This article uses bare URLs for citations. Please consider adding full citations so that the article remains verifiable. Several templates and the Reflinks tool are available to assist in formatting. (Reflinks documentation) (February 2012)

Engraving by Gustave Doré illustrating the Erinyes, chthonic deities of vengeance and supernatural personifications of the anger of the dead		Shakespeare's Hamlet tells a history in which a man avenged the murder of his father by killing his uncle[1] (Artist: Gustave Moreau)

Revenge is a harmful action against a person or group in response to a grievance, be it real or perceived. It is also called payback, retribution, retaliation or vengeance; it may be characterized as a form of justice, an altruistic action which enforces societal rules and which is based on a deep rooted evolutionary instinct that helped humanity by implementing social cohesion in a subtle way.^{[citation needed][neutrality is disputed]}

Function in society [link]

Some societies believe that the punishment in revenge should be more than the original injury. For example, a poll of over 1,800 Americans showed that about 40% would support the death penalty for child rape. ^[2]

Detractors argue that revenge is a simple logical fallacy, of the same design as "two wrongs make a right". Some assert that the Hebrew Bible's concept of reciprocal justice "an eye for an eye" (Exod. 21:24) validates the concept of proportionate revenge, in which there would be a simple 'equality of suffering'; however Rabbinic law states this verse indicates a person should provide a monetary payment for the eye or tooth that was damaged, and does not require the assailant to receive physical damage. This view confounds the concepts of "justice" and "revenge," and disregards the fact that "eye for an eye" justice was a philosophical advance on the normative practice of the day (see blood feud, infra) and that Judaic scripture elsewhere prescribes “Do not seek revenge . . . love your neighbor as yourself” (Leviticus 19:18). Also, the Hebrew Bible illustrates the concept that '"vengeance is mine" says the Lord' (Deut. 3:25, cf., in the NT, Rom. 12:19).

Of the psychological, moral, and cultural foundation for revenge, philosopher Martha Nussbaum has written: "The primitive sense of the just—remarkably constant from several ancient cultures to modern institutions ...—starts from the notion that a human life ... is a vulnerable thing, a thing that can be invaded, wounded, violated by another's act in many ways. For this penetration, the only remedy that seems appropriate is a counter invasion, equally deliberate, equally grave. And to right the balance truly, the retribution must be exactly, strictly proportional to the original encroachment. It differs from the original act only in the sequence of time and in the fact that it is response rather than original act—a fact frequently obscured if there is a long sequence of acts and counteracts".^[3]

Desire for the sustenance of power motivates vengeful behavior as a means of impression management: "People who are more vengeful tend to be those who are motivated by power, by authority and by the desire for status. They don't want to lose face," says social psychologist Ian McKee.^[4][5]

Revenge in religion [link]

Many religions condemn revenge, or promote it as eternal punishment.

Some denominations of Christianity command their followers to forgive their enemies. Whether the death penalty and the use of the military are compatible with Christianity vary on the sect and individual's beliefs and interpretation of the Bible.

Judaism forbids revenge for small sins such as insults and things like stealing. For large crimes, such as murder, the issue of revenge is more complicated. While some rabbis condemn all revenge, others consider feelings (though not necessarily actions) of revenge permissible in extreme cases such as murder, where the forgiveness of the person offended cannot be attained (in Judaism, nobody, not even God, can forgive crimes committed towards another person ^[6]).

In Islam, revenge is sometimes permissible (depending on the situation and sect/group of Islam), but forgiveness is preferable. However, murder for the sake of vengeance is forbidden in Islam, and killing is only permitted in self-defence.^{[citation needed]}

Buddhism condemns revenge as stemming from ego and attachment.

In contrast to many other religions, LaVeyan Satanism promotes "vengeance" as a core tenet^[7].

History [link]

Vendettas or "blood feuds" are cycles of provocation and retaliation, fuelled by a burning desire for revenge and carried out over long periods of time by familial or tribal groups; they were an important part of many pre-industrial societies, especially in the Mediterranean region. They still persist in some areas, notably in Albania with its tradition of gjakmarrja or 'blood feuds.' During the Middle Ages, most would not regard an insult or injury as settled until it was avenged, or, at the least, paid for — hence, the extensive Anglo-Saxon system of wergild (literally, "man-price") payments, which placed a certain monetary value upon certain acts of violence in an attempt to limit the spiral of revenge by codifying the responsibility of a malefactor.

In Japan's feudal past, the Samurai class upheld the honour of their family, clan, or lord through the practice of revenge killings (敵討ち katakiuchi). These killings could also involve the relatives of an offender. Today, katakiuchi is most often pursued by peaceful means, but revenge remains an important part of Japanese culture.

The motto of Scotland is Nemo Me Impune Lacessit, Latin for 'None shall provoke/injure me with impunity'. The origin of the motto reflects the feudal clan system of ancient Scotland, particularly the Highlands.

The goal of some legal systems is limited to "just" revenge — in the fashion of the contrapasso punishments awaiting those consigned to Dante's Inferno, some have attempted to turn the crime against the criminal, in clever and often gruesome ways.

Modern Western legal systems usually state as their goal the reform or re-education of a convicted criminal. Even in these systems, however, society is conceived of as the victim of a criminal's actions, and the notion of vengeance for such acts is an important part of the concept of justice — a criminal "pays his debt to society".

Psychologists have found that the thwarted psychological expectation of revenge may lead to issues of victimhood.^{[citation needed]}

Proverbially [link]

The first written appearance of the proverb "revenge is a dish best served cold" is often wrongly credited to the novel Les liaisons dangereuses (1782); it does not, in fact, appear there in any form. Its earliest identified appearance in European literature is in the 1841 French novel Mathilde by Marie Joseph Eugène Sue: la vengeance se mange très-bien froide — there italicized as if quoting a proverbial saying — published in English translation in 1846 as revenge is very good eaten cold.^{[8][original research?]}

The proverb suggests that revenge is more satisfying as a considered response enacted when unexpected, or long feared, inverting the more traditional revulsion toward 'cold-blooded' violence. In early literature it is used, usually, to persuade another to forestall vengeance until wisdom can reassert itself. This sense is lost in recent presentations.

Another proverb, attributed to the Chinese philosopher Confucius, states, "Before you embark on a journey of revenge, dig two graves." The implication here is that a desire for revenge may ultimately hurt the seeker as much as the victim.

Revenge in the arts [link]

This unreferenced section requires citations to ensure verifiability.

Revenge is a popular subject in literature, drama, and other arts. Notable examples include the plays Hamlet and Othello by William Shakespeare, the novel The Count of Monte Cristo by Alexandre Dumas, and the short story "The Cask of Amontillado" by Edgar Allan Poe. Other examples are the Greek myths of Medea, the painting Herodias' Revenge by Juan de Flandes, the opera Don Giovanni by Wolfgang Amadeus Mozart, and the novel The Princess Bride by William Goldman. In Japanese art, revenge is a theme in various woodblock prints depicting the Revenge of the Forty-Seven Ronin by many well-known and influential artists, including Kuniyoshi. The Chinese playwright Ji Junxiang used revenge as the central theme his theatrical work The Orphan of Zhao;^[9] it depicts more specifically familial revenge, which is placed in the context of Confucian morality and social hierachal structure.^[10]

Some modern societies use tales of revenge to provide catharsis, or to condition their members against acting out of desire for retribution.^{[citation needed]} In many of these works, tragedy is compounded when the person seeking revenge realizes he/she has become what he/she wished to destroy. However, in others, the consummation is depicted as satisfying and cathartic.

See also [link]

Look up revenge in Wiktionary, the free dictionary.

Wikisource has the text of the 1911 Encyclopædia Britannica article Avenger of Blood.

Wikiquote has a collection of quotations related to: Revenge

• Crime of passion
• Lawsuit
• Nemesis (mythology)
• Vigilantism
• War
• Proportionality (law)
• Sadism

References [link]

v t e Emotions (list) Emotions Adoration Affection Agony Awe Amusement Anger Anguish Annoyance Anxiety Arousal Attraction Caring Compassion Contempt Contentment Defeat Dejection Depression Desire Despair Disappointment Disgust Ecstasy Embarrassment Empathy Enthrallment Enthusiasm Envy Euphoria Excitement Fear Frustration Grief Guilt Happiness Hatred Homesickness Hope Horror Hostility Humiliation Hysteria Infatuation Insecurity Insult Interest Irritation Isolation Jealousy Loneliness Longing Love Lust Melancholy Neglect Optimism Panic Passion Pity Pleasure Pride Rage Regret Rejection Remorse Resentment Sadness Sentimentality Shame Shock Sorrow Spite Suffering Surprise Sympathy Tenseness Thrill Revenge Wonder Worry Diligence Zest Worldviews Compatibilism Existentialism Fatalism Incompatibilism Metaphysics Nihilism Optimism Pessimism Reclusion Social justice Weltschmerz Source: Parrott, W. (2001), Emotions in Social Psychology, Psychology Press, Philadelphia.