deceit
US /dɪˈsit/
・UK /dɪˈsi:t/
C1 高級
n. (u.)不可數名詞欺騙；欺詐
I simply wish to flee the evil, the lies, and above all the deceit these fools think is freedom
影片字幕
聖經系列 I：神的觀念入門！ (Biblical Series I: Introduction to the Idea of God)
- It is the enemy of deceit, arrogance, and resentment.
如果你去解讀一篇複雜的文學作品
- It is the enemy of deceit, arrogance, and resentment.
順便說一句 聰明孩子會更早地學會撒謊
羅密歐與茱麗葉：莎士比亞經典鉅作有聲書！ (Romeo and Juliet Audiobook by William Shakespeare)
- So fairly bound? O, that deceit should dwell In such a gorgeous palace!
卻裝訂得如此華麗嗎？哦，欺騙竟會居住
- O, that deceit should dwell in such a gorgeous palace!
朱麗葉 我在勞倫斯神父的修道院遇見了年輕的貴族；
安德魯馬爾 2016/05/29 瓦魯法基斯、福克斯、布萊爾 (Andrew Marr 29/May/2016 Varoufakis, Fox, Blair)
- deceit? The Prime Minister wanted to get that change and we all wanted it
欺騙？首相希望達成該改變，我們都希望如此
- So was this ignorance or was this deceit?
名額的需求。我對移民沒有問題，我有問題的是
【戀愛與友情】幕後花絮搶先看！凱特貝琴薩、克蘿伊塞凡妮 2016 電影 HD (Love & Friendship Featurette - Behind the Scenes (2016) - Kate Beckinsale, Chloë Sevigny Movie HD)
- I understand Lady Susan possesses a degree of captivating deceit which might be pleasing to detect.
我了解 Susan 女士某種程度上是個迷人的騙子，這讓他蠻引人入勝的
- I understand Lady Susan possesses a degree of captivating deceit, which might be pleasing to detect.
所以永遠不要說你需要誰才能把事情做好，即使大家都知道他們的動機是不好的
奧理略：克服你內心的懦弱！ (Marcus Aurelius - Overcome Your Inner Coward)
- What harms us is to persist in self-deceit and ignorance.
傷害我們的是堅持自欺和無知。
- What harms us is to persist in self-deceit and ignorance." Principle 4: Humble yourself.
2008 年，在全球金融危機中，星巴克面臨著徹底崩潰的可能。
思想史：餐桌禮儀的演變！ (HISTORY OF IDEAS - Manners)
- Rousseau now contrasts favourably with modern mannered people. Rousseau tells us that people living in what he calls the state of nature were, in his eyes, far superior to educated and mannered Parisians. Their manners may have been simple, but they were honest and forthright, without the sins of what he now terms the over-civilised. Rousseau retells the story of civilisation as one of loss and decline, from a primordial state of fresh-faced curiosity, honesty and enthusiasm, to barbarous over-politeness, fakery and deceit. He describes the elaborate French court at Versailles as less civilised than an early human cave. Readers across Europe are astonished, and not a little impressed, by this impudence. For hundreds of years, moralists have been arguing that our natural selves are wild, harmful, over-sexual and dangerous, and that we must learn to tame them for the sake of others. Now Rousseau suggests the diametrical opposite. Civilisation has gone too far, it's our mannered selves that have become the problem, and the task of a properly evolved civilisation is to throw off the chains of manners, to relax us, strip off the etiquette and return to primitive frankness. Rousseau's point continues to echo down to our own times. It is his voice we can hear whenever someone sticks up for the simpler life, and suggests we dress less formally, eat dinner more casually and more readily say whatever is passing through our minds. New York, United States, 1827. A French aristocrat, Alexis de Tocqueville, is on a tour of the young United States in an effort to understand the spirit of a new kind of society, a democracy. He is immediately struck by American manners, or lack thereof. In Europe, reflects de Tocqueville, manners have been codified to emphasise hierarchical differences between people. Ordinary people defer to aristocrats, aristocrats to royalty, and so on. But in the United States, everything is done so as to suggest that there are no differences between people. No one takes off their hat to anyone, a postman can casually greet a judge, a mule driver can strike up cheerful banter with a wealthy merchant, and one cannot tell by someone's clothes whether they might be living in a mansion or a hut. Expressions like how you doing and hi are heard everywhere across the new republic. It could be charming, but the aristocratic de Tocqueville wryly notes a problem. These casual manners do not do away with class and wealth differences. They merely sentimentally disguise them. The manners of old Europe have been accused of being cruel in their stress on hierarchy.
現在，盧梭與現代舉止得體的人形成了鮮明的對比。盧梭告訴我們，在他眼中，生活在他所稱的自然狀態下的人們遠比受過教育、舉止得體的巴黎人優越。他們的舉止或許簡單，但他們誠實、直率，沒有他現在所說的過度文明人的罪惡。盧梭重述了文明的失落和衰落，從最初的好奇、誠實和熱情，到野蠻的過度禮貌、虛假和欺騙。他描繪了凡爾賽宮的精緻法國宮廷，其文明程度還不如人類早期的洞穴。整個歐洲的讀者都為這種厚顏無恥的行為感到震驚，同時也留下了深刻的印象。數百年來，道德家們一直在論證，我們的天性是狂野的、有害的、過度的性慾和危險的，為了他
- enthusiasm, to barbarous over-politeness, fakery, and deceit.
