阴险的；隐伏的；暗中为害的；狡猾的 {cet6 toefl gre :12333}
mania [ˈmeɪniə] n. 狂热；狂躁；热衷 n. (Mania)人名；(罗、阿拉伯、西)马尼亚 {ky toefl ielts gre :12415}
forgoing [fɔ:'gəʊɪŋ] vt. 放弃；停止；对…断念 n. (Forgo)人名；(罗)福尔戈 { :12568}
embellish [ɪmˈbelɪʃ] vt. 修饰；装饰；润色 vi. 装饰起来；加以润色 {toefl gre :12591}
biologically [ -kli] adv. 生物学上，生物学地 { :12839}
persecute [ˈpɜ:sɪkju:t] vt. 迫害；困扰；同…捣乱 {cet6 ky ielts gre :12900}
perpetually [pə'petʃʊəlɪ] adv. 永恒地，持久地 { :13089}
uncontrollable [ˌʌnkənˈtrəʊləbl] adj. 无法控制的；无法管束的；难以驾驭的 { :13161}
partisanship ['pɑ:tɪzænʃɪp] n. 党派性；党派偏见；对党派的忠诚 { :13603}
maxims [ˈmæksɪmz] n. 格言，座右铭( maxim的名词复数 ) { :13658}
Maxim [ˈmæksɪm] n. 格言；准则；座右铭 n. (Maxim)人名；(英、罗、俄、哈萨)马克西姆 {toefl gre :13658}
disillusioned [ˌdɪsɪˈlu:ʒnd] v. 使幻想破灭（disillusion的过去分词）；唤醒 adj. 醒悟的；幻想破灭的；不抱幻想的 {cet6 :13687}
inflamed [ɪnˈfleɪmd] adj. 发炎的；红肿的 v. 使发炎（inflame的过去分词）；使燃烧；使火红；激起 {gre :13961}
infrequently [ɪn'fri:kwəntlɪ] adv. 很少发生地；稀少地 { :14159}
rebuffs [rɪˈbʌfs] n. 粗暴拒绝，轻蔑回绝( rebuff的名词复数 ) v. 粗暴拒绝，冷落( rebuff的第三人称单数 ) { :14271}
philanthropist [fɪˈlænθrəpɪst] n. 慈善家，博爱主义者；乐善好施的人 { :14413}
insufficiently [ˌɪnsə'fɪʃntlɪ] adv. 不够地；不能胜任地 { :14857}
horrid [ˈhɒrɪd] adj. 可怕的；恐怖的；极讨厌的 { :14986}
treachery [ˈtretʃəri] n. 背叛；变节；背叛行为 {gre :15128}
hundredth [ˈhʌndrədθ] n. 第一百，第一百个；百分之一 adj. 第一百的；一百分之一的 { :15209}
idleness ['aɪdlnəs] n. 懒惰；闲散；失业 {cet6 :15250}
generalises [ ] (generalise 的第三人称 -s形式) vt.vi. (使)一般化, 从...引出一般性结论, 泛论, 概括出, 归纳出, 使广义化 { :15274}
altruism [ˈæltruɪzəm] n. 利他；利他主义 {toefl gre :15309}
disbelieved [ˌdɪsbɪˈli:vd] v. 拒绝相信( disbelieve的过去式和过去分词 ); 不信; 怀疑 { :15366}
altruistic [ˌæltrʊ'ɪstɪk] adj. 利他的；无私心的 {gre :15735}
unbiased [ʌnˈbaɪəst] adj. 公正的；无偏见的 {toefl :15836}
infallible [ɪnˈfæləbl] n. 永远正确的人；绝无谬误的事物 adj. 绝对可靠的；绝无错误的 {toefl :15899}
untenable [ʌnˈtenəbl] adj. （论据等）站不住脚的；不能维持的；不能租赁的；难以防守的 { :17260}
idealist [aɪ'di:əlɪst] n. 空想家，理想主义者；唯心主义者 adj. 理想主义的；唯心主义的 { :17991}
unresponsive [ˌʌnrɪˈspɒnsɪv] adj. 反应迟钝的；无反应的 { :18101}
难点词汇
creditable [ˈkredɪtəbl] adj. 可信的；声誉好的；值得称赞的 { :18550}
inculcated [ɪnˈkʌlˌkeɪtid] v. 极力主张，反复灌输( inculcate的过去式和过去分词 ) { :18562}
inculcates [ɪnˈkʌlˌkeɪts] v. 极力主张，反复灌输( inculcate的第三人称单数 ) { :18562}
obstinate [ˈɒbstɪnət] adj. 顽固的；倔强的；难以控制的 {cet6 ky toefl ielts gre :18767}
unattainable [ˌʌnəˈteɪnəbl] adj. 做不到的；难到达的 { :19006}
odious [ˈəʊdiəs] adj. 可憎的；讨厌的 {gre :19338}
fiends [fi:ndz] n. 恶魔( fiend的名词复数 ); 魔鬼; …迷; …狂 { :19784}
unguarded [ʌnˈgɑ:dɪd] adj. 大意的；不小心的；无防备的 v. 使无防备（unguard的过去分词） {gre :19838}
prefect [ˈpri:fekt] n. 长官，地方行政长官；级长 { :19847}
unaccountably [ˌʌnəˈkaʊntəbli] adv. 不能说明地；不可解释地；无责任的 { :20163}
inductive [ɪnˈdʌktɪv] adj. [数] 归纳的；[电] 感应的；诱导的 { :20226}
deputation [ˌdepjuˈteɪʃn] n. 代表团，代表；委任代理 { :20613}
irrationality [ɪˌræʃə'nælətɪ] n. 不合理，无理性 { :20814}
forbearance [fɔ:ˈbeərəns] n. 自制，忍耐；宽容 {gre :22490}
beneficent [bɪˈnefɪsnt] adj. 慈善的；善行的 { :23645}
thankless [ˈθæŋkləs] adj. 不感谢的；忘恩的；不领情的；吃力不讨好的 { :24187}
unread [ˌʌnˈred] adj. 未经阅读的；无学问的，读书不多的 { :24226}
ingratitude [ɪnˈgrætɪtju:d] n. 忘恩负义 { :25050}
avocations [ˌævəʊˈkeɪʃənz] n. <正>业余爱好，嗜好( avocation的名词复数 ); <罕>职业 { :25485}
kowtow [ˌkaʊˈtaʊ] vi. 叩头；卑躬屈膝 n. 叩头 { :27978}
persecutors [ ] n. 迫害者( persecutor的名词复数 ) { :28161}
egoism [ˈegəʊɪzəm] n. 利己主义，自我主义 {toefl gre :28194}
actuated [ˈæktʃu:ˌeɪtid] adj. 开动的；动作的 v. 驱动；激励（actuate的过去分词形式）；使运转 { :29241}
demerit [di:ˈmerɪt] n. 缺点，短处；过失 { :29765}
untalented [ʌnˈtæləntɪd] adj. 缺乏才能的，没有才干的；没有天赋的；不聪明的 { :34806}
unselfishness [ʌn'selfɪʃnəs] n. 不自私；慷慨 { :35922}
egoist [ˈegəʊɪst] n. 自我主义者；利己主义者 { :37431}
rapacity [rə'pæsətɪ] n. 贪婪；掠夺 { :37745}
blameworthy [ˈbleɪmwɜ:ði] adj. 应受谴责的；该受责备的 { :38183}
altruist ['æltrʊɪst] n. 爱他主义者；利他主义者 { :38214}
saintliness ['seintlinis] n. 圣洁；慈爱；至善 { :40709}
unkindness [ˌʌn'kaɪndnəs] n. 不亲切；不近人情；不仁慈 { :42012}
生僻词
afords [ ] abbr. 民主联盟（Alliance for Democracy）；发展行动协会（Action for Development） (aford 的复数)
hard-heartedness [ ] [网络] 心甘情愿
hard-luck [hɑrd lʌk] adj. 1。不幸的，倒霉的，恶运的
high-minded [hai ˈmaindid] adj. 高尚的；傲慢的；高洁的
ill-fortune ['ɪlf'ɔ:tʃu:n] n. 厄运
ill-treated [ ] v. 虐待( ill-treat的过去式和过去分词 )
ill-treatment [il ˈtri:tmənt] n. 虐待
ill-treats [ ] v. 虐待( ill-treat的第三人称单数 )
ninety-nine ['nainti'nain] n. 九十九
noblest [ˈnəʊblɪst] adj. 高贵的，华丽的; 高尚的( noble的最高级 ); 贵族的; （头衔、地位、身份等）显贵的; （质量、品质等）极好的
non-smokers [nɔn'sməukə] n. 不吸烟的人
over-estimate [ ] 高估
over-estimated [ ] (over-estimate 的过去分词) 高估
safe-guarded [ ] (safe-guard 的过去分词) 保护措施 防护设施
self-deception [ˈselfdiˈsepʃən] n. 自欺；自欺欺人的行为
self-esteem [self ɪ'sti:m] n. 自尊；自负；自大
self-regarding [ˌselfriˈɡɑ:diŋ] adj. 利己主义的
so-and-so [ˈsəʊ ən səʊ] n. 某某人；某某物；讨厌鬼 adj. 该死的 adv. 诸如此类地
unrecognised [ʌn'rekəgnaɪzd] adj. 未被意识到的；被忽略的；不受重视的；被埋没的 [网络] 未认列
well-deserved ['weldɪz'ɜ:vd] adj. 当之无愧的；理所应得的 adj. 罪有应得的
wide-spread [ ] adj. 广布的；蔓延的；普遍的 [网络] 普及的；广泛流传的
词组
accordance with [ ] 《英汉医学词典》accordance with 依照,依据
afflict with [ ] 受…的折磨
amaze at [ ] vt.对...感到惊奇
at odds [æt ɔdz] un. 〔体〕对弱方的让步；胜负的可能性；不相称；不和 [网络] 争执；不一致；有矛盾
at odds with [æt ɔdz wið] adj. 相抗争于 [网络] 与…不一致；与…不和；差异
by magic [ ] 用魔法
come amiss [ ] na. 不称心 [网络] 有妨碍；不受欢迎；不合适
conceal from [ ] na. 对(人)隐蔽 [网络] 对隐瞒
contrary to [ˈkɔntrəri tu:] na. 跟…相反[相违背] [网络] 与……相反；违反；和…相反
conventional morality [ ] na. 相沿成习的道德 [网络] 习俗道德；道德循规期；道德成规期
convey to [ ] 将…运往〔送往〕(某地); 把…传达给(某人)
dealing with [ ] na. 处理；对待；与…交涉；与…交易 [网络] 与…相处；赞成；妈咪正在处理
endeavour after [ ] vt.尽力,力图,争取
endeavour to [inˈdevə tu:] [网络] 争取；努力；例句
gossip about [ ] [网络] 说长道短；说…的闲话；八卦
great sacrifice [ ] [网络] 伟大的献祭；大献祭
in accordance [in əˈkɔ:dəns] [体]with
in accordance with [in əˈkɔ:dəns wið] na. 照；与…一致 [网络] 按照；根据；依照
in an unguarded moment [ ] na. 一个不留神；一不小心
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
inculcate in [ ] [网络] 谆谆教诲
kowtow to [ ] 向…点头哈腰，向…卑躬屈膝，向…低三下四; 向…叩头；行叩头礼
mild form [ ] un. 轻型；温和型 [网络] 轻度型
moral excellence [ˈmɔ:rəl ˈeksələns] [网络] 美德；道德美；美好高尚的品德
not infrequently [ ] [网络] 经常；不止一次
persecution mania [ ] [法] 被迫害妄想症
persist in [pəˈsist in] v. 坚持 [网络] 固执；坚持不懈；坚持不懈，执意
puff up [pʌf ʌp] v. 膨胀；肿起 [网络] 肿胀；傲慢；使肿胀
refrain from [riˈfrein frɔm] na. 戒(烟) [网络] 忍住；避免；克制
social morality [ ] [网络] 社会公德；社会道德；社会风气
spite of [ ] conj.不管,无视
strangely enough [ˈstreɪndʒlɪ iˈnʌf] na. “curiously enough”的变体 [网络] 说来也奇怪；奇怪的是；奇怪得很
suspicious of [ ] [网络] 怀疑；猜疑；对…有怀疑
the conquest [ ] na. 1066年威廉的征服英国 [网络] 争霸；争霸传奇；一次爱的征服
the evil [ ] [网络] 第三种人是恶人；邪魔
the frontier [ ] [网络] 前线；边疆；边境
the great sacrifice [ ] 为国献身
the insane [ ] na. 精神病患者 [网络] 疯子；疯狂的；奖励头衔疯狂的
to conceal [ ] [网络] 隐藏；隐瞒；隐匿
to persist [ ] [网络] 坚持
unfortunate people [ ] [网络] 不幸的人
unguarded moment [ ] 失去警惕的时候
ward off [wɔ:d ɔf] v. 挡开；架开 [网络] 避开；防止；挡住
惯用语
in fact
in the
of course
persecution mania
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