11
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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 11: ↵ In this chapter I propose to
deal with what seems to me the most universal and
of happy men, namely . ↵
Perhaps the best way to understand what is meant
by will be to consider the different ways in
which men behave when they sit down to a meal.
There are those to whom a meal is merely a bore;
no matter how excellent the food may be, they
feel that it is . They have had
excellent food before, probably at almost every
meal they have eaten. They have never known what
it was to go without a meal until hunger became a
raging passion, but have come to regard meals as
merely conventional occurrences, dictated by the
fashions of the society in which they live. Like
everything else, meals are , but it is no
use to , because nothing else will be
less . Then there are the invalids who
eat from a sense of duty, because the doctor has
told them that it is necessary to take a little
in order to keep up their strength.
Then there are the , who start hopefully,
but find that nothing has been quite so well
cooked as it ought to have been. Then there are
the gormandisers (), who fall upon
their food with eager , eat too much, and
grow and . Finally there are
those who begin with a sound appetite, are glad
of their food, eat until they have had enough,
and then stop. ↵ Those who are set down before
of life have similar attitudes towards
the good things which it offers. The happy man
the last of our . What
hunger is in relation to food, is in
relation to . The man who is bored with his
meals the victim of
. The invalid who eats from a sense of
duty the , the gormandiser
to the . The the
person who condemns half the pleasures
of life as . , all these
types, with the possible exception of the
gormandiser, the man of healthy
appetite and consider themselves his superior. It
seems to them to enjoy food because you
are hungry or to enjoy life because it offers a
variety of interesting spectacles and surprising
experiences. From the height of their
they look down upon those whom
they despise as simple souls. For my part I have
no this outlook. All
is to me a , which, it is true, certain
circumstances may render inevitable, but which
none the less, when it occurs, is to be cured as
soon as possible, not to be regarded as a higher
form of wisdom. ↵ Suppose one man likes
strawberries and another does not; in what
respect is the latter superior? There is no
abstract and proof either that
strawberries are good or that they are not good.
To the man who likes them they are good; to the
man who dislikes them they are not. But the man
who likes them has a pleasure which the other
does not have; to that extent his life is more
enjoyable and he is better the world
in which both must live. What is true in this
trivial instance is equally true in more
important matters. The man who enjoys watching
football is to that extent the man
who does not. The man who enjoys reading is still
more the man who does not, since
opportunities for reading are than
opportunities for watching football. The more
things a man is interested in, the more
opportunities of happiness he has, and the less
he is fate, since if he loses one
thing he can fall back upon another. Life is too
short to be interested in everything, but it is
good to be interested in as many things as are
necessary to fill our days. We are all
the of the , who, with the
spectacle of the world spread out before
him, turns away and gazes only upon the
within. But let us not imagine that there is
anything grand about the 's .
↵ There were once upon a time two sausage
machines, constructed for the purpose
of turning pig into the most .
One of these retained his for pig and
produced sausages ; the other said:
'What is pig to me? My own works are far more
interesting and wonderful than any pig. He
refused pig and set to work to study his inside.
When its natural food, his inside
ceased to function, and the more he studied it,
the more empty and foolish it seemed to him to
be. All the apparatus by which the
delicious transformation had hitherto been made
stood still, and he was at a loss to guess what
it was capable of doing. This second sausage
machine was like the man who has lost his zest,
while the first was like the man who has retained
it. The mind is a strange machine which can
combine the materials offered to it in the most
astonishing ways, but without materials from the
external world it is , and unlike the
it must seize its materials for
itself, since events only become experiences
through the interest that we take in them: if
they do not interest us, we are making nothing of
them. The man, therefore, whose attention is
turned within finds nothing his notice,
whereas the man whose attention is turned
can find within, in those rare moments when he
examines his soul, the most varied and
interesting of ingredients being
and into beautiful or
patterns. ↵ The forms of zest are
. , it may be
remembered, picked up a hat which he happened to
find lying in the street. After looking at it for
a moment he remarked that its owner had come down
in the world as the result of drink, and that his
wife was no longer so him as she used to
be. Life could never be boring to a man to whom
casual objects offered such a wealth of interest.
Think of the different things that may be noticed
in the course of a country walk. One man may be
interested in the birds, another in the
vegetation, another in the, geology, yet another
in the agriculture, and so on. Any one of these
things is interesting if it interests you, and,
other things being equal, the man who is
interested in any one of them is a man better
the world than the man who is not
interested. ↵ How extraordinarily different,
again, are the attitudes of different people to
their fellow-men. One man, in the course of a
long train journey, will fail entirely to observe
any of his while another will
have summed them all up, analysed their
characters, made a guess at their
circumstances, and perhaps even ascertained the
most secret histories of several of them. People
differ just as much in what they feel towards
others as in what they ascertain about them. Some
men find almost everybody boring, others quickly
and easily develop a friendly feeling towards
those with whom they are brought in contact,
unless there is some definite reason for feeling
otherwise. Take again such a matter as travel:
some men will travel through many countries,
going always to the best hotels, eating exactly
the same food as they would eat at home, meeting
the same whom they would meet at home,
on the same topics upon which they
at their own dinner-table. When they
return, their only feeling is one of relief at
having done with the boredom of expensive
. Other men, wherever they go, see what
is characteristic,
people who the locality, observe whatever
is of interest either historically or socially,
eat the food of the country, learn its manners
and its language, and come home with a new stock
of pleasant thoughts for winter evenings. ↵ In
all these different situations the man who has
the has the advantage over the man
who has none. Even unpleasant experiences have
their uses to him. I am glad to have smelt a
Chinese crowd and a village, though I
cannot pretend that my pleasure was very great at
the moment. men enjoy ,
, earthquakes, , and all
kinds of unpleasant experiences, provided they do
not go so far as to impair health. They say to
themselves in an earthquake, for example,'So
that is what an earthquake is like', and it gives
them pleasure to have their knowledge of the
world increased by this new item. It would not be
true to say that such men are not
fate, for if they should lose their health they
would be very likely to lose their zest at the
same time, though this is by no means certain. I
have known men die at the end of years of slow
torture, and yet retain their zest almost till
the last moment. Some forms of ill-health destroy
zest, others do not. I do not know whether the
are able as yet to distinguish
between these kinds. Perhaps when
has made further advances we shall be able to
take tablets that will ensure our feeling an
interest in everything, but until that day comes
we are compelled to depend upon common-sense
observation of life to judge what are the causes
that enable some men to take an interest in
everything, while compelling others to take an
interest in nothing. ↵ Zest is sometimes
general, sometimes specialised. It may be very
specialised indeed. Readers of Borrow may
remember a character who occurs in . He
had lost his wife, to whom he was devoted, and
felt for a time that life had grown utterly
. But he became interested in Chinese
inscriptions on and tea-chests, and by
the aid of a French , after
learning French for the purpose, gradually
managed to them, thereby acquiring a new
interest in life though he never used his Chinese
knowledge for other purposes. I have known men
who were entirely the
find out all about the , and other
men whose principal interest lay in the
manuscripts and early editions of . It is
quite impossible to guess in advance what will
interest a man, but most men are capable of a
keen interest in something or other, and when
once such an interest has been aroused their life
becomes free from . Very specialised
interests are, however, a less satisfactory
source of happiness than a general ,
since they can hardly fill the whole of a man's
time, and there is always the danger that he may
come to know all there is to know about the
particular matter that has become his hobby. ↵
It will be remembered that among our different
types at the we included the gormandiser,
whom we were not prepared . The reader
may think that the man whom we have
been praising does not differ in any
way from the gormandiser. The time has come when
we must try to make the distinction between the
two types more definite. ↵ The ancients, as
everyone knows, regarded as one of the
essential virtues. Under the influence of
and the French Revolution this view
was abandoned by many, and passions
were admired, even if, like those of Byron's
heroes, they were of a destructive and
anti-sociai kind. The ancients, however, were
clearly in the right. In the good life there must
be a balance between different activities, and no
one of them must be carried so far as to make the
others impossible. The gormandiser sacrifices all
other pleasures to that of eating, and by so
doing diminishes the total happiness of his life.
Many other passions besides eating may be carried
to a like excess. The was a
gormandiser in regard to clothes. At first
Napoleon used to pay her dressmaker's bills,
though with continually increasing protest. At
last he told her that she really must learn
, and that in future he would only pay
her bills when the amount seemed reasonable. When
her next dressmaker's bill came in, she was for a
moment at her wits' end, but presently she
herself of a scheme. She went to the
War Minister and demanded that he should pay her
bill out of the funds provided for the war. Since
he knew that she had the power to get him
dismissed, he did so, and the French lost
in consequence. So at least some books say,
though I am not prepared the exact
truth of the story. For our purpose it is equally
apt whether true or an , since it
serves to show how far the passion for clothes
may carry a woman who has the opportunity to
indulge it. and are
obvious examples of the same kind of thing. The
principle in these matters is fairly obvious. All
our separate tastes and desires have to fit into
the general framework of life. If they are to be
a source of happiness they must be compatible
with health, with the affection of those whom we
love, and with the respect of the society in
which we live. Some passions can be indulged to
almost any extent without passing beyond these
limits, others cannot. The man, let us say, who
loves chess, if he happens to be a bachelor with
independent means, need not restrict his passion
in any degree, whereas if he has a wife and
children and no independent means, he will have
to restrict it very severely. The and
the gormandiser, even if they have no social
ties, are from a self-regarding point of
view, since their
health, and gives them hours of misery in return
for minutes of pleasure. Certain things form a
framework within which any separate passion must
live if it is not to become a source of misery.
Such things are health, the general possession of
one's faculties, a sufficient income to provide
for necessaries, and the most essential social
duties, such as those towards wife and children.
The man who sacrifices these things for chess is
essentially as bad as the . The only
reason we do not condemn him so severely is that
he is much less common, and that only a man of
somewhat rare abilities is likely to be carried
away by absorption in so intellectual a game. The
Greek formula of practically covers
these cases. ↵ The man who likes chess
look forward throughout his
working day to the game that he will play in the
evening is fortunate, but the man who gives up
work in order to all day has lost the
. It is recorded that
, in his younger and days,
was awarded the military cross for in the
field, but when the time came for him to be
presented with it, he was so a game
of chess that he decided not to go. We can hardly
find fault with on this account, since to
him it might well be a matter of indifference
whether he won or not, but
in such an act would have been one
of folly. ↵ As a limitation upon the doctrine
that has just been set forth, it ought to be
admitted that some performances are considered so
essentially noble as to justify the sacrifice of
everything else on their behalf. The man who
loses his life in the defence of his country is
not blamed if thereby his wife and children are
left . The man who is engaged in
experiments with a view to some great scientific
discovery or invention is not blamed afterwards
for the poverty that he has made his family
endure, provided that his efforts are crowned
with ultimate success. If, however, he never
succeeds in making the discovery or the invention
that he was attempting, public opinion condemns
him as , which seems unfair, since no one
in such an enterprise can be sure of success in
advance. During the first millennium of the
Christian era a man who abandoned his family for
a life was praised, though nowadays it
would be held that he ought to make some
provision for them. ↵ I think there is always
some deep seated psychological difference between
the gormandiser and the man of healthy appetite.
The man in whom one desire at the
expense of all others is usually a man with some
deep seated trouble, who is seeking to escape
from a . In the case of the
this is obvious: men drink in order to forget. If
they had no in their lives, they would
not find more than
. As the legendary said:'Me no
drinkee for drinkee, me drinkee for drunkee. This
is typical of all excessive and one-sided
passions. It is not pleasure in the object itself
that is sought, but . There is, however,
a very great difference according as is
sought in a manner or by the exercise of
faculties in themselves desirable. Borrow's
friend who taught himself Chinese in order to be
able the loss of his wife was seeking
, but he sought it in an activity that
had no , but
improved his intelligence and his knowledge.
Against such forms of escape there is nothing to
be said. It is otherwise with the man who seeks
in drinking or gambling or any other
form of excitement. There are, it is
true, border-line cases. What should we say of
the man who runs mad risks in aëroplanes or on
mountain tops, because life has become to
him? If his risks serve any public object, we may
admire him, but it not, we shall have to place
him only slightly above the and .
↵ Genuine zest, not the sort that is really a
search for , is part of the natural
make-up of human beings except in so far as it
has been destroyed by unfortunate circumstances.
Young children are interested in everything that
they see and hear; the world is full of surprises
to them, and they are engaged with
knowledge, not, of
course, of knowledge, but of the sort
that consists in acquiring the
objects that attract their attention. Animals,
even when adult, retain their zest provided they
are in health. A cat in an unfamiliar room will
not sit down until it has every corner
on the off-chance that there may be a smell of
mouse somewhere. The man who has never been
fundamentally will retain his natural
interest in the external world, and so long as he
retains it he will find life pleasant unless his
liberty is . Loss of zest in
society is very largely due to the
restrictions upon liberty which are essential to
our way of life. The savage hunts when he is
hungry, and in so doing is obeying a direct
impulse. The man who goes to his work every
morning at a certain hour is
fundamentally by the same impulse, namely the
need to secure a living, but in his case the
impulse does not operate directly and at the
moment when it is felt: it operates indirectly
through abstractions, beliefs and . At
the moment when the man starts off to his work he
is not feeling hungry, since he has just had his
breakfast. He merely knows that hunger will
, and that going to his work is a means of
satisfying future hunger. Impulses are irregular,
whereas habits, in a society, have to
be regular. Among savages, even collective
enterprises, in so far as they exist, are
spontaneous and . When the tribe is
going to war the tom-tom' military ,
and herd excitement inspires each individual to
the necessary activity. Modern enterprises cannot
be managed in this way. When a train has to be
started at a given moment it is impossible to
inspire the porters, the engine driver, and the
by means of music. They must
each do their job merely because it has to be
done; their motive, that is to say, is indirect:
they have no impulse towards the activity, but
only towards the ultimate reward of the activity.
A great deal of social life has the same defect.
People each other, not from any
wish to do so, but because of some ultimate
benefit that they hope to derive from
cooperation. At every moment of life the
man is by restrictions of
impulse: if he happens to feel cheerful he must
not sing or dance in the street, while if he
happens to feel sad he must not sit on the
pavement and weep, for fear of
. In youth his liberty is
restricted at school, in adult life it is
restricted throughout his working hours. All this
makes zest more difficult to retain, for the
continual restraint tends to produce
and boredom. Nevertheless, a society is
impossible without a very considerable degree of
restraint upon spontaneous impulse, since
spontaneous impulse will only produce the
simplest forms of social cooperation, not those
highly complex forms which modern economic
organisation demands. In order to rise above
these zest a man needs health and
energy, or else, if he has that
good fortune, work that he finds interesting on
its own account. Health, so far as statistics can
show, has been steadily improving in all
countries during the last hundred
years, but energy is more difficult to measure,
and I am doubtful whether physical vigour in
moments of health is as great as it was formerly.
The problem here is to a great extent a social
problem, and as such I do not propose to discuss
it in the present volume. The problem has,
however, a personal and psychological aspect
which we have already discussed in connection
with fatigue. Some men retain their zest
of the handicaps of civilised life, and many men
could do so if they were free from the inner
psychological conflicts upon which a great part
of their energy is . Zest demands energy
more than that sufficient for the necessary work,
and this in turn demands the smooth working of
the psychological machine. Of the causes
promoting the smooth working I shall have more to
say in later chapters. ↵ In women, less nowadays
than formerly, but still to a very large extent,
zest has been greatly a mistaken
conception of . It was thought
undesirable that women should take an obvious
interest in men, or that they should display too
much in public. In learning not to be
interested in men they learned very frequently to
be interested in nothing, or at any rate in
nothing except a certain kind of correct
behaviour. To teach an attitude of and
withdrawal towards life is clearly to teach
something very to zest, and to encourage
a certain kind of absorption in self which is
characteristic of highly respectable women,
especially when they are . They do not
have the interest in sport that average men have,
they care nothing about politics, towards men
their attitude is one of , towards
women their attitude is one of veiled hostility
based upon the conviction that other women are
less respectable than they are themselves. They
boast that they keep themselves to themselves;
that is to say, their lack of interest in their
fellow creatures appears to them in the light of
a virtue. For this, of course, they are not to
blame; they are only accepting the moral teaching
that has been current for thousands of years
where women are concerned. They are, however,
victims, much to be pitied, of a system of
repression whose they have failed to
perceive. To such women all that is
appears good and all that is generous appears
evil. In their own social circle they do what
they can to kill joy, in politics they love
legislation. Fortunately the type is
growing less common, but it is still far more
prevalent than is supposed by those who live in
circles. I recommend anyone who
doubts this statement to go the round of a number
of lodging-houses seeking a lodging, and to take
note of the that he will meet during
his search. He will find that they are living by
a conception of female excellence which involves
as an essential part the destruction of all zest
for life, and that their minds and hearts are
dwarfed and as a result. Between male and
female excellence rightly conceived there is no
difference, or at any rate no difference such as
tradition . For women as for men zest
is the secret of happiness and well-being. ↵
知识点
重点词汇
familiarity [fəˌmɪliˈærəti] n. 熟悉，精通；亲密；随便 {gre :8057}
exquisite [ɪkˈskwɪzɪt] n. 服饰过于讲究的男子 adj. 精致的；细腻的；优美的，高雅的；异常的；剧烈的 {cet6 ky toefl ielts gre :8096}
thwarted [θwɔ:tid] v. 挫败（thwart的过去分词）；反对 adj. 挫败的 { :8327}
unduly [ˌʌnˈdju:li] adv. 过度地；不适当地；不正当地 { :8416}
adventurous [ədˈventʃərəs] adj. 爱冒险的；大胆的；充满危险的 {toefl :8490}
powerless [ˈpaʊələs] adj. 无力的；[劳经] 无能力的，无权的 { :8511}
curtailed [kə:ˈteild] v. 简略；缩减；剥夺 { :8521}
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}
shrewd [ʃru:d] n. 精明（的人）；机灵（的人） adj. 精明的；狡猾的；机灵的 {cet6 ky toefl ielts gre :8648}
crank [kræŋk] n. 曲柄；奇想 n. (Crank)人名；(英)克兰克 adj. 易怒的 vt. 装曲柄 {cet6 :8650}
assortment [əˈsɔ:tmənt] n. 分类；混合物 {toefl :8790}
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}
barren [ˈbærən] n. 荒地 adj. 贫瘠的；不生育的；无益的；沉闷无趣的；空洞的 n. (Barren)人名；(西、英)巴伦 {cet6 ky toefl ielts gre :8809}
civilised ['sɪvəlaɪzd] adj. 文明的 { :8881}
banquet [ˈbæŋkwɪt] n. 宴会，盛宴；宴请，款待 vt. 宴请，设宴款待 vi. 参加宴会 n. (Banquet)人名；(法)邦凯；(西)班克特 {cet6 ky toefl ielts gre :9056}
stunted [ˈstʌntɪd] adj. 发育不良的；成长受妨碍的；长得矮小的 v. 阻碍…发展（stunt的过去式及过去分词形式） { :9106}
emptiness [ˈemptinəs] n. 空虚；无知 { :9389}
obstructing [əbˈstrʌktɪŋ] v. 妨碍（obstruct的ing形式）；阻塞 { :9467}
exaggeration [ɪgˌzædʒəˈreɪʃn] n. 夸张；夸大之词；夸张的手法 {toefl gre :9504}
unwise [ˌʌnˈwaɪz] adj. 不明智的；愚蠢的；轻率的 { :9528}
agreeable [əˈgri:əbl] adj. 令人愉快的；适合的；和蔼可亲的 {cet6 ky toefl ielts gre :9587}
recur [rɪˈkɜ:(r)] vi. 复发；重现；采用；再来；循环；递归 {cet6 ky toefl :9676}
vulgar [ˈvʌlgə(r)] n. 平民，百姓 adj. 粗俗的；通俗的；本土的 {cet6 ky toefl ielts gre :9913}
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}
decipher [dɪˈsaɪfə(r)] n. 密电译文 vt. 解释（过去式deciphered，过去分词deciphered，现在分词deciphering，第三人称单数deciphers，名词decipherer，形容词decipherable）；译解 {ielts gre :10186}
landladies [ˈlændˌleɪdi:z] n. 女房东，女店主，女地主( landlady的名词复数 ) { :10202}
gambler ['ɡæmblə(r)] n. 赌徒；投机商人 { :10215}
expended [iksˈpendid] v. 花费；耗尽（expend的过去分词） adj. 花费的；支出的；开支的 { :10629}
moderation [ˌmɒdəˈreɪʃn] n. 适度；节制；温和；缓和 { :10954}
innumerable [ɪˈnju:mərəbl] adj. 无数的，数不清的 {cet6 ky toefl ielts :11097}
spectre ['spektə(r)] n. 幽灵；妖怪；鬼性（等于specter） { :11195}
spectres [ˈspektəz] n. 鬼怪( spectre的名词复数 ); 幽灵; 缠绕心头的恐惧; 凶兆 { :11195}
indulgence [ɪnˈdʌldʒəns] n. 嗜好；放纵；纵容；沉溺 { :11258}
repressive [rɪˈpresɪv] adj. 镇压的；压抑的；抑制的 {ky :11423}
respectability [rɪˌspektəˈbɪləti] n. 体面；可尊敬；有社会地位 { :11454}
conversing [kənˈvə:sɪŋ] 谈话 { :11468}
converse [kənˈvɜ:s] n. 逆行，逆向；倒；相反的事物 adj. 相反的，逆向的；颠倒的 vi. 交谈，谈话；认识 n. (Converse)人名；(英)康弗斯 n. 匡威（服装品牌） {cet6 toefl gre :11468}
unhappiness [ʌn'hæpɪnəs] n. 苦恼；忧愁 { :11535}
instructive [ɪnˈstrʌktɪv] adj. 有益的；教育性的 {toefl gre :11647}
oblivion [əˈblɪviən] n. 遗忘；湮没；赦免 {toefl :11679}
dissected [dɪ'sektɪd] adj. 切开的，分开的；多裂的 v. 解剖；仔细检查（dissect的过去分词） { :11844}
scholastic [skəˈlæstɪk] adj. 学校的；学者的；学术的（等于scholastical） n. 学者；学生；墨守成规者；经院哲学家 { :11944}
typify [ˈtɪpɪfaɪ] vt. 代表；作为…的典型；具有…的特点 {toefl :12031}
eaters [ˈi:təz] n. 吃…的人( eater的名词复数 ) { :12208}
teapots ['ti:pɒts] n. 茶壶( teapot的名词复数 ) { :12436}
heresy [ˈherəsi] n. 异端；异端邪说；异教 {toefl gre :12456}
rye [raɪ] n. 黑麦；吉卜赛绅士 adj. 用黑麦制成的 n. (Rye)人名；(英)赖伊 { :13058}
empress [ˈemprəs] n. 皇后；女皇 { :13068}
perpetually [pə'petʃʊəlɪ] adv. 永恒地，持久地 { :13089}
impulsive [ɪmˈpʌlsɪv] adj. 冲动的；受感情驱使的；任性的 {toefl gre :13349}
tiresome [ˈtaɪəsəm] adj. 烦人的，无聊的；令人讨厌的 {cet6 ky :13772}
collating [kə'leɪtɪŋ] n. 整理 v. 校对；对照（collate的ing形式） { :14093}
disillusionment [ˌdɪsɪˈlu:ʒnmənt] n. 幻灭；醒悟 { :14166}
nourishment [ˈnʌrɪʃmənt] n. 食物；营养品；滋养品 {cet6 toefl ielts :14274}
inactivity [ˌɪnæk'tɪvətɪ] n. 静止；不活泼；休止状态；不放射性 { :14375}
barbaric [bɑ:ˈbærɪk] adj. 野蛮的，粗野的；原始的 { :14389}
exquisitely [ekˈskwɪzɪtlɪ] adv. 精致地；精巧地；敏锐地 { :14571}
mutinies [ˈmju:tni:z] n. 叛乱，兵变，哗变( mutiny的名词复数 ) v. 违抗上级命令，叛变，反叛( mutiny的第三人称单数 ); （尤指士兵或船员）不服从，反抗，反叛 { :14607}
bereft [bɪˈreft] adj. 丧失的；被剥夺的；失去亲人的 v. 失去…的（bereave的过去式） {gre :14655}
drunkenness [ˈdrʌŋkənnɪs] n. 醉态；酒醉 { :14846}
unprofitable [ʌnˈprɒfɪtəbl] adj. 无益的，没有用的；没有利润的 { :14884}
romanticism [rəʊˈmæntɪsɪzəm] n. 浪漫主义；浪漫精神 { :15087}
sherlock [ˈʃə:lɔk] n. 私家侦探 n. (Sherlock)人名；(英)舍洛克 { :15217}
josephine [ˈdʒəuzifi:n] n. 约瑟芬（女子名） { :15386}
malady [ˈmælədi] n. 弊病；疾病；腐败 n. (Malady)人名；(英)马拉迪 {toefl :15568}
uneducated [ʌnˈedʒukeɪtɪd] adj. 无知的；未受教育的 v. 未受教育（uneducate的过去分词） { :15694}
weariness ['wɪərɪnəs] n. 疲倦，疲劳；厌倦 {toefl :16129}
biochemistry [ˌbaɪəʊˈkemɪstri] n. 生物化学 生物化学过程 {gk toefl :16248}
Genoa ['dʒenәuә] n. 热那亚（意大利西北部港市） { :16495}
sobriety [səˈbraɪəti] n. 清醒，冷静；节制；严肃 {gre :16615}
Tolstoy ['tɔlstɔi] n. 托尔斯泰（俄国小说家） { :16891}
shipwrecks [ˈʃɪpˌreks] n. 海难，船只失事( shipwreck的名词复数 ); 沉船 { :17434}
难点词汇
hobbes [hɔbz] n. 霍布斯（姓氏，特指英国哲学家托马斯·霍布斯） { :17856}
vouch [vaʊtʃ] vi. 保证；证明；确定 vt. 担保；证明；传出庭作证 {gre :18007}
ascetic [əˈsetɪk] n. 苦行者；禁欲者 adj. 苦行的；禁欲主义的 {toefl gre :18114}
uninteresting [ʌnˈɪntrəstɪŋ] adj. 无趣味的，乏味的；令人厌倦的 { :18414}
inculcates [ɪnˈkʌlˌkeɪts] v. 极力主张，反复灌输( inculcate的第三人称单数 ) { :18562}
penniless [ˈpeniləs] adj. 身无分文的；贫穷的 { :18686}
fastidious [fæˈstɪdiəs] adj. 挑剔的；苛求的，难取悦的；（微生物等）需要复杂营养地 {ielts gre :18749}
tedium [ˈti:diəm] n. 沉闷；单调乏味；厌烦 {toefl gre :18839}
disenchantment [ˌdɪsɪn'tʃɑ:ntmənt] n. 醒悟，清醒；不抱幻想 { :18945}
iniquity [ɪˈnɪkwəti] n. 邪恶；不公正 {gre :19097}
sicilian [si'siljәn, -liәn] n. 西西里岛人 adj. 西西里岛的 { :19176}
conflagrations [kɒnfləɡ'reɪʃnz] n. 大火（灾）( conflagration的名词复数 ) { :19480}
prim [prɪm] adj. 拘谨的；整洁的；呆板的 vt. 使显得一本正经；把…打扮得整整齐齐 vi. 显得一本正经 n. (Prim)人名；(法、德、匈、捷、瑞典、西、葡)普里姆 {gre :19588}
manifold [ˈmænɪfəʊld] vt. 复写，复印；增多；使……多样化 adj. 多方面的，有许多部分的；各式各样的 n. 多种；复印本 n. (Manifold)人名；(英)马尼福尔德 {toefl ielts gre :19661}
inimical [ɪˈnɪmɪkl] adj. 敌意的；有害的 {gre :19665}
saintly [ˈseɪntli] adj. 圣洁的 {gre :19683}
volitions [ ] (volition 的复数) n. 行使意志, 意志力, 决定 { :19937}
irksome [ˈɜ:ksəm] adj. 令人厌烦的，讨厌的；令人厌恶的 {gre :20102}
definable [diˈfɑinəbl] adj. 可下定义的；可确定的；可限定的 { :20819}
valour [ˈvælə(r)] n. 勇猛 n. (Valour)人名；(法)瓦卢尔 { :20905}
ardour [ˈɑ:də] n. 激情；热情；情欲；灼热 { :20938}
drunkard [ˈdrʌŋkəd] n. 酒鬼，醉汉 { :21447}
aloofness [ə'lu:fnəs] n. 冷漠；高傲；超然离群 { :22695}
locomotion [ˌləʊkəˈməʊʃn] n. 运动；移动；旅行 {toefl gre :22712}
biochemists [ˈbaɪəʊˈkemɪsts] n. 生物化学家( biochemist的名词复数 ) { :22720}
emancipated [iˈmænsipeitid] adj. 被解放的 v. 解放；使…获得自由（emancipate的过去分词） { :23235}
signalman [ˈsɪgnəlmən] n. 信号员；信号手 { :25214}
introvert [ˈɪntrəvɜ:t] n. 内向的人；内翻的东西 vi. 成为内弯；成为性格内向的人 vt. 使内向；使内倾；使内弯 { :26529}
recombined [ri:kəm'baɪnd] v. 再结合，重组( recombine的过去式和过去分词 ) { :26693}
Chinaman ['tʃainәmәn] n. 中国佬 { :27678}
gnostic ['nɔstik] n. 诺斯替教徒 adj. 诺斯替教派的；诺斯替派教徒的 { :28239}
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}
vivacity [vɪ'væsətɪ] n. 活泼；快活；精神充沛 {toefl :32504}
ungenerous ['ʌn'dʒenərəs] adj. 胸襟狭窄的；吝啬的；不充足的 { :32889}
rapacity [rə'pæsətɪ] n. 贪婪；掠夺 { :37745}
nymphomaniacs [,nimfəu'meiniæk] n. 女色情狂；花痴 a. 女子淫狂的 { :38122}
Romany ['rɔmәni] n. 吉普赛语；吉普赛人 adj. 吉普赛人的；吉普赛语的；吉普赛人之风俗习惯的 { :38340}
unregenerate [ˌʌnrɪˈdʒenərət] adj. 不悔改的；灵魂未得再生的；顽固不化的 {gre :39309}
Byronic [baiˈrɔnik] adj. 冷笑而浪漫的；拜伦的，拜伦风格的 { :39420}
epicure [ˈepɪkjʊə(r)] n. 老饕；美食家；享乐主义者 {gre :43349}
epicures [ˈepɪˌkjʊəz] n. 讲究饮食的人( epicure的名词复数 ) { :43349}
生僻词
bethought ['bɪθɔ:t] v. 考虑( bethink的过去式和过去分词 ); 开始想; （被）想起; 提醒
border-line [ ] 边界线；图廓线
common-sense [ ] adj. 常识的; 有生活经验得来的
dinner-table [ ] 餐桌
dipsomaniac [ˌdɪpsəˈmeɪniæk] n. 耽酒症患者
dipsomaniacs [ ] (dipsomaniac 的复数) n. 嗜酒症患者
fellow-men [ ] (fellow-man 的复数) n. 人；同胞
gormandizers [ ] n. 贪吃的人 [网络] 老饕；讲究饮食的人；狼吞虎咽的人
iife [ ] [网络] 生命；立即执行函数(Immediately-Invoked Function Expression)；王明
ill-health ['ɪlh'elθ] [医] 健康不佳，不适
lodging-houses [ ] (lodging-house 的复数) 宿舍；公寓
make-up [meɪk ʌp] n. 化妆品；（美）补考；性格；构造；排版
off-chance ['ɔ:ftʃ'ɑ:ns] n. 极小的，极罕见的机会
one-sided [ˌwʌnˈsaidid] adj. 片面的，单方面的；不公正的
overmastering [ˌəuvəˈmɑ:stəriŋ] adj. <正>压倒，征服 v. 压倒，征服，制服( overmaster的现在分词 )
plethoric [ple'θɒ:rik] a. 过多的, 夸大的, 多血症的 [医] 多血的
self-regarding [ˌselfriˈɡɑ:diŋ] adj. 利己主义的
sottish ['sɒtiʃ] a. 酗酒的, 酒徒的, 糊涂的, 粗鲁的 [法] 饮酒过多而糊涂的, 滥喝酒的, 酒徒的
stertorous ['stɜ:tərəs] adj. 打鼾的
superabundant [ˌsju:pərəˈbʌndənt] adj. 过多的；大量的
tea-chests [ ] (tea-chest 的复数) 茶叶箱
unaesthetic ['ʌnes'θetɪk] adj. 无美感的，缺乏美感的
voluptuary [vəˈlʌptʃuəri] n. 酒色之徒；纵情享乐的人 adj. 耽于酒色的
well-being [wel 'bi:ɪŋ] n. 幸福；康乐 {toefl :0}
词组
a crank [ ] [网络] 摇把；一个摇把；一摇柄
a lesser man [ ] [网络] 不太正直的人；不正直的人；不正值得人
absorb in [ ] un. 专心于 [网络] 全神贯注于；吸引
adapt to [əˈdæpt tu:] na. 使(自己行动)配合(同伴) [网络] 适应；适应，适合；使适应
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
bereave of [ ] v. 使丧失
Chinese grammar [ ] [语] 汉语语法
converse with [ ] 与…谈话
correspond to [ˌkɔrisˈpɔnd tu:] v. 符合 [网络] 相当于；相应；对应
delicious sausage [ ] 美味香肠
diminish by [ ] 由于…而减少
distinctive mark [ ] un. 区别标记；特殊标志 [网络] 甄别符号；独特商标；具有独特性质的商标
endeavour to [inˈdevə tu:] [网络] 争取；努力；例句
familiarity with [ ] [网络] 与…熟悉
feel contempt for [ ] na. 对…发生轻蔑心理 [网络] 瞧不起
fellow traveller [ˈfeləu ˈtræv(ə)lə] na. 旅伴；(政治上的)同路人 [网络] 属类
fond of [fɔnd ɔv] un. 爱好 [网络] 喜欢；对…的喜爱；情有独钟
harmful effect [ ] un. 有害影响 [网络] 有害效应；不良影响；害处
hedge about [ ] 限制, 束缚
idle rich [ ] 游手好闲的富人
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 the pursuit of [ ] [网络] 追求；奉行
interfere with [ˌɪntəˈfiə wið] 干扰，干涉；妨碍；触动或弄坏；乱动；与……抵触
made a fuss [ ] 大惊小怪，小题大做；吵吵闹闹
made the acquaintance of [ ] vt. 和…相识，结识
make a fuss [meik ə fʌs] na. 小题大做 [网络] 大惊小怪；大声吵闹；无事自扰
make the acquaintance of [mek ði əˈkwentəns ʌv] [网络] 结识；和……相识；认识
military decoration [ ] [网络] 勋章
more frequent [ ] [网络] 高频率
obstacle to [ ] [网络] 纪念碑；障碍；的障碍
oddly enough [ ] na. “curiously enough”的变体 [网络] 说也奇怪；说来也奇怪；说来奇怪
on the contrary [ɔn ðə ˈkɔntrəri] na. 反之 [网络] 正相反；相反地；相反的
pedestrian traffic [piˈdestriən ˈtræfik] [网络] 过往行人；行人交通；行人往来
play chess [ ] na. 下象棋 [网络] 下棋；下国际象棋；着棋
prone to [prəun tu:] v. 易于 [网络] 倾向于；易于…的；倾于
Romany rye [ ] 与吉卜赛人保持密切关系者; 与吉卜赛人交往并讲吉卜赛语的人
run to excess [ ] 走极端
sausage machine [ˈsɔsidʒ məˈʃi:n] na. 做香肠用的绞肉机 [网络] 香肠机；绞肉器
Sherlock Holmes [ ] na. 夏洛克福尔摩斯 [网络] 大侦探福尔摩斯；神探福尔摩斯；夏洛克·福尔摩斯
sniff at [snif æt] v. 嗤之以鼻 [网络] 对…嗤之以鼻；用鼻吸；轻蔑地批评
sufficiently to [ ] adv.到足以,要已足够...了
superior to [sjuˈpiəriə tu:] adj. 胜过；优于 [网络] 比…好；级别高于；比…高级
sympathy with [ ] [网络] 对……的赞同；对…同情；对……的同情
the feast [ ] [网络] 盛宴；应邀赴宴的宾客；宴席
to endure [ ] [网络] 忍受；要么忍；忍耐
to excess [tu: ˈekses] na. (吸烟)过度 [网络] 过分；过量；太多
to praise [ ] [网络] 称赞；赞赏；表扬
to vouch for [ ] [网络] 拍胸脯
virtue of [ ] [网络] 有…优点
vouch for [vaʊtʃ fɔ:] v. 担保，保证; 打包票; 拍胸脯
with zest [ ] na. 热情地 [网络] 热心地
worthy of [ ] adj. 值得的 [网络] 名副其实的；配得上；值得……，配得上
zest for life [ ] 对生命的热情
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