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Chapter 13: The family ↵ Of all the institutions
that have come down to us from the past none is
in the present day so and
as the family. Affection of parents for children
and of children for parents is capable of being
one of the greatest sources of happiness, but in
fact at the present day the relations of parents
and children are, in nine cases out of ten, a
source of to both parties, and in
ninety-nine cases out of a hundred a source of
to at least one of the two parties.
This failure of the family to provide the
fundamental satisfaction which in principle it is
capable of yielding is one of the most
deep-seated causes of the discontent which is
prevalent in our age. The adult who wishes to
have a happy relation with his own children or to
provide a happy life for them must reflect deeply
upon , and, having reflected, must act
. The subject of the family is far too vast
to be dealt with in this volume except in
relation to our own special problem, namely the
conquest of happiness. And even in relation to
that problem we can deal with it only in so far
as lies within the power of each
individual without alterations in the social
structure. ↵ This is, , a very grave
limitation, for the causes of family
in our day are of the most diverse sorts,
psychological, economic, social, educational, and
political. Where the well-to-do sections of the
community are concerned, two causes have combined
to make women feel a burden far
heavier than it was ever felt to be in former
times. These two causes are, on the one hand, the
opening of careers to single women; on the other
hand, the decay of domestic service. In old days
women were driven into marriage by the
conditions of life for the .
The had to live at home in economic
dependence, first upon her father, and then upon
some reluctant brother. She had no occupations to
fill her days and no liberty to enjoy herself
outside the sheltered walls of the family
mansion. She had neither the opportunity nor the
inclination for sexual adventure, which she
herself profoundly believed to be an
except within marriage. If, all
safeguards, she lost her virtue through the
of some designing , her situation was
in the extreme. It is quite
accurately in The Vicar of : ↵ The only
art her guilt to cover, ↵ To hide her shame from
ev'ry eye, ↵ To give to her lover ↵
And his is - to die. ↵ The modern
does not consider death necessary in
these circumstances. If she has had a good
education, she has no difficulty in making a
comfortable living, and is therefore independent
of parental approval. Since parents have lost
their economic power over their daughters, they
have become much more of expressing moral
of them; there is not much use in
a person who won't stay to be .
The unmarried young woman of the professional
classes is therefore able nowadays, provided she
is not below the average in intelligence and
, to enjoy a thoroughly
life so long as she can keep free from the desire
for children. But if this desire overwhelms her,
she is compelled to marry, and almost certainly
to lose her job. She sinks to a much lower level
of comfort than that to which she has been
accustomed, since her husband's income is very
likely no larger than that which she was
previously earning, and has to provide for a
family instead of only a single woman. After
having enjoyed independence, she finds it galling
to have to look to another for of
necessary expenditure. For all these reasons such
women hesitate to maternity. ↵ A
woman who nevertheless does finds
herself, as compared with the women of former
generations, confronted with a new and appalling
problem, namely the and bad quality of
domestic service. In consequence of this, she
becomes tied to her house, compelled to perform
herself a thousand trivial tasks quite
of her ability and training or, if she does not
perform them herself, to ruin her temper by
the maids who neglect them. In regard to
the physical care of her children, if she has
taken pains to become well-informed in this
matter, she finds that it is impossible, without
grave risk of disaster, to the children
to nurses, or even to leave to others the most
elementary precautions in regard to
and hygiene, unless she can afford a nurse who
has had an expensive training at some institute.
Weighed down by a mass of trivial detail, she is
fortunate indeed if she does not soon lose all
her charm and three-quarters of her intelligence.
Too often through the mere performance of
necessary duties such women become to
their husbands and a nuisance to their children.
When the evening comes and her husband returns
from his work, the woman who talks about her
day-time troubles is a bore, and the woman who
does not is absent-minded. In relation to her
children, the sacrifices that she had made in
order to have them are so present to her mind
that she is almost sure to demand more reward
than it is desirable to expect, while the
constant habit of attending to trivial details
will have made her and small-minded. This
is the most of all the injustices that
she has to suffer: that in consequence of doing
her duty by her family she has lost their
affection, whereas if she had neglected them and
remained gay and charming they would probably
have loved her. This whole problem as it affects
the professional classes is treated with
remarkable insight and constructive ability in
The , by Jean Aylin. ↵
These troubles are essentially economic, and so
is another which is almost equally grave. I mean
the difficulties in regard to housing which
result from the concentration of populations in
large cities. In the Middle Ages cities were as
rural as the country is now. Children still sing
the : ↵ Upon Paul's stands
a tree ↵ As full of apples as may be, ↵ The
little boys of London town ↵ They run with sticks
to knock them down. ↵ And then they run from
hedge to hedge ↵ Until they come to London
Bridge. ↵ Paul's is gone, and I do not
know at what date the hedges disappeared between
St Paul's and London Bridge. It is many centuries
since the little boys of London town could enjoy
such pleasures as this suggests, but until
not so very long ago the population
lived in the country. The towns were not very
vast; it was easy to get out of them, and by no
means uncommon to find gardens attached to many
houses in them. Nowadays there is in England an
immense of the urban over the rural
population. In America this is as
yet slight, but it is very rapidly increasing.
Cities like London and New York are so large that
it takes a very long time to get out of them.
Those who live in the city usually have to be
content with a flat, to which, , not a
square inch of soil is attached, and in which
people of moderate means have to be content with
the of space. If there are young
children, life in a flat is difficult. There is
no room for them to play, and there is no room
for their parents to get away from their noise.
Consequently professional men tend more and more
to live in the suburbs. This is undoubtedly
desirable from the point of view of the children,
but it adds considerably to the fatigue of the
man's life, and greatly diminishes the part which
he can play in the family. ↵ Such large economic
problems, however, it is not my intention to
discuss, since they lie outside the problem with
which we are concerned, namely what the
individual can here and now do to find happiness.
We come nearer to this problem when we pass to
the psychological difficulties which exist in the
present age in the relations of parents and
children. These are really part of the problems
raised by democracy. In old days there were
masters and slaves: the masters decided what was
to be done, and on the whole liked their slaves,
since their slaves ministered to their happiness.
The slaves may possibly have hated their masters,
though this did not happen nearly so universally
as democratic theory would have us suppose. But
even if they did hate their masters, their
masters remained this fact, and the
masters at any rate were happy. With the general
acceptance of democratic theory all this was
changed: slaves who had before ceased
to ; masters who had formerly had no
doubts as to their rights became and
uncertain. Friction arose and caused
on both sides. I am not saying all this as an
argument against democracy, for the troubles in
question are only such as are inevitable in any
important transition. But it is no use to blink
the fact that, while this transition is in
progress it makes the world uncomfortable. ↵ The
change in the relation between parents and
children is a particular example of the general
spread of democracy. Parents are no longer sure
of their rights as against their children;
children no longer feel that they owe respect to
their parents. The obedience, which was
formerly exacted without question, has become
, and rightly so. Psycho-analysis
has terrified educated parents with the fear of
the harm they may do their children.
If they kiss them, they may produce an
complex; if they do not they may produce a fury
of jealousy. If they order the children to do
things they may be producing a sense of sin; if
they do not, the children acquire habits which
the parents think undesirable. When they see
their baby sucking his thumb, they draw all kinds
of terrifying inferences, but they are quite at a
loss as to what to do to stop him. ,
which used to be a exercise of power,
has become , anxious, and filled with
doubts. The old simple joys are
lost, and that at the very moment when, owing to
the new freedom of single women, the mother has
had to sacrifice much more than formerly in
deciding upon maternity. In these circumstances
mothers ask too little of their
children, and mothers ask too
much. mothers restrain their
and become shy;
mothers seek in their children a compensation for
the joys that they have had to . In the one
case the child's affections are starved, in the
other they are over-stimulated. In neither case
is there any of that simple and natural happiness
that the family at its best can provide. ↵ In
view of all these troubles, is it any wonder that
the birth-rate declines? The decline of the
birth-rate in the population at large has reached
a point which shows that the population will soon
begin to , but among the well-to-do
classes this point has long ago been passed, not
only in one country, but in practically all the
most highly countries. There are not
very many statistics available as to the
birth-rate among the well-to-do, but two facts
may be quoted from Jean Aylin's book
above. It appears that in in the years
1919 to 1922 the fertility of professional women
was only one-third of that of the population at
large, and that among the four thousand graduates
of , U. S. A. , in the period
1896 to 1913 the total number of children is
about three thousand, whereas to prevent an
actual of the stock there should have
been eight thousand children none of whom had
died young. There can be no doubt the
civilisation produced by the white races has this
characteristic, that in proportion as
men and women absorb it, they become . The
most are the most ; the least
civlised are the most fertile; and between the
two there is a continual . At present
the most intelligent sections of the Western
nations are dying out. Within a very few years
the Western nations as a whole will be
diminishing in numbers except in so far as their
stocks are by immigration from less
regions. And as soon as the immigrants
acquire the civilisation of the country of their
adoption they in turn will become comparatively
. It is clear that a civilisation which
has this characteristic is unstable; unless it
can be induced its numbers, it must
sooner or later die out and give place to some
other civilisation in which the urge towards
has retained enough strength to
prevent the population from declining. ↵
Official in every Western country have
treat this problem by means of
and . On the one hand,
they say that it is the duty of every married
couple to have as many children as God wills,
any prospect that such children may
have of health and happiness. On the Other hand,
male divines joys of
and pretend that a large family of
and poverty-stricken infants is a source
of happiness. The State joins in with the
argument that an adequate crop of
is necessary, for how can all these and
weapous of destruction function
adequately unless there are sufficient
populations left for them to destroy? Strange to
say, the individual parent, even if he accepts
these arguments as applied to others, remains
entirely them as applied to himself. The
psychology of and is at
fault. may succeed so long as they
can successfully threaten hell-fire, but it is
only a minority of the population that now takes
this threat seriously. And no threat short of
this is adequate to control behaviour in a matter
so essentially private. As for the State, its
argument is altogether too . People may
agree that others ought to provide ,
but they are not attracted by the prospect of
having their own children used in this way. All
that the State can do, therefore, is to endeavour
to keep the poor in ignorance, an effort which,
as the statistics show, is
unssuccessful except in the most backward of
Western countries. Very few men or women will
have children from a sense of public duty, even
if it were far clearer than it is that any such
public duty exists. When men and women have
children, they do so either because they believe
that children will add to their happiness, or
because they do not know how to prevent them. The
latter reason still operates very , but
it is steadily diminishing in . And
nothing that either the State or the Churches can
do will prevent this from continuing.
It is necessary, therefore, if the white races
are to survive, that parenthood should again
become capable of yielding happiness to parents.
↵ When one considers human nature apart from the
circumstances of the present day, it is clear, I
think, that parenthood is capable
of providing the greatest and most enduring
happiness that life has to offer. This, no doubt,
is more true of women than of men, but is more
true of men than most moderns are
suppose. It is taken for granted in almost all
literature before the present age. cares
more for her children than for ;
cares more for his children than for his wife. In
both men and women are
concerned to leave descendants; in
China and Japan this attitude has persisted down
to our own day. It will be said that this desire
is due to . I think, however,
that the contrary is the truth, namely that
is a reflection of the interest
people take in the persistence of their family.
the professional women whom we were
considering a moment ago, it is clear that the
urge to have children must be very powerful, for
otherwise none of them would make the sacrifices
required in order it. For my own part,
speaking personally, I have found the happiness
of parenthood greater than any other that I have
experienced. I believe that when circumstances
lead men or women to this happiness, a very
deep need remains , and that this
produces a dissatisfaction and of
which the cause may remain quite unknown. To be
happy in this world, especially when youth is
past, it is necessary to not merely
an isolated individual whose day will soon be
over, but part of the stream of life flowing on
from the first to the remote and unknown
future. As a conscious sentiment, expressed in
set terms, this involves no doubt a
hyper- and intellectual outlook upon the
world, but as a vague emotion it is
primitive and natural, and it is its absence that
is hyper-. A man who is capable of some
great and remarkable achievement which sets its
future ages may this feeling
through his work, but for men and women who have
no exceptional gifts, the only way to do so is
through children. Those who have allowed their
impulses to become have
separated themselves from the stream of life, and
in so doing have run a grave risk of becoming
. For them, unless they are
exceptionally , death ends all. The
world that shall come after them does not concern
them, and because of this their doings appear to
themselves trivial and . To the man or
woman who has children and grandchildren and
loves them with a , the future
is important, at any rate to the limit of their
lives, not only through morality or through an
effort of imagination, but naturally and
instinctively. And the man whose interests have
been stretched to this extent beyond his personal
life is likely to be able to stretch then still
further. Like , he will derive
satisfaction from the thought that his seed are
the promised land even if this is not
to happen for many generations. And through such
feelings he is saved from the sense of
which otherwise all his emotions. ↵ The
basis of the family is, , the fact that
parents feel a special kind of affection towards
their own children, different from that which
they feel towards each other or towards other
children. It is true that some parents feel
little or no parental affection, and it is also
true that some women are capable of feeling an
children not their own almost as
strong as that which they could feel for their
own. Nevertheless, the broad fact remains that
parental affection is a special kind of feeling
which the normal human being experiences towards
his or her own children, but not towards any
other human being. This emotion is one which we
our animal ancestors. In this
respect Freud seems to me not sufficiently
biological in his outlook, for anyone who will
observe an animal mother with her young can see
that her behaviour towards them follows an
entirely different pattern from her behaviour
towards the male with whom she has sex relations.
And this same different and pattern,
though in a modified and less ,
exists among human beings. If it were not for
this special emotion there would be almost
nothing to be said for the family as an
institution, since children might equally well be
left to the care of professionals. As things are,
however, the special affection which parents have
for children, provided their instincts are not
, is of value both to the parents
themselves and to the children. The value of
parental affection to children lies largely in
the fact that it is than any other
affection. One's friends like one for one's
merits, one's lovers for one's charms; if the
merits or the charms diminish, friends and lovers
may vanish. But it is in times of that
parents are most to be relied upon, in illness,
and even if the parents are of the
right sort. We all feel pleasure when we are
our merits, but most of us are
sufficiently modest at heart to feel that such
admiration is . Our parents love us
because we are their children, and this is an
fact, so that we feel more safe with
them than with anyone else. In times of success
this may seem , but in times of
failure it affords a consolation and a security
not to be found elsewhere. ↵ In all human
relations it is fairly easy to secure happiness
for one party, but much more difficult to secure
it for both. The * may enjoy guarding the
prisoner; the employer may enjoy brow-beating the
employee; the ruler may enjoy governing his
subjects with a firm hand; and the old-fashioned
father no doubt enjoyed virtue into
his son by means of . These, however, are
one-sided pleasures; to the other party in the
transaction the situation is less . We
have come to feel, that there is something
unsatisfactory about these one-sided delights: we
believe that a good human relation should be
satisfying to both parties. This applies more
particularly to the relations of parents and
children, with the result that parents obtain far
less pleasure from children than they did
formerly, while children suffer less
at the hands of their parents than they did in
generations. I do not think there is any
real reason why parents should derive less
happiness from their children than they did in
former times, although undoubtedly this is the
case at present. Nor do I think that there is any
reason why parents should fail to increase the
happiness of their children. But this requires,
as do all those equal relationships at which the
modern world aims, a certain and
, a certain for another
personality, which are by no means encouraged by
the of ordinary life. Let us consider
the happiness of parenthood, first in its
biological essence, and then as it may become in
a parent inspired by that kind of attitude
towards other personalities which we have been
suggesting as essential to a world that believes
in equality. ↵ = / ↵ The primitive
root of the pleasure of parenthood is . On
the one hand there is the feeling of part of
one's own body , its life
beyond the death of the rest of one's body, and
possibly in its turn part of itself
in the same fashion, and so securing the
of the -plasm. On the other hand
there is an intimate blend of power and
. The new creature is helpless, and
there is an impulse to supply its needs, an
impulse which not only the parent's
love towards the child, but also the parent's
desire for power. So long as the infant is felt
to be helpless, the affection which is
upon it does not feel , since it is in
the nature of protection to a vulnerable portion
. But from a very early age there comes
to be a conflict between love of
and desire for the child's good, for, while power
over the child is to a certain extent decreed by
the nature of things, it is nevertheless
desirable that the child should as soon as
possible learn to be independent in as many ways
as possible, which is unpleasant to the power
impulse in a parent. Some parents never become
conscious of this conflict, and remain
until the children are in a position to rebel.
Others, however, become conscious of it, and thus
find themselves a conflicting emotions.
In this conflict their parental happiness is
lost. After all the care that they have
on the child, they find to their
that he turns out quite different from what they
had hoped. They wanted him to be a soldier, and
they find him a , or, like , they
wanted him to be a , and he joins the
Black Hundreds. But it is not only in these later
developments that the difficulty is felt. If you
feed an infant who is already capable of feeding
himself, you are putting love of power before the
child's welfare, although it seems to you that
you are only being kind in saving him trouble. If
you make him too aware of dangers, you
are probably by a desire to keep him
dependent upon you. If you give him
affection to which you expect a response, you are
probably him to you by
means of his emotions. In a thousand ways, great
and small, impulse of parents will
lead them , unless they are very
or very pure in heart. Modern parents, aware of
these dangers, sometimes lose confidence in
handling their children, and become therefore
even less able to be of use to them than if they
permitted themselves spontaneous mistakes,
nothing causes so much worry in a child's mind as
lack of certainty and self-confidence on the part
of an adult. Better than being careful,
therefore, is to be pure in heart. The parent who
genuinely desires the child's welfare more than
his or her power over the child will not need
textbooks on psycho-analysis to say what should
and what should not be done, but will be guided
by impulse. And in that case the relation
of parent and child will be from first
to last, causing no rebellion in the child and no
feeling of frustration in the parent. But this
demands on the part of the parent from the first
a respect for the personality of the child - a
respect which must be not merely a matter of
principle, whether moral or intellectual, but
something deeply felt with almost
conviction to such a degree that
and oppression become utterly impossible. It is
of course not only towards children that an
attitude of this sort is desirable: it is very
necessary in marriage, and also,
though it is less difficult. In a
good world it would the political
relations between groups of human beings, though
this is so distant a hope that we need not linger
over it. But universal as is the need for this
kind of , it is needed most of all
where children are concerned, because of their
, and because their small size and
strength cause souls to despise
them. ↵ But to return to the problems with which
this book is concerned, the full joy of
parenthood in the modern world is only to be
obtained by those who can deeply feel this
attitude of respect towards the child of which I
have been speaking. For to them there will be no
restraint upon their love of power, and
no need to the bitter which
parents experience when their children
acquire freedom. And to the parent who has this
attitude there is more joy in parenthood than
ever was possible to the in the hey-day of
. For the love that has been
by of all tendency towards can
give a joy more , more tender, more
capable of the base metal of daily
life into the pure gold of , than
any emotion that is possible to the man still
fighting and struggling to maintain his
in this slippery world. ↵ While I
attach a very high value to the parental emotion,
I do not draw the inference, which is too
commonly drawn, that mothers should do as much as
possible themselves for their children. There is
a convention on this subject which was all very
well in the days when nothing was known about the
care of children except the odds and
ends that old women handed on to younger ones.
Nowadays there is a great deal in the care of
children which is best done by those who have
made a special study of some department of this
subject. In relation to that part of their
education which is called'education' this is
recognised. A mother is not expected to teach her
son the , however much she may love him.
So far as the acquisition of book-learning is
concerned, it is recognised that children can
acquire it better from those who have it than
from a mother who does not have it. But in regard
to many other departments in the care of children
this is not recognjsed, because the experience
required is not yet recognised. Undoubtedly
certain things are better done by the mother, but
as the child gets older, there will be an
increasing number of things better done by
someone else. If this were generally recognised,
mothers would be saved a great deal of labour
which is to them, because it is not that
in which they have . A
woman who has acquired any kind of professional
skill ought, both for her own sake and for that
of the community, to be free to continue to
exercise this skill . She
may be unable to do so during the later months of
pregnancy and during , but a child over
nine months old ought not to form an
barrier to its mother's professional activities.
Whenever society demands of a mother sacrifices
to her child which go beyond reason, the mother,
if she is not unusually , will expect from
her child compensations exceeding those she has a
right to expect. The mother who is
called self-sacrificing is, in a great majority
of cases, exceptionally selfish towards her
children, for, important as parenthood is an
element in life, it is not satisfying if it is
treated as the whole of life, and the
parent is likely to be an emotionally grasping
parent. It is important, therefore, quite as much
in the interests of the children as in those of
the mother, that should not cut her
off from all other interests and pursuits. If she
has a real for the care of children and
that amount of knowledge which will enable her to
care adequately for her own children, her skill
ought to be more widely used, and she ought to be
engaged professionally in the care of some group
of children which may be expected to include her
own. It is right that parents, provided they
fulfill the insisted upon by
the State, should have a say as to how their
children are cared for and by whom, so long as
they do not go outside the ranks of qualified
persons. But there should be no convention
demanding that every mother should do herself
what some other woman can do better. Mothers who
feel and when faced with
their children as many mothers do, should have no
hesitation in having their children cared for by
women who this work and have
undergone the necessary training. There is no
heaven-sent instinct which teaches women the
right thing to do by their children, and
when it goes beyond a point is a
for . Many a child is
ruined by ignorant and
handling on the part of its mother.
It has always been recognised that fathers cannot
be expected to do very much for their children,
and yet children are quite as love their
fathers as to love their mothers. The relation of
the mother to the child will have in future to
resemble more and more that which at present the
father has, if women' s lives are to be freed
from unnecessary slavery and children are to be
allowed to profit by the scientific knowledge
which is accumulating as to the care of their
minds and bodies in early years. ↵
知识点
重点词汇
ecstasy [ˈekstəsi] n. 狂喜；入迷；忘形 {toefl 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}
sentimental [ˌsentɪˈmentl] adj. 伤感的；多愁善感的；感情用事的；寓有情感的 {ky toefl :8266}
grapple [ˈgræpl] n. 抓住；格斗 vi. 抓住；格斗；抓斗机 vt. 抓住；与…格斗 { :8354}
prolonging [prəˈlɔŋɪŋ] vt. 延长；拖延 { :8448}
misfortune [ˌmɪsˈfɔ:tʃu:n] n. 不幸；灾祸，灾难 {cet6 ky toefl ielts :8481}
entrust [ɪnˈtrʌst] vt. 委托，信托 {gre :8484}
intolerable [ɪnˈtɒlərəbl] adj. 无法忍受的；难耐的 { :8495}
vividly ['vɪvɪdlɪ] adv. 生动地；强烈地 {cet6 :8508}
mystical [ˈmɪstɪkl] adj. 神秘的；神秘主义的 { :8509}
disgrace [dɪsˈgreɪs] n. 耻辱；丢脸的人或事；失宠 vt. 使……失宠；给……丢脸；使……蒙受耻辱；贬黜 {cet6 ky toefl :8519}
alluded [əˈlu:did] vi. 暗指，转弯抹角地说到；略为提及，顺便提到 { :8601}
triumphant [traɪˈʌmfənt] adj. 成功的；得意洋洋的；狂欢的 {cet6 :8646}
disapproval [ˌdɪsəˈpru:vl] n. 不赞成；不喜欢 {cet6 toefl :8652}
rhyme [raɪm] n. 韵律；韵脚；韵文；押韵词 vt. 使押韵；用韵诗表达；把…写作诗 vi. 押韵；作押韵诗 {gk gre :8663}
instinctive [ɪnˈstɪŋktɪv] adj. 本能的；直觉的；天生的 {toefl gre :8715}
dread [dred] n. 恐惧；可怕的人（或物） vt. 惧怕；担心 adj. 可怕的 vi. 惧怕；担心 {cet4 cet6 ky toefl ielts :8728}
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}
civilised ['sɪvəlaɪzd] adj. 文明的 { :8881}
psychologically [ˌsaɪkə'lɒdʒɪklɪ] adv. 心理上地；心理学地 { :9081}
abraham ['eɪbrəˌhæm] n. 亚伯拉罕（男子名） { :9098}
wisely [waɪzlɪ] adv. 明智地；聪明地；精明地 n. (Wisely)人名；(英)怀斯利 { :9108}
potency [ˈpəʊtnsi] n. 效能；力量；潜力；权势 { :9122}
motherhood [ˈmʌðəhʊd] n. 母性；母亲身份；母亲们（总称） { :9200}
singular [ˈsɪŋgjələ(r)] n. 单数 adj. 单数的；单一的；非凡的；异常的 {cet4 cet6 ky ielts :9212}
germ [dʒɜ:m] n. [植] 胚芽，萌芽；细菌 vi. 萌芽 {cet4 cet6 ky toefl ielts gre :9241}
tyranny [ˈtɪrəni] n. 暴政；专横；严酷；残暴的行为（需用复数） {cet6 gre :9346}
sterile [ˈsteraɪl] adj. 不育的；无菌的；贫瘠的；不毛的；枯燥乏味的 {toefl gre :9354}
bestowed [biˈstəud] vt. 使用；授予；放置；留宿 { :9425}
hesitant [ˈhezɪtənt] adj. 迟疑的；踌躇的；犹豫不定的 { :9455}
unimportant [ˌʌnɪmˈpɔ:tnt] adj. 不重要的；琐碎的 {gk :9487}
incompetent [ɪnˈkɒmpɪtənt] n. 无能力者 adj. 无能力的，不胜任的；不合适的；不适当的；无力的 {toefl gre :9501}
ingenious [ɪnˈdʒi:niəs] adj. 有独创性的；机灵的，精制的；心灵手巧的 {cet6 ky toefl ielts gre :9550}
precarious [prɪˈkeəriəs] adj. 危险的；不确定的 {toefl ielts gre :9563}
agreeable [əˈgri:əbl] adj. 令人愉快的；适合的；和蔼可亲的 {cet6 ky toefl ielts gre :9587}
powerfully ['paʊəfəlɪ] adv. 强大地；强烈地；非常 { :9608}
feeble [ˈfi:bl] adj. 微弱的，无力的；虚弱的；薄弱的 {cet4 cet6 ky toefl ielts gre :9622}
delicacy [ˈdelɪkəsi] n. 美味；佳肴；微妙；精密；精美；敏锐，敏感；世故，圆滑 {cet6 gre :9737}
passionately ['pæʃənətlɪ] adv. 热情地；强烈地；激昂地 { :9790}
vocation [vəʊˈkeɪʃn] n. 职业；天职；天命；神召 {cet6 ky toefl ielts gre :9913}
vulgar [ˈvʌlgə(r)] n. 平民，百姓 adj. 粗俗的；通俗的；本土的 {cet6 ky toefl ielts gre :9913}
scolded [skəuldid] v. 责骂，训斥（scold的过去式）；批评 { :10246}
scolding [skəʊldɪŋ] n. 责骂，斥责 v. 责骂；训斥（scold的ing形式） adj. 责骂的 { :10246}
reverence [ˈrevərəns] n. 崇敬；尊严；敬礼 vt. 敬畏；尊敬 {toefl :10327}
wakefield ['weikfi:ld] n. 韦克菲尔德（英格兰北部城市） { :10388}
tenderness ['tendənɪs] n. 亲切；柔软；柔和；敏感；棘手 {toefl :10448}
wring [rɪŋ] vt. 拧；绞；紧握；使痛苦；折磨 vi. 蠕动；扭动；感到痛苦；感到苦恼 n. 拧；绞；挤；扭动 {cet6 toefl :10500}
delineated [dɪˈlɪni:ˌeɪtid] 描绘（delineate的过去式和过去分词） { :10523}
derailed [dɪ'reɪld] v. [铁路] 出轨（derail的过去式） adj. （火车）出轨的 { :10587}
patriots [ˈpeitriəts] n. 爱国者，爱国主义者( patriot的名词复数 ) { :10621}
dwindle [ˈdwɪndl] vi. 减少；变小 vt. 使缩小，使减少 {toefl ielts gre :10733}
dwindling [ˈdwindlɪŋ] 减少 变小 退化 使减少（dwindle的现在分词） { :10733}
conscientious [ˌkɒnʃiˈenʃəs] adj. 认真的；尽责的；本着良心的；小心谨慎的 {ky toefl ielts gre :11085}
baffled ['bæfld] v. 阻碍；使迷惑（baffle的过去式） adj. 带有挡板的 { :11102}
unwittingly [ʌnˈwɪtɪŋli] adv. 不知不觉地；不知情地；不经意地 { :11194}
ferocious [fəˈrəʊʃəs] adj. 残忍的；惊人的 {toefl ielts gre :11205}
timid [ˈtɪmɪd] adj. 胆小的；羞怯的 {cet4 cet6 ky toefl gre :11301}
harmonious [hɑ:ˈməʊniəs] adj. 和谐的，和睦的；协调的；悦耳的 {cet6 toefl :11319}
instilling [ɪns'tɪlɪŋ] vt. 徐徐滴入；逐渐灌输 { :11368}
pervade [pəˈveɪd] vt. 遍及；弥漫 {toefl ielts gre :11414}
cleanliness [ˈklenlinəs] n. 清洁 {cet6 :11509}
purged [pə:dʒd] 净化 { :11512}
unhappiness [ʌn'hæpɪnəs] n. 苦恼；忧愁 { :11535}
conventionally [kənˌvenʃənəlɪ] adv. 照惯例，照常套 {toefl :11565}
watchful [ˈwɒtʃfl] adj. 注意的；警惕的；警醒的 {cet6 :11612}
tyrants [ˈtaɪərənts] n. 专制统治者( tyrant的名词复数 ); 暴君似的人; （古希腊的）僭主; 严酷的事物 { :11629}
Stockholm ['stɒkhәulm] n. 斯德哥尔摩（瑞典首都） { :11810}
attractiveness [ə'træktɪvnəs] n. 吸引力；迷惑力 { :11832}
aptitude [ˈæptɪtju:d] n. 天资；自然倾向；适宜 {toefl ielts gre :11916}
camouflage [ˈkæməflɑ:ʒ] n. 伪装，掩饰 vt. 伪装，掩饰 vi. 伪装起来 {toefl gre :12127}
replenished [rɪ'plenɪʃt] v. 重新装满；添加；充注精力（replenish的过去分词） adj. 装满的；充满的 { :12129}
forgo [fɔ:'ɡəʊ] vi. 放弃；停止；对…断念 vt. 放弃；停止；对…断念 [ 过去式forwent 过去分词forgone 现在分词forgoing ] {gre :12568}
bosom [ˈbʊzəm] n. 胸；胸怀；中间；胸襟；内心；乳房；内部 adj. 知心的；亲密的 vt. 怀抱；把…藏在心中 n. (Bosom)人名；(西)博索姆 {cet4 cet6 ky :12605}
calculus [ˈkælkjələs] n. [病理] 结石；微积分学 {cet6 gre :12738}
helplessness ['helpləsnəs] n. 无能为力；无可奈何状态 { :12746}
immortality [ˌɪmɔ:ˈtæləti] n. 不朽；不朽的声名；不灭 { :12858}
fodder [ˈfɒdə(r)] n. 饲料；素材 vt. 喂 {gre :12879}
pacifist [ˈpæsɪfɪst] n. 和平主义者 adj. 非战主义的 {gre :12891}
mystic [ˈmɪstɪk] adj. 神秘的；神秘主义的 n. 神秘主义者 {gre :13113}
futility [fju:'tɪlətɪ] n. 无用；徒劳；无价值 {ky gre :13526}
diseased [dɪˈzi:zd] adj. 不健全的；患病的；病态的 v. 使生病；传染（disease的过去分词） { :13972}
singularly [ˈsɪŋgjələli] adv. 异常地；非常地；令人无法理解地 { :14060}
unworthy [ʌnˈwɜ:ði] adj. 不值得的；无价值的；不相称的 { :14125}
exhortations [ˌegzɔ:ˈteɪʃənz] n. 敦促( exhortation的名词复数 ); 极力推荐; （正式的）演讲; （宗教仪式中的）劝诫 { :14140}
astray [əˈstreɪ] adj. 迷路的；离开正道的；不对头的 adv. 误入歧途地；迷途地；迷路 n. (Astray)人名；(西)阿斯特赖 {gre :14149}
disillusionment [ˌdɪsɪˈlu:ʒnmənt] n. 幻灭；醒悟 { :14166}
spinster [ˈspɪnstə(r)] n. 老姑娘；未婚女人 { :14367}
parenthood [ˈpeərənthʊd] n. 亲子关系；父母身份 { :14467}
fussy [ˈfʌsi] adj. 爱挑剔的，难取悦的；易烦恼的 n. (Fussy)人名；(法)菲西 {toefl gre :14480}
acquiesce [ˌækwiˈes] vi. 默许；勉强同意 {gre :14893}
acquiesced [ˌækwi:ˈest] v. 默认，默许( acquiesce的过去式和过去分词 ) { :14893}
ascendancy [ə'sendənsɪ] n. 优势；支配地位（等于ascendency，ascendence） {gre :14964}
possessive [pəˈzesɪv] n. 所有格 adj. 占有的；所有的；所有格的；占有欲强的 { :15089}
pernicious [pəˈnɪʃəs] adj. 有害的；恶性的；致命的；险恶的 {gre :15230}
diminution [ˌdɪmɪˈnju:ʃn] n. 减少，降低；缩小 {gre :15347}
preponderance [prɪˈpɒndərəns] n. 优势；多数；占优势 {toefl :15714}
gentleness ['dʒentlnəs] n. 温顺；亲切；高贵；彬彬有礼 { :15939}
paucity [ˈpɔ:səti] n. 缺乏；少数；少量 {toefl gre :16637}
Tolstoy ['tɔlstɔi] n. 托尔斯泰（俄国小说家） { :16891}
repentance [rɪˈpentəns] n. 悔改；后悔 { :17103}
bygone [ˈbaɪgɒn] n. 过去的事 adj. 过去的 { :17359}
Oedipus ['i:dipәs] n. 俄狄浦斯（希腊神话人物） { :17470}
twofold [ˈtu:fəʊld] adj. 双重的；两倍的 adv. 双重地；两倍地 { :17550}
gratify [ˈgrætɪfaɪ] vt. 使满足；使满意，使高兴 {toefl gre :17764}
gratifies [ˈgrætəˌfaɪz] n. 使高兴，使满意( gratify的名词复数 ) v. 使高兴，使满意( gratify的第三人称单数 ) { :17764}
steeple [ˈsti:pl] n. 尖塔；尖顶 vt. 把…建成尖塔 {gre :17934}
sentimentality [ˌsentɪmenˈtæləti] n. 多愁善感 { :17949}
unfashionable [ʌnˈfæʃnəbl] adj. 过时的；不时髦的 { :18509}
abomination [əˌbɒmɪˈneɪʃn] n. 厌恶；憎恨；令人厌恶的事物 { :19107}
难点词汇
unsatisfied [ʌnˈsætɪsfaɪd] adj. 不满意的；未得到满足的 { :19644}
saintly [ˈseɪntli] adj. 圣洁的 {gre :19683}
atrophied ['ætrəfɪd] adj. 萎缩的；衰退的 v. 萎缩（atrophy的过去分词）；使衰退 { :19731}
wiles [waɪlz] n. 诡计；花招（wile的复数） v. 引诱（wile的第三人称单数形式） { :19922}
irksome [ˈɜ:ksəm] adj. 令人厌烦的，讨厌的；令人厌恶的 {gre :20102}
unscientific [ˌʌnˌsaɪənˈtɪfɪk] adj. 不科学的，不符合科学原理的；非学术的；无科学知识的 { :20364}
jailer [ˈdʒeɪlə(r)] n. 狱卒，看守监狱的人 { :20518}
unselfish [ʌnˈselfɪʃ] adj. 无私的，慷慨的 {toefl :20739}
insuperable [ɪnˈsu:pərəbl] adj. 不能克服的；无敌的 {gre :20790}
transmuting [trænsˈmju:tɪŋ] v. 使变形，使变质，把…变成…( transmute的现在分词 ) { :20909}
despot [ˈdespɒt] n. 专制君主，暴君；独裁者 n. (Despot)人名；(塞、罗)德斯波特 {gre :21224}
gradation [grəˈdeɪʃn] n. （色彩、颜色、次序、音调等的）渐变；分等级；（各种状态、性质等的）分阶段渐变；元音交替 {gre :21349}
moralists [ˈmɔ:rəlɪsts] n. 道德家，道德主义者，说教者( moralist的名词复数 ) { :21627}
despotic [dɪ'spɒtɪk] adj. 暴虐的，暴君的；专横的 {gre :23171}
demonstrative [dɪˈmɒnstrətɪv] adj. 说明的；证明的；公开表露感情的 n. 指示词 {gre :23209}
deadens [ˈdednz] v. 抑制 （感情），缓和 （疼痛）( deaden的第三人称单数 ); 减弱 （声音） { :23285}
amelioration [əˌmi:lɪə'reɪʃn] n. 改进，改善 { :23841}
desiccated [ˈdesɪkeɪtɪd] adj. 干的（等于desiccate）；粉状的 v. 使干燥（desiccate的过去式）；变干 { :23936}
lactation [læk'teɪʃn] n. 哺乳；哺乳期；授乳（形容词lactational）；分泌乳汁 { :24474}
solicitude [səˈlɪsɪtju:d] n. 焦虑；渴望；担心 {gre :26980}
gaoler ['dʒeɪlə] n. 监狱看守；监狱长 { :27255}
mortification [ˌmɔ:tɪfɪ'keɪʃn] n. 屈辱；禁欲；坏疽 {gre :28228}
procreative ['prəʊkrɪeɪtɪv] adj. 生产的，生殖的；有生殖力的 { :28424}
pitiable [ˈpɪtiəbl] adj. 可怜的 { :28858}
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}
reciprocally [rɪ'sɪprəklɪ] adv. 相互地；相反地；互惠地 { :30176}
unalterable [ʌnˈɔ:ltərəbl] adj. 不能改变的；坚定不移的 { :31236}
possessiveness [pə'zesɪvnəs] n. 占有；自制力 { :31434}
disorganised [ ] adj. 组织混乱的，无系统的，杂乱无章的 { :32790}
aright [əˈraɪt] adv. 正确地 { :33340}
wearisome [ˈwɪərisəm] adj. 使疲倦的；使厌倦的；乏味的 {gre :33469}
listlessness ['lɪstləsnəs] n. 无精打采；精神萎靡 { :36163}
chary [ˈtʃeəri] adj. 谨慎的；仔细的；吝啬的；怕羞的 n. (Chary)人名；(法)沙里；(俄)恰雷 {toefl gre :37856}
wellesley ['welzli] n. 韦尔兹利（姓氏） { :38862}
Macduff [ ] 麦克达夫 { :39880}
pugnacity [pʌɡ'næsətɪ] n. 好斗，好战 { :40100}
Priam ['praiәm] n. 普里阿摩斯(特洛伊末代王) { :44070}
prate [preɪt] n. 唠叨；空谈；瞎扯 n. (Prate)人名；(法)普拉特 vt. 瞎扯 vi. 唠叨 {toefl gre :48340}
生僻词
absent-minded [ˌæbsənt'maɪndɪd] adj. 心不在焉的；健忘的；出神的
birth-rate ['bɜ:θr'eɪt] [医] 出生率
book-learning [ ] n. 书本知识
brow-beating ['braʊbiːt] vt. 恫吓，吓唬；欺侮
day-time ['deɪtaɪm] n. 白天
deep-seated ['di:ps'i:tɪd] adj. 深层的；根深蒂固的；深位的
externalised [ ] (externalise 的过去分词) vt.<主英>=externalize
externalising [ ] (externalise 的现在分词) vt.<主英>=externalize
fascinator ['fæsɪneɪtə] n. 魅惑者[物]，头巾的一种
fot [ ] abbr. fotographie (Dutch=photography) （荷兰语）摄影; fuel-oil transfer 燃料油输送; free of tax (ation) 免税; fiber optical tube 光纤（维）管
germ-plasm [d'ʒɜ:mpl'æzəm] [医] 种质，胚质
heaven-sent [ˈhevənsent] adj. 天赐的；天赋的；最合时宜的
Hecuba ['hekjubә] n. 赫卡伯(特洛伊王之妻)
hell-fire ['helf'aɪər] n. 地狱之火
hey-day [ ] n. 全盛期；极盛时期；名噪一时
ninety-nine ['nainti'nain] n. 九十九
old-fashioned [ˈəuldˈfæʃənd] adj. 老式的；过时的；守旧的
one-sided [ˌwʌnˈsaidid] adj. 片面的，单方面的；不公正的
one-third [ ] 三分之一
over-stimulated [ ] [网络] 过度刺激
poverty-stricken [ˈpɔvəti:ˌstrɪkən] adj. 为贫穷所困恼的，为贫穷所困扰的；非常贫穷的
psycho-analysis [ ] [网络] 精神分析；心理分析；精神分析学
self-confidence [self 'kɒnfɪdəns] n. 自信
self-sacrificing [ˌselfˈsækrifaisiŋ] adj. 自我牺牲的
small-minded [smɔ:lˈmaindid] adj. 心胸狭窄的；固执己见的；气量小的
three-quarters [θ'ri:kw'ɔ:təz] n. 四分之三 adj. 四分之三的
unconscientious [ ] [网络] 良知
ungratified [ʌn'grætɪfaɪd] adj. 不满足的
well-informed ['welɪnf'ɔ:md] adj. 消息灵通的；见多识广的；熟悉的；博学的
well-to-do [wel tə dʊ] adj. 小康的；富裕的
词组
absolute minimum [ ] un. 绝对极小值；绝对最小值；绝对最小植 [网络] 绝对最低限度；绝对最低；绝对的最低限度
admire for [ ] 因…而称赞…
affection for [ ] [网络] 喜爱；对…的爱；情感
allude to [ ] v. 暗指 [网络] 提到；暗示；提及
ancestor worship [ˈænsistə ˈwə:ʃip] [网络] 祖先崇拜；祭祖；敬奉祖先
apt to [æpt tu:] adj. 易于；善于 [网络] 有……的倾向；常会；容易
aptitude for [ ] …的才能
be doing [ ] [网络] 正在做；现在进行时；现在进行时态
bulk of [ ] [网络] 大部分
cannon fodder [ˈkænən ˈfɔdə] n. 炮灰 [网络] 大炮之街；待磨的谷物；勇士们
deaf to [ ] [网络] 不听；不愿听；对……听而不闻
definite form [ ] [网络] 定界形式；定号形式；明确之造型
doing by [ ] 对待
doing good [ ] [网络] 做好事；行善；为善
doing to [ ] na. 处置 [网络] 医療协助
embark upon [ ] un. 登 [网络] 开始；开始，从事，着手；开始工作
endeavour to [inˈdevə tu:] [网络] 争取；努力；例句
every penny [ ] 所有的钱
feel oneself [fi:l wʌnˈself] [网络] 觉得身体正常；觉得正常；觉得身心舒畅的
have an aptitude for [ ] na. 有…的才能 [网络] 有...的才能；擅长于；有…自然倾向
in disgrace [ ] na. 失宠；丢脸 [网络] 失体面；受处分；很不讨人喜欢
in friendship [ ] [网络] 在友谊中
in so doing [ ] prep.这样做时,这样一来
in spite [ ] na. 为泄愤 [网络] 工人们还是很早就出发了；恶意地；尽管
in spite of [in spait ɔv] na. spite of 不管；〔古语〕无视 [网络] 尽管；不顾；虽然 {toefl :0}
incline to [ ] 向…方向弯, 倾斜; (使)具有…倾向
inherit from [ ] [网络] 从…继承；从……继承而来；来自遗传
minimum requirement [ ] [网络] 最低要求；最低的要求；最低标准
minimum requirements [ ] [网络] 最低要求；基本要求；最低任职要求
more reliable [ ] reliable（可靠的）的比较级形式
natural affection [ ] [网络] 亲情；自然亲情；血缘感情
nursery rhyme [ˈnə:səri raim] n. 童谣；儿歌 [网络] 歌谣；摇篮曲；儿歌选
of doing [ ] [网络] 做某事的方法；思考做某事；帮某人忙做
of oneself [ ] na. 独自 [网络] 自发地；自行；自动地
Old Testament [ ] na. (基督教《圣经》的)《旧约全书》 [网络] 旧约圣经；基督教里的旧约圣经；圣经旧约
parental power [ ] [网络] 亲权；父母的权力
prate about [ ] [网络] 空喊；空谈；信口开河地谈论
prey to [ ] 深受…...之害 被…...捕获
professional competence [ ] na. 专业知识；专才 [网络] 专业胜任能力；专业能力；专业技能
regardless of [riˈɡɑ:dlis ɔv] prep. 不管；不顾；不理会 [网络] 不论；无论；不注意
retreat from [ ] v. 放弃；撤退 [网络] 从退出；从……退却；避开
revert to [ ] v. 恢复 [网络] 回复；恢复为；归还
spite of [ ] conj.不管,无视
stamp upon [ ] = stamp on
take the plunge [teik ðə plʌndʒ] na. 冒险尝试；蛮干；毅然从事 [网络] 采取断然行动；孤注一掷；决定冒险一试
taken the plunge [ ] 冒险尝试；采取决定性步骤
takes the plunge [ ] 冒险尝试；采取决定性步骤
the bulk [ðə bʌlk] [网络] 大多数
the bulk of [ðə bʌlk ɔv] adj. 大多数；大部分 [网络] 的主要部分；大半；大部分的
the divine [ ] [网络] 神圣者；神性；神圣的
the minimum [ ] [网络] 最少的时间；温和敏感肌肤专用系列
the Old Testament [ ] na. 旧约全书 [网络] 旧约圣经；旧约雅歌；圣经旧约
the patriot [ ] [网络] 爱国者；火线战将；孤军雄心
the possessive [ ] [网络] 名词的所有格
the rod [ ] [网络] 生活美学演绎插画时尚创意；权杖
the sacred [ ] [网络] 神圣；神圣的；神圣者
to doing [ ] [网络] 喜欢做……胜过做；介词；等等，请注意平时仔细积累
to embark [ ] 乘船
to inherit [ ] [网络] 继承；去继承；承继
to reproduce [ ] [网络] 复制；文化差异再现；再生产
to satisfy [ ] [网络] 满足；使满足；使相信
unaware of [ˌʌnəˈweə ɔv] adj. 不觉察 [网络] 没有意识到；不知道；没觉察到
virtue of [ ] [网络] 有…优点
Wellesley College [ ] n. 威尔斯利学院
惯用语
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