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Chapter 10: Is happiness still possible? ↵ So
far we have been considering the unhappy man; we
now have the pleasanter task of considering the
happy man. From the conversation and the books of
some of my friends I have been almost led to
conclude that happiness in the modern world has
become an . I find, however, that
this view tends to be by
, foreign travel, and the
conversation of my gardener. The of
my literary friends I have considered in an
earlier chapter; in the present chapter I wish to
make a survey of the happy people that I have
come across in the course of my life. ↵
Happiness is of two sorts, though, of course,
there are intermediate degrees. The two sorts I
mean might be distinguished as plain and fancy,
or animal and spiritual, or of the heart and of
the head. The to be chosen among
these alternatives depends, of course, upon the
thesis to be proved. I am at the moment not
concerned to prove any thesis, but merely to
describe. Perhaps the simplest way to describe
the difference between the two sorts of happiness
is to say that one sort is open to any human
being, and the other only to those who can read
and write. When I was a boy I knew a man bursting
with happiness whose business was digging wells.
He was of enormous height and of incredible
muscles; he could neither read nor write, and
when in the year 1885 he got a vote for
Parliament, he learnt for the first time that
such an institution existed. His happiness did
not depend upon intellectual sources; it was not
based upon belief in natural law, or the
of the species, or the public
ownership of , or
triumph of the , or any of
the other which intellectuals consider
necessary to their enjoyment of life. It was
based upon physical vigour,
work, and the overcoming of not
obstacles in the shape of rock. The happiness of
my gardener is of the same species; he wages a
war against rabbits, of which he speaks
exactly as Scotland Yard speaks of ; he
considers them dark, designing and , and
is of the opinion that they can only be met by
means of a equal to their own. Like the
heroes of who spent every day hunting a
certain , which they'killed every
evening but which came to life again
in the morning, my gardener can his enemy
one day without any fear that the enemy will have
disappeared the next day. Although well over
seventy, he works all day and bicycles sixteen
miles to and from his work, but the
of joy is , and it is'they rabbits'
that supply it. ↵ But, you will say, these
simple delights are not open to superior people
like ourselves. What joy can we experience in
waging war on such creatures as rabbits? The
argument, to my mind, is a poor one. is
very much larger than a yellow-fever ,
and yet a superior person can find happiness in
making war upon the latter. Pleasures exactly
similar to those of my gardener so far as their
emotional content is concerned are open to the
most highly educated people. The difference made
by education is only in regard to the activities
by which these pleasures are to be obtained.
Pleasures of achievement demand difficulties such
that beforehand success seems doubtful although
in the end it is usually achieved. This is
perhaps the chief reason why a not excessive
estimate of one's own powers is a source of
happiness. The man who underestimates himself is
being surprised by success, whereas
the man who himself is just as
often surprised by failure. The former kind of
surprise is pleasant, the latter unpleasant. It
is therefore be not ,
though also not to be . ↵
Of the more highly educated sections of the
community, the happiest in the present day are
the men of science. Many of the most of
them are emotionally simple, and obtain from
their work a satisfaction so profound that they
can derive pleasure from eating and even
marrying. Artists and literary men consider it de
to be unhappy in their marriages, but men
of science quite frequently remain capable of
old-fashioned domestic . The reason for this
is that the higher parts of their intelligence
are wholly absorbed by their work, and are not
allowed to regions where they have
no functions to perform. In their work they are
happy because in the modern world science is
progressive and powerful, and because its
importance is not doubted either by themselves or
by . They have therefore no necessity for
complex emotions, since the simpler emotions meet
with no obstacles. Complexity in emotions is like
foam in a river. It is produced by obstacles
which break the smoothly flowing current. But so
long as the vital energies are , they
produce no on the surface, and their
strength is not the . ↵
All the conditions of happiness are realised in
the life of the man of science. He has an
activity which utilises his abilities to the
full, and he achieves results which appear
important not only to himself but to the general
public, even when it cannot in the smallest
degree understand them. In this he is more
fortunate than the artist. When the public cannot
understand a picture or a poem, they conclude
that it is a bad picture or a bad poem. When they
cannot understand they
conclude (rightly) that their education has been
insufficient. Consequently is honoured
while the best painters are left in
, and is happy while the painters
are unhappy. Very few men can be genuinely happy
in a life involving continual self-assertion
against the scepticism of the mass of mankind,
unless they can shut themselves up in a
and forget the cold . The man of
science has no need of a , since he is
thought well of by everybody except his
colleagues. The artist, , is in
the painful situation of having to choose between
being despised and being . If his
powers are of the first order, he must incur one
or the other of these - the former if
he uses his powers, the latter if he does not.
This has not been the case always and everywhere.
There have been times when even good artists,
even when they were young, were thought well of.
, though he might ill-treat Michael
, never supposed him painting
pictures. The modern millionaire, though he may
shower wealth upon elderly artists after they
have lost their powers, never imagines that their
work is as important as his own. Perhaps these
circumstances have something to do with the fact
that artists are on the average less happy than
men of science. ↵ It must, I think, be admitted
that the most intelligent young people in Western
countries tend to have that kind of
that comes of finding no adequate employment for
their best talents. This, however, is not the
case in Eastern countries. The intelligent young
at the present day are probably happier in Russia
than anywhere else in the world. They have there
a new world to create, and an faith in
which to create it. The old have
been executed, starved, exiled, or in some other
way , so that they cannot, as in every
Western country, compel the young to choose
between and doing nothing. To the
sophisticated the faith of the young
Russian may seem crude, but, after all, what is
there to be said against it? He is creating a new
world; the new world is to his liking; the new
world will almost certainly, when created, make
the average Russian happier than he was before
the Revolution. It may not be a world in which
the sophisticated Western intellectual would be
happy, but the sophisticated Western intellectual
does not have to live in it. By any pragmatic
test, therefore, the faith of young Russia is
justified, and to condemn it as crude can have no
justification except on a basis of theory. ↵ In
India, China, and Japan, external circumstances
of a political sort the happiness
of the young , but there is no such
internal obstacle as exists in the West. There
are activities which appear important to the
young, and, in so far as these activities
succeed, the young are happy. They feel that they
have an important part to play in the national
life, and aims to pursue which, though difficult,
are not impossible to realise. such as
one finds very frequently among the most highly
educated young men and women of the West results
from the combination of
. makes people feel
that nothing is worth doing, and comfort makes
the of this feeling just .
Throughout the East the university student can
hope for more influence upon public opinion than
he can have in the modem West, but he has much
less opportunity than in the West of securing a
substantial income. Being neither nor
comfortable, he becomes a reformer or a
revolutionary, not a . The happiness of the
reformer or revolutionary depends upon the course
of public affairs, but probably even while he is
being executed he enjoys more real happiness than
is possible for the comfortable . I remember
a young Chinese visitor to my school who was
going home to found a similar school in a
part of China. He expected the result
to be that his head would be cut off.
Nevertheless he enjoyed a quiet happiness that I
could only . ↵ I do not wish to suggest,
however, that these high-flown kinds of happincss
are the only possible ones. They are in fact open
only to a minority, since they require a kind of
ability and a width of interest which cannot be
very common. It is not only scientists
who can derive pleasure through work, nor is it
only leading who can derive pleasure
through advocacy of a cause. The pleasure of work
is open to anyone who can develop some
specialised skill, provided that he can get
satisfaction from the exercise of his skill
without demanding universal applause. I knew a
man who had lost the use of both legs in early
youth, but he had remained happy
throughout a long life; he had achieved this by
writing a work in five volumes on rose , on
which I always understood he was the leading
expert. I have not had the pleasure of knowing
any large number of , but from those
who have I have always understood that the study
of shells brings to those who engage
in it. I knew a man once who was the best
in the world, and was sought out by
all those who inventing
; he derived joy, not so much from
the very genuine respect in which he was held by
persons whose respect was not lightly ,
as from the actual the exercise of his
craft, a delight not wholly unlike that which
good dancers derive from dancing. I have known
also who were experts in setting up
mathematical type, or script, or
, or anything else that was out of the
way and difficult. I did not discover whether
these men's private lives were happy, but in
their working hours their constructive instincts
were fully . ↵ say
that in our machine age there is less room than
formerly for the craftsman's joy in skilled work.
I am not at all sure that this is true: the
skilled workman nowadays works, , at
quite different things from those that occupied
the attention of the guilds, but he is
still very important and quite essential in the
machine economy. There are those who make
scientific instruments and delicate machines,
there are designers, there are aëroplane
mechanics, , and hosts of others who
have a trade in which skill can be developed to
almost any extent. The and
the peasant in comparatively primitive
communities is not, so far as I have been able to
observe, nearly as happy as a or an
engine-driver. It is true that the work of the
peasant who cultivates his own land is varied; he
ploughs, he sows, he reaps. But he is at the
mercy of the elements, and is very
his dependence, whereas the man who works a
modern mechanism is power, and
acquires the sense that man is the master, not
the slave, of natural forces. , of
course, that work is very to the
large body of mere machine-minders who repeat
some over and over again
with of variation, but the more
the work becomes, the more possible
it is to get it performed by a machine. The
of machine production - from which,
, we are as yet far removed - is a
system in which everything is done
by machines, and human beings are reserved for
the work involving variety and initiative. In
such a world the work will be less boring and
less depressing than it has been at any time
since the introduction of agriculture. In taking
to agriculture mankind decided that they would
submit to and in order to
diminish the risk of . When men
obtained their food by hunting, work was a joy,
as one can see from the fact that the rich still
pursue these occupations for amusement.
But with the introduction of agriculture mankind
entered upon a long period of , misery,
and madness, from which they are only now being
freed by the operation of the machine.
It is all very well for to speak
of contact with the soil and the ripe wisdom of
Hardy's peasants, but the one desire
of every young man in the countryside is to find
work in towns where he can escape from the
slavery of wind and weather and the of
dark winter evenings into the reliable and human
atmosphere of the factory and .
and cooperation are essential
elements in the happiness of the average man, and
these are to be obtained in industry far more
fully than in agriculture. ↵ Belief in a cause
is a source of happiness to large numbers of
people. I am not thinking only of
revolutionaries, socialists, nationalists in
countries, and such; I am thinking also
of many kinds of belief. The men I have
known who believed that the English were the lost
ten tribes were almost invariably happy, while as
for those who believed that the English were only
the tribes of and , their
knew no bounds. I am not suggesting that the
reader should adopt this , since I cannot
advocate any happiness based upon what seem to me
to be false beliefs. For the same reason I cannot
urge the reader to believe that men should live
exclusively upon nuts, although, so far as my
observation goes, this belief invariably ensures
perfect happiness. But it is easy to find some
cause which is in no degree fantastic, and those
whose interest in any such cause is genuine are
provided with an occupation for their leisure
hours and a complete to the feeling that
life is empty. ↵ Not so very far removed from
the devotion to obscure causes is absorption in a
hobby. One of the most of living
divides his time equally between
mathematics and stamp-collecting. I imagine that
the latter affords consolation at the moments
when he can make no progress with the former. The
difficulty of proving propositions in the theory
of numbers is not the only sorrow that
stamp-collecting can cure, nor are stamps the
only things that can be collected. Consider what
a vast field of opens before the
imagination when one thinks of old china,
snuff-boxes, Roman coins, arrow-heads, and
implements. It is true that many of us are too
'superior' for these simple pleasures. We have
all experienced them in , but have thought
them, for some reason, a grown man.
This is a complete mistake; any pleasure that
to other people is to be valued. For
my part, I collect rivers: I derive pleasure from
having gone down the and up the ,
and regret very much having never seen
or the . Simple as these emotions are, I
am not them. Or consider again the
passionate joy of the baseball fan: he turns to
his newspaper with , and the radio affords
him the keenest thrills. I remember meeting for
the first time one of the leading literary men of
America, a man whom I had supposed from his books
to be filled with . But it so happened
that at that moment the most crucial baseball
results were coming through on the radio; he
forgot me, literature, and all the other sorrows
of our life, and yelled as his
favourites achieved victory. Ever since this
incident I have been able to read his books
without feeling depressed by the of
his characters. ↵ and hobbies, however, are
in many cases, perhaps most, not a source of
fundamental happiness, but a means of escape from
reality, of forgetting for the moment some pain
too difficult to be faced. Fundamental happiness
depends more than anything else upon what may be
called a friendly interest in persons and things.
↵ A friendly interest in persons is a form of
, but not the form which is
grasping and and seeking always an
response. This latter form is very
frequently a source of . The kind that
makes for happiness is the kind that likes to
observe people and finds pleasure in their
iudividual traits, that wishes to afford scope
for the interests and pleasures of those with
whom it is brought into contact without desiring
to acquire power over them or to secure their
enthusiastic admiration. The person whose
attitude towards others is genuinely of this kind
will be a source of happiness and a recipient of
kindness. His relations with others,
whether slight or serious, will satisfy both his
interests and his affections; he will not be
soured by , since he will seldom
suffer it and will not notice when he does. The
same which would get on another
man's nerves to the point of will be
to him a source of gentle amusement. He will
achieve without effort results which another man,
after long struggles, will find to be
. Being happy in himself, he will be
a pleasant companion, and this in turn will
increase his happiness. But all this must be
genuine; it must not spring from an idea of
self-sacrifice inspired by a sense of duty. A
sense of duty is useful in work, but offensive in
personal relations. People wish to be liked, not
to be endured with patient resignation. To like
many people and without effort is
perhaps the greatest of all sources of personal
happiness. ↵ I spoke also in the last paragraph
of what I call a friendly interest in things.
This phrase may perhaps seem forced; it may be
said that it is impossible to feel friendly to
things. Nevertheless, there is something
in the kind of interest
that a takes in rocks, or an
archaeologist , and this interest ought
to be an element in our attitude to individuals
or societies. It is possible to have an interest
in things which is hostile rather than friendly.
A man might collect facts concerning the habitats
of spiders because he hated spiders and wished to
live where they were few. This kind of interest
would not afford the same satisfaction as the
derives from his rocks. An interest in
things, though perhaps less valuable
as an ingredient in everyday happiness than a
friendly attitude towards our fellow creatures,
is nevertheless very important. The world is vast
and our own powers are limited. If all our
happiness is bound up entirely in our personal
circumstances it is difficult not to demand of
life more than it has to give. And to demand too
much is the surest way of getting even less than
is possible. The man who can forget his worries
by means of a genuine interest in, say, the
, or the life history of stars,
will find that, when he returns from his
excursion into the world, he has
acquired a poise and calm which enable him to
deal with his worries in the best way, and he
will have experienced a genuine
even if temporary happiness. ↵ The secret of
happiness is this: let your interests be as wide
as possible, and let your reactions to the things
and persons that interest you be as far as
possible friendly rather than hostile. ↵ This
of the possibilities of
happiness will be expanded in subsequent
chapters, together with suggestions as to ways of
escaping from psychological sources of misery. ↵
知识点
重点词汇
creeds [kri:dz] n. （尤指宗教）信条，教条( creed的名词复数 ) { :8002}
creed [kri:d] n. 信条，教义 n. (Creed)人名；(英)克里德 {toefl :8002}
ecstasy [ˈekstəsi] n. 狂喜；入迷；忘形 {toefl gre :8057}
accordance [əˈkɔ:dns] n. 一致；和谐 {cet4 cet6 ky :8086}
ripple [ˈrɪpl] n. 波纹；涟漪；[物] 涟波 vt. 在…上形成波痕 vi. 起潺潺声 n. (Ripple)人名；(英)里普尔 {cet6 ielts gre :8123}
solitude [ˈsɒlɪtju:d] n. 孤独；隐居；荒僻的地方 {ky toefl gre :8164}
designation [ˌdezɪgˈneɪʃn] n. 指定；名称；指示；选派 {gre :8182}
unduly [ˌʌnˈdju:li] adv. 过度地；不适当地；不正当地 { :8416}
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}
misfortunes [misˈfɔ:tʃənz] n. 不幸( misfortune的名词复数 ); 厄运; 不幸的事; 灾难 { :8481}
powerless [ˈpaʊələs] adj. 无力的；[劳经] 无能力的，无权的 { :8511}
starvation [stɑ:ˈveɪʃn] n. 饿死；挨饿；绝食 {gk cet4 toefl :8598}
eminent [ˈemɪnənt] adj. 杰出的；有名的；明显的 {ky toefl ielts gre :8632}
statesmen ['steɪtsmən] n. 政治家; 政治家( statesman的名词复数 ) { :8718}
impersonal [ɪmˈpɜ:sənl] n. 非人称动词；不具人格的事物 adj. 客观的；非个人的；没有人情味的；非人称的 {toefl :8797}
reciprocal [rɪˈsɪprəkl] n. [数] 倒数；互相起作用的事物 adj. 互惠的；相互的；倒数的，彼此相反的 {cet6 ky toefl ielts gre :8842}
spontaneously [spɒn'teɪnɪəslɪ] adv. 自发地；自然地；不由自主地 {toefl :8862}
perennial [pəˈreniəl] n. 多年生植物 adj. 多年生的；常年的；四季不断的；常在的；反复的 {toefl ielts gre :8869}
ancestral [æn'sestrəl] adj. 祖先的；祖传的 {toefl :8966}
analogous [əˈnæləgəs] adj. 类似的；[昆] 同功的；可比拟的 {cet6 toefl gre :9154}
bestowed [biˈstəud] vt. 使用；授予；放置；留宿 { :9425}
impossibility [ɪmˌpɒsə'bɪlətɪ] n. 不可能；不可能的事 { :9546}
intrude [ɪnˈtru:d] vi. 闯入；侵入；侵扰 vt. 把…强加；把…硬挤 {ky toefl gre :9651}
geologist [dʒiˈɒlədʒɪst] n. 地质学家，地质学者 { :9704}
cunning [ˈkʌnɪŋ] n. 狡猾 adj. 狡猾的；巧妙的；可爱的 {cet4 cet6 ky toefl ielts gre :9717}
dissipated [ˈdɪsɪpeɪtɪd] adj. 消散的；沉迷于酒色的；闲游浪荡的；放荡的 vt. 消散；浪费（dissipate的过去式） {toefl :9775}
cynicism ['sɪnɪsɪzəm] n. 玩世不恭，愤世嫉俗；犬儒主义；冷嘲热讽 { :9801}
Einstein ['ainstain] n. 爱因斯坦（著名物理学家） { :10469}
boar [bɔ:(r)] n. 野猪；（未阉的）公猪 n. (Boar)人名；(罗)博阿尔 { :10490}
mathematicians [mæθə'mətɪʃnz] n. 数学家( mathematician的名词复数 ) { :10536}
ardent [ˈɑ:dnt] adj. 热情的；热心的；激烈的；燃烧般的 n. (Ardent)人名；(法)阿尔当 {toefl ielts gre :10839}
fads [fædz] n. 时尚（fad的复数） { :11194}
ferocious [fəˈrəʊʃəs] adj. 残忍的；惊人的 {toefl ielts gre :11205}
enterprising [ˈentəpraɪzɪŋ] adj. 有事业心的；有进取心的；有魄力的；有胆量的 {toefl :11246}
emphatic [ɪmˈfætɪk] adj. 着重的；加强语气的；显著的 {toefl gre :11264}
bliss [blɪs] n. 极乐；天赐的福 vt. 使欣喜若狂 vi. 狂喜 n. (Bliss)人名；(英、法、德、西)布利斯 n. 必列斯（化妆品品牌） {toefl gre :11334}
slay [sleɪ] vt. 杀害，杀死；使禁不住大笑 vi. 杀死，杀害；残杀 n. (Slay)人名；(英、柬)斯莱 {gre :11472}
relativity [ˌreləˈtɪvəti] n. 相对论；相关性；相对性 {cet4 cet6 ky :11500}
antidote [ˈæntidəʊt] n. [药] 解毒剂；解药；矫正方法 {gre :11506}
unhappiness [ʌn'hæpɪnəs] n. 苦恼；忧愁 { :11535}
laymen ['leɪmən] n. 非专业人员（外行） { :11574}
companionship [kəmˈpæniənʃɪp] n. 友谊；陪伴；交谊 { :11684}
miraculously [mɪ'rækjələslɪ] adv. 奇迹般地；神奇地；非凡地；出乎意料地 { :11686}
oppressed [əˈprest] adj. 受压制的，受压迫的 v. 压迫；折磨（oppress的过去分词） { :11862}
reactionary [riˈækʃənri] n. 反动分子；反动派；保守派 adj. 保守的，反动的；反动主义的；反对改革的 {gre :11994}
chauffeur [ˈʃəʊfə(r)] n. 司机 vt. 开车运送 vi. 当汽车司机 { :12038}
chauffeurs [ˈʃəufəz] n. 受雇于人的汽车司机( chauffeur的名词复数 ) { :12038}
contentment [kənˈtentmənt] n. 满足；满意 { :12119}
boyhood [ˈbɔɪhʊd] n. 童年，少年时代；男孩们 { :12319}
exasperation [ɪɡˌzɑ:spə'reɪʃn] n. 恼怒；恶化；惹人恼怒的事 { :12406}
flint [flɪnt] n. 燧石；打火石；极硬的东西 n. (Flint)人名；(德、英、俄、法、瑞典)弗林特 {toefl gre :12479}
amazon ['æməzən] 亚马逊；古希腊女战士 { :12482}
overestimates [ˌəʊvəˈestəˌmeɪts] v. 对（数量）估计过高，对…作过高的评价( overestimate的第三人称单数 ) { :12942}
intelligentsia [ɪnˌtelɪˈdʒentsiə] n. 知识分子；知识界 { :13067}
perpetually [pə'petʃʊəlɪ] adv. 永恒地，持久地 { :13089}
bolsheviks [ˈbɔlʃiviks] n. 布尔什维克( Bolshevik的名词复数 ) { :13286}
melancholy [ˈmelənkəli] adj. 忧郁的；使人悲伤的 n. 忧郁；悲哀；愁思 {cet6 toefl ielts gre :13596}
cynic [ˈsɪnɪk] adj. 犬儒学派的 n. 愤世嫉俗者；犬儒学派的人 {gre :13920}
friendliness ['frendlɪnəs] n. 友谊；亲切；亲密 { :13939}
unworthy [ʌnˈwɜ:ði] adj. 不值得的；无价值的；不相称的 { :14125}
hilly [ˈhɪli] adj. 丘陵的；陡的；多小山的；多坡的 n. (Hilly)人名；(阿拉伯)希利 {gk toefl :15079}
possessive [pəˈzesɪv] n. 所有格 adj. 占有的；所有的；所有格的；占有欲强的 { :15089}
blight [blaɪt] n. 枯萎病；荒芜 vi. 枯萎 vt. 破坏；使…枯萎 n. (Blight)人名；(英)布莱特 {gre :15091}
monotony [məˈnɒtəni] n. 单调；千篇一律 {gre :15284}
mediaeval [ˌmi:di:ˈi:vəl, ˌmedi:-] adj. 中世纪的；中古的 { :15473}
puny [ˈpju:ni] adj. 弱小的；微不足道的；微小的 {gre :15824}
despicable [dɪˈspɪkəbl] adj. 卑劣的；可鄙的 {toefl gre :16350}
难点词汇
gratified [ˈgrætəˌfaɪd] adj. 称心的 v. 使满足；使高兴（gratify的过去式及过去分词形式） { :17764}
introspection [ˌɪntrəˈspekʃn] n. 内省；反省 { :17911}
compositor [kəmˈpɒzɪtə(r)] n. [印刷] 排字工人 { :18075}
compositors [kəm'pɒzɪtəz] n. 排字工人，排序( compositor的名词复数 ) { :18075}
uninteresting [ʌnˈɪntrəstɪŋ] adj. 无趣味的，乏味的；令人厌倦的 { :18414}
idiosyncrasies [ˌɪdi:əʊˈsɪŋkrəsi:z] 个性,[心理] 特异品质 个人喜好 特有的风格（ idiosyncrasy的名词复数 ） (对药物、食物等的)[医] 特异反应，过敏 特异体质 气质，习性，癖好（ idiosyncrasy的名词复数 ） { :18599}
powerlessness ['paʊələsnəs] n. 无力；无能为力；无力量 { :18652}
tedium [ˈti:diəm] n. 沉闷；单调乏味；厌烦 {toefl gre :18839}
unattainable [ˌʌnəˈteɪnəbl] adj. 做不到的；难到达的 { :19006}
sufficiency [səˈfɪʃnsi] n. 足量，充足；自满 {ky :19239}
philosophic [ˌfɪlə'sɒfɪk] adj. 哲学的；贤明的 { :19302}
meanness [ˈmi:nnɪs] n. 卑鄙；吝啬；劣等 { :19328}
inexhaustible [ˌɪnɪgˈzɔ:stəbl] adj. 用不完的；不知疲倦的 {gre :20014}
insuperable [ɪnˈsu:pərəbl] adj. 不能克服的；无敌的 {gre :20790}
disinfected [dɪsɪn'fektɪd] v. 除去（感染），给…消毒( disinfect的过去式和过去分词 ) { :20959}
serenely [sə'ri:nlɪ] adv. 安详地；沉着地；宁静地 { :21082}
unimpeded [ˌʌnɪmˈpi:dɪd] adj. 畅通无阻的；未受阻的 { :21403}
fount [faʊnt] n. 泉；源泉；墨水缸 { :22123}
coterie [ˈkəʊtəri] n. 圈内人；小集团；伙伴；同志 {gre :22254}
occidental [ˌɒksɪ'dentl] n. 西方人；欧美人 adj. 西方的；西洋的 {gre :23052}
beneficent [bɪˈnefɪsnt] adj. 慈善的；善行的 { :23645}
bacillus [bəˈsɪləs] n. 杆菌；芽孢杆菌；细菌 { :23889}
garrets [ˈgærɪts] n. 顶楼，阁楼( garret的名词复数 ) { :24783}
conceited [kənˈsi:tɪd] adj. 自负的；狂想的；逞能的 { :24927}
ingratitude [ɪnˈgrætɪtju:d] n. 忘恩负义 { :25050}
angelo [ˈændʒiləu] n. 安吉洛（男子名） { :25759}
Adventists [ ] (Adventist 的复数) n. 基督复临论者 { :26969}
Volga ['vɔl^ә] 伏尔加河苏联西部 { :28788}
cuneiform [ˈkju:nɪfɔ:m] n. 楔形文字；楔状骨 adj. 楔形的；楔形文字的；楔状骨的 { :32345}
sentimentalists [sentiˈmentəlists] n. 多愁善感者，感伤主义者( sentimentalist的名词复数 ) { :32722}
avidity [ə'vɪdətɪ] n. 热望，贪欲；活动性 { :37559}
perfectibility [ˌpəfektə'bɪlɪtɪ] n. 完全性；可改善性；可完美性 { :39102}
Orinoco [,ɔri'nәjkәj] 奥里诺科河[南美洲北部] { :39807}
Valhalla [væ'hælә] n. 瓦尔哈拉殿堂（北欧神话中死亡之神奥丁款待阵亡将士英灵的殿堂）；英烈祠 { :40777}
endurable [ɪn'djʊərəbl] adj. 能忍耐的；可忍受的；能持久的 { :41413}
Ephraim ['i:freiim] n. 以色列民族 { :44395}
unobservant ['ʌnəb'zɜ:vənt] adj. 不注意的；不遵守的 { :44431}
生僻词
affectionateness [ə'fekʃnitnis] n. 深情；柔情
arrow-heads [ ] (arrow-head 的复数) [医]箭头形
conchologists [ ] 贝壳学者，贝壳学家
engine-driver ['endʒɪndr'aɪvər] n. 火车司机
high-flown [haɪ fləʊn] adj. 夸张的；颇具野心的
humbler [ˈhʌmblə(r)] adj. 较低级的；更加谦卑的（humble的比较级） n. 谦虚的人
ill-treat [ˈɪlˈtri:t] vt. 虐待
machine-minders [ ] [网络] 机器的人
Manasseh [mә'næsә] 玛拿西
Nestorian [nesˈtɔ:riən] n.& adj. 基督教教派（的）
old-fashioned [ˈəuldˈfæʃənd] adj. 老式的；过时的；守旧的
painfulness ['peɪnfəlnəs] n. 痛苦
rigueur [ ] un. 不可缺少的 [网络] 严峻；严密性
self-assertion [ˌselfə'sɜ:ʃən] n. 自信；自作主张；一意孤行 {gre :0}
self-sacrifice [ˈselfˈsækrəˌfaɪs] n. 自我牺牲；献身
snuff-boxes [ ] (snuff-box 的复数) n. 鼻烟壶
stamp-collecting [ ] n.集邮
sublunary [sʌb'lu:nərɪ] adj. 月下的，地上的
yangtse ['jæŋtsi] n. 扬子江，长江
yellow-fever [ ] n. 【医】黄热病 [网络] 黄热病毒；黄热病疫苗；黄热针
词组
a rabbit [ ] [网络] 兔子；一只兔子；一只小兔子
a sufficiency of [ ] det. 足够；充足 [网络] 足够的；一个中文词语或英文单词
accordance with [ ] 《英汉医学词典》accordance with 依照,依据
agricultural labourer [ ] [网络] 农业工人；农业劳动者
analogous to [ ] un. 类似于 [网络] 与……类似；类推为；与……相似
artistic type [ ] un. 艺术型 [网络] 艺术型人
ashamed of [ ] adj. 耻于 [网络] 羞愧；害臊；羞耻
bound up [baund ʌp] 紧紧束缚在 ... 里 埋头于
comfort with [ ] 用…安慰某人; 用…来使…舒服
conscious of [ ] [网络] 意识到；察觉到；察觉到，意识到
Council of Trent [ ] 特利腾大公会议
delight in [ ] un. 趣味盎然；津津乐道 [网络] 喜欢；以…为乐；乐于
devote themselves to [ ] vt.专心于,献身于
do harm [ ] un. 闯荡；受伤；加害；不利 [网络] 有害处；伤害；为害
does no harm [ ] vi.无害
done harm [ ] vbl.有害
evident to [ ] 对…是显然的
in ruin [ ] [网络] 陷於废墟；在毁灭；灭亡
in the meantime [ ] na. 在这期间 [网络] 与此同时；在此期间；其间
incapable of [ ] adj. 不会 [网络] 无能力；没有能力；没有……的能力
interfere with [ˌɪntəˈfiə wið] 干扰，干涉；妨碍；触动或弄坏；乱动；与……抵触
intrude into [ ] [网络] 侵入；进犯；打扰
it is customary to [ ] adv.通常
Julius II [ ] [网络] 教皇尤利乌斯二世；教皇犹流二世；教皇朱里亚斯二世
mechanical operation [ ] un. 机械操作；机械操纵 [网络] 机械作业；插拔寿命；机械寿命
no harm [ ] [网络] 无伤害；无害；无害无毒无副作用
on the contrary [ɔn ðə ˈkɔntrəri] na. 反之 [网络] 正相反；相反地；相反的
outer world [ ] [网络] 外敌世界；外部世界；外在世界
preliminary survey [ ] un. 初测；初步勘测；初步调查 [网络] 草测；先期调查；预调查
public utility [ˈpʌblik juˈtiliti] n. 公用事业（公司） [网络] 公共事业；公用设施；公共设施
seventh day [ ] adj. 以星期六为安息日的 [网络] 第七天；初七；七夕Double
seventh day adventist [ ] [网络] 基督复临安息日会；基督临安息日会；基督复临安息日会教友
Seventh Day Adventists [ ] [网络] 基督复临安息日会；耶稣再生论派；基督复临安息曰会
skilled workman [ ] [机] 熟练工, 技术工
superior persons [ ] n. 大人物
the amazon [ðə ˈæməzən] [网络] 亚马逊河；亚马孙河；亚马孙河热带丛林
the cinema [ ] [网络] 电影院；刘梅正在往电影院去的路上；电影艺术
the minimum [ ] [网络] 最少的时间；温和敏感肌肤专用系列
the theory of relativity [ ] 相对论
the ultimate [ ] [网络] 终极；最终的；最后一滴
theory of relativity [ ] na. 相对论 [网络] 相对轮；以其相对论；爱因斯坦相对论
to invent [ ] [网络] 发明；去发明；未然
to starve [ ] [网络] 饥饿；缺乏
too modest [tu: ˈmɔdist] [网络] 过谦；过分谦虚
ultimate goal [ˈʌltimit ɡəul] [网络] 最终目标；终极目标；终极目的
unworthy of [ ] adj. 不配 [网络] 不值得；不配的；不值的
wild boar [waild bɔ:] un. 野猪 [网络] 野猪肉；山猪；野猪驯养
wise to [ ] 明智的
with joy [ ] [网络] 高兴地；喜悦地；大声欢叫
惯用语
it is true
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