培根美文赏析-Of Revenge 论 复 仇

第一篇：培根美文赏析-Of Revenge 论 复 仇

REVENGE is a kind of wild justice;which the more man' s nature runs to, the more ought law to weed it out.For as for the first wrong, it doth but offend the law;but the revenge of that wrong, putteth the law out of office.Certainly, in taking revenge, a man is but even with his enemy;but in passing it over, he is superior;for it is a prince's part to pardon.And Solomon, I am sure, saith, It is the glory of a man, to pass by an offence.That which is past is gone, and irrevocable;and wise men have enough to do, with things present and to come;therefore they do but trifle with themselves, that labor in past matters.There is no man doth a wrong, for the wrong's sake;but thereby to purchase himself profit, or pleasure, or honor, or the like.Therefore why should I be angry with a man, for loving himself better than me? And if any man should do wrong, merely out of ill-nature, why, yet it is but like the thorn or briar, which prick and scratch, because they can do no other.The most tolerable sort of revenge, is for those wrongs which there is no law to remedy;but then let a man take heed, the revenge be such as there is no law to punish;else a man's enemy is still before hand, and it is two for one.Some, when they take revenge, are desirous, the party should know, whence it cometh.This is the more generous.For the delight seemeth to be, not so much in doing the hurt, as in making the party repent.But base and crafty cowards, are like the arrow that flieth in the dark.Cosmus, duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable;You shall read(saith he)that we are commanded to forgive our enemies;but you never read, that we are commanded to forgive our friends.But yet the spirit of Job was in a better tune: Shall we(saith he)take good at God's hands, and not be content to take evil also? And so of friends in a proportion.This is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal, and do well.Public revenges are for the most part fortunate;as that for the death of Caesar;for the death of Pertinax;for the death of Henry the Third of France;and many more.But in private revenges, it is not so.Nay rather, vindictive persons live the life of witches;who, as they are mischievous, so end they infortunate.复仇乃一种原始的公道，人之天性越是爱讨这种公道，法律就越是应该将其铲除；因为首先犯罪者只是触犯了法律，而对该罪犯以牙还牙则使法律失去了效用。无可否认，若一个人对其仇敌施加报复，那他与被报复者不过是半斤八两；而若是他不念旧恶，宽大为怀，那他就比对手高出一等，因高抬贵手乃贵人之举。

笔者确信，所罗门曾言：宽恕他人之过失乃宽恕者之荣耀。过去的已经过去，且一去不返，而聪明人总是努力着眼于现在和将来的事情，所以对过去耿耿于怀着无非是在捉弄自己罢了。世间并无为作恶而作恶之人，作恶者之所以作恶皆为要获得名利享乐或诸如此类的东西。既然如此，我为何要因人爱己胜过爱我而对其发怒呢？而且即便有人纯然是出于恶性而作恶，那也不过像荆棘藜枯一般，刺扎戳钩皆因其没别的本事。最可原谅的一类报复是针对那些没有法律惩治的罪行而施行的报复，但此时报复者须当心，得让自己的报复行为也因没法惩治而逍遥法外，不然报复者的仇敌依然占便宜，因为受伤害的比例是二比一。有人复仇时想要仇敌知晓这复仇来自何方。这样复仇更为雍容大度，因为更痛快的报仇似乎不在于使仇敌皮肉受到伤害，而是要让其悔不当初；不过卑怯而狡猾的懦夫则往往想要暗中施放的冷箭。佛罗伦萨大公科西莫①曾用极其强烈的言辞谴责朋友的背信弃义或忘恩负义，他似乎认为这类恶行不可饶恕。他说，你可以在《圣经》里读到基督要我们宽恕仇敌的教诲，但你绝不会读到要我们宽恕朋友的训喻。但迄今为止还是约伯的精神高一格调，他说：我们怎能只喜欢上帝赐福而抱怨上帝降祸呢？将此例推及朋友，亦有此问。毋庸置疑，念念不忘复仇者只会使自己的创伤新鲜如初，而那创伤本来是可以愈合的。报公仇多半会为复仇者带来幸运，如为消撒大帝之死而复仇，为佩尔蒂纳之死而复仇，以及为法王亨利三世之死而复仇等等。但报私仇却不会有这般幸运；与此相反，欲报私仇者过的是巫师一般的生活，他们活着时于人有害，死去则可叹可悲。

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第二篇：论“复仇”~读《培根随笔》

论“复仇”

~~读《培根随笔》

这还是第一次读哲理性那么强的书，《培根随笔》用了非常精湛的语句，言简意赅地为我们展现了许多人生的哲理。培根论述的范围非常广泛，从与生活相关的爱情、婚姻、习惯到与思想相关的宗教、死亡、忠告，与国家相关的殖民、帝王、强国之道等等，读来，让人不觉震惊，我们生活的空间不仅仅是学校和家庭，周围的人不仅仅是同学老师和父母亲人，人与人相处，国家与国家相交，需要更多的理性，更多的包容，那么会减少许多许多矛盾，许多许多不必要的战争，而苦难之所以不能消失，还是由于人的劣根性~贪念及不公。

其中第四篇“论复仇”，尤其让我觉得深思。大的复仇现象体现在二次大战已经过去了70年了，二战带来的毁灭性的的灾难，并没有让战争从这个地球上消失，很多国家仍为着这样那样的理由，在互相侵害，有的是因为利益问题，有的是因为宗教信仰问题，使得许多国家都战火连天，生灵涂炭。小的复仇现象体现在每日新闻中经常看到的，例如邻居间的争执斗殴，都是常有的事儿，究其原因，无非是新仇旧恨，日积月累而成。

历史上复仇的故事，很多很多，培根也说，“复仇是一种原始的公道”，“报复要避免违法，否则将使你的仇人占了两次便宜：一次是他冒犯你的时候，一次是你因为报复他而被收到惩罚时”。这让我想起了两个家喻户晓的故事。其中一个是《王子复仇记》中的哈姆雷特，他叔父为了霸占国王的位子，不惜毒害王子的父亲~自己的亲哥哥，王子得知后，发誓要报杀父夺母之仇，但复仇的过程中，他误杀了女友的父亲，女友因此郁郁寡欢最后失足湖中死亡，女友的哥哥气急败坏，找他决斗，却死于毒剑之下，母亲因为误饮了叔父给王子准备的毒酒而亡，整个儿复仇过程中，所有的人都充满了愤怒，失去了理智，没有任何计划和途径，最后虽然他叔叔也死了，但王子自己也没有存活下来，这种复仇，不得不说是失败的。而中国古代君王“越王勾践”的复仇之路，不得不佩服，虽然艰辛，但勾践却目标清晰，他没有盲目的刺杀，没有盲目地发起战争，而是通过“卧薪尝胆”，用自己的不断强大，去战胜曾经践踏过他的土地，践踏过他人格的吴王夫差，最终，夫差用自尽了却一生，勾践终于一雪前耻，完美地达到了复仇的目的。

虽然培根说复仇要讲究方法，要有理智，但他还是告诫人们“智者总是着眼于现在和未来，念念不忘旧怨只能使人枉费心力，而且他的伤口将永远难以愈合。”所以，我觉得，大家如果都能活得平和一些，多包容一些，多看一点别人的长处，减少摩擦，放眼未来，总比抱着仇恨，耿耿于怀要强。

初二（6）班 曲 冉 冰

第三篇：《培根随笔集——论复仇》读后感

《培根随笔集——论复仇》读后感

“如果你不想一死去就被忘记，要么写一些值得阅读的东西，要么做一些值得去写的事情。”这句话虽然是用来形容美国总统富兰克林的，可我认为，有一个人同样有资格被人们永远记住，他就是——英国著名思想家——培根。

“知识就是力量”，这句我们再熟悉不过的名言就出自培根。培根出生于官僚家庭，12岁时入剑桥大学三一学院，15随时作为英国驻法大使的随缘到巴黎供职。后来因父亲病故回国，随后攻读法学并获得律师资格，从此步入浩瀚的学海和坎坷的仕途。最初的一段时间，培根的事业屡屡受挫，直到詹姆斯一世继位（1603年）后他才开始走运。但在1620年时，被控受贿，他认罪下野，从此脱离官场，家居著述。虽然培根大半生都在官场沉浮，但从青年时期就已经开始了哲学思考和文学写作。在文学方面的代表作就是《培根随笔集》，给我留下印象最深的一章就是——论复仇。

“复仇乃一种原始的公道，人之天性越是爱讨这种公道，法律就越是应该将其铲除；因为首先犯罪者只是触犯了法律，而对该罪犯以牙还牙则使法律失去了效用。”一开篇，培根就用几句十分辩证的话阐明复仇在法律上的概念，初次要读懂它不是那么容易，但看得久了，就会如品百年佳酿一般，体味出丝丝醇香，这精炼凝重、富含哲理的句子耐人深深寻味。接着，本篇又围绕着“宽恕他人之过失乃宽恕者之荣耀”展开了论证：“过去的已经过去，且一去不返，而聪明人总是努力着眼于现在和将来的事情，所以对过去耿耿于怀者无非是在捉弄自己罢了。”用简练的语言阐述了一个深刻的道理——聪明人不会选择活在仇恨中。这无疑是本篇又一个成功之处。随后主要从复仇者的角度入手，对他们的报复行为给予了否定，并给出了一种雍容大度的“复仇”：宽容。紧接着，作者趁热打铁，“毋庸置疑，念念不忘复仇者只会使自己的创伤新鲜如初，而那创伤本来是可以愈合的。”是啊，复仇后看似复仇者得到了快意，可真正留下的是永远也无法抹去的疮疤，那何不宽容他人的错误，把仇恨当做上帝的赐福呢？否则，复仇者将会过无比阴暗的生活，“他们活着时于人有害，死去则可叹可悲。”

复仇，在某种情况下甚至成为了复仇者生存的信念，那他们的人生就是扭曲的，心灵是狭隘的，复仇后，他们不仅不会得到快乐与安乐，却会加深痛苦，沉入一个不见天日的深潭。既然复仇是如此痛苦的，那何不放下仇恨，用海纳百川 的度量宽恕他人的过失，让自己的创伤愈合，过平静的生活呢？但愿复仇者可以明白这个道理，让我们的世界少一些辛酸泪，多一些幸福声！

By Pony

第四篇：培根美文赏析-of love 论 爱 情

THE stage is more beholding to love, than the life of man.For as to the stage, love is ever matter of comedies, and now and then of tragedies;but in life it doth much mischief;sometimes like a siren, sometimes like a fury.You may observe, that amongst all the great and worthy persons(whereof the memory remaineth, either ancient or recent)there is not one, that hath been transported to the mad degree of love: which shows that great spirits, and great business, do keep out this weak passion.You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver;whereof the former was indeed a voluptuous man, and inordinate;but the latter was an austere and wise man: and therefore it seems(though rarely)that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept.It is a poor saying of Epicurus, Satis magnum alter alteri theatrum sumus;as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel be-fore a little idol, and make himself a subject, though not of the mouth(as beasts are), yet of the eye;which was given him for higher purposes.It is a strange thing, to note the excess of this passion, and how it braves the nature, and value of things, by this;that the speaking in a perpetual hyperbole, is comely in nothing but in love.Neither is it merely in the phrase;for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man's self;certainly the lover is more.For there was never proud man thought so absurdly well of him self, as the lover doth of the person loved;and therefore it was well said, That it is impossible to love, and to be wise.Neither doth this weakness appear to others only, and not to the party loved;but to the loved most of all, except the love be reciproque.For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt.舞台上的爱情比生活中的爱情要美好得多。因为在舞台上，爱情只是喜剧和悲剧的素材。而在人生中，爱情却常常招来不幸。它有时像那位诱惑人的魔女，有时又像那位复仇的女神。你可以看到，一切真正伟大的人物（无论是古人、今人，只要是其英名永铭于人类记忆中的），没有一个是因爱情而发狂的人：因为伟大的事业抑制了这种软弱的感憎。只有罗马的安东尼和克劳底亚是例外。前者本性就好色荒淫，然而后者却是严肃多谋的人。所以爱情不仅会占领开旷坦阔的胸怀，有时也能闯入壁垒森严的心灵－－假如守御不严的话。埃皮克拉斯曾说过一句笑话：人生不过是一座大戏台。似乎本应努力追求高尚事业的人类，却只应像玩偶奴隶般地逢场作戏似的。虽然爱情的奴隶并不同于那班只顾吃喝的禽兽，但毕竟也只是眼目色相的奴隶－－而上帝赐人以眼睛本来是更高尚的用途的。

过度的爱情追求，必然会降低人本身的价值。例如，只有在爱情中，才永远需要那种浮夸诌媚的词令。而在其他场合，同样的词令只能招人耻笑。古人有一句名言：最大的奉承，人总是留给自己的。－－只有对情人的奉承要算例外。因为甚至最骄傲的人，也甘愿在情人面前自轻自贱。所以古人说得好：就是神在爱情中也难保持聪明。情人的这种弱点不仅在外人眼中是明显的，就是在被追求者的眼中也会很明显——除非她（他）也在追求他（她）。所以，爱情的代价就是如此，不能得到回爱，就会得到一种深藏于心的轻蔑，这是一条永真的定律。

By how much the more, men ought to beware of this passion, which loseth not only other things, but itself!As for the other losses, the poet's relation doth well figure them: that he that preferred Helena, quitted the gifts of Juno and Pallas.For whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom.This passion hath his floods, in very times of weakness;which are great prosperity, and great adversity;though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore show it to be the child of folly.They do best, who if they cannot but admit love, yet make it keep quarters;and sever it wholly from their serious affairs, and actions, of life;for if it check once with business, it troubleth men's fortunes, and maketh men, that they can noways be true to their own ends.I know not how, but martial men are given to love: I think, it is but as they are given to wine;for perils commonly ask to be paid in pleasures.There is in man's nature, a secret inclination and motion, towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable;as it is seen sometime in friars.Nuptial love maketh mankind;friendly love perfecteth it;but wanton love corrupteth, and embaseth it.由此可见，人们应当十分警惕这种感情。因为它不但会使人丧失其他，而且可以使人丧失自己本身。至于其他方面的损失，古诗人早已告诉我们，那追求海伦的人，是放弃了财富和智慧的。

当人心最软弱的时候，爱情最容易入侵，那就是当人得意春风，忘乎所以和处境窘困孤独凄零的时候，虽然后者未必能得到爱情。人在这样的时候最急于跳入爱情的火焰中，由此可见，爱情实在是愚蠢的儿子。但有一些人，即使心中有了爱，仍能约束它，使它不妨碍重大的事业。因为爱情一旦干扰情绪，就会阻碍人坚定地奔向既定的目标。我不懂是什么缘故，使许多军人更容易陷入爱情，也许这正像他们嗜爱饮酒一样，是因为危险的生活更需要欢乐的补偿。人心中可能普遍具有一种博爱的倾向，若不集中于某个专一的对象身上：就必然会施之于更广泛的大众，使他成为仁善的人，例如像有的僧侣那样。

夫妻的爱，使人类繁衍。朋友的爱，给人以帮助。但那种荒淫纵欲的爱，却只会使人堕落毁灭啊！

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第五篇：培根美文赏析-of travel 论 旅 行

TRAVEL, in the younger sort, is a part of education, in the elder, a part of experience.He that travelleth into a country, before he hath some entrance into the language, goeth to school, and not to travel.That young men travel under some tutor, or grave servant, I allow well;so that he be such a one that hath the language, and hath been in the country before;whereby he may be able to tell them what things are worthy to be seen, in the country where they go;what acquaintances they are to seek;what exercises, or discipline, the place yieldeth.For else, young men shall go hooded, and look abroad little.It is a strange thing, that in sea voyages, where there is nothing to be seen, but sky and sea, men should make diaries;but in land-travel, wherein so much is to be observed, for the most part they omit it;as if chance were fitter to be registered, than observation.Let diaries, therefore, be brought in use.The things to be seen and observed are: the courts of princes, especially when they give audience to ambassadors;the courts of justice, while they sit and hear causes;and so of consistories ecclesiastic;the churches and monasteries, with the monuments which are therein extant;the walls and fortifications of cities, and towns, and so the heavens and harbors;antiquities and ruins;libraries;colleges, disputations, and lectures, where any are;shipping and navies;houses and gardens of state and pleasure, near great cities;armories;arsenals;magazines;exchanges;burses;warehouses;exercises of horsemanship, fencing, training of soldiers, and the like;comedies, such whereunto the better sort of persons do resort;treasuries of jewels and robes;cabinets and rarities;and, to conclude, whatsoever is memorable, in the places where they go.After all which, the tutors, or servants, ought to make diligent inquiry.As for triumphs, masks, feasts, weddings, funerals, capital executions, and such shows, men need not to be put in mind of them;yet are they not to be neglected.If you will have a young man to put his travel into a little room, and in short time to gather much, this you must do.First, as was said, he must have some entrance into the language before he goeth.Then he must have such a servant, or tutor, as knoweth the country, as was likewise said.Let him carry with him also, some card or book, describing the country where he travelleth;which will be a good key to his inquiry.Let him keep also a diary.Let him not stay long, in one city or town;more or less as the place deserveth, but not long;nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town, to another;which is a great adamant of acquaintance.Let him sequester himself, from the company of his countrymen, and diet in such places, where there is good company of the nation where he travelleth.Let him, upon his removes from one place to another, procure recommendation to some person of quality, residing in the place whither he removeth;that he may use his favor, in those things he desireth to see or know.Thus he may abridge his travel, with much profit.As for the acquaintance, which is to be sought in travel;that which is most of all profitable, is acquaintance with the secretaries and employed men of ambassadors: for so in travelling in one country, he shall suck the experience of many.Let him also see, and visit, eminent persons in all kinds, which are of great name abroad;that he may be able to tell, how the life agreeth with the fame.For quarrels, they are with care and discretion to be avoided.They are commonly for mistresses, healths, place, and words.And let a man beware, how he keepeth company with choleric and quarrelsome persons;for they will engage him into their own quarrels.When a traveller returneth home, let him not leave the countries, where he hath travelled, altogether behind him;but maintain a correspondence by letters, with those of his acquaintance ,which are of most worth.And let his travel appear rather in his discourse, than his apparel or gesture;and in his discourse, let him be rather advised in his answers, than forward to tell stories;and let it appear that he doth not change his country manners, for those of foreign parts;but only prick in some flowers, of that he hath learned abroad, into the customs of his own country.远游于年少者乃教育之一部分，于年长者则为经验之一部分。未习一国之语言而去该国，那与其说是去旅游，不如说是去求学。余赞成年少者游异邦须有一私家教师或老成持重的仆人随行，但随行者须通该邦语言并去过该邦，这样他便可告知主人在所去国度有何事当看，有何人当交，有何等运动可习，或有何等学问可得，不然年少者将犹如雾中看花，虽远游他邦但所见甚少。远游者有一怪习，当其航行于大诲，除水天之外别无他景可看之时，他们往往会大写日记，但当其漫游于大陆，有诸多景象可观之时，他们却往往疏于着墨，仿佛偶然之所见比刻意之观察更适于记载似的。所以写日记得养成习惯。远游者在所游国度应观其是家宫廷，尤其当遇到君王们接见各国使节的时候；应观其讼庭法院，尤其当遇到法官开庭审案之时；还应观各派教会举行的宗教会议；观各教堂寺院及其中的历史古迹；现各城镇之墙垣及堡垒要塞；观码头和海港、遗迹和废墟；现书楼和学校以及偶遇的答辩和演讲；现该国的航运船舶和海军舰队；观都市近郊壮美的建筑和花园；观军械库、大仓房、交易所和基金会；观马术、击剑、兵训及诸如此类的操演；观当地上流人士趋之若骛的戏剧；观珠宝服饰和各类珍奇标本。一言以蔽之，应观看所到之处一切值得记忆的风光名胜和礼仪习俗，反正打探上述去处应是随行的那名私家教师或贴身随从的事。至于庆祝大典、化装舞会、琼筵盛宴、婚礼葬礼以及行刑等热闹场面，游者倒不必过分注意，但也不应视而不见。若要让一名年少者在短期内游一小国且要受益甚多，那就必须让他做到以下几点；首先他必须如前文所述在动身前已略知该国语言；其次他必须有一名上文所说的那种熟悉该国的私家教师或随从；其三他得带若干介绍该国的书籍地图以资随时查阅释疑；他还必须坚持天天写日记；他不可在一城一镇久居，时间长短可视地方而定，但不宜太久；当居于某城某镇时，他须在该城不同地域变换位处，以便吸引更多人相识；他得使自己不与本国同胞交往，而且应在可结交当地朋友的地方用餐；当从一地迁往另一地时，他须设法获得写给另一地某位上流人物的推荐信，以便在他想见识或了解某些事时可得到那人的帮助。只要做到上述各点，他就能在短期游历中受益良多。至于在旅行中当与何等人相交相识，余以为最值得结识者莫过于各国使节的秘书雇员之类，这样在一国旅行者亦可获得游多国之体验。游人在所游之地亦应去拜望各类名扬天下的卓越人物，如此便有可能看出那些大活人在多大程度上与其名声相符。旅行中务必谨言慎行以免引起争吵，须知引发争吵的事由多是为情人、饮酒、座次或出言不逊。游人与易怒好争者结伴时尤须当心，因为后者可能把游人也扯进他们自己的争吵。远游者归国返乡后，不可将曾游历过的国家抛到九霄云外，而应该与那些新结识且值得结识的友人保持通信。他还须注意，与其让自己的远游经历反映在衣着或举止上，不如让其反映在言谈之中；但在谈及自己的旅行时，最好是谨慎答问，别急于津津乐道。他还须注意，勿显得因游过异国他邦就改变了自己本国的某些习惯，而应该让人觉得自己是把在国外学到的某些最好的东西融进了本国的习俗。

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