史籍对神童这一群体的书写与记录,是探察揭示中国古代社会早慧儿童面相的重要维度。与以往朝代相比,明代的神童仍旧承袭了官方认定与培养传统;不同的是,明代社会文化场域中的神童观念藉由资料的留存,有了更为清晰多样的面貌,以神童苏福为例,他的形象在地方社会和周遭舆论的建构中,已经成为地方文化体系的要素指标,发挥教化功能;时人对神童寿夭、贵贱、贤愚的品评论证、猜测想象亦可作为明代社会文化寻异猎奇的一种表征;这一时期,神童以及通过标榜神童传达的教育理念,乃至价值观,通过童蒙教材的传播,更为广泛地影响着普通孩童的生活世界;最后,回归神童本身,从早年被冠之以神童之名的士人的儿时回忆中,可以看到先天的资质要与良好的家庭教育与后天的勤奋努力相结合,才是其成功成才的必备条件,对于子弟的教育,他们同样提倡早教并积极付诸心力加以督导。 Historical records of the group of prodigy children are important dimensions of exploring the face of early Hui children in ancient Chinese society. Compared with the previous dynasties, the prodigy in the Ming Dynasty still inherited the official recognition and training tradition. The difference is that the prodigy concept in the social and cultural fields in the Ming Dynasty had a more distinct and diverse outlook due to the retention of data. The prodigy Sufu For example, his image has become an index of the local cultural system and exerting the function of enlightenment in the construction of local society and the surrounding public opinion. Judges and imaginative testimony and speculation can also be used as evidence of the child prodigy’s life, In this period, the prodigy and the educational philosophy and even values ​​through which the prodigies were advertised were more widely influenced by the spread of children’s textbooks. Finally, the return to the prodigy In itself, from the childhood memories of the priests who were crowned prodigy in their early years, it can be seen that innate qualifications must be combined with good family education and acquired hard work to be a prerequisite for their success. For their children’s education, they also advocate early education and actively exert their efforts to supervise them.