第一篇：培根美文賞析-of travel 論 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.遠游于年少者乃教育之一部分，于年長者則為經驗之一部分。未習一國之語言而去該國，那與其說是去旅游，不如說是去求學。余贊成年少者游異邦須有一私家教師或老成持重的仆人隨行，但隨行者須通該邦語言并去過該邦，這樣他便可告知主人在所去國度有何事當看，有何人當交，有何等運動可習，或有何等學問可得，不然年少者將猶如霧中看花，雖遠游他邦但所見甚少。遠游者有一怪習，當其航行于大誨，除水天之外別無他景可看之時，他們往往會大寫日記，但當其漫游于大陸，有諸多景象可觀之時，他們卻往往疏于著墨，仿佛偶然之所見比刻意之觀察更適于記載似的。所以寫日記得養成習慣。遠游者在所游國度應觀其是家宮廷，尤其當遇到君王們接見各國使節的時候；應觀其訟庭法院，尤其當遇到法官開庭審案之時；還應觀各派教會舉行的宗教會議；觀各教堂寺院及其中的歷史古跡；現各城鎮之墻垣及堡壘要塞；觀碼頭和海港、遺跡和廢墟；現書樓和學校以及偶遇的答辯和演講；現該國的航運船舶和海軍艦隊；觀都市近郊壯美的建筑和花園；觀軍械庫、大倉房、交易所和基金會；觀馬術、擊劍、兵訓及諸如此類的操演；觀當地上流人士趨之若騖的戲劇；觀珠寶服飾和各類珍奇標本。一言以蔽之，應觀看所到之處一切值得記憶的風光名勝和禮儀習俗，反正打探上述去處應是隨行的那名私家教師或貼身隨從的事。至于慶祝大典、化裝舞會、瓊筵盛宴、婚禮葬禮以及行刑等熱鬧場面，游者倒不必過分注意，但也不應視而不見。若要讓一名年少者在短期內游一小國且要受益甚多，那就必須讓他做到以下幾點；首先他必須如前文所述在動身前已略知該國語言；其次他必須有一名上文所說的那種熟悉該國的私家教師或隨從；其三他得帶若干介紹該國的書籍地圖以資隨時查閱釋疑；他還必須堅持天天寫日記；他不可在一城一鎮久居，時間長短可視地方而定，但不宜太久；當居于某城某鎮時，他須在該城不同地域變換位處，以便吸引更多人相識；他得使自己不與本國同胞交往，而且應在可結交當地朋友的地方用餐；當從一地遷往另一地時，他須設法獲得寫給另一地某位上流人物的推薦信，以便在他想見識或了解某些事時可得到那人的幫助。只要做到上述各點，他就能在短期游歷中受益良多。至于在旅行中當與何等人相交相識，余以為最值得結識者莫過于各國使節的秘書雇員之類，這樣在一國旅行者亦可獲得游多國之體驗。游人在所游之地亦應去拜望各類名揚天下的卓越人物，如此便有可能看出那些大活人在多大程度上與其名聲相符。旅行中務必謹言慎行以免引起爭吵，須知引發爭吵的事由多是為情人、飲酒、座次或出言不遜。游人與易怒好爭者結伴時尤須當心，因為后者可能把游人也扯進他們自己的爭吵。遠游者歸國返鄉后，不可將曾游歷過的國家拋到九霄云外，而應該與那些新結識且值得結識的友人保持通信。他還須注意，與其讓自己的遠游經歷反映在衣著或舉止上，不如讓其反映在言談之中；但在談及自己的旅行時，最好是謹慎答問，別急于津津樂道。他還須注意，勿顯得因游過異國他邦就改變了自己本國的某些習慣，而應該讓人覺得自己是把在國外學到的某些最好的東西融進了本國的習俗。

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第二篇：培根美文賞析-Of Revenge 論 復 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.復仇乃一種原始的公道，人之天性越是愛討這種公道，法律就越是應該將其鏟除；因為首先犯罪者只是觸犯了法律，而對該罪犯以牙還牙則使法律失去了效用。無可否認，若一個人對其仇敵施加報復，那他與被報復者不過是半斤八兩；而若是他不念舊惡，寬大為懷，那他就比對手高出一等，因高抬貴手乃貴人之舉。

筆者確信，所羅門曾言：寬恕他人之過失乃寬恕者之榮耀。過去的已經過去，且一去不返，而聰明人總是努力著眼于現在和將來的事情，所以對過去耿耿于懷著無非是在捉弄自己罷了。世間并無為作惡而作惡之人，作惡者之所以作惡皆為要獲得名利享樂或諸如此類的東西。既然如此，我為何要因人愛己勝過愛我而對其發怒呢？而且即便有人純然是出于惡性而作惡，那也不過像荊棘藜枯一般，刺扎戳鉤皆因其沒別的本事。最可原諒的一類報復是針對那些沒有法律懲治的罪行而施行的報復，但此時報復者須當心，得讓自己的報復行為也因沒法懲治而逍遙法外，不然報復者的仇敵依然占便宜，因為受傷害的比例是二比一。有人復仇時想要仇敵知曉這復仇來自何方。這樣復仇更為雍容大度，因為更痛快的報仇似乎不在于使仇敵皮肉受到傷害，而是要讓其悔不當初；不過卑怯而狡猾的懦夫則往往想要暗中施放的冷箭。佛羅倫薩大公科西莫①曾用極其強烈的言辭譴責朋友的背信棄義或忘恩負義，他似乎認為這類惡行不可饒恕。他說，你可以在《圣經》里讀到基督要我們寬恕仇敵的教誨，但你絕不會讀到要我們寬恕朋友的訓喻。但迄今為止還是約伯的精神高一格調，他說：我們怎能只喜歡上帝賜福而抱怨上帝降禍呢？將此例推及朋友，亦有此問。毋庸置疑，念念不忘復仇者只會使自己的創傷新鮮如初，而那創傷本來是可以愈合的。報公仇多半會為復仇者帶來幸運，如為消撒大帝之死而復仇，為佩爾蒂納之死而復仇，以及為法王亨利三世之死而復仇等等。但報私仇卻不會有這般幸運；與此相反，欲報私仇者過的是巫師一般的生活，他們活著時于人有害，死去則可嘆可悲。

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第三篇：培根美文賞析-of love 論 愛 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.舞臺上的愛情比生活中的愛情要美好得多。因為在舞臺上，愛情只是喜劇和悲劇的素材。而在人生中，愛情卻常常招來不幸。它有時像那位誘惑人的魔女，有時又像那位復仇的女神。你可以看到，一切真正偉大的人物（無論是古人、今人，只要是其英名永銘于人類記憶中的），沒有一個是因愛情而發狂的人：因為偉大的事業抑制了這種軟弱的感憎。只有羅馬的安東尼和克勞底亞是例外。前者本性就好色荒淫，然而后者卻是嚴肅多謀的人。所以愛情不僅會占領開曠坦闊的胸懷，有時也能闖入壁壘森嚴的心靈－－假如守御不嚴的話。埃皮克拉斯曾說過一句笑話：人生不過是一座大戲臺。似乎本應努力追求高尚事業的人類，卻只應像玩偶奴隸般地逢場作戲似的。雖然愛情的奴隸并不同于那班只顧吃喝的禽獸，但畢竟也只是眼目色相的奴隸－－而上帝賜人以眼睛本來是更高尚的用途的。

過度的愛情追求，必然會降低人本身的價值。例如，只有在愛情中，才永遠需要那種浮夸謅媚的詞令。而在其他場合，同樣的詞令只能招人恥笑。古人有一句名言：最大的奉承，人總是留給自己的。－－只有對情人的奉承要算例外。因為甚至最驕傲的人，也甘愿在情人面前自輕自賤。所以古人說得好：就是神在愛情中也難保持聰明。情人的這種弱點不僅在外人眼中是明顯的，就是在被追求者的眼中也會很明顯——除非她（他）也在追求他（她）。所以，愛情的代價就是如此，不能得到回愛，就會得到一種深藏于心的輕蔑，這是一條永真的定律。

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.由此可見，人們應當十分警惕這種感情。因為它不但會使人喪失其他，而且可以使人喪失自己本身。至于其他方面的損失，古詩人早已告訴我們，那追求海倫的人，是放棄了財富和智慧的。

當人心最軟弱的時候，愛情最容易入侵，那就是當人得意春風，忘乎所以和處境窘困孤獨凄零的時候，雖然后者未必能得到愛情。人在這樣的時候最急于跳入愛情的火焰中，由此可見，愛情實在是愚蠢的兒子。但有一些人，即使心中有了愛，仍能約束它，使它不妨礙重大的事業。因為愛情一旦干擾情緒，就會阻礙人堅定地奔向既定的目標。我不懂是什么緣故，使許多軍人更容易陷入愛情，也許這正像他們嗜愛飲酒一樣，是因為危險的生活更需要歡樂的補償。人心中可能普遍具有一種博愛的傾向，若不集中于某個專一的對象身上：就必然會施之于更廣泛的大眾，使他成為仁善的人，例如像有的僧侶那樣。

夫妻的愛，使人類繁衍。朋友的愛，給人以幫助。但那種荒淫縱欲的愛，卻只會使人墮落毀滅?。?/p>

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第四篇：培根論讀書

培根論讀書

讀書可以作為消遣，可以作為裝飾，也可以增長才干。

孤獨寂寞時，閱讀可以消遣。高談闊論時，知識可供裝飾。處世行事時，知識意味著才干。懂得事務因果的人是幸運的。有實際經驗的人雖能夠處理個別性的事務，但若要綜觀整體，運籌全局，卻唯有學識方能辦到。

讀書太慢的人馳惰，為裝潢而讀書是欺人，完全按照書本做事就是呆子。

求知可以改進人性，而經驗又可以改進知識本身。人的天性猶如野生的花草，求知學習好比修剪移栽。學問雖能指引方向，但往往流于淺泛，必須依靠經驗才能扎下根基。

狡詐者輕鄙學問，愚魯者羨慕學問，聰明者則運用學問。知識本身并沒有告訴人怎樣運用它，運用的智慧在于書本之外。這是技藝，不體驗就學不到。

讀書的目的是為了認識事物原理。為挑剔辯駁去讀書是無聊的。但也不可過于迷信書本。求知的目的不是為了吹噓炫耀，而應該是為了尋找真理，啟迪智慧。

書籍好比食品。有些只須淺嘗，有些可以吞咽，只有少數需要仔細咀嚼，慢慢品味。所以，有的書只要讀其中一部分，有的書只須知其梗概，而對于少數好書，則應當通讀，細讀，反復讀。

有的書可以請人代讀，然后看他的筆記摘要就行了。但這只應限于不太重要的議論和質量粗劣的書。否則一本書將像已被蒸餾過的水，變得淡而無味了。

讀書使人充實，討論使人機敏，寫作則能使人精確。

因此，如果有人不讀書又想冒充博學多知，他就必須很狡黠，才能掩人耳目。如果一個懶于動筆，他的記憶力就必須強而可靠。如果一個人要孤獨探索，他的頭腦就必須格外銳利。

讀史使人明智，讀詩使人聰慧，學習數學使人精密，物理學使人深刻，倫理學使人高尚，邏輯修辭使人善辯。總之，“知識能塑造人的性格”。

不僅如此，精神上的各種缺陷，都可以通過求知來改善——正如身體上的缺陷，可能通過適當的運動來改善一樣。例如打球有利于腰背，射箭可擴胸利肺，散步則有助于消化，騎術使人反應敏捷，等等。同樣道理，一個思維不集中的人，他可以研習數學，因為數學稍不仔細就會出錯。缺乏分析判斷的人，他可以研習而上學，因為這門學問最講究細瑣的辯證。不善于推理的人，可以研習法律案例。如此等等。這種心靈上的缺陷，都可以通過學習而得到改善。

第五篇：培根隨筆讀書筆記賞析

英國十七世紀著名思想家，政治家和經驗主義哲學家弗朗西斯 middot的培根文章;培根，分為美國關于美國和美國和美國關于家庭的真相和許多其他文章。以下yjbys小系列為大家提供供您參考，希望對大家有所幫助。

十七世紀的英國作家，政治家和經驗主義哲學家弗朗西斯 middot;培根的培根論文，涉及政治，經濟，宗教，愛情，婚姻，友誼，藝術，教育和倫理等等，幾乎涉及人類生活的各個方面。語言簡單，美麗的寫作，推理徹底，警句一個接一個，意思深刻，含有圣賢哲學的精髓。

本書中的文章從許多角度討論了他對人與社會，人與自身，人與自然之間的關系的許多獨特而深刻的觀點，使得許多人從這本書獲得指導：一個沒有美德的人看到別人有德國會嫉妒嫉妒。沒有友誼，但世界只是一個荒野。最安全的人頭腦健康 預防醫學，是朋友建議的忠告。狡猾是一個陰險和聰明。一個狡猾的人和一個聰明的人之間有一個很大的區別，這不僅是誠實，而且有才華。好時光的美德是溫和的;逆境的美德是毅力。后者是一個更大的美德。

從培根的真相，死亡，人性和其他章節，你可以看到哲學培根的愛。從高級官員，國王，野心和其他章節，你可以看到熱衷于政治，精通培根的官僚運作。從愛，在友誼，婚姻和獨身和其他章節，你可以看到生活培根的豐富的味道。從逆境，幸運，殘疾和其他章節，你可以看到一個自我完善的培根。從偽造和偽裝，話語和其他章節，你可以看到一個工作，老年培根。

我最喜歡的是在美國，美國是一個非常廣泛的問題，它包含了外在的美麗和自然的美。世界上沒有完美的人，所以我們不能專注于外在的美，也重視內在的美。正如培根所說：美也是秋天的美，外在的美 不能總是有，但內在的美可以。所以我們要結合外在美和內在美，反映一個人表現的對話的優雅，靈魂的純潔。

以上是我的培根文章閱讀筆記。

培根文章就像一本字典，當你有任何麻煩和麻煩，你可以問它，它不僅會幫助你擔心，而且還教你采取正確的方向擺脫困難的糾纏。

這本書主要談到生活中我們可以遇到的各種生活瑣事和一些政治問題，指出這些事情的特點和問題，并告訴人們什么是正確的，什么是錯的;什么是不應該做什么？如果大家按照書上面說的做了（除了個人的小錯誤），那么世界將成為一個天堂。

這本書適合各種人閱讀，并會受到啟發。啟發了我很多文章，所以我只是在這里給一個簡短的簡要表達我對這本書的想法和感覺。

談論報復的第一種感覺 這篇文章是正確的，用法律的手段不能報復，而且可以排除。如果你使用卑鄙的狡猾手段報復，那么原來的話不能說好死。但在全文中，有一句話我不同意：如果一個人完全脫離惡毒和邪惡，那么如何？最多只有像荊棘的刺，除了掛鉤，沒有電源。我認為有一個標準的惡性，這個，如果這個人缺乏人性，所以為什么不停止抓！我恐怕他做了一件事做到了！有這樣的事情：有這樣一個孩子的家庭沒有不公正的被綁架的人，然后幫助孩子的孩子的錢，孩子的父母也給他們所有的錢，根據常識，他們應該釋放？但是他們把孩子殺了，殺了不說，回廚師，煮??飯不說，回來剪下200多塊兒子，最后扔進下水道。這應該被視為兇猛，但他們做什么事？

談論人性的第二種感覺

如果你的性質是好的，那么更好。如果它是壞的，你必須使用文本說的方式做。我們應該有這樣的生活經驗：如果 為了緊固彈性伸展，你需要彎曲的另一個方向彎曲，必須直線。這種方法對改變性質也有很大的影響。如果一個人脾氣暴躁，你應該試圖控制，也微笑，彎曲到直的另一邊。

文本還說，不能太長，迫使自己做一件事，這將是一個祝福和雙重收入，即獲得一個保持，但也得到一點點錯誤，錯誤的東西也深深印在我腦海。所以需要適當的時間。我在玩滑板。滑了一會兒，無意識的間隔幾天，然后幻燈片，我覺得生長的水平有點小。但如果間隔時間超過一年，他們感到他們的水平暴跌。

不管什么退出，應該和文本說的一樣，先控制，然后自然減少最后退出。戒煙這樣。原來是幾分鐘吸一次，然后為吸煙耐受忍耐幾天后，吸煙的頻率將大大降低。在幾個月，煙是不是戒煙？但有一點，也是文字提醒目標不能太高或太低。因為它太高或太低，不僅不會改善，而且也越來越差。培根是一個偉大的數字，它是一個偉大的數字。不僅如此之多的故事數千年，有如此精致和實用的文章，我們可以在生活中相遇，談論最尖銳的，指導我們采取正確的方向，雖然有錯誤，可能是由不同的社會但誰能保證我的生活不會犯錯誤？

英國十七世紀著名思想家，政治家和經驗主義哲學家弗朗西斯 middot的培根文章;培根，還有英國文學的山脈，在世界歷史文學中占有非常重要的地位，有些時候以前讀過培根文章，我發現了一個培根。

在知識理論中，培根說：人的本性就像野花，學習和學習像修剪移植?？梢姷闹R可以改變人的命運，在我們的生活中是非常重要的。

在友誼，培根說：如果你告訴一個朋友的幸福，你會得到兩個快樂;如果你把悲傷交給一個朋友澆注，你就會分裂一半的悲傷。這個 描述一個朋友是我們必須的一個角色，可以為我們的生活增添色彩。

在懷疑，培根說：當你有懷疑，你最好是警惕，但不要揭露。這樣，當這種懷疑有意義時，你已經準備好了，不要愛它。當這種猜測是不合理的，你可以避免誤解?？梢钥闯觯谏畹膽岩?，是人的混亂的思考