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████ 重点词汇
████ 难点词汇
████ 生僻词
████ 词组 & 惯用语
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Chapter 9: Fear of public opinion ↵ Very few
people can be happy unless on the whole their way
of life and their the world is
approved by those with whom they have social
relations, and more especially by those with whom
they live. It is a of modern
communities that they are divided into sets which
differ profoundly in their morals and in their
beliefs. This state of affairs began with the
, or perhaps one should say with the
Renaissance, and has grown more pronounced ever
since. There were Protestants and Catholics, who
differed not only in theology but on many more
practical matters. There were who
permitted various kinds of action that were not
tolerated among . Then there came
to be and free-thinkers who did
not recognise the duties of .
In our own day throughout the
there is a profound division between socialists
and others, which covers not only politics but
almost every department of life. In
English-speaking countries the divisions are very
numerous. In some sets art is admired, while in
others it is thought to be of , at any
rate if it is modern. In some sets devotion to
the Empire is the supreme virtue, in others it is
considered a vice, and yet in others a form of
. Conventional people consider
one of the worst of crimes, but large sections of
the population regard it as if not
positively , Among Catholics divorce is
totally forbidden, while most non-Catholics
accept it as a necessary of
. ↵ Owing to all these differences of
outlook a person of given tastes and convictions
may find himself practically an while he
lives in one set, although in another set he
would be accepted as an entirely ordinary human
being. A very great deal of unhappiess,
especially among the young, arises in this way. A
young man or young woman somehow catches ideas
that are in the air, but finds that these ideas
are in the particular in which he
or she lives. It easily seems to the young as if
the only with which they are
were representative of the whole world. They can
scarcely believe that in another place or another
set the views which they for fear
of being thought utterly would be
accepted as the ordinary of the age.
Thus of the world a great deal
of unnecessary misery is endured, sometimes only
in youth, but throughout life.
This isolation is not only a source of pain, it
also causes a great in the
unnecessary task of maintaining mental
independence against hostile surroundings, and in
ninety-nine cases out of a hundred produces a
certain in following out ideas to their
logical conclusions. The sisters never met
any people until after their books had
been published. This did not affect Emily, who
was heroic and in the grand manner, but it
certainly did affect Charlotte, whose outlook, in
her talents, remained always to a large
extent that of a . Blake, like Emily
, lived in extreme mental isolation, but
like her was great enough to overcome its bad
effects, since he never doubted that he was right
and his critics wrong. His attitude towards
public opinion is expressed in the lines: ↵ The
only man that e'er I knew ↵ Who did not make me
almost ↵ Was : he was both Turk and
Jew. ↵ And so, dear Christian friends, how do
you do? ↵ But there are not many who have this
degree of force in their inner life. To almost
everybody sympathetic surroundings are necessary
to happiness. To the majority, , the
surroundings in which they happen to find
themselves are sympathetic. They current
prejudices in youth, and instinctively adapt
themselves to the beliefs and customs which they
find in existence around them. But to a large
minority which includes practically all who have
any intellectual or , this attitude
of is impossible. A person born, let
us say, in some small country town finds himself
from early youth surrounded by hostility to
everything that is necessary for mental
excellence. If he wishes to read serious books,
other boys despise him, and teachers tell him
that such works are . If he cares for
art, his contemporaries think him , and
his elders think him . If he desires any
career, however respectable, which has not been
common in the circle to which he belongs, he is
told that he is setting himself up, and that what
was good enough for his father ought to be good
enough for him. If he shows any tendency to
criticise his parents' religious or
, he is likely to find
himself in serious trouble. For all these
reasons, to most young men and young women of
exceptional merit adolescence is a time of great
. To their more ordinary companions it
may be a time of and enjoyment, but for
themselves they want something more serious,
which they can find neither among their elders
nor among their contemporaries in the particular
social setting in which chance has caused them to
be born. ↵ When such young people go to a
university they probably discover souls
and enjoy a few years of great happiness. If they
are fortunate, they may succeed, on leaving the
university, in obtaining some kind of work that
gives them still the possibility of choosing
companions; an intelligent man who
lives in a city as large as London or New York
can generally find some set in which it
is not necessary to practise any constraint or
. But if his work obliges him to live in
some smaller place, and more particularly if it
necessitates retention of the respect of ordinary
people, as is the case, , with a
doctor or a lawyer, he may find himself
throughout his whole life practically compelled
his real tastes and convictions from
most of the people that he meets in the course of
his day. This is especially true in America
because of the of the country. In the
most unlikely places, north, south, east, and
west, one finds lonely individuals who know from
books that there are places where they would not
be lonely, but who have no chance to live in such
places, and only the rarest opportunity of
conversation. Real happiness in such
circumstances is impossible to those who are
built on a less magnificent scale than Blake and
. If it is to become possible, some
way must be found by which the of public
opinion can be either lessened or , and by
which members of the intelligent minority can
come to know each other and enjoy each other's
society. ↵ In a good many cases unnecessary
makes the trouble worse than it need be.
Public opinion is always more towards
those who obviously fear it than towards those
who feel it. A dog will bark more
loudly and bite when people are
afraid of him than when they treat him with
contempt, and the human herd has something of
this same characteristic. If you show that you
are afraid of them, you give promise of good
hunting, whereas if you show indifference, they
begin to doubt their own power and therefore tend
to let you alone. I am not, , thinking
of extreme forms of . If you hold in
Kensington the views that are conventional in
Russia, or in Russia the views that are
conventional in Kensington, you must accept the
consequences. I am thinking, not of such extremes
but of much milder ,
such as failure to dress correctly or to belong
to some Church or to reading
intelligent books. Such , if they are done
with and , not but
, will come to be tolerated even in
the most conventional society. Gradually it may
become possible to acquire the position of
licensed , to whom things are permitted
which in another man would be thought
. This is largely a matter of a
certain kind of good nature and .
Conventional people are fury by
convention, largely because they
regard such departures as a criticism of
themselves. They will pardon much
in a man who has enough
and to make it clear, even to the
, that he is not engaged in criticising
them. This method of escaping is,
however, impossible to many of those whose tastes
or opinions cause them to be
. Their lack of sympathy makes them
uncomfortable and causes them to have a
attitude, even if they
conform or manage to avoid any sharp issue.
People who are not the
conventions of their own set tend therefore to be
and uncomfortable and lacking in
. These same people,
transported into another set where their outlook
is not thought strange, will seem to change their
character entirely. From being serious, shy and
retiring they may become gay and self-confident;
from being they may become smooth and
easy; from being self-centred they may become
and . ↵ ,
therefore, young people who find themselves out
of harmony with their surroundings should
endeavour in the choice of a profession to select
some career which will give them a chance of
congenial , even if this should
entail a considerable loss of income. Often they
hardly know that this is possible, since their
knowledge of the world is very limited, and they
may easily imagine that the prejudices to which
they have become accustomed at home are
world-wide. This is a matter in which older men
should be able to give much assistance to the
young, since a considerable experience of mankind
is essential. ↵ It is customary in these days of
psycho-analysis to assume that, when any young
person is his environment,
the cause must lie in some psychological
disorder. This is to my mind a complete mistake.
Suppose, , that a young person has
parents who believe the to
. Nothing except intelligence is
required in such a case to cause him to be out of
them. To
one's surroundings is, , a ,
but it is not always a to be avoided
at all costs. Where the environment is stupid or
prejudiced or cruel, it is a sign of merit to be
it. And to some degree these
characteristics exist in almost every
environment. and had'dangerous
thoughts' (as they are called in Japan), and so
have the most intelligent men of our own day. It
is not desirable that the social sense should be
so strongly developed as to cause such men to
fear the social hostility which their opinions
may provoke. What is desirable is to find ways of
making this hostility as slight and as
ineffective as possible. ↵ In the modern world
the most important part of this problem arises in
youth. If a man is once launched upon the right
career and in the right surroundings, he can in
most cases escape social , but while
he is young and his merits are still , he
is be ignorant people
who consider themselves capable of judging in
matters about which they know nothing, and who
are outraged at the suggestion that so young a
person may know better than they do with all
their experience of the world. Many people who
have ultimately escaped from the of
ignorance have had so hard a fight and so long a
time of repression that in the end they are
and their energy is impaired. There is
a comfortable doctrine that genius will always
make its way, and on the strength of this
doctrine many people consider that the
of youthful talent cannot do much
harm. But there is no ground whatever for
accepting this doctrine. It is like the theory
that murder will out. Obviously all the murders
we know of have been discovered, but who knows
how many there may be which have never been heard
of? In like manner all the men of genius that we
have ever heard of have adverse
circumstances, but that is no reason for
supposing that there were not others
who succumbed in youth. Moreover, it is not a
question only of genius, but also of talent,
which is just as necessary to the community. And
it is not only a question of emerging somehow;
but also of emerging and with
energy. For all these reasons the way
of youth should not be made too hard. ↵ While it
is desirable that the old should treat with
respect the wishes of the young, it is not
desirable that the young should treat bin a few
years; they may mention whole strings of
examples of young persons who have been
enough to do what you contemplate doing and came
to a bad end in consequence. They may of course
be right in thinking that the stage is not the
career for you; it may be that you have no talent
for acting, or that you have a bad voice. If this
is the case, however, you will soon discover it
from theatrical people, and there will still be
plenty of timw to adopt a different career. The
arguments of parents should not be a sufficient
reason for relinquishiug the attempt. If, in
all they say, you carry out your
intention, they will soon come round, much sooner
in fact than either you or they suppose. If on
the other hand you find professional opinion
discouraging, that is another matter, for
professional opinion must always be treated with
respect by beginners. ↵ I think that in general,
apart from expert opinion, there is too much
respect paid to the opinions of others, both in
great matters and in small ones. One should as a
rule respect public opinion in so far as is
necessary to avoid and to keep out of
prison, but anything that goes beyond this is
voluntary submission to an unnecessary ,
and is likely to happiness in all
kinds of ways. Take, , the matter of
expenditure. Very many people spend money in ways
quite different from those that their natural
tastes would , merely because they feel
that the respect of their neighbours depends upon
their possession of a good car and their ability
to give good dinners. As a matter of fact, any
man who can obviously afford a car but genuinely
prefers travel or a good library will in the end
be much more respected than if he behaved exactly
like everyone else. There is, , no point
in deliberately public opinion; this is
still to be under its domination, though in a
topsy-turvy way. But to be genuinely indifferent
to it is both a strength and a source of
happiness. And a society men and
women who do not bow too much to the conventions
is a far more interesting society than one in
which all behave alike. Where each person's
character is developed individually, differences
of type are preserved, and it is worth while to
meet new people, because they are not mere
of those whom one has met already. This
has been one of the advantages of ,
since where status depended upon birth behaviour
was allowed to be . In the modern world we
are losing this source of social freedom, and
therefore a more deliberate realisation of the
dangers of has become desirable. I do
not mean that people should be intentionally
eccentric, which is just as as
being conventional. I mean only that people
should be natural, and should follow their
spontaneous tastes in so far as these are not
definitely anti-social. ↵ In the modern world,
owing to the of , people are
less dependent than they used to be upon their
nearest neighbours. Those who have
cars can regard as a neighbour any person living
within twenty miles. They have therefore a much
greater power than was formerly the case of
choosing their companions. In any
neighbourhood a man must be very unfortunate if
he cannot find congenial souls within twenty
miles. The idea that one should know one's
immediate neighbours has died out in large
centres of population, but still small
towns and in the country. has become a foolish
idea, since there is no need to be dependent upon
immediate neighbours for society. More and more
it becomes possible to choose our companions on
account of rather than on account of
mere . Happiness is promoted by
associations of persons with similar tastes and
similar opinions. may be
expected to develop more and more along these
lines and it may be hoped that by these means the
loneliness that now so many
people will be gradually
diminished almost to . This will
undoubtedly increase their happiness, but it will
of course diminish the pleasure which
the conventional at present derive from having
the at their mercy. I do not
think, however, that this is a pleasure which we
need be greatly concerned to preserve. ↵ Fear of
public opinion, like every other form of fear, is
and growth. It is difficult to
achieve any kind of while a fear of
this kind remains strong, and it is impossible to
acquire that freedom of spirit in which true
happiness consists, for it is essential to
happiness that our way of living should spring
from our own deep impulses and not from the
accidental tastes and desires of those who happen
to be our neighbours, or even our relations. Fear
of immediate neighbours is no doubt less than it
was, but there is a new kind of fear, namely the
fear of what newspapers may say. This is quite as
terrifying as anything connected with
witch-hunts. When the newspaper chooses to make a
of some perhaps quite harmless person,
the results may be very terrible. Fortunately, as
yet this is a fate which most people escape
through their , but as publicity gets
more and more perfect in its methods, there will
be an increasing danger in this novel form of
social . This is too grave a matter to
be treated with by the individual who is
its victim, and whatever may be thought of the
great principle of the freedom of the Press, I
think the line will have to be drawn more sharply
than it is by the existing libel laws, and
anything will have to be forbidden that makes
life for innocent individuals, even
if they should happen to have done or said things
which, published , can cause them to
become unpopular. The only ultimate cure for this
evil is, however, an increase of on
the part of the public. The best way to increase
is to multiply the number of
individuals who enjoy real happiness and do not
therefore find their chief pleasure in the
of pajn upon their fellow-men. ↵
知识点
重点词汇
bourgeoisie [ˌbʊəʒwɑ:ˈzi:] n. 资产阶级；中产阶级 { :8283}
commonplaces [ˈkɔmənpleisiz] n. 陈腔滥调( commonplace的名词复数 ); 老生常谈; 寻常的事物; 平常的东西 { :8456}
evaded [iˈveidid] v. 逃避( evade的过去式和过去分词 ); 避开; 回避; 想不出 { :8471}
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}
replicas [ˈreplɪkəz] n. 复制品( replica的名词复数 ) { :8571}
starvation [stɑ:ˈveɪʃn] n. 饿死；挨饿；绝食 {gk cet4 toefl :8598}
oppressive [əˈpresɪv] adj. 压迫的；沉重的；压制性的；难以忍受的 { :8659}
aristocracy [ˌærɪˈstɒkrəsi] n. 贵族；贵族统治；上层社会；贵族政治 {gre :8817}
persecution [ˌpɜ:sɪ'kju:ʃn] n. 迫害；烦扰 { :8852}
spontaneously [spɒn'teɪnɪəslɪ] adv. 自发地；自然地；不由自主地 {toefl :8862}
greatness [ɡreɪtnəs] n. 伟大；巨大 { :8879}
rash [ræʃ] n. [皮肤] 皮疹；突然大量出现的事物 adj. 轻率的；鲁莽的；不顾后果的 n. (Rash)人名；(英、以、阿拉伯)拉什 {cet6 ky :8937}
stunts [stʌnts] n. 绝技（stunt的复数）；惊人表演 v. 阻碍；表演绝技（stunt的单三形式） { :9106}
expansive [ɪkˈspænsɪv] adj. 广阔的；扩张的；豪爽的 {toefl gre :9197}
hypocrisy [hɪˈpɒkrəsi] n. 虚伪；伪善 {ky :9213}
Lt [ ] abbr. 书信电报（letter message）；数据处理（Language Translation） { :9242}
tyranny [ˈtɪrəni] n. 暴政；专横；严酷；残暴的行为（需用复数） {cet6 gre :9346}
lapses [læpsiz] n. 失效；流逝；过失 vi. 失效；流逝；背离，失检；陷入 { :9458}
perverse [pəˈvɜ:s] adj. 堕落的，不正当的；倔强的；违反常情的 {ielts gre :9523}
unsettling [ʌnˈsetlɪŋ] adj. 使人不安的；（消息）扰乱的 v. 动乱不定；心绪不宁（unsettle的ing形式） {gre :9564}
erratic [ɪˈrætɪk] n. 漂泊无定的人；古怪的人 adj. 不稳定的；古怪的 {toefl ielts gre :9568}
acquainted [əˈkweɪntɪd] v. 使了解（acquaint的过去分词） adj. 熟识的；知晓的；有知识的 {toefl gre :9574}
defiance [dɪˈfaɪəns] n. 蔑视；挑战；反抗 {ielts gre :9592}
afflicts [əˈflikts] n. 使受痛苦，折磨( afflict的名词复数 ) v. 使受痛苦，折磨( afflict的第三人称单数 ) { :9633}
disdain [dɪsˈdeɪn] n. 蔑视 vt. 鄙弃 {ky toefl ielts gre :9653}
immoral [ɪˈmɒrəl] adj. 不道德的；邪恶的；淫荡的 { :9751}
tenets ['tenɪts] n. 原理，原则（tenet的复数）；信条 { :9811}
unconventional [ˌʌnkənˈvenʃənl] adj. 非常规的；非传统的；不依惯例的 {cet6 toefl :9964}
angular [ˈæŋgjələ(r)] adj. [生物] 有角的；生硬的，笨拙的；瘦削的 {toefl gre :10062}
roused [rauzd] v. 唤醒（rouse的过去分词和过去式） adj. 愤怒的 { :10108}
uniformity [ˌju:nɪ'fɔ:mətɪ] n. 均匀性；一致；同样 {toefl :10171}
spew [spju:] vt. 喷出；呕吐 vi. 喷涌；呕吐 {toefl :10524}
reformation [ˌrefəˈmeɪʃn] n. 革新；改善 { :10594}
adultery [əˈdʌltəri] n. 通奸，通奸行为 { :10957}
innumerable [ɪˈnju:mərəbl] adj. 无数的，数不清的 {cet6 ky toefl ielts :11097}
obscurity [əbˈskjʊərəti] n. 朦胧；阴暗；晦涩；身份低微；不分明 {gre :11476}
unhappiness [ʌn'hæpɪnəs] n. 苦恼；忧愁 { :11535}
milieu [mi:ˈljɜ:] n. 环境；周围；出身背景 {toefl :11563}
geographically [ˌdʒi:ə'ɡræfɪklɪ] adv. 在地理上；地理学上 { :11601}
aristocrats [æ'rɪstəkræts] n. 贵族( aristocrat的名词复数 ) { :11646}
companionship [kəmˈpæniənʃɪp] n. 友谊；陪伴；交谊 { :11684}
abstain [əbˈsteɪn] vi. 自制；放弃；避免 {toefl gre :11773}
stupidity [stju:ˈpɪdəti] n. 愚蠢；糊涂事 { :11793}
observance [əbˈzɜ:vəns] n. 惯例；遵守；仪式；庆祝 {toefl ielts gre :12033}
lunatic [ˈlu:nətɪk] adj. 疯狂的；精神错乱的；愚蠢的 n. 疯子；疯人 {gre :12034}
prickly [ˈprɪkli] adj. 多刺的；刺痛的；易动怒的 { :12304}
defiantly [dɪ'faɪəntlɪ] adv. 挑战地；对抗地 { :12560}
scapegoat [ˈskeɪpgəʊt] n. 替罪羊，替人顶罪者；替身 vt. 使成为…的替罪羊 {toefl ielts :13052}
Galileo [.gæli'leiәu] n. 伽利略（意大利物理学家和天文学家） { :13118}
populous [ˈpɒpjələs] adj. 人口稠密的；人口多的 {toefl gre :13571}
flouting [flaʊtɪŋ] n. 嘲笑 v. 藐视（flout的现在分词）；侮辱 { :13849}
friendliness ['frendlɪnəs] n. 友谊；亲切；亲密 { :13939}
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}
peculiarity [pɪˌkju:liˈærəti] n. 特性；特质；怪癖；奇特 {cet6 toefl :14155}
infrequently [ɪn'fri:kwəntlɪ] adv. 很少发生地；稀少地 { :14159}
sociable [ˈsəʊʃəbl] n. 联谊会 adj. 社交的；好交际的；友善的 {ky toefl ielts gre :14328}
congenial [kənˈdʒi:niəl] adj. 意气相投的；性格相似的；适意的；一致的 {toefl gre :14361}
acquiescence [ˌækwiˈesns] n. 默许；默从 { :14506}
outwardly [ˈaʊtwədli] adv. 表面上；向外；外观上地 { :14531}
anathema [əˈnæθəmə] n. 诅咒；革出教门；被诅咒者；令人厌恶的人 {gre :14587}
censure [ˈsenʃə(r)] n. 责难 vt. 责难，责备 vi. 谴责，责备 {toefl :14791}
horrid [ˈhɒrɪd] adj. 可怕的；恐怖的；极讨厌的 { :14986}
sadistic [sə'dɪstɪk] adj. 虐待狂的；残酷成性的 {gre :15258}
mediaeval [ˌmi:di:ˈi:vəl, ˌmedi:-] adj. 中世纪的；中古的 { :15473}
untested [ˌʌnˈtestɪd] adj. 未经检验的；[试验] 未试验的 { :16486}
governess [ˈgʌvənəs] n. 女家庭教师 { :16601}
难点词汇
vastness [vɑ:stnəs] n. 巨大；广大；广漠 {toefl :18290}
uninteresting [ʌnˈɪntrəstɪŋ] adj. 无趣味的，乏味的；令人厌倦的 { :18414}
laudable [ˈlɔ:dəbl] adj. 值得赞赏的 {toefl ielts :18635}
gaiety [ˈgeɪəti] n. 快乐，兴高采烈；庆祝活动，喜庆；（服饰）华丽，艳丽 {gre :19032}
extrovert [ˈekstrəvɜ:t] n. 外向；外倾者；性格外向者（等于extravert） {gre :19137}
enjoin [ɪnˈdʒɔɪn] vt. 命令；吩咐；嘱咐；禁止 {gre :19159}
toleration [ˌtɒləˈreɪʃn] n. 宽容，忍受，默认；耐受性 { :19290}
tyrannical [tɪˈrænɪkl] adj. 残暴的；暴君的；专横的 {toefl ielts :19452}
unforgivable [ˌʌnfəˈgɪvəbl] adj. 不可原谅的 { :19614}
maliciously [mə'lɪʃəslɪ] adv. 有敌意地，恶意地 { :20627}
embittered [emˈbɪtəd] adj. 愤怒的；怨恨的 v. 使痛苦（embitter的过去分词） { :20728}
timidity [tɪ'mɪdətɪ] n. 胆怯，胆小；羞怯 {toefl ielts gre :22528}
locomotion [ˌləʊkəˈməʊʃn] n. 运动；移动；旅行 {toefl gre :22712}
alleviation [əˌli:vɪ'eɪʃn] n. 缓和；镇痛物 { :22740}
matrimony [ˈmætrɪməni] n. 结婚，婚礼；婚姻生活 {ielts :23355}
dissipation [ˌdɪsɪˈpeɪʃn] n. 浪费；消散；[物] 损耗 { :23552}
imbibe [ɪmˈbaɪb] vt. 吸收，接受；喝；吸入 {toefl gre :23889}
jollity ['dʒɒlətɪ] n. 酒宴；高兴；欢乐 { :24239}
swiftness [swɪftnəs] n. 迅速，敏捷；快 {toefl :25740}
stupidest [ ] 最愚蠢的（stupid的最高级） { :26219}
pugnacious [pʌgˈneɪʃəs] adj. 好斗的，好战的 {gre :26665}
bronte ['brɔnti] [人名] 勃朗特; [地名] [加拿大、美国] 布朗蒂; [地名] [意大利] 布龙泰 { :26780}
avow [əˈvaʊ] vt. 承认；公开宣称；坦率承认 {toefl gre :27261}
infliction [ɪn'flɪkʃn] n. 施加；处罚，刑罚 {gre :28547}
kepler ['keplә] n. 开普勒（德国天文学家, 物理学家, 开普勒定律的发现者）；开普勒环形山（在月球东北象限, 直径为35公里） { :28954}
insouciance [ɪnˈsu:siəns] n. 无忧无虑；漫不经心；满不在乎 {gre :28970}
conventionality [kənˌvenʃə'nælətɪ] n. 惯例；习俗；老套 { :32385}
unimpaired [ˌʌnɪmˈpeəd] adj. 未受损伤的；没有削弱的，未减少的 { :32758}
unmanly [ʌnˈmænli] adj. 怯懦的；无男子气概的；女子气的；娇气的 { :33895}
excusable [ɪkˈskju:zəbl] adj. 可原谅的；可辩解的；可免除的 { :33960}
congeniality [kəndʒi:nɪ'ælɪtɪ] n. 同性质；适意；意气相投；同精神 { :34054}
unconventionality [ˌʌnkənvenʃə'nælətɪ] n. 非常规；异常 { :39111}
propinquity [prəˈpɪŋkwəti] n. 接近；邻近；近亲关系 { :39735}
生僻词
anti-social [ˌæntɪ'səʊʃəl] adj. 反社会的
English-speaking [ˈɪŋglɪʃ ˈspi:kɪŋ] adj. 说英语的
fellow-men [ ] (fellow-man 的复数) n. 人；同胞
free-thinkers [ ] (free-thinker 的复数) n. 自由思想家；独立思考者
fuseli [ ] [人名] 菲尤泽利
latitudinarians [ ] (latitudinarian 的复数) a. 自由主义的, 不拘泥于教义的, 形式的 n. 自由主义者
ninety-nine ['nainti'nain] n. 九十九
non-catholics [ ] (non-Catholic 的复数) [网络] 非天主教徒
psycho-analysis [ ] [网络] 精神分析；心理分析；精神分析学
self-centred [ˈselfˈsentəd] adj. 自我中心的；自私自利的
self-confident [selfˈkɔnfɪdənt] adj. 自信的
topsy-turvy [ˌtɒpsi ˈtɜ:vi] n. 颠倒；乱七八糟 adj. 颠倒的；乱七八糟的 adv. 颠倒地；乱七八糟地 vt. 使颠倒；使混乱 {gre :0}
unembittered [ ] [网络] 不受影响
witch-hunts [ ] n. 猎女巫( witch-hunt的名词复数 )
world-wide ['wɜ:ldw'aɪd] adj. 遍及全世界的 {cet4 cet6 :0}
词组
abstain from [əbˈstein frɔm] na. 戒(酒) [网络] 避开；戒除；放弃
artistic merit [ ] [网络] 艺术成就；艺术价值；艺术水平
at the mercy [ ] [网络] 无能为力
at the mercy of [æt ðə ˈmə:si ɔv] na. 完全受…支配 [网络] 在…支配下；完全受...支配；任由…摆布
be out of harmony with [ ] na. 与…不协调一致 [网络] 与...不协调一致；与……不和谐；和…不和睦
be wicked [ ] 比威克（人名）
Bronte sisters [ ] [网络] 勃朗特三姐妹；勃朗特姐妹；布朗蒂姊妹
compose of [ ] vt.由...组成,构成
Continent of Europe [ ] [网络] 欧洲大陆
dare not [dɛə nɔt] [网络] 不敢；不敢当；敢不
departure from [ ] v. 偏差；不同于；走上(歧途) [网络] 离开；背离；偏离
dissipation of energy [ ] un. 能量耗散；能力消散；能量散逸；消能 [网络] 能量的耗散；能量消耗；能的散逸
doctrine of evolution [ ] 《英汉医学词典》doctrine of evolution 进化论
Emily Bronte [ ] [网络] 勃朗特；艾米莉·勃朗特；艾米丽·勃朗特
good humour [ ] n. 愉快的心情；好脾气 [网络] 好心境；好心情；幽默感
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
indifferent to [ ] prep. 不关心 [网络] 不在乎；无兴趣；对…漠不关心
interfere with [ˌɪntəˈfiə wið] 干扰，干涉；妨碍；触动或弄坏；乱动；与……抵触
lapse from [ ] [网络] 背离
liable to [ ] [网络] 易于；易受；应受法律制裁的
linger in [ ] vi.在...中徘徊
more readily [mɔ: ˈredili] adj. 乐意地( readily的比较级 ); 快捷地; 轻而易举地; 便利地
not infrequently [ ] [网络] 经常；不止一次
out of harmony [ ] (不)协调一致；(不)和睦融洽
out of harmony with [ ] prep. 和…不调和 [网络] 与…不协调；与……不直协调；摆脱困境
out of sympathy [ ] 出于同情
out of sympathy with [ ] na. 对…不同情；不赞成；和…不一致 [网络] 对...不同情；和、、、不一致；出于对……的同情
outlook on [ ] [网络] 对……眺望；对…看法；观点
political affiliation [ ] [网络] 政治立场；政治面貌；政治联系
religious observance [ ] [网络] 宗教仪礼；仪式
rouse to [ ] 激起
social intercourse [ˈsəuʃəl ˈintəkɔ:s] na. 社交 [网络] 社会交往；交际；社会交际
spite of [ ] conj.不管,无视
sympathy with [ ] [网络] 对……的赞同；对…同情；对……的同情
the bourgeoisie [ðə ˌbʊəʒwɑ:ˈzi:] n. 中产阶级；(马克思主义用语)资产阶级 [网络] 阶级手中；二资产阶级；小资产阶级
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 devil [ ] 究竟(与who/how/why/where/what等连用)
the herd [ ] [网络] 兽群；畜群；牛群
through ignorance [ ] 出于无知
to conceal [ ] [网络] 隐藏；隐瞒；隐匿
triumph over [ ] un. 击败；克服；战胜: [网络] 成功；得胜；获胜
vanish point [ ] [网络] 终点；消去点；消失点
wherever possible [ ] [网络] 尽可能；的完整表达为；不计得失
惯用语
for example
of course
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