What is another word for plethora?

Pronunciation: [plˈɛθəɹə] (IPA)

When it comes to expressing an abundance or excessive amount of something, words such as "plethora" come to mind. However, there are many other synonyms that can be used to convey this idea. For example, "profusion" is a term that refers to an abundance or large quantity of something, while "myriad" suggests an immense number or variety. Other options include "surfeit," indicating an excessive amount or oversupply, and "abundance," implying an ample supply or generous provision. Additionally, "cornucopia" is often used to describe an endlessly abundant or overflowing amount of something. No matter which synonym is used, the idea of an excessive or bountiful amount is sure to be conveyed.

Synonyms for Plethora:

What are the paraphrases for Plethora?

Paraphrases are restatements of text or speech using different words and phrasing to convey the same meaning.
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What are the hypernyms for Plethora?

A hypernym is a word with a broad meaning that encompasses more specific words called hyponyms.

What are the opposite words for plethora?

The word "plethora" is defined as an excessive amount or abundance of something. Some antonyms for the word plethora are scarcity, deficiency, and dearth. Scarcity means a shortage or limited availability of something. Deficiency means a lack or insufficient amount of something. Dearth refers to a scarcity or absence of something that is considered necessary or desired. Other antonyms for the word plethora are paucity, insufficiency, and inadequacy. Paucity means an insufficient amount of something. Insufficiency means a lack of the necessary quality or quantity. Inadequacy means a deficiency or insufficiency in quality or amount.

What are the antonyms for Plethora?

Usage examples for Plethora

Cape Diable, Points of Massacre Rocks and Island a plethora of Wreck Bays.
"Sympathetic Magic"
Paul Cameron Brown
The expenses of building and of the improvements to her spacious grounds had been of so much assistance in removing the plethora of her income that she was greatly encouraged.
"Mrs. Cliff's Yacht"
Frank R. Stockton
I had a plethora of things to do, wherefore I lighted my pipe and pondered upon what to begin with, seated the while in front of my window and observing the houses opposite.
"A Top-Floor Idyl"
George van Schaick

Famous quotes with Plethora

  • I did not in late November start the plethora of linking my private life with public events again.
    David Blunkett
  • LeDuff’s argument (in #37) that an image, once floated on the international art-sea, is a fish that anyone may grab with impunity, and make it his own, would not persuade an oyster. Questions of primacy are not to be scumbled in this way, which, had he been writing from a European perspective, he would understand, and be ashamed. The brutality of the American rape of the world’s exhibition spaces and organs of art-information has distanciated his senses. The historical aspects have been adequately trodden by others, but there is one category yet to be entertained—that of the psychological. The fact that LeDuff is replicated in every museum, in every journal, that one cannot turn one’s gaze without bumping into this raw plethora, LeDuff, LeDuff, LeDuff (whereas poor Bruno, the true progenitor, is eating the tops of bunches of carrots)—what has this done to LeDuff himself? It has turned him into a dead artist, but the corpse yet bounces in its grave, calling attention toward itself in the most unseemly manner. But truth cannot be swallowed forever. When the real story of low optical stimulus is indited, Bruno will be rectified.
    Donald Barthelme
  • I have never believed that the securing of material resources ought to form the central interest of human life—but have instead maintained that is an independent flowering of the intellect and emotions wholly apart from the struggle for existence. Formerly I accepted the archaic dictum that only a few can be relieved of the engulfing waste of the material struggle in its bitterest form—a dictum which is, of course, true in an agricultural age having scanty resources. Therefore I adopted an aristocratic attitude; regretfully arguing that , in any degree of fulness, is only for the fortunate few whose ancestors' prowess has given them economic security and leisure. But I did not take the bourgeois position of praising struggle for its own sake. While recognising certain worthy qualities brought out by it, I was too much impressed by its stultifying attributes to regard it as other than a necessary evil. In my opinion, only the leisured aristocrat really had a chance at —nor did I despise him because he was not forced to struggle. Instead, I was sorry that so few could share his good fortune. The condition was Millions of men must go to waste in order that a few might really live. Still—if those few were not upheld, no high culture would ever be built up. I never had any use for the American pioneer's worship of These things are necessary in their place, but not ends in themselves—and any attempt to make them ends in themselves is essentially uncivilised. Thus I have no fundamental meeting-ground with the rugged Yankee individualist. I represent rather the mood of the agrarian feudalism which preceded the pioneering and capitalistic phases. My ideal of life is , but simply . . . Well—so much for the past. Now we live in an age of easy abundance which makes possible the fulfilment of all moderate human wants through a relatively slight amount of labour. What shall be the result? Shall we still make resources when there is really a plethora of them? Shall we allow antique notions of allocation—"property," etc.—to interfere with the rational distribution of this abundant stock of resources among all those who require them? Shall we so fatuously as to on people who do not need to bear them, through the perpetuation of a set of now irrelevant and inapplicable rules of allocation? What objection is there to an intelligent centralised control of resources whose primary object shall be the elimination of want in every quarter—a thing possible without removing comfortable living from any one now enjoying it? To call the allocation of resources something "uncontrollable" by man—and in an age when virtually natural forces are harnessed and utilised—is simply infantile. It is simply that those who now have the lion's share don't want any fresh or rational allocation. It is needless to say that no sober thinker envisages a workless equalitarian paradise. Much work remains, and human capacities differ. High-grade service must still receive greater rewards than low-grade service. But amidst the present abundance of goods and minimisation of possible work, there must be When society give a man work, it must keep him comfortable without it; but it must give him work if it can, and must compel him to perform it when it is needed. This does not involve interference with life and habits (contrary to what some reactionaries say), . . . But of course the real need of change comes not from the mere fact of abundant resources, but from the growth of conditions making it impossible for millions to have any chance of getting resources under the present outworn set of artificial rules. This development is no myth. Machines had displaced 900,000 men in the U. S. the crash of '29, and no conceivable regime of "prosperity" (where by a people will have abundant and flexible resources and successfully exchange them among one another) will ever make it possible to avoid the permanent presence of of unemployed, so long as old-fashioned laissez-faire capitalism is adhered to. . . . And so I have readjusted my ideas. … I have gone almost reluctantly—step by step, as pressed by facts too insistent to deny—and am still quite as remote from Belknap's naive Marxism as I am from the equally naive Republican orthodoxy I have left behind. I am as set as ever against any upheaval—and believe that nothing of the kind is necessary in order to achieve a new and feasible equilibrium. The best of culture . Hitherto it has grown out of the life of the aristocrat. In future it may be expected to grow out of the secure and not-so-struggling life of whatever citizens are personally able to develop it. There need be no attempt to drag culture down to the level of crude minds. That, indeed, be something to fight tooth and nail! With artificially regulated, we may well let interests follow a natural course. Inherent differences in people and in tastes will create different social-cultural classes as in the past—although the relation of these classes to the holding of material resources will be less fixed than in the capitalistic age now closing. All this, of course, is directly contrary to Belknap's rampant Stalinism—but I'm telling you I'm no bolshevik! I am for the preservation of all values worth preserving—and for the maintenance of complete cultural continuity with the Western-European mainstream. Don't fancy that the dethronement of certain purely economic concepts means an abrupt break in that stream. Rather does it mean a return to art impulses typically aristocratic (that is, disinterested, leisurely, non-ulterior) rather than bourgeois.
    H. P. Lovecraft

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