“蒹葭苍苍,自露为霜。所谓伊人,在水一方……”在整首诗里,不停地出现重章叠唱的“伊人”。在刚学这首诗时,我的老师告诉我,这里的“伊人”可以理解为暗恋的对象,也可以认为是河神水鬼什么的。在那个遥远的也许真有湘水洛神的年代,在那个靠天过活的年代,那一个或两个,还有后来的很多个,是怀着怎样的心情,去念这首与种田养蚕维持生活完全无关,我们都为之惊叹的诗的呢? 这在我学过一篇文章后,将其称为“与生存技能无关”。我说的文章是诺贝尔文学奖获得者赫尔曼·黑塞的《获得教养的途径》,它引出了一个很尖锐的问题:功 “The sky is pale, and it is frost. The so-called Iraqi people are on the water side...” In the whole poem, there are “Iraqi people” who sing and sing. When I first learned this poem, my teacher told me that the “Iraqi” here can be understood as the object of crush, and it can also be thought of as the god of the river. In that distant era, there may be a time when Xiangshui and Luoshen really existed. In that era that lived by the sun, there were one or two, and there were many afterwards. It was with such a mood that they read this song and cultivated silkworms to maintain their lives. It’s totally irrelevant, what poems are we all amazed? After I learned an article, I call it “unrelated to survival skills.” The article I was talking about was the “A Way to Education,” by Hermann Hesse, the Nobel Prize-winning literary prize, which drew a very sharp question: