愿做荒野的一枝矢车菊

诗人叶芝告诉读者们，无论你觉得自己是参天的大树，还是地上的一株小草，你都代表了自然的一部分。

因此，出乎那只掘土向地的甲虫的预料，矢车菊注定在下一个白昼到来之前复苏，即使复苏的它仍不如橡树般参天如云，也不如香气馥郁的花朵般多姿多彩。

而我，偏偏愿做这荒野上一枝平凡的矢车菊。

矢车菊其实可以类比到那些在底层挣扎着的打工文学青年们--同样的渴望阳光，同样的受到甲虫们的打击。然而正是有了这些真实的生存体验，使得一个人的人生得以完整，继而圆满。

橡树、雪松、花朵，这些有着光鲜外表和优越出境的事物，正如如今“在写作中生存”的主流作家们，他们优越的条件是他们难以意识到“生命中不能承受之重”，往往一部当代中国苦难史在他们手中变成了一部当代中国狂欢史，为一种“审美脱身术”所消解。

恰恰相反，另外一批新兴的、觉醒的“矢车菊”们，正是在活着的边缘进行写作，正如荆棘鸟只有将喉咙抵到尖刺上才能唱出动人的歌，他们的作品不加美化的描绘着令人惊愕的生命之真实。

这种真实之中，不可避免地存在着忍受与反抗。

余华在《活着》自序中说:“活着”这个词在我们的语言中充满了力量，他的力量不是来自于叫喊和进攻，而是来自于忍受。这即是说，如矢车菊一样的芸芸众生们，需要学会忍受，忍受生活给予我们的幸福和苦难，白昼和黑夜，非难和滋润。

也许有人会说，活着既是要忍受，便不存在反抗。

但我想，这两者实际上是统一的。正如不舍昼夜推石上山的西绪弗斯，只要他停止推动石头下一秒便就被巨石碾压致死。也就是说，存在本身就是一种反抗--反抗绝望。随后才有以“忍受”为方式的“活着”。

事实上，远非只有那些底层文学者们才是矢车菊，如此多的“我们”都是矢车菊。

奈保尔的《米格尔街》中，生活本身如此无精打采，但每个人都兴高采烈地活着;每个人都像盐一样平凡，却也像盐一样珍贵。

每个人都像矢车菊一样平凡，却也像矢车菊一样珍贵。我愿做那枝荒野上的矢车菊，即使夜晚萎败，却能在白天复苏，有一段完整的生命体验，真实的“活着”。(64分)

让教育的阳光普照大地

如果把教育比作太阳，那么他的光芒应普照大地，除了那些“橡树”“雪松”或“花朵”，那些荒野里的“矢车菊”，也应该享有他的润泽。

也就是说，教育应该是平民化，绝不应该受到个人条件的限制，“偏爱”绝不在“教育”这本字典里，而出生高贵也不应该是受教育的先决条件。

中国古代和近代就曾出现过两个普世的“太阳”。大家最熟悉的以为便是三千多年前的圣贤--孔子。他提出的“有教无类”的理念至今仍放出耀眼的光芒。三千多位弟子中，不仅有子贡这样的“雪松”--家境富裕的贵族，更有颜回这样家境贫寒的“矢车菊”。

“有教无类”这类理想教育的实践，三千多年前的孔子试过，民国的平民教育家陶行知也试过。只是，陶先生更加专注于“荒野的矢车菊”，他专门在南京周边的乡村地区开办新式小学，至今很多郊区小学仍有“行知楼”。这位“捧着一颗心来，不带半根草去”的教育家，将教育的光芒照耀在乡间的孩子身上，绽放出一朵朵灿烂的矢车菊。

也许这两次是新中国成立以前最接近平民教育的实践。现行的义务教育，的确真正让教育变得平民化，但是却也存在诸多问题。

首先，教育的光芒未能公平的普照大地。在大范围来说，中国中西部的教育条件远落后于东部。当我坐在宽敞明亮的教室里，用投影仪看柴静的节目《看见》时，我深刻感受到了这一点。那期主人公是一位在贵州支教十年的德国人--卢先。破败的教室，难以下咽的伙食，仿佛教育的光芒未曾给这些孩子太多的恩泽。就一个小范围说，城市市区和郊区学校教育资源普遍分配不公。市区学校大都占有优质教育资源，因此教育质量大都高于郊区。学区房的热卖程度便于资源分配不均的程度成正比。同样的义务教育，那些在西部和郊区生长的“矢车菊”，更需要阳光。

还有，教育的阳光里参了一些不纯净的成分。补习班大行其道，名目众多的培训班，逐渐让教育从一种事业变成产业，变相地将经济实力不足家庭的孩子拒之门外。这些现状，难道不正是因个人条件而教育受限的真实写照吗?

我希望，能有一天，教育的太阳，能照亮雪松和花朵，更能照亮矢车菊。这，才是真正普照大地的平

英语翻译

The poet Yeats told readers that whether you think you are a towering tree or a small grass on the ground, you represent a part of nature.

Therefore, contrary to the expectation of the earth-digging beetle, the cornflower is destined to recover before the next day. Even if it is recovered, it is still not as towering as an oak tree and as colorful as a fragrant flower.

And I would rather be an ordinary cornflower in this wilderness.

Cornflower can actually be compared to those young migrant workers who are struggling at the bottom-the same yearning for the sun, the same being hit by the beetles. However, it is with these real survival experiences that make a person's life complete and complete.

Oak trees, cedars, flowers, these things with a glamorous appearance and superior exit, just like the mainstream writers who "survive in writing" today, their superior condition is that they can hardly realize the "unbearable weight of life", and often a The history of contemporary China's suffering turned into a contemporary Chinese carnival history in their hands, which was dispelled by a kind of "aesthetic escape technique".

On the contrary, another group of emerging and awakened "cornflowers" are writing on the edge of life, just as the thorn bird can only sing a moving song by pressing its throat against the spikes. Their works do not add anything. A glorious depiction of the truth of life astonishing.

In this reality, endurance and resistance inevitably exist.

Yu Hua said in the preface of "Living": The word "alive" is full of power in our language. His power does not come from shouting and attacking, but from enduring. This means that all beings like cornflowers need to learn to endure, endure the happiness and suffering that life gives us, day and night, censure and nourishment.

Some people may say that if you live to endure, there is no resistance.

But I think the two are actually unified. Just like Sisyphus, who pushes the rock up the mountain day and night, as long as he stops pushing the rock for the next second, he will be crushed to death by the boulder. In other words, existence itself is a kind of resistance-resistance to despair. Then there was "to be alive" in the form of "endure".

In fact, far from only those low-level writers are cornflowers, so many "we" are cornflowers.

In Naipaul's Miguel Street, life itself is so listless, but everyone lives happily; everyone is as ordinary as salt, but as precious as salt.

Everyone is as ordinary as cornflowers, but as precious as cornflowers. I would like to be the cornflower on the wilderness. Even if it dies at night, it can recover in the daytime. There is a complete experience of life, a true "living". (64 points)

Let the sun of education illuminate the earth

If you compare education to the sun, then his light should shine all over the earth, in addition to the "oaks", "cedars" or "flowers", the "cornflowers" in the wilderness should also enjoy his moistness.

In other words, education should be civilianized and should never be restricted by personal conditions. "Preference" is never in the dictionary of "education", and noble birth should not be a prerequisite for education.

There have been two universal "suns" in ancient and modern China. The most familiar one thinks is Confucius, a sage more than three thousand years ago. The concept of "there is no class" that he put forward still shines brightly. Among the more than 3,000 disciples, there are not only "cedars" like Zigong, nobles from wealthy families, but also "cornflowers" from poor families like Yanhui.

The practice of ideal education such as "there is no kind of education" was tried by Confucius more than 3,000 years ago, as did Tao Xingzhi, a civilian educator in the Republic of China. However, Mr. Tao is more focused on "Wild Cornflowers". He specializes in opening new-style elementary schools in rural areas around Nanjing. Many suburban elementary schools still have "Xingzhi Building". This educator who "holds a heart and does not take half of the grass" shines the light of education on the children in the countryside, blooming brilliant cornflowers.

Perhaps these two times were the closest practices to civilian education before the founding of New China. The current compulsory education does indeed make education popular, but there are also many problems.

First of all, the light of education has failed to illuminate the earth fairly. On a large scale, the educational conditions in China's central and western regions lag far behind those in the eastern regions. When I was sitting in a spacious and bright classroom and watching Chai Jing's program "Seeing" with a projector, I felt this deeply. The protagonist of that period was Lu Xian, a German who taught in Guizhou for ten years. The dilapidated classrooms and the hard-to-swallow food seemed to be as if the light of education had never given these children too much blessing. In a small area, the distribution of educational resources in urban areas and suburban schools is generally unfair. Most urban schools have high-quality educational resources, so the quality of education is mostly higher than that in the suburbs. The degree of hot sale of housing in the school district is directly proportional to the degree of uneven distribution of resources. For the same compulsory education, those "cornflowers" growing in the west and suburbs need more sunshine.

Also, there are some impure ingredients in the sunshine of education. Tuition classes are popular, and training classes with many names have gradually transformed education from a career to an industry, in a disguised form that children from families with insufficient financial strength are excluded. Isn't these status quo a true portrayal of education restriction due to personal conditions?

I hope that one day, the sun of education can illuminate the cedar and flowers, and even brighter the cornflower. This is the level that truly illuminates the earth.