伤仲永问题探导

1.本文为什(shen)么详写方(fang)仲(zhong)永才能初露时的(de)情形?

本(ben)文详写方仲(zhong)永才能初露时(shi)的(de)(de)情形(xing)，这样安排暗(an)含了文章(zhang)的(de)(de)主旨，是符合作者意(yi)图的(de)(de)。

王(wang)安石写这篇文章(zhang)，意(yi)(yi)在(zai)(zai)以(yi)方仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)为(wei)(wei)(wei)反面的(de)(de)(de)(de)(de)例子(zi)(zi)，来说明“受(shou)之人(ren)(ren)”即后(hou)天(tian)教(jiao)育(yu)的(de)(de)(de)(de)(de)重要(yao)性。题目中(zhong)的(de)(de)(de)(de)(de)“伤(shang)”字，就已(yi)经透露(lu)这一(yi)(yi)点。“伤(shang)”是(shi)(shi)哀(ai)伤(shang)、哀(ai)怜的(de)(de)(de)(de)(de)意(yi)(yi)思(si)。作(zuo)者为(wei)(wei)(wei)什么“伤(shang)”仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)?因(yin)(yin)为(wei)(wei)(wei)方仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)天(tian)资非(fei)凡而“受(shou)于人(ren)(ren)者不(bu)(bu)(bu)(bu)(bu)至(zhi)”，最终“泯然(ran)众人(ren)(ren)”。但这不(bu)(bu)(bu)(bu)(bu)是(shi)(shi)仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)自身造成的(de)(de)(de)(de)(de)，不(bu)(bu)(bu)(bu)(bu)能(neng)怪仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)，因(yin)(yin)为(wei)(wei)(wei)他毕竟是(shi)(shi)个孩子(zi)(zi)，不(bu)(bu)(bu)(bu)(bu)能(neng)掌握自己的(de)(de)(de)(de)(de)命(ming)运；这是(shi)(shi)他贪财短视(shi)的(de)(de)(de)(de)(de)父(fu)亲造成的(de)(de)(de)(de)(de)。文章(zhang)在(zai)(zai)首段叙(xu)事中(zhong)详写仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)才(cai)(cai)能(neng)初露(lu)时的(de)(de)(de)(de)(de)情形，有两(liang)条(tiao)线索：一(yi)(yi)条(tiao)从(cong)叙(xu)述方仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)才(cai)(cai)能(neng)的(de)(de)(de)(de)(de)突然(ran)显露(lu)到声誉(yu)日(ri)隆(long)；另(ling)(ling)一(yi)(yi)条(tiao)叙(xu)述仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)父(fu)亲从(cong)发现儿(er)子(zi)(zi)才(cai)(cai)能(neng)到以(yi)儿(er)子(zi)(zi)才(cai)(cai)能(neng)为(wei)(wei)(wei)谋(mou)利(li)手段。这样写的(de)(de)(de)(de)(de)用(yong)意(yi)(yi)：一(yi)(yi)是(shi)(shi)说明“仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)之通悟(wu)”确实是(shi)(shi)“受(shou)之天(tian)”，有先天(tian)的(de)(de)(de)(de)(de)因(yin)(yin)素；另(ling)(ling)一(yi)(yi)方面，正是(shi)(shi)在(zai)(zai)这个时期，就已(yi)经埋下才(cai)(cai)能(neng)衰退(tui)的(de)(de)(de)(de)(de)种(zhong)子(zi)(zi)，即“父(fu)利(li)其然(ran)也，日(ri)扳仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)环谒(ye)于邑人(ren)(ren)，不(bu)(bu)(bu)(bu)(bu)使(shi)学”，说明仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)未(wei)能(neng)受(shou)到正常的(de)(de)(de)(de)(de)后(hou)天(tian)教(jiao)育(yu)。至(zhi)于仲(zhong)(zhong)(zhong)(zhong)永(yong)(yong)(yong)长大后(hou)才(cai)(cai)能(neng)衰退(tui)以(yi)至(zhi)丧失殆(dai)尽(jin)，则是(shi)(shi)“不(bu)(bu)(bu)(bu)(bu)使(shi)学”的(de)(de)(de)(de)(de)必然(ran)结果，当然(ran)不(bu)(bu)(bu)(bu)(bu)必多(duo)说。叙(xu)事部分(fen)已(yi)经蕴含了所要(yao)说明的(de)(de)(de)(de)(de)道理，因(yin)(yin)此议论部分(fen)也不(bu)(bu)(bu)(bu)(bu)必多(duo)说了。

2.“余闻之也久”这句话在(zai)本文叙(xu)事中有(you)什么作用?

本文(wen)叙事采用(yong)了(le)见(jian)闻录的(de)(de)(de)方式，第一段是(shi)“闻”，第二段是(shi)先“见(jian)”后(hou)(hou)“闻”，依次(ci)写(xie)方仲(zhong)永(yong)(yong)五岁时(shi)(shi)才(cai)能初(chu)露时(shi)(shi)的(de)(de)(de)情形(xing)、十(shi)二三岁时(shi)(shi)才(cai)能衰(shuai)退(tui)时(shi)(shi)的(de)(de)(de)状况和又(you)过(guo)七年(nian)后(hou)(hou)“泯然(ran)众人”的(de)(de)(de)结局，表明(ming)方仲(zhong)永(yong)(yong)才(cai)能变(bian)化的(de)(de)(de)三个(ge)阶(jie)段。叙事一气贯通而又(you)层(ceng)次(ci)分(fen)(fen)明(ming)，详略(lve)有致而又(you)结构紧凑，内容集中(zhong)而又(you)意(yi)旨鲜明(ming)。这(zhei)(zhei)(zhei)种见(jian)闻录的(de)(de)(de)方式还使方仲(zhong)永(yong)(yong)与“我”发(fa)生了(le)联(lian)系，富有生活气息，给人以真(zhen)切之感。文(wen)章叙事部分(fen)(fen)按时(shi)(shi)间(jian)顺(shun)序(xu)把“闻”“见(jian)”“闻”三个(ge)片(pian)断结为一个(ge)整体，其(qi)中(zhong)的(de)(de)(de)过(guo)渡(du)句(ju)就(jiu)是(shi)“余(yu)闻之也(ye)久”这(zhei)(zhei)(zhei)句(ju)话。此句(ju)中(zhong)的(de)(de)(de)“之”字承前，指(zhi)仲(zhong)永(yong)(yong)才(cai)能初(chu)露时(shi)(shi)期(qi)的(de)(de)(de)情形(xing)；“闻”“久”二字则(ze)(ze)表明(ming)作者长期(qi)不在家乡，仅从(cong)传闻中(zhong)得知(zhi)，尚未见(jian)到仲(zhong)永(yong)(yong)──这(zhei)(zhei)(zhei)最(zui)后(hou)(hou)一点是(shi)暗含在全句(ju)话中(zhong)的(de)(de)(de)。如果(guo)把这(zhei)(zhei)(zhei)一点意(yi)思明(ming)说出(chu)来，则(ze)(ze)全句(ju)应是(shi)“余(yu)闻之也(ye)久而未见(jian)其(qi)人”。这(zhei)(zhei)(zhei)样，下文(wen)再说“见(jian)”就(jiu)十(shi)分(fen)(fen)自然(ran)了(le)。由此可见(jian)，“余(yu)闻之也(ye)久”这(zhei)(zhei)(zhei)句(ju)话，是(shi)用(yong)一明(ming)一暗的(de)(de)(de)两层(ceng)意(yi)思来实现上(shang)下文(wen)的(de)(de)(de)过(guo)渡(du)的(de)(de)(de)。

3.怎样(yang)认(ren)识“受之(zhi)天”与“受之(zhi)人”的关系?

结(jie)尾的议论(lun)部分就事说(shuo)理。作(zuo)者认为“仲永之(zhi)通(tong)悟”是(shi)“受(shou)之(zhi)