《 人民日报 》（ 2025年11月26日 20 版） (责编：卫嘉、白宇) 对待儿童的阅读，成人往往有两种困惑：一是怎样让孩子多读好书，二是怎样避免孩子读不好的书。两 种困惑共同指向一个完美的阅读理想，但实际上，童年的阅读正如童年本身，并无完美的规划。如果说 儿童的成长是一条河，成人决定不了它流向哪里，我们的工作是认识、理解、保护、疏浚，以帮助它获 得最健康的形态。这种健康不是通过控制一切来实现的。不论我们多么小心地守卫儿童阅读的边界，总 有一天，孩子的阅读将"脱缰而去"。世界上有好书，也有不那么好的书，甚至还有很不好的书，孩子早 晚都会遇到，正如他们终将经历完整的生活。随着孩子慢慢长大，让他们明白一本书为什么好、为什么 不好，比起只给他们挑选好书来看更重要，也更有意义。要知道，阅读的终点不是书本，而是对生活、 自我和世界的认知。这个过程中所需要的自足、成熟的阅读判断力，唯有在完整的阅读生活中才能养 成。 因此，我主张童年的阅读还应有一点浩荡之气。它是开阔的、丰富的，同时也是磅礴的、大度的。一个 孩子可以喜欢一读再读的经典，也可以喜欢读过就扔的消遣，可以读有许多优点的书，也不妨读一读有 缺点的书。明白用什么 ...

晁福林 《上古中国的神：先秦时期的彼岸世界》 晁福林 著 新星出版社 彼岸世界是一个恒久不衰的话题，每个时代的人对它都有不一样的感悟、不一样的认知和愈益深刻的思 考。我国先秦时期关于彼岸世界的认识，大体可以分为两大类。 一类认识是将人迹罕至的非常遥远的界域视为彼岸世界。这是人生在世时可望而不可即的地方。严格说 来，它是存在于现实世界（即此岸世界）的人想象中的世界，还不能算是严格意义上的"彼岸世界"。对 于这类彼岸世界的描绘不乏赞美和向往。用现在的话来说，它就是人们理想中的"诗与远方"。这个地方 的一切都美妙绝伦，人世间一切高级优雅的所在都集中于此。它是神仙居住的地方，这个地方在《山海 经》和庄子的书里有非常细致的描绘。在那里居住和生活完全可以无忧无虑，庄子说： 和此类遥不可及的美妙的"诗与远方"的彼岸世界不同，在先秦时代人们的认知里，彼岸世界还有另一种 所在。它们也在非常遥远的地方，但并不美妙，而是让人感到奇怪和恐怖。《山海经》里所描绘的许多 怪人和怪兽，以及奇怪的树木和花草，都是人所未见但又能够"确认"的实在。因奇怪而产生的恐怖，在 屈原的笔下有具体的描绘。他在《招魂》诗里写遥远的东方"十日代出，流金铄石" ...

Core Insights - The Tsinghua University Press made its debut at the 2025 "Me and the Ditan" Beijing Book Fair, integrating high culture with everyday life, creating a unique experience that combines park strolling, book hunting, and lifestyle enjoyment [1][3] - The press showcased over 150 carefully selected books across various fields, including military, technology, and educational materials, appealing to diverse reader interests [1][2] Group 1: Reader Demographics and Trends - The reader demographic at the Ditan Book Fair spans all age groups, with elderly readers frequenting on weekdays and young parents visiting on weekends, indicating a broad appeal [2] - There is a noticeable shift in reader preferences from merely seeking low prices to making precise selections based on interests, with students and young enthusiasts actively purchasing specialized books [2] Group 2: Cultural and Creative Products - This year, Tsinghua University Press introduced cultural and creative products, which became a highlight of their booth, featuring items like notebooks and stationery that incorporate motivational quotes from the university [2] - The most popular product was the merchandise related to "A Thousand Lives, A Thousand Charms," with over 1,000 units sold, showcasing the success of their creative offerings [2] Group 3: Cultural Engagement and Innovation - The press hosted a themed lecture on "Books as Art," showcasing 27 handmade artist books, which reflects their commitment to innovative book forms [2] - Previous projects, such as the illustrated version of "Shan Hai Jing," have expanded into multilingual editions, enhancing the international reach of Chinese culture [2]

Group 1 - The discovery of the "Gari Tang Qin Inscriptions" in Qinghai's Maduo County has sparked significant academic debate, with the National Cultural Heritage Administration confirming it as a Qin Dynasty artifact [3] - The inscriptions are linked to the concept of "Kunlun," which has inspired various interpretations and discussions among historians, particularly in the context of the Qin Dynasty's worldview [3] - Historian Li Kaiyuan's recent work, "Assassinating Qin: A New Understanding of the Qin Dynasty," offers insights into the cultural implications of the "Gari Tang Qin Inscriptions" [3] Group 2 - The geographical understanding of the Qin people evolved significantly after the unification of China, leading to a perception of the Qin Dynasty as the sole sovereign state in the world [5] - The inscriptions from the Qin era, such as those from Langya, illustrate the Qin's geographical worldview, emphasizing their dominion over all territories within their reach [5][6] - Li Kaiyuan argues that the Qin Dynasty reverted to a limited geographical perspective, akin to the "Small Nine Provinces" concept from "Yugong," rather than adopting the expansive views of the "Great Nine Provinces" [6] Group 3 - The Qin Dynasty's governance structure was characterized by a direct administrative system, contrasting with the Han Dynasty's more complex multi-layered governance [7][8] - The Qin's approach to external territories, such as the military conquest of the Baiyue region and the establishment of commanderies, reflects a rigid governance model that lacked flexibility in dealing with non-directly governed areas [9] - This inflexible governance model ultimately contributed to the Qin Dynasty's rapid decline, as it failed to adapt to the complexities of the external world [9] Group 4 - The historical perspective of the Qin Dynasty, as articulated in their edicts and inscriptions, reflects a belief in a linear, unending rule under the emperor, contrasting with the cyclical historical views of earlier scholars like Zou Yan [10][11] - The establishment of the title "Emperor" marked a significant shift in the perception of sovereignty, positioning the Qin emperor as a transcendent ruler beyond traditional kings [12] - Li Kaiyuan critiques this overconfidence in the Qin's historical narrative, suggesting it contributed to the dynasty's downfall by fostering a disconnect from the realities of governance and external relations [13]

Core Viewpoint - Li Jiya, the first Sinologist to translate "The Analects" and "The Doctrine of the Mean" into Italian, emphasizes the significance of Chinese philosophical concepts, particularly the idea of "harmony in diversity," which is increasingly relevant in today's world [3][7]. Group 1: Background and Education - Li Jiya began her studies at the University of Venice in 1982, choosing Chinese as her major due to her interest in China [4]. - She furthered her studies in Chinese language and philosophy at Beijing Language University and Fudan University, deepening her understanding of Chinese philosophical texts [4]. - After returning to Italy, she graduated with honors and obtained a PhD in Sinology from Leiden University, later becoming the first female president of the University of Venice in 2020 [4]. Group 2: Translation and Cultural Exchange - Li Jiya believes that language is the key to understanding a civilization, highlighting the historical translation of Chinese texts into Latin by Matteo Ricci over 400 years ago [5]. - She has translated key Chinese philosophical concepts such as "ren" (benevolence) and "li" (ritual) into modern Italian, emphasizing the challenges of conveying their rich meanings [5]. - Li Jiya has authored several works, including "Confucianism," which introduces the core ideas of Confucian thought to Italian readers, asserting its global relevance [6]. Group 3: Philosophical Insights - The concept of "harmony" in Confucianism is particularly impactful for Li Jiya, representing harmony among people, society, and the environment [7]. - She connects the idea of "harmony" to modern sustainable development, encompassing environmental, economic, and social sustainability [7]. - Li Jiya argues that ancient Chinese classics provide rich nourishment for contemporary political thought, with concepts like "harmony in diversity" and the pursuit of goodness rooted in these texts [7]. Group 4: Promoting Cultural Understanding - Li Jiya emphasizes the shared values between Italian and Chinese cultures, such as the importance of family and genuine friendship, advocating for deeper cultural exchanges [8]. - At the University of Venice, she has introduced courses on Chinese philosophy and classical literature, using classic texts to guide students in understanding Chinese culture [9]. - She plans to incorporate "Shan Hai Jing" (Classic of Mountains and Seas) and Chinese supernatural tales into the curriculum to showcase the diversity of Chinese literature [9]. Group 5: Importance of Language Learning - Despite advancements in AI translation, Li Jiya advocates for the study of classical Chinese, asserting that language is a vehicle for thought and understanding [10]. - She believes that firsthand experiences in China are crucial for truly grasping Chinese culture, similar to Marco Polo's historical contributions to cultural exchange [10]. - The University of Venice has established student exchange programs with several Chinese universities, facilitating mutual understanding and friendship between Italian and Chinese students [10].

Core Insights - The article explores the travel experiences of historical figures in ancient China, emphasizing their unique perspectives on famous landmarks and lesser-known places [1][2][3] Group 1: Travel Philosophy - The travel philosophy of historical figures like Shen Fu highlights the importance of personal experience over popular opinion, suggesting that true beauty often lies in less-visited locations [2][3] - Shen Fu's reflections on famous sites reveal a critical view, as he finds many renowned attractions to be overrated and prefers hidden gems [2][3] Group 2: Historical Context - The article provides a historical context of travel during the Qing Dynasty, illustrating how travel was often tied to official duties and personal exploration [3][4][6] - It discusses the significance of geographical landmarks, such as the Dayu Ridge, which served as a boundary for many historical figures during their journeys [4][6] Group 3: Cultural Observations - The narrative includes cultural observations about the social dynamics of travel, including the rise of entertainment and leisure activities along waterways, which contributed to the economic prosperity of regions like Jiangnan [9][10] - The description of travel experiences also reflects the societal norms and expectations of the time, such as the necessity of having a valid reason for travel [3][4]

新华社台北3月30日电（记者刘斐、杨晓静）根据中华神话故事改编的动画电影《哪吒之魔童闹海》31 日起再度延长放映，续写中国影史"神话"。适逢另一部神话题材电影《封神第二部：战火西岐》在台湾 上映逾半月，中华神话成为岛内热门话题。记者近日采访台湾神话学者、东吴大学中文系教授鹿忆鹿， 探寻中华神话的魅力之源。 她说，与西方故事里"小红帽"独自外出遇见狼外婆不同，在台湾、福建等地流行的"虎姑婆"故事里 是"大人出门、孩子留家"，"这一定程度上体现了我们民族性里安土重迁的家园意识，而西方则更喜欢 冒险和尝试"。 鹿忆鹿说，汉民族农耕文明养成的故土意识，形成整体民族性更加追求安全感，所以有"仓廪实而知礼 节"，所以有"落叶归根"。 神话是"人类的童年" "神话是人类的童年，是民族的梦，是一篇篇色彩斑斓的诗。"以神话学和民间文学为主要研究领域的鹿 忆鹿认为，创世神话与民族性有着密切关系，而从中华神话的演进可以看出中华民族的务实和包容。 神话是"民族性的镜像" "异界想象是我们现实生命的补偿。"鹿忆鹿近年潜心《山海经》研究，而她与《山海经》结缘始于20年 前在北京与大陆著名神话学专家马昌仪的相识。"看马老师眉飞色舞地谈《山 ...