战国 战国 · 文 Prose
虽有嘉肴
Though There Is Fine Food (Sui You Jia Yao)
虽有嘉肴，弗食，不知其旨也。
虽有至道，弗学，不知其善也。
是故学然后知不足，教然后知困。
知不足，然后能自反也；
知困，然后能自强也。
故曰：教学相长也。
Though there is the best way, if you do not learn it you do not know its goodness.
Therefore learning, and then you know your own insufficiency; teaching, and then you know where you are stuck.
Knowing your insufficiency, you can turn back to yourself; knowing where you are stuck, you can strengthen yourself.
Therefore it is said: teaching and learning advance each other.
Meaning
Fine food is not known to be sweet until it is tasted, and the best way is not known to be good until it is learned. So learning shows a person his own insufficiency, and teaching shows him where he is blocked; from insufficiency comes the turn back to oneself, and from being blocked comes the strength to go on. Hence the saying that teaching and learning each further the other.
即使有美味的菜肴，不去品尝，就不知道它的味道甘美；即使有最好的道理，不去学习，就不知道它的好处。所以学习之后才知道自己的不足，教导别人之后才知道自己的困惑。知道不足，然后才能反过来要求自己（反省自己）；知道困惑，然后才能自我勉励、发愤图强。所以说：教与学是互相促进的。
Appreciation
[Structure] The passage has five steps in a chain: the simile from food, the simile from the way, the proposition about learning and teaching, the two consequences, and the concluding maxim. Each step is short, and the argument never leaves the level of common experience. [Device] The whole passage rests on one analogy. The goodness of food is not known until it is eaten, and the goodness of the way is not known until it is learned; from that single comparison the rest follows without a further illustration. [Diction] The passages uses pairs: 弗食 and 弗学, 不知 and 不足, 自反 and 自强, one term answering another, so that the sentences are balanced and the meaning advances by opposition rather than by addition. [Feeling] The conclusion 教学相长 is put forward as the passage's maxim, not as a claim to be proved; the reader is left with four characters that have governed Chinese educational thought for two thousand years.
【白话串讲】 《礼记》写《虽有嘉肴》：“虽有嘉肴，弗食，不知其旨也”——有好菜不吃，不知道它好吃。“虽有至道，弗学，不知其善也”——“是故学然后知不足，教然后知困”——“故曰：教学相长也”——教学相长。 【意象与手法】以「嘉肴弗食不知其旨」设喻起兴，由食事而学事，类比贴切；「学然后知不足，教然后知困」的警句对举，「知不足—自反」「知困—自强」的因果递进，逻辑严密而语言精警。 【情感与主旨】阐发「教学相长」的教育原理：学因教而进，教因学而益，教与学互相成全，是中国教育思想最早的自觉表达。 【名句点睛】「教学相长」四字，成为流传两千余年的教育名言，至今仍是教育学的核心命题。
Background
This passage is taken from the《Xue Ji》chapter of the Li Ji, or Book of Rites. The Li Ji is one of the three ritual classics, compiled by Dai Sheng, the ritual scholar of the Western Han, and it collects the ritual literature of the pre-Qin and early Han, being studied together with the Zhou Li and the Yi Li. The《Xue Ji》is the chapter on education, and is the earliest systematic treatise on education in China and in the world, often called the first sketch of a science of education. It opens with this passage, in which the simile of fine food introduces the proposition that learning and teaching each advance the other; the four characters 教学相长 have been a central claim of Chinese educational theory ever since. Its intellectual setting is the rise of Confucianism in the Warring States: Confucius had made learning and teaching without distinction of class the centre of his school, Xunzi wrote the《Encouraging Learning》on the way to study, and the Confucians had by then accumulated a rich practice of teaching; the《Xue Ji》is the theoretical summary of that practice. The title is taken from the first four characters of the opening, as was the custom for pre-Qin books. Other famous passages of the same chapter are "The jade uncarved cannot become a vessel; a man unlearned does not know the way," and "At the end of a year, examine whether the reader can separate the classics and hold his own intent."
《虽有嘉肴》节选自《礼记·学记》。《礼记》是儒家经典「三礼」之一，西汉礼学家戴圣编定，汇集了先秦至汉初的礼学文献，与《周礼》《仪礼》并称，是研究先秦社会制度与儒家思想的重要典籍。《学记》是《礼记》中的一篇，也是中国乃至世界上最早系统论述教育问题的专著，被称为「教育学的雏形」。此篇以「虽有嘉肴，弗食，不知其旨也」设喻，引出「学然后知不足，教然后知困」的命题，归结为「教学相长」——这四个字所揭示的教与学互相促进的原理，两千多年来一直是教育理论的核心命题。其思想背景是战国时代儒学的兴盛：孔子首倡「学而时习之」「有教无类」，荀子著《劝学》专论学习之道，儒家学派积累了丰富的教学经验；《学记》正是在此基础上，对先秦教学实践作系统总结的理论著作。篇题「虽有嘉肴」取篇首四字为名，是先秦古籍命名的通例。通观《学记》全文，除「教学相长」外，尚有「玉不琢，不成器；人不学，不知道」「一年视离经辨志」等著名论断，系统论及学制、师道、方法，而此篇正是其开宗明义的第一段，立论精警，堪称全篇之纲。
Art
The artistic quality of the passage lies in the way a figure is used to make an argument, and in the close-wovenness of its sentence. It opens with a figure: fine food, not tasted, does not know its sweetness; then the figure is matched by the thing it stands for — the best way, not learned, does not know its goodness — and the match from food to way is made exactly and without strain, so that an abstract claim about learning becomes something a reader can feel in his mouth. Then it turns: from eating to learning, and from learning to teaching, so that the two verbs 学 and 教 are joined in a single sentence; learning makes a man know what he lacks, teaching makes him know where he is stuck, and the two 然后, then, mark the advance from action to knowledge. The third step follows: knowing what you lack lets you turn back to yourself, knowing what stops you lets you strengthen yourself, and the two clauses are balanced so exactly that the passage reads as a pair of parallel lines. The conclusion is a maxim, and its placement is the passage's last piece of craft. All the language before it is concrete, and 教学相长 is the one abstraction; set at the end, after the argument has been made in images, it falls like a seal. The rhyming is not in rhymes but in parallelism: 弗食 against 弗学, 不知 against not knowing, 不足 against 困, 自反 against 自强, so that the sound is as orderly as the reason. The final 也 of each clause, 也, gives the whole passage the tone of a verdict delivered twice.
此篇的艺术，首在「以喻明理、层层递进」的论证结构。开篇以「嘉肴」设喻：美味的菜肴，不尝就不知道它甘美；由此类比「至道」，最好的道理，不学就不知道它美好——从食事到学事，类比贴切而亲切，把抽象的「学习之必要」说得具体可感。继而一转，由「学」推进到「教」：「学然后知不足，教然后知困」——学习的收获是发现自己不足，教学的实践是发现自己的困惑，两个「然后」写出由行到知的递进。第三层顺势而下：「知不足，然后能自反也；知困，然后能自强也」——知不足是「自反」的前提，知困是「自强」的起点，因果相衔，逻辑严密。末以「故曰：教学相长也」收束，由具体到概括，水到渠成。全篇五层意思环环相扣，如剥笋见心；且设喻、立论、转化、归结四环，恰与「起、承、转、合」的古文章法暗合，首尾呼应，浑然一体。语言上多用对偶与排比，「弗食」「弗学」「不知」「不足」「自反」「自强」两两相对，音节铿锵，读来琅琅上口，是先秦论说文「以简驭繁、以喻明理」的典范。
Allusions
The figures of the passage have deep roots in pre-Qin culture. First the figure of the fine food: 旨, meaning sweet and delicious, is common in pre-Qin writing for food of good taste, and the Xiao Ya of the Book of Odes has "I have fine wine, to make merry the heart of my guest," where fine wine is called 旨酒; to argue by eating is the habitual device of pre-Qin discourse, since eating is something everyone knows, and so "if you do not taste it you do not know its sweetness" needs no explanation for its hearer. Second, the view of learning in the passage, that a man discovers his own insufficiency by learning, continues the line of Confucius — "learning without thinking is unavailing," and "to know that you do not know is to know" — and its 自反, turning back on oneself, is in the same stream as the daily self-examination of the Analects, while 自强, strengthening oneself, answers the Qian Gua of the Zhou Yi, which runs, "The heavens move, and the noble man strengthens himself without ceasing." Third, the saying 教学相长 is developed from the older maxim of the Shang Shu, 学学半, in which half of learning is teaching. Fourth, in the wider history of thought, the Confucians of the Warring States alone among the schools made learning their foundation, the Daoists advocating the abandonment of wisdom and the Mohists their universal love; this passage is the typical expression of the Confucian claim that one is made by learning and by teaching.
篇中设喻与用语，皆有先秦文化的深厚渊源。其一是「嘉肴」之喻：「旨」字指味道甘美，先秦文献中以「旨」言美食者甚多，《诗经·小雅·鹿鸣》「我有旨酒，以燕乐嘉宾之心」即以「旨酒」称美酒；以饮食喻道理，正是先秦论说「就近取譬」的惯技——吃是人人皆知的日常，以「弗食不知其旨」喻「弗学不知其善」，道理便不证自明。其二是「学然后知不足」的认知观，与孔子「学而不思则罔」「知之为知之，不知为不知」一脉相承，都主张在学的实践中照见自己的无知；「自反」与《论语》「吾日三省吾身」的内省传统相通，「自强」则呼应《周易》「天行健，君子以自强不息」的刚健精神。其三是「教学相长」的思想源流：此语实脱胎于《尚书·说命》「学学半」（教人是学习的一半）的古训，儒家把它发展为系统的教育原理。其四，从更大的思想史视野看，战国百家争鸣，道家倡「绝圣弃智」、墨家重「兼爱非攻」，儒家独以「学」立身，此篇正是儒家「以学立教、以教成人」主张的典型表达。全篇无一僻典，而处处有经典为根，正见《礼记》作为礼学经典的深厚底蕴。
Commentary
Short as it is, this passage is a cornerstone in the history of Chinese educational thought. Its central proposition, 教学相长, was the first clear statement of the dialectic of teaching and learning: teaching is not a one-way transmission, and learning is not a passive receiving; teaching gains its point from learning, and learning is deepened by teaching, the two being cause and effect on one another. The proposition was put forward some centuries before the same insight appeared in Western educational theory, and it is regarded by historians of education on both sides as one of the highest achievements of ancient Chinese pedagogy. The《Xue Ji》has been revered as a classic since the Han, when it was raised among the Confucian canon, and every later Confucian scholar studied it; Chen Li of the Qing called it the ancestor of all discourse on learning, and Liang Qichao called it the earliest specialized treatise on education in the whole world. This passage is today a required text in secondary schools, and the phrases 教学相长, 知不足而自反 and 知困而自强 have become common coin in education. What makes it live is that its thought is not limited to the classroom: wherever there is teaching, there is mutual advancement, whether between teacher and pupil, master and apprentice, or superior and subordinate — and this is why it has not grown stale after two thousand years.
《虽有嘉肴》虽只寥寥数十字，却是中国教育思想史上的一块基石。其核心命题「教学相长」，首次明确揭示了教与学的辩证关系：教不是单向的传授，学不是被动的接受，教因学而有的放矢，学因教而深化提高，二者互为因果、互相成全。这一命题比西方教育理论中「教学相长」的自觉提出早了数百年，被中外教育史家视为中国古代教育学的最高成就之一。《学记》作为《礼记》中的一篇，自汉代被尊为经以来，历代儒者无不研习；清代学者陈澧称《学记》「为古今言学之祖」，梁启超更誉其为「全世界最早之教育专门论著」。此篇今为中学语文必读篇目，「教学相长」「知不足而自反」「知困而自强」已成为教育界的常用语。尤为可贵的是，其思想不只适用于学校：无论师生、师徒、上下级之间，凡有教与学，便有相长之道——这是它能跨越两千年而依然鲜活的原因，也是中国古人对人类教育智慧的不朽贡献。
Prosody
Line by line
虽有嘉肴，弗食，不知其旨也。虽有至道，弗学，不知其善也。
Though there is fine food, if you do not taste it you do not know its sweetness. Though there is the best way, if you do not learn it you do not know its goodness.
即使有美味的菜肴，不去品尝，就不知道它的味道甘美；即使有最好的道理，不去学习，就不知道它的好处。
Though there were a fine dish, if you do not taste it, you will not know its savor; though there were the perfect Way, if you do not learn it, you will not know its excellence.
开篇两个对偶句，以饮食设喻引出学习的主题，是全文的「起兴」。上句说「嘉肴」：再好的菜，不亲口尝一尝，就永远不知道它有多美——「弗食」与「不知」是因果，写出了「知」必须由「行」而来。下句顺势类推：再好的道理，不去学习，就永远不知道它有多好——「弗学」与「不知」相应，「嘉肴」与「至道」相对，「旨」与「善」相对，两句如双璧辉映。其妙在于以「吃」喻「学」：吃是身体力行，学是心智力行，二者都是「不亲身参与便无从体会」之事，这个类比朴素而贴切，使抽象的「学习之必要」变得具体可感。同时，两句又暗含一个高明的预设——「至道」是存在的、是好的，问题只在「学不学」；这便为下文「学然后知不足」作了铺垫：正因为至道至善，才照见学者之不足。以浅喻深、以食喻学，起笔即见匠心。
The opening two couplet sentences, using food for metaphor to introduce the theme of learning, the whole's 'rising afflatus.' The upper says 'a fine dish': however fine the dish, without tasting it oneself, one never knows how good it is - 'does not eat' and 'knows not' cause and effect, writing that 'knowing' must come from 'doing.' The lower by analogy: however good the Way, without learning it, one never knows how good it is - 'does not learn' and 'knows not' answering, 'fine dish' and 'perfect Way' set, 'richness' and 'goodness' set, the two lines like twin jewels. Its genius in using 'eating' to liken 'learning': eating the bodily doing, learning the mental doing, both things 'without personal participation, no experience,' the analogy plain and apt, making the abstract 'necessity of learning' concrete. At the same time, the two lines hold a subtle presupposition - the 'perfect Way' exists and is good, the question only 'learn or not'; priming the later 'learning then knowing insufficiency': precisely because the Way is perfect, it shows up the learner's deficiency. The shallow for the deep, food for learning, the opening already showing craft.
是故学然后知不足，教然后知困。
Therefore learning, and then you know your own insufficiency; teaching, and then you know where you are stuck.
所以学习之后才知道自己的不足，教导别人之后才知道自己的困惑。
Therefore, only after learning does one know one's own insufficiency; only after teaching does one know one's own perplexity.
这两句是全文的核心警句，也是中国教育思想最重要的命题之一，其深刻处在于提出了「教」的价值。「学然后知不足」——学习不是越学越满，而是越学越发现自己的不足：不学的人以为天下道理不过如此，真学起来才知学海无涯，这是「知不足」的觉悟，与前文「弗学不知其善」相应，是「学」对「知」的深化。但更深刻的是下一句：「教然后知困」——教别人，才会发现自己对道理的理解还有困惑：自以为懂了，一讲出来才发现讲不清、道不明，这「困」正是教者真实的自我发现。在「学」之外别开「教」之一面，是这两句超越前人之处：孔子只讲「学」，而《学记》指出「教」同样是求知之路，且是更严苛的检验。「学」与「教」并举，一「不足」一「困」，对偶工整而内涵互补，为下文「教学相长」的结论张本，两句足以撑起全篇。
These two lines are the whole's core maxim, and one of the most important propositions in Chinese educational thought, its depth in proposing the value of 'teaching.' 'Only after learning does one know one's insufficiency' - learning is not the more the fuller, but the more the more one finds one's deficiency: the unlearned think the world's principles so-so, truly learning, one knows the sea of knowledge boundless, this the awakening of 'knowing insufficiency,' answering the above 'not learning, not knowing its goodness,' the deepening of 'learning' into 'knowing.' But deeper is the next: 'only after teaching does one know one's perplexity' - teaching others, one discovers that one's own understanding of the principle is still puzzled: thinking one understands, once explaining it, one finds it cannot be made clear, this 'perplexity' the teacher's true self-discovery. Opening a side of 'teaching' beyond 'learning,' these two lines surpass the former: Confucius spoke only of 'learning,' yet the Record of Learning points out that 'teaching' too is a road to knowing, and a stricter test. 'Learning' and 'teaching' set, one 'insufficiency' one 'perplexity,' the couplet neat, the meanings complementary, priming the later conclusion of 'learning and teaching advancing together,' the two lines alone bearing the whole.
知不足，然后能自反也；知困，然后能自强也。
Knowing your insufficiency, you can turn back to yourself; knowing where you are stuck, you can strengthen yourself.
知道自己的不足，然后才能反过来要求自己、反省自己；知道自己的困惑，然后才能自我勉励、发愤图强。
Knowing one's insufficiency, then one can turn inward and examine oneself; knowing one's perplexity, then one can exert oneself and strive forward.
这两句紧承上文，写「知不足」「知困」之后的行动转化，是全文论证的第三层。「自反」即反求诸己、反躬自省：知道自己不足，不是自暴自弃，而是回过头来向自己要求——不足之处正是用功之处；「自强」即自我勉励、发奋图强：知道自己有困惑，不是绕道回避，而是迎难而上，把困惑变成进取的动力。两句话把「知」转化为「行」，完成了「学—知—行」的完整闭环：学然后知不足（知），知不足然后自反（行）；教然后知困（知），知困然后自强（行）。「自反」与「自强」对举，一个向内反省、一个向外奋发，合起来正是儒家「反求诸己」与「自强不息」两种精神的统一。层层递进至此，因果分明、逻辑严密，「教学相长」的结论已是水到渠成——不足与困惑非但不是坏事，反是进步之母，这种辩证眼光正是此文的过人之处。
These two lines take up the above, writing the active turn after 'knowing insufficiency' and 'knowing perplexity,' the argument's third layer. 'Turn back and examine oneself' i.e. seeking the fault in oneself, self-examining: knowing one's deficiency is not despair, but turning back to demand of oneself - the deficiency is precisely where to work; 'strengthen oneself' i.e. encouraging oneself, exerting oneself: knowing one's perplexity is not detouring around it, but meeting it head-on, turning the perplexity into the drive to advance. The two sentences turn 'knowing' into 'doing,' completing the full closed loop of 'learning - knowing - doing': learning then knowing insufficiency (knowing), knowing insufficiency then turning inward (doing); teaching then knowing perplexity (knowing), knowing perplexity then strengthening oneself (doing). 'Turn back and examine' and 'strengthen oneself' set, one inner self-examining, one outer exerting, together the unity of the Confucian spirits of 'seeking in oneself' and 'never ceasing self-strengthening.' Layer on layer to here, cause and effect clear, the logic tight, the conclusion of 'learning and teaching advancing together' already flowing - insufficiency and perplexity not ills, but the mother of progress, this dialectical eye the piece's surpassing quality.
故曰：教学相长也。
Therefore it is said: teaching and learning advance each other.
所以说：教与学是互相促进的。
Hence it is said: Teaching and learning foster each other.
结句六字，是全文的论点所在，如百川归海。「教学相长」四字，把前文所有论证收拢为一个命题：教与学互相促进、互相成全——学因教而明（教人者发现困惑，故更求精进），教因学而进（学者之问促使教者更深入研究），教与学不是两件事，而是一件事的两面，循环往复，永无止境。这个结论的得出经历了「设喻（嘉肴）—正论（学知不足、教知困）—转化（自反、自强）」的三级递进，逻辑链条完整，故「故曰」二字显得理直气壮、水到渠成。更值得注意的是其价值取向：在「教学相长」中，「教」第一次被纳入「学」的体系而获得独立价值——不只是「学」成就「教」，更是「教」成就「学」。六字收束全篇，言简意赅，掷地有声，从此成为中国教育史上最凝练也最深刻的命题。
The closing six words, the whole's thesis, like ten thousand rivers returning to the sea. 'Learning and teaching advance each other' four words, gathering all the argument above into one proposition: teaching and learning promote and fulfill each other - learning clarified by teaching (the teacher finding perplexity, hence the keener advance), teaching advanced by learning (the learner's questions driving the teacher deeper); teaching and learning not two things, but two sides of one, cycling without end. This conclusion reached through the three advances of 'setting the metaphor (the fine dish) - the positive argument (learning knows insufficiency, teaching knows perplexity) - the turn (turning inward, strengthening),' the logical chain complete, hence the words 'therefore it is said' ring with the force of proven truth. Notable too the value orientation: in 'learning and teaching advance each other,' 'teaching' is for the first time taken into the system of 'learning' and given independent value - not only 'learning' fulfills 'teaching,' but 'teaching' fulfills 'learning.' Six words closing the whole, brief and weighty, ringing, become from then on the briefest and deepest proposition in Chinese educational history.
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Xunzi's《Encouraging Learning》says "learning cannot be given up," and "the blue is taken from the indigo yet is bluer than it," and argues that a man must change his nature and accumulate goodness by study; the《Xue Ji》here argues the dialectic between teaching and learning, that study makes a man know what he lacks and teaching makes him know what stops him, the two advancing each other. The one urges a man to learn, and the other clarifies the principle of learning and teaching; both are written in parallel and balanced cadence, and both use a familiar figure to make a deep point — Xunzi with the colours of blue and the water of ice, the《Xue Ji》with fine food. Read together, the two show the two dimensions of the Confucian educational thought of the period: Xunzi raises learning to the one road of life, and the《Xue Ji》brings teaching into the roots of the pursuit of knowledge, and together they are the complete founding of Chinese educational theory.
荀子《劝学》与《虽有嘉肴》同属战国时代论学名篇，思想血脉相通而侧重各异。荀子「学不可以已」「青，取之于蓝，而青于蓝」，重在论证「学」之必要与可能——人须通过学习改造本性、积善成德；《学记》「教学相长」，重在论证「教与学」之辩证关系——学使人知不足，教使人知困，二者互相促进。一为「劝」学，激励人学；一为「明」教，阐明教学原理。二文都以对偶排比出之、都以浅近设喻明深理（荀子以青蓝冰水为喻，《学记》以嘉肴为喻），并读可见先秦儒家教育思想的两个维度：荀子把「学」提升为人生必修之途，《学记》把「教」纳入求知之本，合观之，正是中国教育学理论的完整奠基。
师说 On Teachers (师说) 韩愈 · 同论教与师，先秦之原理与唐代之针砭 Both write about teaching and about teachers; the pre-Qin passage states the principle, the Tang essay attacks the custom.Han Yu's《On Teachers》opens "A teacher is one who transmits the way, teaches the occupation and clears away confusion," and continues "the disciple need not be inferior to the teacher, nor the teacher superior to the disciple," which contains the same idea of mutual advancement as the line about teaching and learning advancing each other, since "the way is known earlier and the art differentiates" is exactly a claim that both sides can learn from the other. Its occasion was different: in the Tang the scholars of the capital were ashamed to take a teacher, so the essay raises its voice for the way of taking a teacher and stresses the dignity of the teacher's office; the《Xue Ji》states the general principle of education calmly and without animosity. The two are separated by more than a thousand years and yet share the same spirit: both affirm the worth of teaching and both hold that teaching is a two-way growth. They differ in form: the《Xue Ji》is a calm exposition in the manner of the recorded word, gentle and elegant; the《On Teachers》is an impassioned argument in the manner of the essay, keen and unsparing. One states a principle, the other censures a vice, and read together they show how the Chinese idea of teaching passed from the pre-Qin to the Tang.
韩愈《师说》「师者，所以传道受业解惑也」「弟子不必不如师，师不必贤于弟子」与《虽有嘉肴》同属论「教」的名篇，却一为立原理、一为破时弊。韩愈所处中唐，士大夫耻于相师，故《师说》大声疾呼从师之道，强调师道尊严与教学相长（「闻道有先后，术业有专攻」正含相长之意）；《学记》所论则是教育的一般原理，从容平和地揭示教与学的辩证关系。二文相隔千余年而精神相通：都肯定「教」的价值，都认为教学是双向的成长过程。区别在于文体与语调：《学记》是语录体的正面阐发，温润典雅；《师说》是议论体的激昂辩驳，锋芒毕露。一原理一针砭，并读可见中国教育思想从先秦到唐代的传承与深化。
观书有感·其二 Reflections on Reading · Second 朱熹 · 同写学之体悟，一设喻说理一借景言情 Related readingCompare this related work with the poem above through theme, imagery, tone, and emotional movement.
朱熹《观书有感·其二》「昨夜江边春水生，艨艟巨舰一毛轻。向来枉费推移力，此日中流自在行」与《虽有嘉肴》同写求知的体悟，都以设喻明理：前者以春水涨潮、巨舰自浮为喻，写积累既久、豁然贯通的学习境界——知识积累到一定程度，难题便如巨舰入水，自然浮起；后者以嘉肴须亲尝、至道须亲学为喻，写学习之必要与教学相长。区别在于：《学记》是直截的说理，喻后即论；朱熹是借景的感悟，理藏于象——读来如观一幅江船图。一为教育学的原理，一为理学的诗境；二者并读，正见「读书」一题在中国文化中的两面：既是可论之「道」，也是可咏之「境」。