撰稿：王海纳8月16日下午18:00，随着最后一组120公里耐力赛的人马组合冲过终点线，宣告着2026年套马沟·诗画草原全国马术耐力锦标赛暨2026年套马沟国际马术耐力赛正式落幕。

二 | 作为国内马术耐力领域兼具专业性与国际影响力的重要赛事，本届赛事吸引了全国15个省市的骑手与马术俱乐部，共有279对人马组合参赛，参赛规模再创新高。

三 | 赛事连续两日展开多项高水平角逐，两项FEI星级赛事与全国锦标赛同场展开，既是国内专业骑手争夺全国冠军的重要舞台，也为人马组合提供了国际规则与标准下的竞技检验，进一步体现了套马沟赛事在参赛规模、竞技水平和国际化程度上的持续提升。120KM赛场双姝闪耀；100KM个人、团体赛各见分晓120KM耐力锦标赛 & 国际马联CEI2* CIM 120KM骑手高亦霏搭档“JAZIERA（嘉泽）”冲线瞬间16日的120公里耐力锦标赛&国际马联CEI2* CIM 120公里赛于早上6:50正式开始。    

    Illustration: Liu Rui/GTChristopher Nolan's new film has attracted considerable attention from audiences and critics around the world. Particularly interesting is its reception in China, where the Beijing premiere provided the occasion for a conversation between Nolan and the Chinese political philosopher Zhong Shu. 
We shall first consider some of the positive and negative appraisals of the film, before turning to its significance for Chinese viewers and, more broadly, to possible comparisons between the philosophical and cultural traditions of East and West. This commentary draws primarily on reviews by Emily Wilson in the London Review of Books and in The Atlantic, and Daniel Mendelsohn in the New York Review of Books, as well as on questions raised by Zhong Shu.
It should first be acknowledged that Nolan has produced an impressive action movie, condensing and abridging most of the major episodes of Odysseus' adventurous journey back to Ithaca. Avoiding digital technology based on artificial screens, he gives the story an unusually tangible quality. 
The film also benefits from a distinguished cast, whose performances illuminate the different strands of the narrative as conceived by the director. At the same time, the viewer is invited to reconstruct the complex temporal layers of the epic, extending from the fall of Troy to Odysseus' homecoming (nostos), his reunion with Telemachus and Penelope, and the harsh punishment of the suitors.
Many objections concerning anachronisms in costumes and armor, the use of American English, details of the Mycenaean or Archaic periods, or the casting of particular characters seem unfair. Some degree of anachronism is inevitable, and the pursuit of historical or textual fidelity would ultimately be futile. Nolan was obliged to omit or substantially rework parts of the original narrative in order to fit it into a three-hour film. Some omissions are nevertheless regrettable -- notably the treatment of the Cyclops episode and Odysseus' descent into the Underworld, as well as the complete omission of the Phaeacian episode and his encounter with Nausicaa.
There are, however, more serious grounds for concern with regard to the central idea underlying Nolan's reinterpretation of the Odyssey. In his attempt to convey a modern moral message largely alien to Homer's world, Nolan presents an Odysseus who has surprisingly little in common with the "complicated" (polytropos) man depicted by the ancient poet. The ethical ambiguities of a shrewd and resourceful character, ready to deceive and to commit violence in pursuit of his ends, are largely absent from Matt Damon's Odysseus. Instead, we encounter a hero repeatedly tormented by guilt for atrocities perpetrated or condoned during the Trojan War and consequently seeking some form of atonement.
Zhong Shu is therefore justified in asking Nolan whether he intends to "Christianize" Odysseus. The filmmaker seems to have moved him, almost imperceptibly, from what anthropologists have described as a "shame culture" -- the world of Homer, in which honor and fame, as perceived by others, are of central importance -- to a "guilt culture," characterized by an internalized sense of responsibility and remorse for wrongdoing. This latter moral orientation emerges with classical Greek ethics, particularly with Socrates and Plato, and reaches its fullest expression in Christian and post-Christian conceptions of morality.
Nolan appears to believe that such a transition toward guilt follows naturally once we recognize the force of a commitment to "Zeus' law," particularly in the obligations of mutual hospitality (xenia). He connects these obligations with a version of the "Golden Rule," understood as a principle of reciprocal respect in our treatment of others. 
This, however, is problematic as a construal of Homeric morals. Early variants of the Golden Rule can be found from the fifth century BC onwards in Democritus and Isocrates, and later in Epictetus and, of course, in the teachings of Jesus. More importantly, the moral conscience Nolan attributes to Odysseus not only "Christianizes" him; it arguably "Kantianizes" him as well. "Zeus' law" is presented almost as a universal proto-categorical imperative, something that could readily be endorsed by Kant. This differs significantly from the ancient injunction against hybris: the warning against excessive pride, the transgression of human limits, and the violation of the divine and cosmological order that we encounter throughout Homer's epics.
One may, of course, concede to Nolan the artistic right to create his own Odysseus: a depressed war veteran, conscious of the dangers of violating moral rules, and concerned with preserving the normative foundations of civilization. The difficulty lies elsewhere. Nolan's attempt to accommodate this new hero and his moral psychology within the narrative framework of the original Odyssey is not entirely successful. The result is a tension between the Homeric story the film seeks to reconstruct and the modern moral drama superimposed upon it. This tension, I believe, accounts for much of the film's weakness.
When we turn, however, to the horizon of the Chinese tradition, a more intriguing possibility emerges. The moral dimension of Nolan's Odysseus may be closer to certain aspects of Confucian thought than to the Homeric model. Confucian relational role ethics can be interpreted as encouraging a form of moral self-consciousness in which responsibility, integrity, and the cultivation of the self become increasingly internalized. In this qualified sense, one might speak of a movement from "shame" towards something resembling a "guilt" culture.
The Golden Rule is also prominent in Confucian teaching. Furthermore, the demand to examine and rectify one's conduct in accordance with yi (righteousness), while cultivating ren (benevolence or humaneness), can be understood as pointing toward a more inward and spiritual form of the Greek nostos: a return not simply to one's geographical home, but to one's moral center, situated within a network of relationships.
In addition, Nolan's relative downplaying of divine intervention, and his tendency to integrate the divine dimension into a more naturalistic moral order, may make his construal more congenial to the practical ethos of Chinese philosophy than to a worldview grounded explicitly in metaphysical theology.
There is, therefore, a certain paradox. Although Nolan's film may be criticized as an interpretation of Homer, its very misreading of the epic may enable it to contribute to a dialogue between East and West. By transforming Odysseus into a figure whose moral conscience combines Christian, Kantian, and perhaps unexpectedly Confucian elements, Nolan brings into contact traditions that otherwise belong to very different intellectual worlds. His Odyssey is not true to Homer's spirit. But precisely for this reason, it raises questions about how different civilizations understand responsibility, moral identity, the relation between the individual and the community, and, ultimately, the meaning of returning home.
The author is a Professor Emeritus of Philosophy with the National and Kapodistrian University of Athens and Secretary of the Center of Greek and Chinese Civilizations. [email protected]
。来自青岛博洋马术俱乐部、代表北京京驰马会的骑手高亦霏搭档“JAZIERA（嘉泽）”拿下了全国马术耐力锦标赛120公里个人赛的冠军。来自天拓体育的隋佳禾搭档 “GALIKOBECHERELAA ” 获得全国马术耐力锦标赛120公里个人赛亚军、国际马联CEI2* CIM冠军；同样是来自天拓体育的肖迪搭档 “瑞奇速” 获得全国马术耐力锦标赛120公里个人赛季军、国际马联CEI2* CIM亚军。来自四川省马术协会的骑手何润庚搭档“我来了”获得国际马联CEI2* CIM季军。

四 | 100KM耐力锦标赛 & 国际马联CEI1* 100KM国际马联CEI1* 100KM颁奖仪式 获奖得主左起：亚军：王鼎烨 冠军：孙小光 季军：刘春丽（代领）在全国马术耐力锦标赛100公里&国际马联CEI1* 100公里耐力赛中，孙小光搭档“AKENRA（DG）”率先突围，夺得全国马术耐力锦标赛100公里&国际马联CEI1* 100公里双料冠军。王鼎烨搭档“七万”稳定发挥获得亚军；刘春丽携“希瓦”摘得季军。三对人马组合分别代表京驰马会、高阳县正能量马业和盐城永玖马业俱乐部登上领奖台。100KM耐力锦标赛团体赛石宝集团创始人李先生（左一）为冠军青城之誉团队颁奖团体赛的冠军，则属于来自呼和浩特的青城之誉。这支连续第三年参加套马沟赛事的队伍，以20小时53分40秒的总骑行时间夺得100公里团体赛冠军。队长张哲介绍，为了更充分地适应套马沟的赛道环境，团队已连续两年提前一个月驻训，针对当地1500—1600米的海拔以及丘陵草原地形展开针对性训练。青城之誉队长张哲接受马术在线专访对他们而言，比赛中的速度只是结果，长期训练中形成的团队协作、合理配速，以及对马匹状态和健康的持续关注，才是最终站上领奖台的基础。新生代力量崛起本届套马沟赛场上，新生代骑手不仅表现抢眼，更用实打实的成绩站上了最高领奖台，让人看到中国耐力赛新生代正在加速成长。让人印象深刻的是，在这些亮眼成绩背后，他们展现出的比赛思维、对马匹状态的精准判断，以及与团队之间的默契协作。赛后隋佳禾接受马术在线专访17岁的隋佳禾将“自己”视作最大的目标。

五 | 谈及她的父亲隋博（2025年套马沟100KM耐力锦标赛&国际马联CEI1*赛的冠军）在比赛中对她起到的作用，她坦言，父亲是自己坚实的后盾，比赛全程帮她梳理竞赛节奏，辅助安抚、稳住马匹状态。但站上赛场后，她更愿意把超越自己作为长期目标——“如果目标一直是别人，超越之后，下一个目标又是谁？”对她而言，一场比赛的胜负只是一个节点，真正重要的是持续挑战、坚持下去。

六 | 高亦霏和团队进行赛前准备16岁的高亦霏，则在120公里赛场展现出了超越年龄的战术意识与韧性。面对年轻马匹、复杂赛道和自身抽筋等突发状况，她不断根据马匹状态调整节奏，从落后到重新建立优势，最终与爱马“嘉泽”携手夺冠。更值得注意的是，在比赛过程中，她始终将马匹的状态放在决策的重要位置：仔细观察路况、避免马匹受伤，在降温环节关注水温，并通过遛马、降温让马匹以最佳状态接受兽医检查。

七 | 对于今天的年轻骑手而言，会骑马只是起点，真正理解马、读懂马，并把马匹福利落实到每一个比赛细节中，正在成为他们成长的重要一课。何润庚策骑马匹“我来了”而16岁的何润庚在采访中提到的一句话，同样令人印象深刻：“团队是成功要素的第一位，骑手和马匹才是第二。

八 | ”从赛道上的意外跌落，到重新调整状态完成比赛，他把自己的进步归因于驯马师、后援团队和长期训练，也直言作为年轻骑手，他对自己的要求是“少说大话，多去训练”。这些年轻面孔的出现，也让中国马术耐力赛看到了更加鲜活、更具韧性的未来。国际专业声音关注赛事 见证中国耐力赛新变化FEI兽医团队为参赛马匹做赛前检录年轻骑手不断在赛场崭露头角，FEI国际官员的评价，印证着中国耐力马术的蜕变。

九 | FEI四级技术官员弗朗索瓦・凯尔布尔（François Kerboul）在实地考察后表示，套马沟近年来在赛道建设、赛事组织及整体保障方面都有了明显提升，已经具备承办高水平国际赛事的基础。

十 | 作为曾参与中国早期耐力赛事的资深官员，他对中国耐力运动近年来的发展速度印象深刻，认为如今国内已经涌现出一批具备国际竞争潜力的骑手与马匹组合。

十一 | FEI兽医总长克里斯蒂安・德雷（Christian Dreker）则从马匹福利与竞技表现的角度，对本届赛事给予肯定。他表示，参赛人马整体状态良好，赛事过程中对马匹状态的关注和保障也令人印象深刻。在他看来，中国拥有庞大的骑手和马匹基础，也拥有持续培养优秀耐力骑手的巨大潜力。

十二 | 从赛道硬件到赛事生态，中国耐力马术体系日趋成熟。行业仍存在有待完善之处，但国际业界的高度评价已是鲜明信号。从 “追赶” 到 “被看见”，中国马术耐力前路尚远，方向已然明晰。套马沟不止诞生赛事成绩，更向世界展现出中国耐力马术不断积蓄的澎湃力量。一场赛事的持续 一份长期的坚持中国马术协会副主席刘诗来表示，套马沟赛事连续三年举办，从赛事组织到基础设施都在不断进步，未来应进一步完善赛事保障，承载更多人马组合。石宝集团创始人希望依托套马沟当地的养马历史与资源积累，让国际赛事真正走进这片草原。

十三 | 在当前国内耐力赛事仍处于持续发展阶段的背景下，套马沟对赛事连续举办的支持，也让耐力赛有了不断积累和升级的空间。与此同时，赛事也在探索马术竞技与草原文化、文旅资源的融合，让一场比赛成为连接马术与地域发展的载体。

十四 | 北京新乐奇马术文化传播有限公司则坚持以高质量、国际化的标准做好赛事执行，让专业的赛事组织与国际规则真正落到赛场的每一个环节。一份持续办赛的支持，一份坚持高质量办赛的投入，共同为中国耐力赛的长期发展提供了更稳定的土壤。从一场赛事到一片草原的长期建设，套马沟也正在成为见证中国耐力赛专业化、国际化进程的重要坐标。随着最后一组人马离开赛场，2026年套马沟·诗画草原全国马术耐力锦标赛暨2026年套马沟国际马术耐力赛正式落幕。

十五 | 三天的速度与耐力较量告一段落，但属于这片草原的马蹄声仍将继续——当竞技、文化与草原旅游在这里交汇，这场赛事也成为中国马术耐力运动走向更高水平、迈向国际舞台进程中的重要一笔。