perturbed

US /pə'tɜ:bd/

・

UK /pə'tɜ:bd/

C1 高級

adj.形容詞攪亂人心；使心慌；使不安；使混亂

He was perturbed by the statements made by his colleagues.

影片字幕

如果你的口袋裡有一個黑洞呢？ (What if there was a black hole in your pocket?)

03:38

如果你的口袋裡有一個黑洞呢？ (What if there was a black hole in your pocket?)

The planets are slightly perturbed, but stay approximately in the same orbit.
星球會有些許的擾亂但大致上在相同的軌道上

你將永遠聽到的最好的演講--加里-尤羅夫斯基。 (Best Speech You Will Ever Hear - Gary Yourofsky)

10:23

你將永遠聽到的最好的演講--加里-尤羅夫斯基。 (Best Speech You Will Ever Hear - Gary Yourofsky)

And I bet most of you were perturbed at me when the speech began
我敢打賭你們大部份在我開始演講時感到煩擾

12個跡象表明你可能患有創傷後應激障礙 (12 signs you might be suffering from PTSD)

08:14

12個跡象表明你可能患有創傷後應激障礙 (12 signs you might be suffering from PTSD)

world. Our sexuality is especially perturbed: we feel predatory, sickening, shameful.
世界。我們的性慾尤其受到干擾：我們感到掠奪、噁心、可恥。

鋼人隊的不敗賽季會因為烏鴉隊的比賽延期而受到怎樣的影響？|第一手資料 (How will the Steelers' undefeated season be impacted by the Ravens game being postponed? |First Take)

06:57

鋼人隊的不敗賽季會因為烏鴉隊的比賽延期而受到怎樣的影響？|第一手資料 (How will the Steelers' undefeated season be impacted by the Ravens game being postponed? |First Take)

So the Steelers might be perturbed.
所以鋼人隊可能會受到干擾。

當愛不容易 (When Love Isn't Easy)

02:50

當愛不容易 (When Love Isn't Easy)

You're averagely mad, averagely emotionally perturbed and what you're trying to do is something exceptionally, extraordinarily, dementedly hard.
你是個普通的瘋子，普通的情緒焦慮者，而你要做的事情卻異常、格外、瘋狂地艱難。

缺失自我意識的危險 (The Dangers of Missing a Sense of Self)

05:42

缺失自我意識的危險 (The Dangers of Missing a Sense of Self)

I supposed to like? Not what do I approve of, but what is it good to approve of? Not what do I find funny, but when should I laugh? When we watch them carefully, we may notice rapid almost arbitrary shifts in their views. They love this artist or jacket or political opinion, but in fact no, they prefer another one and then another. They are implicitly constantly calling out to a world which puzzles and terrifies them. Who should I be? What is it right to think? These poor souls tend to be the products of very particular sorts of childhood. When little, they will have faced environments in which their uniqueness was never a matter of concern to their self-absorbed caregivers. Mother or father were never able to push their needs aside for a time to drop to their level and ask, who is this extraordinary new member of the human race whom I have helped to create? What are their particular inclinations and loves and hates? What do they have to tell me? They were far too perturbed and fragile for such self-abnegation. They couldn't attune to the child and so the child could not, in turn, attune to themselves. For we can only find out what we think if, in the early days, someone was sufficiently patient to facilitate our own process of self-discovery, if someone didn't shout over us and say, don't be ridiculous when we ventured forth an opinion, or didn't use all the resources of adulthood to insist that their way was the only way. The self-less child will have had to cope with an egotist who simply coerced them to follow an already predetermined agenda. These are the books you need to think are amazing. The only way to be a good boy or girl is to win at this kind of sport or that school subject and later to be a banker or a vet and so on, all without in any way bothering to check in on how this might have felt to the small person biologically programmed to adore and revere them. From this was drawn a moral. Survival depends on compliance. The price of existing is the sacrifice of one's real identity. Self-less people can be deeply charming. Their manner can be exquisitely polite and mellifluous. They are built to work out what we like and to reflect it back to us. They aren't merely pretending to go along with what we think for a few minutes. They genuinely seek out our worldview and lose themselves in it. But these people also pose grave dangers. For no one forgoes their sense of self without storing up a significant degree of rage and dissatisfaction. Yet this can never emerge cleanly because the candid expression of their needs was never something that these selfless people were allowed to practice. The first we're liable to learn about a problem they have with us is when it's become unmanageable. We can be most at risk if we fall in love with these elusive, beguiling, shapeshifting people. At first, it's our tastes they want to understand. It's the books and places and foods we like that seem especially interesting to them. We can allow ourselves a dangerous moment of self-indulgence. We're made to feel marvellous and aren't suspicious enough to wonder why.
我應該喜歡什麼？不是我贊成什麼，而是贊成什麼有好處？不是我覺得什麼好笑，而是我什麼時候該笑？當我們仔細觀察他們的時候，我們會發現他們的觀點幾乎是任意快速轉變的。他們喜歡這個藝術家或外套或政治觀點，但事實上不是，他們更喜歡另一個，然後是另一個。他們含蓄地不斷向這個令他們困惑和恐懼的世界發出呼喚。我應該是誰？怎樣思考才是正確的？這些可憐的靈魂往往是特殊童年的產物。小時候，他們所處的環境中，他們的獨特性從來都不是自以為是的照顧者所關心的問題。父親或母親永遠無法暫時把自己的需求放在一邊，站在他們的角度問一問：我幫

股市是什麼，如何運作？| 英國廣播公司新聞 (What is the stock market and how does it work? | BBC News)

13:59

股市是什麼，如何運作？| 英國廣播公司新聞 (What is the stock market and how does it work? | BBC News)

Trump for years, literally going back four decades, has been very perturbed by the idea of trade deficits.
多年來，特朗普一直對貿易赤字感到非常不安，這簡直可以追溯到四十年前。

為什麼我們不能停止愛那些傷害我們的人 (Why We Can't Stop Loving Those Who Hurt Us)

05:47

為什麼我們不能停止愛那些傷害我們的人 (Why We Can't Stop Loving Those Who Hurt Us)

But for others among us, this is when we begin to show our distinctive colours. Hope springs eternal. Yes, the partner may presently be somewhat disappointing, but soon they may recover. Admittedly, they have become hugely unkind in many ways, but they did apologise nicely last week, before repeating their offence, and so there is a decent chance, we believe, that things will be on an upswing over the longer term. To outside observers, the faith that we have in our partner can appear quasi-religious. Why do we keep giving our unreliable companion so much leeway? Why do we hope against hope? Why don't we cut our losses right now and leave? Why are we so convinced that with just a little more effort on our part, one more discussion, one more long email sent in the early hours, everything will alter? Furthermore, perhaps why do we keep assuming that we have done something wrong and that it is primarily our role to apologise and make amends? The explanation is that we grew into hopeful people not by choice, but of necessity. We almost certainly spent our childhoods in circumstances where we had no option but to become enormous believers in our parents and, simultaneously, enormous doubters of ourselves. When little, we couldn't afford to think that our parents were simply disappointing, wounded people with whom we shouldn't interact too much and then walk away. We were four years old. So we did what children of unfulfilling parents always do. We started to think ill of ourselves. We developed a genius for wondering what was wrong with us and for assembling complicated and overly generous explanations for the bad behaviour of others. We evolved an expectant stance towards whatever morsel of love our parent might throw our way. We became excited by deprivation. All day they might have been ill-tempered and cruel to us. Perhaps at nightfall, they might say something sweet and ruffle our hair. This became the most exciting and appalling game of our lives. As adults, we continue to be addicted to this tension. It has come to seem that this is what love is, the pain-tinged, continuous expectation that an unfulfilling person might abruptly turn round and be nice to us again. Love is waiting for someone who was once slightly kind to resume their interest. It doesn't strike us that love might actually be something quite different, simpler and less tortured. An ongoing, reliable exchange of mutually respectful sympathy and gentleness. And if it's not this, that we should leave at once. Indeed, if we have the troubled fortune to meet a reliable soul, we will probably respond to them with a feeling of nausea and bewilderment and flee in short order. Perhaps back to the last unfulfilling partner. The toll we pay in terms of wasted years is lamentable. Whereas others among us can enjoy calm, kindly relationships, we will get locked into exhausting scenarios with perturbed individuals who very subtly mess us around, who say one thing and do another, who don't give us physical affection or blow hot and cold, who may be having affairs and keep promising to change and don't. And the worst is that for all our suffering, this somehow excites us, this keeps us on our toes, this feels like what we need to keep doing. We know nothing else. We have to start to believe what our childhoods never allowed us to think. Some people need to be given up on. Certain seemingly ordinary and good people are in fact very damaged and will hurt and bully those around them. Some people with a few lovely qualities to them will, considered in the round, work an entirely negative effect on our lives. It's not our role to keep second-guessing unfulfilling people, to spin elaborate stories as to why they may be doing what they do.
但對於我們中的其他人來說，這正是我們開始展現自己獨特色彩的時候。希望永存。是的，伴侶目前可能有些令人失望，但很快他們就會恢復過來。誠然，他們在很多方面都變得非常不近人情，但他們上週在重犯之前確實很好道地了歉，所以我們相信，從長遠來看，事情會有好轉的可能。在外人看來，我們對伴侶的信任似乎近乎宗教。為什麼我們總是給我們不可靠的伴侶這麼大的迴旋餘地？為什麼我們不抱希望？為什麼我們不馬上減少損失並離開？為什麼我們如此堅信，只要我們再努力一點，再討論一次，再在凌晨時分發一封長長的電子郵件，一切都會改變？此外，也許為

當愛不容易 (When Love Isn't Easy)

02:49

當愛不容易 (When Love Isn't Easy)

You're averagely mad, averagely emotionally perturbed and what you're trying to do is something exceptionally, extraordinarily, dementedly hard.
你是個普通的瘋子，普通的情緒焦慮者，而你要做的事情卻異常、格外、瘋狂地艱難。

生活不是為了快樂 (Life is Not About Being Happy)

04:14

生活不是為了快樂 (Life is Not About Being Happy)

But this doesn't perhaps have to be the measure of everything. We don't need to be constantly offended by our agitations. Our day-to-day troubles don't have to be the yardstick by which we judge the value of our lives. Given where we've come from and how we're constituted, we were never going to be happy in any obvious way. But perhaps a good life can in the end be compatible with being fairly perturbed most days of the week. Perhaps it doesn't matter that a relationship has failed once more. Perhaps it isn't appalling that our business doesn't deliver us the returns we might have had in our old job. We've stretched ourselves, we've learned to raise our voices, we've developed courage. We don't have to see marks of grief and trouble as some kind of a violation of a pristine contract, but as the logical and immovable consequences of our stubborn and subtle natures interacting with the complexities of existence. We're sometimes frightened into reorienting our lives by being asked to contemplate how we might feel about them from the vantage point of our deathbeds. But if on this bed we were to look back at a rollercoaster of emotions and events, we might have got married for the fifth time recently, we might smile to ourselves and, to the beeping of the heart monitor beside us, say with wisdom and compassion, it wasn't a calm life for sure, it wasn't for the most part even a happy one, but heaven knows it was a truly and properly interesting one. And with this as our measure, we might meet our end with all the satisfaction and self-acceptance we could hope for.
但這也許並不是衡量一切的標準。我們不需要總是被自己的躁動所冒犯。我們的日常煩惱不必成為我們判斷人生價值的標尺。鑑於我們的出身和構成，我們永遠不會有明顯的幸福。但是，也許美好的生活最終可以與一週中大多數日子的焦慮相容。也許一段感情再次失敗並不重要。也許，我們的事業沒有給我們帶來在以前的工作中可能得到的回報並不令人震驚。我們拓展了自己，我們學會了發出自己的聲音，我們鼓起了勇氣。我們不必把悲傷和煩惱的印記看作是對純潔契約的某種違反，而應看作是我們頑固而微妙的天性與複雜的生存環境相互作用所產生的合乎邏輯的、不可動