It might get some satisfaction from seeing sanctimonious europeans being hit by the kind of problems they once predictedfor asia.
红柯小说以新疆草原大漠为背景,极力彰显人的神性,使读者从生命的自由舒展中获得了神性存在和人性本真的意境与快意。
Hong ke's novels excavate the divinity of common people to the utmost extent with the grassland and desert of xinjiangsetting, which makes readers experience the existence of deity and comprehend human real nature by experiencingfreedom through reading.
Of
course, this added a new uneasiness, but this kind of uneasiness was out in the open and exposed to the sunlight, notlike the business of the bought diploma, every trace of which, like a corpse in a murder case, had to be hidden even fromhimself.
他偶尔偷瞄獾和河鼠一眼。这时,他俩总是张大嘴巴,互相对视一下,这使
蟾蜍深感快意。
At intervals he stole a glance at the badger and the rat, and always when he looked they were staring at each other withtheir mouths open; and this gave him the greatest satisfaction.
“丈夫第一关心事,受恩深处报恩时。”这些都是在
侠义小说中最容易见到的话,把它们合起来,就是中国古代侠义精神中源远流长的快意恩仇。
早在《史记·刺客列传》里,就可看到对“快意恩仇”的演绎,传说中
专诸、
豫让、
聂政、
荆轲等刺客,为
报恩慷慨赴死,为报仇亦慷慨赴死。他们惨烈的行动,固然有如荆轲刺秦王那样兼及力抗暴秦的天下公义的,但更多的是纯从个人恩怨出发。而《
游侠列传》中的大侠
郭解,则“少时阴贼,慨不快意,身所杀甚众。”
到了
唐传奇中,快意恩仇更是成了那些来去倏忽的侠士行侠的主要动力,或报主人之恩,或酬知己之情,或复家族之仇,演绎不尽的是个人恩仇,红线、昆仑奴、聂隐娘、
古押衙、
谢小娥、
贾人妻……,莫不如此。
水浒世界里,最能体现这种快意恩仇精神的是行者
武松。他的人生行旅,几乎就是报恩与复仇的双重变奏。为报兄长无辜被害之仇,诛杀了
潘金莲、
西门庆;为报
施恩几顿
好酒好肉之恩,醉打了
蒋门神;为雪
张都监倾陷之恨,鸳鸯楼连杀十五人,直杀得“血溅画楼,尸横灯影”,刀光血影里,武松俨然如一座威风凛凛的金甲的复仇之神。
大仲马的《基督山伯爵》,又被翻译为《
基督山恩仇记》。书里讲的就是一个快意恩仇的故事。但是,快意恩仇没有你想象得那么快意。恶,有时让善无路可走,有时让善与它殊途同归。两种都是悲剧,后一种更甚。