Paper Keywords: Chi Zijian the value of the position of novel beyond the spirit of the
     Abstract: Contemporary Chinese literature, Chi Zijian business Structureout of a relatively unique literary world. Tenderness writing, shaping the abnormal return to nature and the different characters of three core elements of the value of the position of different sides to show her head. In this paper, beyond the spirit of the angle of reflection of the value of Chi Zijian's Fiction limitations that go beyond the possible path.
     Create a unique literary world is often the writer's long-cherished wish, supports this world is the value of his position. If the general reader can indulge in literary image of the world, broaden their horizons, update experience, enrich the spirit, then the researchers would have in-depth grasp implicit in the literary world in the value of the position of writers, Hin-yeung, its universality and uniqueness, dig fat gain or loss, Looking likely. Chi Zijian much to offer the contemporary writers, have accumulated more than 20 years of work on construction of a rather unique literary world. Throughout her more than 500 million words of literary works, especially those who charm and lively novel, I believe that writing tenderness, abnormal shape the different characters and return to nature are the three core elements. So, these three core elements suggests Chi Zijian literary world as to what the value of position? What inspiration can give us? What limitations? Possible beyond the road lie? 

First, the value of written reflection tenderness Warm and humid part of human nature persistent concerns about the nature of Chi Zijian's novel, one of a very eye-catching, which is commonly known as paternalism. Chi Zijian's Novels warmth mainly refers to the local community between people of tolerance, understanding, caring, compassion, care, etc. contains a clear moral tone of positive emotions. On the extent of such warmth and have a distinct Confucian promote "musical rather than prostitution, grief without injury-prone" moderation style is associated with a high degree of local society, daily life blending of emotion, is the daily care of human nature. Overall, Chi Zijian fiction gentle warmth is a moderate, harmonious elegance and even slightly sad feelings, it has no internal conflict, there is no red-hot intensity, with a distinct female security soft defensive femininity. This is Chi Zijian's expectations of human nature. But the real need to ask is, Chi Zijian novel warmth inherent authenticity and value of the construction of meaning?


In fact, the warmth of the limitations of writing the first love of the warmth from the Chi Zijian who appear out of character. Like Qin Qin Tu Dou ( "kiss potatoes"), Ji-xi ( "passed away River"), Xu 5 po ( "鸭如花"),among other images of the most fundamental characteristic is the lack of the main personality. Hegel said: "The modern world is that the main principles of zi you, that is, exists in the spirit of the whole essence of being in all aspect(S), both in the Development process to achieve their rights." [1] of the main character is modern man must be has the creative personality. Chi Zijian's warmth, but some people are adaptable by a passive personality, and the living environment there is no reflection between the distance, do not have sufficient autonomy and self-discipline. They are the magnetic field have been human surrounded by local people, life qualities are mainly peace, harmony, simple, natural.When the Chi Zijian only focus on the positive qualities, she deliberately ignored the lives of local people on the other side. In fact, the incomplete the other side of the Enlightenment writers such as Lu Xun ha(s) been revealed in a more adequate, that is numb, closed and arrogant, atrophy, degeneration, the most fundamental is the lack of subjectivity. The incomplete side into life as a whole, Chi Zijian can not be carried out as they are now tenderness had written. After all, Chi Zijian's local tenderness is often not the person with the main character of the emotional exchange of heat between the rich and the spirit of communication, such as those that can improve life, the realm of love and friendship, and more just heal wounds, comforting in life to make up sex emotion; than to life, health-oriented action and promising, dynamic creativity beyond the existence of emotion(s), but only a passive preservation, the survival of stationary coagulation repetitive emotional. This is the true warmth Chi Zijian novel substance.


Chi Zijian said that the power of tenderness is a critical strength. Tenderness critical point the finger of blame is always two goals, one is the internal threat of social warmth local factors, the other is a fundamental threat to the local community, outside of modern urban civilization. The previous factor, Chi Zijian in the novel, "Silver and that" for the full show, Ma Zhanjun couples desire to make a fortune trying to get rid of the control of local warmth, then a serious threat to local society, warmth in the world. After a factor, Chi Zijian in "and bell resounded through the evening", "9 Butterfly 花", "silver platter", "Hot Bird", "the right bank of the Argun" and other novels on the utmost criticism, modern city in terms of civilization and for the Chi Zijian mean the opposite of warmth. In fact, Chi Zijian's warmth criticism is a myth.
First, the threat of negative social warmth of the local factors and local tenderness together constitute the local community, both sides are the local society lacks the performance of the main character, so this criticism i（s) based on and the target of the criticism is based on the same, resulting in a critical null and void. Secondly, Chi Zijian critique of modern urban civilization is essentially standing in local society, positive values stand criticism of modern urban civilization of the negative factors. That this criticism was for the local community, the negative factors and positive factors of modern urban civilization double shielded. Chi Zijian's warmth critical not to make their own local community more fully aware of the shortage, thus towards openness and creativity, but rather to enable local community to strengthen its own closed and conservative.


When the local community, Chi Zijian guard tenderness around the world, she did not really confront the lack of local society. First, the local society can not cope with violence and evil alien. Of internal violence and evil, local societies tend to use human-oriented strategies, such as "silver and that" the show; but external to the violence and evil can not cope with, such as "the right bank of the Argun" the show. Secondly, the local society because of indulging in small personal life, lack of subjectivity, a slight majority of points on the world, such as families and villages beyond the state and society's political, Economic and spiritual problems are not interested in on the most likely breeding ground for tyranny system. When the authoritarian regime, once formed, can not be constrained in turn, will tend to destroy the power of local community. At that time, all the warmth and not want to save, all the Happy not want to practice. More fundamentally, the local community by virtue of conservative, to the human spirit and soul of a great demand for simplified, is not conducive to human development, Chi Zijian appreciate the kind of simplicity and purity is the lowest stage of human development, this simplicity and purity is based on the spirit of the rich and colorful mind the sacrifice for the price. In addition, the lack of real spiritual subjectivity, local society who might not have access to the care of local tenderness or local warmth dissatisfaction, it is easy to fall into the radical materialism, desire-based and utilitarian-oriented, for example, " silver was "in Ma Zhanjun couple," a horse "Two people in the Min Xue mother and daughter. 

Second, the value of abnormal reflection on different characters
     Different characters of the abnormal love is the distinctive feature of Chi Zijian's Novels, in the modern Chinese literature who probably second to none. Virtually no novel, no abnormal Department of Chi Zijian different characters, from the "original landscape," Blessed are the crazy stupid foolish E to "Brumaire byre" in wizard-like Baozhui from "snow dam of the Bride" in contrasting Liu out of the real world, ugly song to "take the berry of the people" in the conservative Heaven a big smile to Lu, Lu 2, from the "tree" walk through the village in a large Huan, 2 Man to the "puppet state of Manchukuo," the Chinese University put splendor of Aillon, fists, and then to "the right bank of the Argun" and seem to have great wisdom of the On Road infants, an Caoer and Western classes has really spread, star Han brilliant.
     Abnormal shape the characters are based on a different world and an understanding of life. Chi Zijian prose "necessary loss" describes the author of Dali in Yunnan, to see a mental disorder who Pingtiao water under the bridge, haughty disregard of others, laughing freely, conduct friendly. She noted that most of the mentally ill serene happiness, calm and quiet, aloof alone, unlike the utilitarian world of normal people, as Auntie gaunt, sad depressed. She even this perspective in life, may reference Miu Road: The real life need to be accompanied by the loss. Short story "Blind Newsstand" That pretty well reflects the Chi Zijian such a "necessary loss" outlook on life. Is Chi Zijian's different characters are covertly abnormal way of life do? Chi Zijian the abnormal can be different characters and Shakespeare's "King Lear" and get crazy people, Dostoyevsky "idiot" Prince Myshkin in a simple comparison, the respective characteristics of the spirit is very clear. 

Chi Zijian the abnormal character of natural life, different values and ideals of the limits established as an extremely sharp. First of all, different personalities abnormal escape of natural life is detached type. They are the contradictions of life to take a detached attitude of evasion, there is no ability to resolve conflicts in life and will, but completely deny the existence of contradictions in order to mental illness, mental retardation, loss of memory disorders such forms of life, to avoid building a fortress. Like chen ( "grass Cantabile Noon"), Yang Yu-cui ( "US-shore slave") and others did not is in contradiction to the real world in order to deliberately sway shut do? Shakespeare's get people on display, is the face of life beyond the conflict-type life. "King Lear" and get people in the real world with a profound insight, he led King Lear in the wilderness to withstand storms blow, is to make King Lear a more clear understanding of the underlying situation of human nature, do not come to their senses. "Idiot" in Prince Myshkin, but also embrace the suffering of the world's deep love, in-depth real world, right Nasta Xia and others traumatic soul staggering. Second, the abnormal character of the meaning of life different than utilitarian realm of life. Although the utilitarian world will lead to people's desire for excessive, distortion of human nature, but it also did people's self-consciousness began to sprout, in front of others and nature, gradually setting up the spirit of independence. However, in the absence of natural life, people Experience when the complexity of content with a simple, self-awareness can not be established, the subject of life and spirituality can not be reached. Chi Zijian's mentally handicapped is no clear sense of self-consciousness and the main body, is a natural gift of life, rather than the spirit of the creation of life, there is no real meaning, do not have the moral practicality. Shakespeare's Lane, etc. because it dared to uphold the ideals, able to build a unique main character, and goes beyond utilitarian world over. Third, the abnormal self-disintegration of different characters. Chi Zijian enjoy their happiness quiet, detached from the loss side, to see their kind-hearted and simple, sincere emotional side, but with these qualities accompanied by the other side, such as the simple-minded, narrow-minded, narrow field of vision, mental tender, innocent and so on, but deliberately ignored. When faced with the complexity of the world, these abnormal differences will inevitably be the fate of people crushed. Shakespeare's able to get persons to face the contradictions of human nature and life's basic plight of human life established as self-transcending process. It is abnormal because of the limitations of different characters, Chi Zijian will exhibit many of the novel, the more tragic outcome. 

Third, return to natural limits of
     Similarly, rather to suggest that abnormal Chi Zijian's primary feature is the different characters of the closeness of nature. "Grass Cantabile noon", the mental disorders Sheng-bao are moving on the natural feelings, he would pick the shadow of the fence next to the walk, for fear of the evenly scattered in the middle of the road in the moonlight Caichu scars. The theme of returning to nature also manifests itself in urban and rural Chi Zijian fiction writing. In the novel "On the history of their homes in a romantic track", the Chi Zijian said: "The city is the biggest sin on earth" [2]. Harsh attitude has always been the city deposited on Chi Zijian hearts. Contrast, is a marked preference for rural Chi Zijian. Chi Zijian appreciation to those characters, such as Baozhui, days stoves, Chouniu, are rural contribution to the world. In the final analysis, the critique of urban civilization is a critique of modern civilization. Chi Zijian not always to look to an optimistic vision of modern civilization. Chi Zijian return to natural values and ideals of self-reflection of modern civilization has a certain wake-up call effect, but had to return to nature to be clearly the limits of reflection.
     Of man as man, in essence, is that he can continue to exceed the established real world. For plants and animals in terms of nature, that is, the survival of all the world; for the people, it is beyond the object must be impossible to just return the object.
     First, the basic contradictions of human nature can not be written off in the return to nature, so as Chi Zijian characters shaped by those ideals, such as "fog on byre" in Baozhui, to name only the degradation of human nature, rather than human values generation. The so-called return to the natural wild, pure and happy state, it is only the author's fantasy. Ng said ": human nature, civilization and transcendence of the original, it only contains pairs of brutal conquest, also includes the abandonment of the simple; wild and the simple aesthetic meaning, only human beings out of the shackles of barbarism and ignorance of the cases is possible. However, this aesthetic, and never have an independent recovery of function, at best, can only serve as a valuable material, the structure involved in the construction of a new civilization. "[3] Chi Zijian want the kind of return to nature state, just like her character as abnormal differences, the same does not have to give new meaning in this world functions. Reposted elsewhere in the paper for free download
     Second, the urban and rural also only human beings to create different forms of civilization, and will not be relying on the countryside and nature, past 1:00, they have a higher value; If the number of city limits, on the other hand has a rural inevitable the corresponding number of limitations. Fundamentally speaking, these limitations is the externalization of the basic contradictions of human nature. Chi Zijian rural nature as measure of value only to criticize city, imagine the city, can only see a distorted measure of the city by nature, it is also true of the city of illusions, but also the fundamental contradiction of human nature to escape and obliterated. When the Chi Zijian intentionally or unintentionally distorted the city beautiful village, she merely repeated Shen Cong-wen, Wang Zeng-qi, Jia Pingwa, Zhang Wei, Zhang Chengzhi the value of such writers just went astray. 

Once again, return to natural limits will also be a destructive element of nature itself marked. Nature of life in terms of not only has a positive role in breeding and raising the same common is the destruction of life. Like Chi Zijian's "the right bank of the Argun" in so many natural disasters at any time to the sudden, people are often cold freezing to death, by natural plague threat; when the show is far from a peaceful and harmonious nature of the side, the return to nature The myth also ill-founded. The so-called return to nature, not far from the culture, nor is it to abandon culture, but beyond nature, is also alien to the Culture and nature beyond the reach of cultural and natural a higher degree of integration.
     Fundamentally speaking, people in fact can not be fully return to the natural world, people need to fully develop the spiritual world, the spiritual world is not attached to the natural world, nor assimilated into the natural world, but with different protesting the natural world, mutual promotion. People's spiritual world must have the eco-conscious line of Life, but does not mean to give up their independence and uniqueness. Chi Zijian what seems to advocate a return to natural life, put the issue resolved, the apparent purport of Taoism is a deep-seated contradictions in human nature obscured. Nature fundamentally that it could not raise a mentally healthy people, "a poetic spirit of habitat is the product of; it should be reflected in each specific environment; it will bring humanity to the Promised Land." [4] No one's the spirit of creation, nature can not become a person's Poetic Dwelling land.
     4, yet to be established beyond the spirit of the
     Whether it's the ardent tenderness of life concerns, or to the abnormal shape different characters, or is eager to return to nature, all indicate that the Chi Zijian has been established on the world and the more unique understanding of life; but she really wants to build on the world understanding of this truth and life, must also strive to establish beyond the spiritual. Beyond the true spirit is based on the limitations of human nature (especially dilemma, paradox and complexity) of the acute realize above is based on the foundations of the sacred value of the spirit of looking to point to. Beyond the spirit so that we can see the need to make literature, there may not be completely stickle real live, people's spirit, heart and soul is possible to imagine the world flying free, and get a vision beyond the reality; that is both the reality of The value of precious was spun off from the limitations of them care, but also from the limitations of the possibility of proceeding towards higher. Therefore, the literature must have a real strength of Lever. 

In fact, Chi Zijian's understanding of the world and life, restricts her novels. Because she was always the level of attention to those intellectual and spiritual depth of a writer himself lower than even the trivialization of life, so almost all of the novel characters and plot in her emotional and rational control of range. Because these characters lack of deeper issues of life and life's search for passion and ability, Chi Zijian the inner spirit of the novel can not be sufficiently complex and deep, let alone the kind of people to have a fresh look at the paradox and mystery of life ! Needless to say, with such a creative state of Dostoyevsky, Kafka, Lu Xun and other major writers in comparison, even when compared with the Xiao Hong, limitations are also shown. Compared with the Xiao Hong, Chi Zijian on the apparent lack of intensity and depth, the lack of face grim life at the frank and sharp eyes of compassion. "Life and Death" and "Hulan River" is also displayed on the land north-east without knowledge of the underlying those ignorant people's lives, but the courage to tear Xiao Hong on camouflage shallow life, displaying the original life of cruelty, torture out of life purity may come. The Chi Zijian of life issue, a lack of adequate depth of sentiment and sharp experience, often face a lack of will and courage to face the contradictions of life she likes playing with some small flavor, small graceful, floating on the surface of ice skating from the life of a camel a slide and over, like a little girl hands a Side Young, bright smile, or shed a few drops of tears, alone, broken-hearted moment, they let the matter rest.
     The disintegration of the ultimate value is the basic situation of modern man, the modern picture of life in the vague, ambiguous, and solemn people today have to face the basic facts, as to how to transcend them, and re-create a life of clarity, firmness and enrichment, it is placed in front of the arduous task of modern man. From Dostoevsky, Tolstoy to Lu Xun, Kafka, Faulkner and other writers were it not moving on this road! But the Chi Zijian's novel Quedui picture of modern life, rather diaphragm. In the Chi Zijian novel, there are external comparison, but there is little intrinsic contrast spirit; the external conflicts, but not much inner spirit of the conflict; external good and evil, but there is no internal debate between good and evil is difficult. Chi Zijian stereotypical fictional characters trend and changes in the inner spiritual development is precisely the neglect of her from one angle, the classical understanding of life and unfamiliar picture of modern life. On the whole, her novel "the right bank of the Argun" in the world's understanding of life and almost with her full-length debut, "tree" without any substantive difference. Chi Zijian later novels of basic factors in the "North Pole Village fairy tale" and are available. This is a writer crisis. Beyond the true spirit of the writer to establish can not be duplicated in the field of artistic creation itself; that he will continue to meet with the deep problems of life, and the opacity and the paradox of human nature to get entangled with Zoran to explore the value of non-group, thereby maintaining good the creation of the state.
     From beyond the spiritual point of view, as in the classical manner as a simple Chi Zijian show local tenderness in the final analysis there is not much value. The most crucial thing is to show warmth to survive is to overcome difficulties presented to the full involvement of people's will and reason that there is no warmth in the main character, so that the human warmth to obtain a solid content. In the end, if making such a warmth from the contradictions and paradoxes of human nature bloom out of state, and the established moral order and value of the order of questions and challenges posed to the survival of people able to go beyond the existing vision, led the world to turn to more dynamic, more open dimension, that kind of warmth is beyond the sense of warmth, is the existence of mental emotional connotation, rather than local society, duplication, closed the existence of compensatory emotional. This warmth will not people be limited to local community, or confined to a modern urban civilization, but rather face the possibility of the eternal human nature. 

   References:
     [1] [Germany] Hegel. Law Philosophy of [M]. Fan Yang, etc., translated. Beijing: Commercial Press, 1961:291.
     [2] Chi Zijian's Collected Works: Volume 3 [M]. Nanjing: 江su Arts Press, 1997:173.
     [3] Ng. Chinese Contemporary Literary Criticism [M]. Shanghai: Xue Lin Press, 2001:135.
     [4] [America] Ralston. Environmental Ethics [M]. Yang Tong Jin, translated. Beijing: China Social Sciences Publishing House, 2000:484. 

需要更多英文资料的也可以从references里继续找。

更正：Qin Qin Tu Dou ( "kiss potatoes")，亲亲土豆的翻译有误，我记得是“Beloved potatoes”。kiss potatoes,这么直接的翻译，冒汗。

    真后悔没有再多学点英语，这样就可以更深地知道到我们迟子和她的作品在外国友人心中的理解了。彭程，要向你学习。

这篇评论还是相当有分量的，特别 是最后一部分对温情温暖局限性的分析，我深有同感。这几年虽不用英文 ，但以前刻苦的学习偶还是打下 了扎实的功底的。

我在写有关迟子建的论文，觉得这篇文章不错，可以提供以下作者，来源期刊期号之类的有关信息吗？谢拉啊

二、畸异人物的价值反思
对畸异人物的酷爱是迟子建小说的鲜明特点，在中国现代文学中恐怕无出其右者。几乎没有哪部迟子建小说中没有畸异人物，从《原始风景》中痴憨有福的傻娥到《雾月牛栏》中精灵般的宝坠，从《雪坝下的新娘》中反衬出现实世界丑陋的刘曲到《采浆果的人》中保守天道相视而笑的大鲁、二鲁，从《树下》中漫步乡村的大欢、二嫚到《伪满洲国》中大放异彩的阿永、拳头，再到《额尔古纳河右岸》中似有大智慧的安道儿、安草儿和西班，真可谓星罗棋布，星汉灿烂。
塑造畸异人物是基于对世界与人生的一种理解。迟子建散文《必要的丧失》叙述作者在云南大理看到个精神失常者，凭眺桥下流水，旁若无人，嬉笑自如，为人友善。她注意到，精神病者大都快乐安详、平和宁静、超然独处，不像功利世界中的正常人那样劳心憔悴、忧愁郁闷。她甚至由此透视人生，得参妙道：真正的人生需伴以必要的丧失。短篇小说《盲人报摊》就颇能体现迟子建这种“必要的丧失”的人生观。难道迟子建的畸异人物是暗合生活之道的吗？可以把迟子建的畸异人物与莎士比亚《李尔王》中疯疯癫癫的弄人、陀斯妥耶夫斯基《白痴》中梅什金公爵简单比较一下，各自的精神特点便一目了然。
迟子建把畸异人物的自然人生确立为价值理想的局限极为鲜明。首先，畸异人物的自然人生是逃避超脱型的。他们对人生矛盾采取一种逃避超脱态度，没有解决人生矛盾的能力与意愿，而是彻底否定矛盾的存在，以精神病、弱智、失忆症等形式构筑着人生逃避的堡垒。像陈生（《青草如歌的正午》）、杨玉翠（《岸上的美奴》）等人不就是在把现实世界中的矛盾拒之门外才能肆意挥洒吗？而莎士比亚的弄人等展示的是直面人生矛盾的超越型人生。《李尔王》中弄人对现实世界具有深切洞察力，他带领李尔王在旷野中承受狂风暴雨的打击，是为了让李尔王能更清晰认识人性的深层状况，不要再执迷不悟。《白痴》中的梅什金公爵，更是怀抱着对苦难世界的深切之爱，深入现实世界，对娜斯塔霞等人的灵魂的震撼力大得惊人。其次，畸异人物的人生意义低于功利境界的人生。虽说功利世界会导致人的欲望无度、人性的畸变，但它也确曾使人的自我意识开始萌生，能在他人与自然面前慢慢确立起精神独立性。但是自然人生使人在没有经历复杂性时就安于简单，自我意识无法建立，人生的主体性与精神性无法达成。迟子建的弱智者没有明确的自我意识与主体意识，是自然赐予的人生，而不是精神创造的人生，没有实质的意义，也不具备道德的实践性。莎士比亚的弄人等因为敢于坚持理想，能建立起独特的主体人格，并超越于功利世界之上。再次，畸异人物是自我瓦解的。迟子建欣赏他们的快乐宁静、超然自失的一面，看到他们的心地单纯、感情真挚的一面，但与这些素质相伴生的另一面，如头脑简单、心胸狭隘、眼界窄小、精神稚弱等，却有意忽略了。当面对世界的复杂性时，这些畸异人物将不可避免地被命运碾碎。而莎士比亚的弄人等却能直面人性的矛盾与人生的基本困境，把人生确立为自我超越的过程。正是由于畸异人物的局限性，迟子建的许多小说才会展示出较悲惨的结局。
三、回归自然的限度
同样颇有意味的是，迟子建的畸异人物的首要特征就是对大自然的亲近。《青草如歌的正午》中，精神失常者陈生就葆有动人的自然情感，他会拣着栅栏旁阴影走路，生怕把均匀散布在路中央的月光踩出疤痕。回归自然的主题同样表现于迟子建小说的城乡书写。在小说《关于家园发展历史的一次浪漫追踪》中，迟子建曾说：“城市是地球上最大的罪孽”[2]。对城市的严厉态度一直沉淀在迟子建心中。与之相对的是，迟子建对乡村有着明显偏爱。迟子建欣赏的那些人物，如宝坠、天灶、丑妞等，都是乡村世界的贡献。说到底，对城市文明的批判就是对现代文明的批判。迟子建始终未曾以乐观的眼光来瞻望现代文明。迟子建回归自然的价值理想对现代文明的自我反思具有一定的警醒作用，但回归自然的限度却不得不加以明确反思。
人之为人，本质就在于他能不断地超越既定的现实世界。大自然对于植物和动物而言，就是全部的生存世界；对于人而言，却是必须加以超越的对象，不可能仅是回归的对象。
首先，人性的基本矛盾无法在回归自然中被勾销，因此像迟子建塑造出来的那些理想人物，如《雾月牛栏》中的宝坠等，仅是人性的沦落，而不是人性价值的生成。所谓回到自然的野性、单纯和快乐状态，也仅是作者的幻想。吴炫曾说“：人性对自然、文明对原始的超越，就既包含着对野蛮的征服，也包含着对纯朴的遗弃；野性和纯朴的审美含义，也只是人类在摆脱了野蛮和无知的桎梏的情况下才有可能。但这种审美，从来不具备独立恢复的功能，充其量只能作为一种价值的材料，参与新文明结构的建设。”[3]迟子建所希望的那种回归自然状态，就像她的畸异人物那样，同样不具有赋予这个世界新意义的功能。
其次，城市和乡村也仅是人创造出的不同的文明形式，并不会因为乡村与大自然靠得近一点，就具有更高的价值；如果说城市有多少局限，乡村必然在另一方面具有相应的多少局限。这些局限从根本上说就是人性的基本矛盾的外化。迟子建仅以乡村大自然为价值尺度来批判城市，想象城市，就只能看到被大自然尺度扭曲的城市，那同样是不真实的城市幻象，也是对人性的基本矛盾的逃避和抹煞。当迟子建有意无意地丑化城市美化乡村时，她只不过重复着沈从文、汪曾祺、贾平凹、张炜、张承志等作家的价值迷误而已。
再者，回归自然的限度也会被大自然本身的毁灭性因素标示出来。大自然对于生命而言并不是仅具有正面的孕育和抚养的作用，同样常见的是对生命的毁灭。像迟子建的《额尔古纳河右岸》中，那么多自然灾难随时突至，人常常被严寒冻死，受到自然瘟疫的威胁；当大自然展示出远非安宁祥和的一面时，回归自然的神话也就不攻自破。所谓回归自然，不是远离文化，也不是抛弃文化，而是超越大自然，也超越与大自然格格不入的文化，达到文化和自然的更高程度上的融合。
从根本上说，人其实是不可能完全回归自然世界的，人必须充分地发展精神世界，这个精神世界不是依附于自然世界，也不是同化于自然世界，而是与自然世界不同而并立，互相促进。人的精神世界必须具有生态意识，符合生命之道，但不意味着必须放弃自己的独立性和独特性。迟子建似乎主张回归自然就把什么人生问题都解决了，这种明显的道家思想旨趣是对人性的深层矛盾的遮蔽。大自然从根本上说无法养育出精神健全的人，“诗意地栖息是精神的产物；它要体现在每一个具体的环境中；它将把人类带向希望之乡。”[4]没有人的精神创造，大自然也无法成为人的诗意栖居之地

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