人生经典话语（共8篇）
1.人生经典话语 篇一
1、一花凋零荒芜不了整个春天，一次挫折也荒废不了整个人生。难舍的情丝，难舍的爱意，那些都是浓浓在心头间，是在梦里面的呼唤，那是屏前细语甜甜，笑意绵绵，孤独的情感有了温情的去处。
2、守一份恬淡，轻拥一城静好低眉于时光的琉璃杯盏上，它的美丽注定会吻过我的眉眼，云淡风清的飞过。如若可以，此生多想，多想做一株遗世的白莲，栖居在你的身旁，用我娇羞的涩惹了你千百次的回眸也不算完美。
3、生活在这个世界上没有一个是没有痛苦的，也许，你期待的总不能如愿，你渴望的总是不能实现；你奇怪无奈、感伤无情。其实，人生就是一个圆缺的过程，起起伏伏。
4、人生本不完美，也许懂得知足。年轻就是这样，有错过有遗憾，最后才会学着珍惜。
5、绚丽的黄昏渐渐褪去，繁华的夜色缤纷闪耀，即使没有月光也是人烟往往。
6、无谓因果，不惧轮回。假如开始是晴，结局是雨。那么，还会不会有另一种天气。叫做不晴不雨。
7、孤星碎，残梦断，素衣寒。镜中颜，月下瘦，隔帘盼，盼来了满腹的心酸。总想躲开关于你的那些记忆，回归最终的平静，让心淡从容。
8、世间有一种鸟，在荆棘丛中寻觅最长最锋利的荆棘，让它穿透自己的身体。在荆棘刺入身体的这一刻，它开始歌唱，直到血尽而亡，歌声才停止。这是世上最美妙的旋律。但这种歌声，也是世界上最凄婉最悲凉的歌声。
9、禅用心，用心恰恰无，有为则了之再莫生牵挂；禅无心，无心恰恰用，一月印千江。禅有相，山河大地日月星辰，语默动静起落自然；禅无相，由幻而生还由幻灭，法无定法空空如也。
10、过者匆匆是客，而客却能永驻。菊花在秋风中悄然怒放，菊花能寂寞。但寂寞并不是孤独，更不是消极地顺其自然。
11、当花瓣离开花朵，暗香残留。再一次和秋风告别，不知是花朵的无力挽留，还是风深情的追求。深寂繁华后，是凋谢，不是枯萎，是自然定律，是去追寻生命的轮回。人只有在花落的瞬间才明白曾经拥有。
12、那些缠绕在指尖上的爱，让人魂牵梦萦。是谁，又在彼岸花开时执手而笔？风不定，人初静，往事如烟飘絮。彼岸花，开一千年，落一千年，花叶永不相见。情不为因果，缘注定生死。
13、阡陌红尘，独自前行，青萝拂衣，清风绕袖；寂静的在自己的世界里，安稳的成长，不辜负人生大好韶光；品茶听雨，清静从容；因为我们的一生俯瞰苍穹，渺若尘浮。
14、我很想知道，当我的名字滑过你耳朵，你脑海中会闪现些什么。我很想知道我们的曾经，你是否还记得，可是股不下勇气问出口。
15、纯洁的友情往往能掩盖生活中的不快，一个眼神，一个微笑，一句祝福，总能消除头顶上的愁云，所以我们要珍惜现在的友情。不要总认为这些都是奋斗之外的事，这样，只会让人迷失方向，成为弱者，孤独一世。
16、当我们再回首时，沉淀的可能不只是记忆，那些如风的往事，那些如歌的岁月，都在冥冥的思索中飘然而去。拥有的就该要珍惜；毕竟，错过了的，是再也找不回的。但愿天下有情人都成眷属。
17、每当欲望来时，人自会有一股贪、馋、倔、拗的怪异大力。既达既成既毕，接着来的是熟、烂、腻、烦，要抛开，非割绝不可，宁愿什么都没有。
18、人生最可怕最可悲的事情不是你丢掉理想，而是看着理想成为笑谈。要学会善待自己，别去背负太多。学会用心看世界，因为这样才会看清人的本来面目。
19、其实失恋只不过是人生命旅程中的一个小小的插曲，一个不可少，而又不可多得的小插曲。可以把一次的失恋，看成是爱情道路上的一道风景线。有了它，你之后的爱情可以会比以前更加顺利，更加美满。
20、珍惜现在，走过了就不要后悔；淡然完美，看淡了，才有良好的心境，才有沉淀后的宁静，才有更多的包容和对生命的理解。
21、看的太透彻太清楚，就越觉得失意越发的冷意寒人。有时候，不要想太多，简简单单未尝不幸福。
22、丝丝缕缕的光线下，男孩俊美的脸庞曲线像古希腊神话传说中的美少年纳喀索斯一样圆润完美。
23、爱情不应该以时间的长短来判定，更不应该互相死守为忠贞，也不应该以改变而改变来说明。
24、女人很可笑吧？总是宁肯把一切都押上，只为了证明你是爱她的。更可悲是花千骨，明明知道结果，还是心甘情愿被你再伤一次，只是想看看她在你心里到底有多重要。其实，你哪里又会对她有一丝慈悲和怜悯呢？
25、快乐是大饱眼福后的一份满足！快乐是独立自理生活后的一份成就感！快乐是绞尽脑汁后做完一道数学题的喜悦！快乐是走上领奖台上掌声响起时的一份骄傲！
26、不一定拥有足够的财富，却拥有无数的关爱，不一定拥有至高的地位，却拥有许多对你微笑的脸，不一定拥有控制一切的权利，却有人愿意为你付出，为你牵挂。
27、我不知道人类为什么得结婚？不如让我们一起研究看看，让我们合法地结合吧！我不知道什么叫偏执，我只是习惯。明明说好忘记，却还是会想念。
28、一起久了，两个人的性格会互补，爱得多的那个脾气会越来越好、越来越迁就；被爱的那个则会越来越霸道。总有一个人会改变自己，放下底线来迎合纵容你。
29、一只野兽受了伤，它可以自己跑到一个山洞躲起来，然后自己舔舔伤口，自己坚持，可是一旦被嘘寒问暖，它就受不了。
30、一段感情，随岁月风干，一帘心事，随落花凋零。谁解落花语？谁为落花赋？忆往昔，一个转身，一个回眸，你我便沾惹一身红尘。
31、越有故事的人越有软肋。生活，就是一滴灵动的水。它滴到哪里，就融入哪里，且了无声息，了无痕迹。生活也是一样，不可能总是轰轰烈烈、到处波澜。更多的时候，宛如一泓碧水，静如处子，脉脉含羞。灵动之水，润物无声！
32、岁月如沙永远自由行走，我们握不紧，也留不住。时光让深的东西更深，让浅的东西变浅。不紧不慢地从身边逝去无痕，凋落青春的希冀，留下满目凄苍，滴下红尘血泪。
33、人与人之间的基本善念，不是因为你信我，所以我信你，而是因为我们信自己，所以愿意信你，你信或不信，我依然初心如故。
34、所谓新鲜感，不是和未知的人一起去做同样的事情，而是和已知的人一起去体验未知的人生。两个人相爱却时常要吵架。这是真爱吗？
35、即使前面万丈悬崖再走一步就会万劫不复，你还是头也不回的把我扔在身后义无反顾。
36、人生如梦，梦如人生。人生就像一首歌，由高低不平的旋律弹奏的主题曲，人生是一条路，沧海桑田打造的阶梯。
37、人生都是活在今天，人的生命只有一次，或匆忙或悠闲，虽然不是我想要的我都有，生命是不完美的，生命是非常有限的，生命是一连串缘起缘灭的因缘组成，我们要体验更深刻的生命，开发内在的灵性。
38、像母亲有时为她所分娩的亲爱生物而牺牲一样，我们就不应该爱惜自己，就应该准备为它的成功而捐弃我们的生命。应当去私心，以勤奋的精神为之奋斗到底。贡献没有够，也永远做不够。
39、一个人是因为你对他好，所以觉得你的好；一个人，是因为懂得你的好，所以想要对你好。
40、有时假装坚强的久了，内心也就真的强大了。活着的每一天，都是一种恩赐，一种福气，我们都应心存感念，倍加珍惜。
41、我知道，忘记是件轻松的事情，只要不看着，不想着，不记着，就忘记了，就像，烟火过后的天。忘记你，是为了证明我可以忘记你。
42、回眸走过的路，每一程路途都是那么艰辛和悲凉，旅途跋涉，行蘘里装满了负累。那一刻，心里渴求能有那么一小块，就一小块空隙的领域，能让我的灵魂得以晒歇。可骨子里的流着清高的血液，我只能远远欣赏那些从我身边走过所谓幸福的人群。
43、人总怕被生活轻视，拼命活出一副坚硬的样子。久了，就离自己越来越远。要有多强大，才终于学会不掩饰。一生中最有分量的一个字，原来是——真。
44、你是月亮，我是星星，陪你一起数心情，见证我俩爱情的降临，在我心里最爱的人就是你；装上翅膀我要飞向你，爱的印迹如此坚定。
45、不要抱怨生活给予太多的磨难，不要抱怨生命中有太多的曲折。把每—次的失败都归结为一次尝试而不去自卑，把每一次的成功都想象成一种幸运而不去自傲。
46、我们总是希望在人生囧途中找到一个人读懂自己，常常未果。但总有一天你会明白，只要我们稍微改变一下自己的表达方式，就会有更多的人会读懂自己。
47、夏风是生命的使者。它吹开了荷花，荷花散发出醉人的清香来作为夏风吹开它的报酬。它吹开了茉莉花，茉莉花以它那洁白无暇美丽的身姿来做为夏风吹开它的报酬。它吹醒了知了，知了用她那甜美的嗓音为夏风唱第一首曲目。
48、多时候能否成功往往就在最后那“一哆嗦”。就如同登山，你只能自己爬，一个坡都少不了，一里路都短不了。没有人能替代你，没有办法可以躲，所以抱怨是没有用的。
49、我们每个人的生活里，都会不间断的走过很多人，停留，远去，无非就是两种方式，那么留下来的那些人注定会是自己生活里的一段故事，可是能让我们长久记起的却少之又少，于是，笑着告诉自己，善待自己身边的每一个人。
50、星星是否永远见不到太阳的光，虚空着无痕的极尽，永眠着长逝的悲伤，一千年，一万年。那七星相依的光芒传奇了多少属于谁的神话。
2.人生经典话语 篇二
关键词：《红楼梦》,话语建构,文本,话语实践,社会实践
1 Introduction
It has been more than 200 years since A Dream of Red Mansions was born.Now, people both at home and abroad hail it as one of the greatest literary works in the history of Chinese literature and its important role in literature and even in other disciplines is widely acknowledged.People are so enthusiastic about the studies of A Dream of Red Mansions that a new subject emerged at the early days of Guang Xv’s period of Qing dynasty, which is called nowadays“Red-ology”.However, when the work was firstly born, it received serious criticism and even was forbidden from publication and reading by the government then.The criticism was mainly from the feudal ruling class and some scholars maintaining the traditional feudal orders stubbornly, who attacked A Dream of Red Mansions as curiosa and attached immoral values to it.In spite of the banishment of the government, the book found its popularity among ordinary mass people and they read and handed it down under the table, running the risk of being punished by the ruling class.It is said that a young lady of that time was so addicted to the book that she lost her life because of it.The tale goes like this:the young lady got the book from her elder brother and was deeply moved, losing her appetite for food and desire of sleeping.Realizing this, her parents took the book away and threw it into fire.The young lady was so heart-broken and depressed that she got sick and finally lost her life[1].This is a tragedy, which is hard to confirm, and yet it shows, in a sense, how popular A Dream of Red Mansions was among common people at that time, though they may not understand the true meanings and significance of it and may just be attracted by the love tragedy between Pao-yu and Tai-yu.Despite all this, the dominant upper classes at that time didn’t give their favor to the book.Things are different now.The book gains its reputation as one of the greatest literary works in Chinese literature and even in the world literature, and many scholars devote all their life to the studies of it.What is it that makes the dominant power changed their attitudes towards the book?How the classical position of A Dream of Red Mansions is constructed in the course of history?This is what the essay aims at exploring.
With the popularity of the research into western literary theories, discourse analysis is attracting more and more academic attention of scholars both at home and abroad.And what is discourse?Discourse is a way for humans to express their ideas and thinking.Usually it is of a general and ambiguous quality.The famous French philosopher Michel Foucault, a pioneering figure of western post-modernism, focuses his attention on the fragments of history and culture, that is, the quality of discontinuity of history and culture.He tries to see more between the lines of those fragmentary records and build his own concept of“Archaeology of Knowledge”.He says in his book titled The Archaeology of Knowledge that“the use of concepts of discontinuity, rupture, threshold, limit, series, and transformation present all historical analysis not only with questions of procedure, but with theoretical problems”[2].In this way, Foucault gifts discourse a more general meaning, ranging from groups of statements as a whole to individual utterance.A Dream of Red Mansions is by any standard a kind of discourse, so do those critical essays and works about A Dream of Red Mansions in the course of recent history.In academic field both at home and abroad, the study of discourse is often associated with society, culture, cognition and so forth.Wolfgang Teubert, a professor of corpus linguistics at the University of Birmingham, in his book Meaning, Discourse and Society, investigates the construction of reality within discourse, putting discourse in social settings.Also, he mentions the cognitive turn in academic field and connects discourse with mind.Similarly, in Sociolinguistics and Social Theory, edited by Nikolas Coupland, Srikant Sarangi and Christopher N.Candlin, language and discourse are regarded as social practice and ideology is also a concept related to discourse analysis.Chinese scholar Chang Zonglin states in his work Comparative Studies in Language&Culture that language and culture interplay with each other, that is to say, “language study cannot be separated from culture studies and vice versa”[3].Especially, English linguist Norman Fairclough expresses in his famous book Discourse and Social Change that he aims at“bringing together linguistically-oriented discourse analysis and social and political thought relevant to discourse and language, in the form of a framework which will be suitable for use in social scientific research, and specifically in the study of social change”[4].He puts forward a three-dimensional framework of discourse analysis, that is, text, discursive practice and social practice, relating discursive change with that in the fields of society and culture.Besides academic books, there are many papers dealing with the relationship between discourse and sociology or discourse and culture.
A Dream of Red Mansions, since born in the later period of China’s Qing dynasty, has been thrown into the big melting pot of society and culture, exposed to the public’s criticism and whose position in literature is thus built in this process.Regarded as a kind of discourse, it, of course, can be interpreted from the perspectives of ideology, sociology, culture and so on.The process of its discursive change explains how it shifts from a so-called curiosa criticized by authorities to the top rank of the pyramid of literature.This essay will employ the three-dimensional framework of discourse analysis put forward by Norman Fairclough to interpret the discursive change of A Dream of Red Mansions.Actually, apart from ideology, society and culture, influence may also happen among discourses themselves, that is to say, a dominant discourse can exert an impact on a disadvantaged discourse which becomes weaker and weaker and finally may be wiped out.These factors combine to make a discursive change possible.
2 The Discursive Change of A Dream of Red Mansions
As has been mentioned above, the journey of A Dream of Red Mansions’s gaining its world-famous reputation is full of ups and downs.Shortly after its birth, the dominant voice towards it is overwhelmed with sharp criticism and malicious curses.Nevertheless, in today’s world, it is safe to say that the book has won every reader’s heart and no one will cast cursing words to it.An increasing number of readers join in the group of studying Red-ology, which in turn expanding the scope of its influence.The following will focus on three factors related to the discursive change of A Dream of Red Mansions, resorting to the framework of Fairclough’s three dimensions.
2.1 Text:Encyclopedia+Mysteries
In terms of content, in the beginning, A Dream of Red Mansions was conceived as a kind of curiosa and accused of immorality.As is known, the main background setting of the book is Chia Mansion, further divided into Jung Mansion and Ning Mansion.The Chia Mansion belongs to the upper class of that time and can even be called a small kingdom.The story focuses mainly on the love between Pao-yu and Tai-yu as well as Pao-chai and some other beautiful girls, which is where the criticism towards it lies.Also, Pao-yu, as a central character in this book, is different from other people of his time both in mind and behaviors.He says that“Girls are made of water, men of mud and I feel clean and refreshed when I’m with girls but find men dirty and stinking”[5], which is seen as a subversion of the dominant attitude towards women at that time.What’s more, Pao-yu holds a natural hatred for imperial examination system of that time and loathes those people who urge him to walk into official career, which is also seen as a crime threatening their dominant position in society by the ruling class of that time.But, actually, A Dream of Red Mansions tells more than that.
2.1.1 An Encyclopedia of the Society of that Time
As a product of that time, the book is inevitably tinted with the color of that time.In fact, the book is so inclusive that it is called an encyclopedia of that society.It covers the people from all social strata, ranging from feudal aristocracy to the lower class people, though more ink is poured on the life of upper class.More importantly, A Dream of Red Mansions is a good window for us to peep into the folk culture of that time.For example, in the 13th chapter, Ko-ching’s mortuary cult is described in very detail, observing the ritual custom then.The book boasts a distinct Chinese feature because of the use of Beijing dialect and a large amount of Chinese ancient poetry, which provide a good source for scholars to research.Besides, almost all kinds of cultures and arts are mentioned in this book, such as the culture of food, of finery, of architecture, of medicine, of drama, of tea ceremony, of landscape garden and so on, making the life of those characters vividly presented before readers’eyes, gifting the book a strong color of realism, though it resorts to fantastic means sometimes.
2.1.2 Mysteries that are Open to Interpret
Another attractive point of this book is that it is permeated with mysteries, which mainly come from the blank space between the lines.It is generally known that the book was left unfinished by Cao Xueqin and the later 40 chapters were continued by Gao Er, whose writing skills are considered less exquisite than Cao Xueqin and who is condemned by some scholars for twisting Cao’s original meanings that are basically hidden behind the judging poems in the beginning.Therefore, many scholars devote themselves to the study of the fates of many main characters and making speculations as to the ending of the book, with some scholars even rewriting it, for example, Liu Xingwu.This is one mystery, which I call“the mystery of ending”.Another one is“the mystery of identity”, saying that many characters’identity is uncertain, with a wide room of making inferences.These mysteries exist, sometimes because of the use of a writing technique which purposely uses very precise words to express rich meanings and readers are asked to read between lines in order to take the hints, and sometimes because of the author’s modification to the plot in the process of writing.Anyway, it is because of these mysteries and uncertainty that A Dream of Red Mansions attracts the attention and interest of generations after generations.
2.1.3 How to Do Text Analysis
Western literary theories are disputable about how to do text analysis.New criticism stresses the importance of close reading and tries to integrate meaning and form together;Russian formalism pays more attention than new criticism to form and sees text as a special use of language;Marxism does not separate text from the society where it is generated and strives to find the interrelationship between text and society.It is in Marxism that Fairclough finds a common voice.Fairclough says in his Discourse and Social Change that“discourse analysis is in fact a multidisciplinary activity, and one can no more assume a detailed linguistic background from its practitioners than one can assume detailed backgrounds in sociology, psychology or politics”[4].That is to say, text analysis should be done from many perspectives, assuming a multidisciplinary eye.The all-embracing quality of A Dream of Red Mansions as a text makes it possible for scholars to interpret it in many ways, which, in a sense, accounts for why the book can keep refreshing all the time and does not fall into the obscurity of history.To sum up, the encyclopedic and mysterious features of A Dream of Red Mansions lead to the possibility of multi-interpretation and finally promote the book to the top rank of the pyramid of literature.
2.2 Discursive Practice:Author+Readers+Ideology
Another dimension of discourse analysis is, according to Fairclough, discursive practice, which means in his words“involves processes of text production, distribution and consumption, and the nature of these processes varies between different types of discourse according to social factors”[4].Text is not isolated.Before it is born, it is conceived in the mind of its author;after its birth, it will inevitably exercise an influence on the mind of its readers and in turn, the changes in readers’mind and ideology will certainly affect their evaluation and interpretation of the text.In Fairclough’s words, “Texts are consumed differently in different social contexts”[4].Different social contexts lead to the changes in people’s ideology.Therefore, the two subjective factors—author and readers—will influence the processes of production and consumption of a text with their ideology.If their ideology changes, the texts they produce will surely change accordingly.
2.2.1 A Theoretical Explanation of the Relation between Text and Ideology
Ideology is closely related to people’s psychology, mind or cognition.Text, as a product of ideology, can be regarded as a bridge between people’s inner mind and outside world, or a transition from inner activities to outside products, so the study of people’s inner mind is of great significance to text analysis.
A cognitive turn characterized the second half of the 20thcentury and scholars began to turn their attention to the research of people’s cognition in order to make sense of how meanings are produced.They wanted to set up models of language that can reflect what is known about the human mind, and further explain people’s behaviors under the influence of their mind and cognition.They held that language is the externalization of thought.Mc Ginn insists that“It is far more plausible to suppose that our language is caused by our thoughts—that we can only introduce words for which we already have concepts”, “Words express concepts;they don’t create them”[9].Meanwhile, in the field of psycholinguistics, scholars also hold that“thought provides the basis for speech comprehension, which in turn provides the basis for speech production”[10].That is to say, oral speech or written text is closely connected with its author’s mind or ideology and reflect his/her intention at that time.For example, when creating A Dream of Red Mansions, Cao Xueqin must have in his mind a purpose or be overwhelmed with a kind of feeling he wanted to impart to his readers.Similarly, readers of different social classes or different times may have different ideologies in their mind and therefore give various responses and interpretations to the book.What plays an important role in determining people’s ideologies is social status and social change.
2.2.2 An Illustration of the Cognitive Change to A Dream of Red Mansions
A Dream of Red Mansions, in its early stage, evoked different reactions among different social classes.Many people of lower strata liked it very much, even though they may not really grasp the underlying meaning behind the words and may only be moved by the pure love story between Pao-yu and Tai-yu.Another group of people who give their favor to the book are those men of letters, praising highly the refined poems in it and, to some extent, realizing the significance of its revolutionary and rebellious spirit.Nonetheless, these agreeable voices could not gain an upper hand in the struggle against the dominant authority of that time.The feudal ruling class was so sensitive to the climate of the society that they were quick to catch up what kind of influence this book would exert on the mass people.Also, they were quick in their action.Shortly after the book’s circulation among mass people, the government gave an order to ban the book from publication and circulation and people were not allowed to read and discuss it.The ruling class of that time had good reasons to do this, claiming that the book, which was called The Story of the Stone at first, was detrimental to public morality and should be burn as curiosa.The mass people, though like the book very much, dare not read it in broad daylight, on the one hand, because of the pressure and prohibition of the authority, and on the other hand, because of their inner acknowledgement of the heterodox position of the book, for most of them were deeply influenced by Chinese traditional Confucianism.
With the development of society and the transition of era, people’s ideology changed, so did the ideology of society as a whole.In the transition from feudalism to socialism, people sometimes jumped out of the fetters of ideology and observed it in an objective way.In this way, they found a new world in A Dream of Red Mansions.Formerly, the study of the book could be classified into two schools, the one was the group of criticizing (评点派) , and the other was the school of searching for hidden meanings (索隐派) , which either put emphasis on the comments of the plot or characters, or strive to find the hidden social realities the book was based on.The one who makes great contributions to the solid position of A Dream of Red Mansions in literature is Lu Xun (1881-1936) .Although he did not write some monograph discussing A Dream of Red Mansions exclusively, he did write it into his work A Brief History of Chinese Fiction, and put forward many brilliant ideas.He sees more than love stories in it and regards it as a realistic tragedy, meanwhile digging the social meaning and advanced ideas within it.According to Lu Xun, this novel breaks the traditional schema that good people are pure good while bad people are completely bad[8], and instead, all the characters in it are somewhat imperfect.Besides, he holds that the tragedy of these characters actually reveals the essence of feudal society and can be seen as an exposure of the cruelty of feudalism[8].Nowadays, it is generally admitted that Pao-yu is a new-age person conceived in the embryo of feudal society and A Dream of Red Mansions is an encyclopedic book that provides scholars with a window to peep into Chinese traditional culture and that can be related to many other disciplines which makes multi-interpretations become possible.In a word, the questions as to how this novel was produced and how it was consumed by readers are all connected with ideology, and the change of ideology leads to different understanding and interpretations towards the book, which contributes to the discursive change of A Dream of Red Mansions.
2.3 Social Practice:Society+Culture+Power
Discourse does not come into being from nowhere.In a sense, it is deeply rooted in the climate of society.In this connection, Fairclough thinks highly of Marxism, saying that Marxism“provides a rich framework for investigating discourse as a form of social practice”[4].“People are social beings”[9], and there is surely interpersonal bound between them, for“What makes up society is not the people themselves but their interactions”[9].Interactions include those within a community and those happening between a community and other communities, with the latter maybe exerting a more significant influence by changing people’s ideas, the culture of a society and the shifting of power relationship.
2.3.1 The Influence of Western Literary Theories on the Study of Red-ology
In the later period of Qing dynasty, China woke from the policy of seclusion and began to learn from western countries in order to strengthen itself.In this way, some western literary theories found their way to China and did feel an echo among Chinese scholars.Since after, some Chinese scholars employed western theories to interpret Chinese literary works and made great contributions to academic studies.
Wang Guowei (1877-1927) , born in the later period of Qing dynasty, is a very great scholar in literature, aesthetics, historiography, philosophy, Sinology and so on.After coming into contact with Schopenhauer’s philosophy, he spent more than two years studying it and finally applied it into the interpretations of A Dream of Red Mansions.According to him, A Dream of Red Mansions is a book recording the pains and tragedies in life, and is the first work so far in China which is permeated with a real sense of pessimism[1].Though Wang’s ideas are still remain to be discussed as to its correctness, he does play a pioneering role in introducing western literary theories into the interpretations of literary works in China.
After Wang Guowei, there were several other scholars turning their attention to western theories in their study of Red-ology, such as Wu Mi’s A New Comment on A Dream of Red Mansions (《红楼梦新谈》) and Pei Zhi’s A New Discussion of A Dream of Red Mansions (《红楼梦新评》) .These essays or monographs are the results of an exchange between Chinese and western ideas.
2.3.2 Red-ology as Political Weapons in the New Culture Movement
The interaction between China and western countries leads to the dialogue between Chinese and western cultures.In the period of the 19thcentury, a group of young men of letters and patriots in China launched the New Culture Movement, paying great effort to advocate the spirit of democracy and science, with the purpose of transforming China’s cultural and political system.This trend also extended its influence to the study of Red-ology.A Dream of Red Mansions was reinterpreted to work for the political purpose of patriotic intellectuals.
As has been mentioned above, in early days, the study of A Dream of Red Mansions mainly included two schools—the group of criticizing and the school of searching for hidden meanings, which are now collectively called“old Red-ology” (旧红学) .In 1921, Hu Shi (1891-1962) published a famous essay titled A Research on A Dream of Red Mansions (《红楼梦考证》) , marking the birth of new Red-ology (新红学) .Hu Shi’s study of Red-ology was of clear political intentions.At that time, he realized that the talking of“-ism”had a quite wide market among people while the need of actual action was largely ignored, so he put forward that“we should focus our attentions more on the actual problems instead of the empty talking of‘-ism’”, and he further suggested that we should“make suppositions boldly and draw confirmations carefully” (大胆地假设, 小心地求证) .His study of A Dream of Red Mansions was to impart the kind of scientific attitude and pragmatic spirit to the public.When it came to the age of Mao Zedong, Hu Shi’s philosophy of idealism and advocating of pragmatism were severely criticized and the new generation of proletarian revolutionists held that the research of Red-ology, like other academic fields, should also adopt the ideas and methods of Marxism to work for the career of proletariats[8].It is easy to draw from above that at the transitional period of ages, literary research is tinted with a strong color of politics and has already become a political weapon for revolutionists to fight for their power in society.
Fairclough says that“discursive practices are ideologically invested in so far as they incorporate significations which contribute to sustaining or restructuring power relations”“Relations of power may in principle be affected”[4].In a sense, this is to say, the encounter of different ideologies changes people’s way of thinking and may lead the mass people to take actions and finally lead to the shift of power relations.“What we feel, what we do and find we cannot do, will determine what we make of the utterances we hear from other members”[9].People’s understanding and interpretations for a text are somewhat related to their inner mind and purpose which are certainly, to some extent, molded by the climate of outside society.Therefore, in a way, the discursive change of a text happens along with the change of society and the shifting of power relationships.
3 The Influence Exerted by Strong Discourse on Weak Discourse
When doing discourse analysis, apart from diachronic factors, we should also take into account the interaction existing between different kinds of discourse.There is a world within discourse, where things interplay with each other and vicissitudes take place.From the perspective of influence, discourse can be categorized into the powerful one and the weak one.To some extent, whether a kind of discourse is powerful or weak, it mainly depends on the group of people who speak it.If a community is very powerful and influential, the voice they utter would somehow be paid more attention to and accordingly, would be more influential among different communities.This is the so-called powerful discourse.On the contrary, if some people are of marginalized position in society, the words they say may be also marginalized and even ignored by the mainstream society.This is the so-called weak or disadvantaged discourse.“Powerful communities in society can exert an influence on comparatively weaker communities by discourse.”[10]In other words, the powerful discourse would threaten and even erode the weak discourse.However, whether a kind of discourse is strong or weak, this is not a fixed thing.During a period, this kind of discourse is dominant;later, another kind of discourse may gain an upper hand, with the result of breaking the original balance within discourse and set up a new balance.This can be called the inner change of discourse.
In the early days after A Dream of Red Mansions’s publication, the opponent voice from feudal ruling class was the powerful discourse while the favor from mass people was somewhat marginalized.The government, guarding for the interests of upper ruling class, rejected the novel stubbornly in the name of morality and social civility.Under the pressure of so-called“orthodox”, those people who gave their vote to this novel did not dare to put it on the table, and had to copy and discuss it secretly.Yet, with the development of society and culture, people changed their ways of thinking and began to appreciate it in a quite new way.The laudatory words gradually prevail and become powerful discourse which silences the opponent voice.During the process of balance-breaking and balance-rebuilding between strong discourse and weak discourse, A Dream of Red Mansions walks from the periphery of literature to the very center of it, and embraces its classical position indisputably.
4 Conclusion
Discourse has its own journey of development, which is the so-called discursive change.In a general sense, two factors contribute to the change-external cause and internal cause.The former includes society, culture, ideology and so on, whose change leads to the transformation in people’s-or more specifically, readers’way of thinking, and makes readers adopt a new way to elucidate the discourse which thus is able to keep rejuvenated and diversified and acquires new meaning.As to the inner cause, it refers to the interplaying impact within discourse.Strong discourse gradually expands its domain and eats up that of weak discourse, finally gaining the very dominant position.In this way, the thing that the powerful discourse refers to would accordingly achieves a solid position in society.Of course, it is certainly impossible to separate external factors and internal factors from each other.Actually, they are complementary to each other, with the former being a stimulus to the latter and coming into effect through the latter.Fairclough put forward three dimensions of discourse analysis, which are text, discursive practice and social practice.The three dimensions reflect three points of view in discourse analysis-text, readers and society, through which external causes and internal causes interweave with each other.
The process of A Dream of Red Mansions’s achieving its classical position in literature is actually the process of its discursive change.As a kind of discourse, this novel itself is all-embracing and can be called an encyclopedia of that time, which makes it possible to do multi-interpretations.More importantly, it is caught in the wide net of society and culture as well as ideology, swaying along with the tide of society.When the affirmative voice towards A Dream of Red Mansions becomes strong and presides over readers and critics, the discursive construction of the novel is finally accomplished.
参考文献
[1]郭豫适.红楼研究小史稿 (kolistan推荐书系, 红楼梦原著论著系列) [M].上海:上海文艺出版社, 1980:8, 165.
[2]Michel Foucault.The Archaeology of Knowledge[M].London:Routledge, 2002.
[3]常宗林.英汉语言文化学[M].青岛:中国海洋大学出版社, 2004:25.
[4]Norman Fairclough.Discourse and Social Change[M].Cambridge:Polity Press in association with Blackwell Publishing Ltd., 1992:62, 74, 78, 79, 86, 91.
[5]Yang Xianyi&Yang Gladys, Trans.A Dream of Red Mansions[M].Beijing:Foreign Languages Press, 1978:26.
[6]C.Mc Ginn.“How you think”, New York Review of Books[J].2007.9.
[7]Danny D.Steinberg&Hiroshi Nagata&David P.Aline.Psycholinguistics:Language, Mind and World, second edition[M].England:Pearson Education Limited, 2001:36.
[8]郭豫适.红楼研究小史续稿 (kolistan推荐书系, 红楼梦原著论著系列) [M].上海:上海文艺出版社, 1981:92, 94-95, 316.
[9]Wolfgang Teubert, Meaning, Discourse and Society[M].New York:Cambridge University Press, 2010:114, 122, 115.
3.人生经典话语 篇三
电视小品是一种独特的电视艺术形式。它选材新颖，立意深刻，人物个性突出，故事情节鲜明，其中幽默诙谐的语言更是小品的闪光之处，透过喜剧的效果反映社会民情和人生哲理，娱乐和教育意义并存，令人久久难忘，深受广大电视观众的青睐。从某种程度上讲，幽默的语言就如小品的血液，失去它，小品就没有了自身的特质和魅力，也就没有了活力。在中国的电视小品中，赵本山出演的小品最受观众欢迎且影响最为广泛。尤其是每年春节晚会上的小品更是经典之作，笑料不断，百看不厌，而其中的经典台词更是家喻户晓，给人们的生活增添了不少快乐。本文用Grice的合作原则来分析赵氏小品的幽默话语，从语言学角度研究小品幽默效果的产生。
二、理论回顾
十九世纪六十年代末，美国哲学家兼逻辑学家Herbert Paul Grice首次提出了合作原则。他指出为了保证交流的成功且为达到此目标，在说话者与听话者之间总存在着一种相互的理解和合作。因此。人们似乎遵循着一些原则，“使你所说的话，在其所发生的阶段，符合你所参与的交谈的公认目标或方向”(胡，2002：197)，这叫做合作原则(CP)，它包括四个准则，分别是数量准则，质量准则，关系准则和方式准则。理论上讲，交谈双方应该遵守合作原则，提供充足、真实、相关和简明的信息以便交谈可以顺利的进行。然而在现实中，为了表达一些隐含的意思，讲话者在很多时候会故意违反合作原则。
数量准则的违反：说话者提供较少或过多的信息。
质量准则的违反：说话人说虚假的或缺乏证据的话。Grice指出说话者通过反语、隐喻、曲言法等修辞手法的应用来故意违反质量准则。(Grice，1975：312)
关系准则的违反：回答毫不相关的内容。
方式准则的违反：说话者说晦涩的，模棱两可的，冗繁的或无序的话。
三、赵氏小品中合作原则的违反和幽默效果的产生
(一)数量准则的违反
1.数量准则第一条的违反
例1白云：俺们村人可喜欢你了，
崔永元：真的啊?
白云：都夸你呢，说你主持那节目可好了，
崔永元：这么说的呀!
白云：就是人长的坷碜点(赵本山宋丹丹崔永元《昨天今天明天》)
例2黑土：你好!你得得瑟瑟还上精神病院给人讲演去了。
白云：嗯。
黑土：讲一天一宿!
白云：怎么的，精神病都出院了!
崔永元：有效果!
黑土：大夫疯了!(赵本山宋丹丹崔永元《说事儿》)
例3黑土：你大妈已经不是你六年前那大妈了，你大爷永远是你大爷。
崔永元：怎么听着那么别扭?(赵本山宋丹丹崔永元《说事儿》)
例4小沈阳：我的中文名字叫做小沈阳
毕福剑：你还有外国名字?
小沈阳：我的英文名字叫xiao～shen～yang～(赵本山毕福剑小沈阳毛毛《不差钱》)
例1中来自东北农村的老太太白云接受节目主持人崔永元的采访，主持人想知道村里人对他的印象如何，她没有一次将所有所需的信息说完，前半句把主持人听的心花怒放，后半句却着实给他以沉重的打击。例2中自云只回答了她演讲后病人的状况，观众还以为她的演讲确实凑效。当黑土补充完所需信息后，观众立刻意识到隐含的意思：白云的演讲太枯燥乏味，以至于病人和医生都无法忍受。毫无疑问，同例1一样，这种惊奇和失望的鲜明对比，前后的大转折促成了强烈的幽默效果。例3是极端违反数量准则第一条的例子。划线部分从表面上将毫无意义可言，但在深层次上它却包含十足的信息：自从白云接受央视节目主持人崔永元的采访后，她变得骄傲，爱慕虚荣；而黑土还是以前那样的质朴诚实。例9中小沈阳的英文名让观众印象深刻。大家都能体会到它的含义：虽然他不是什么大人物，但也追求时尚，也懂英文。只是英文水平有限，英文名也只好是中式发音加英式腔调，叫人忍俊不禁。
2.数量准则第二条的违反
例5赵本山：我叫赵英俊，男，今年35岁(实际年龄跟长相有误差，不细看问题不大，这属于表面老化)，现有住房一套(7点8平米)，存款1760元(让前妻拐跑了)，所以我要找一人勤劳朴实爱我爱家(不能三天两头就张罗着上这上那，一天连人影都看不着，做饭都没人给做)，(赵本山黄晓娟《我想有个家》)
例6崔永元：我刚才看了您这书啊，第一章，就叫《回家》。说的就是上次做完节目回铁岭的时候，那场面，特别壮观PE?
白云：那怎么叫“特别”壮观呢?那是“相当”壮观哪!那家伙，那场面大的，那真是：锣鼓喧天，鞭炮齐鸣，红旗招展，人山人海，那……(赵本山宋丹丹崔永元《说事儿》)
例7毕福剑：爹……不是……那个……我找您儿子。
赵本山：他在乡里等你，哎呀，乡里布置得老隆重啦，乡长书记都在那排队等你哩。布一个大厅，完事，弄一个大房间，给你弄一个大照片，挂在中间啦，周围全是花呀!(赵本山毕福剑小沈阳毛毛《不差钱》)
例8范伟：阿～这歌词我倒是想起来了—可是你还是没想起来。
高秀敏：也难怪你想不起来，你说你上中学走那年那，我30多岁，今年我50。
赵本山：我56。
高秀敏：谁问你了?
赵本山：你问不问我也56，属鸡的?(赵范伟高秀敏《拜年》)
例5中赵英俊每说一句话都以括弧的形式补充了额外的信息，他隐含的信息很清楚：第一，请不要误会“我”的年龄，虽然和长相有点出入；第二，“我”很诚实，该说的不该说的我都说了；第三，我有明确的择偶目标。这些信息不仅增加了小品的笑料，同时还反映出赵英俊的性格特征—诚实、有责任心。例6中，白云的前半句已经足以回答崔永元的问题，然而她急忙描述当时壮观的场面，为的是显示她受访中央电视台后荣归家乡，父老乡亲对她相当热情的欢迎。而正是对数量准则的违反产生了最佳的幽默效果，观众每每欣赏到此，都会捧腹大笑。例7中赵大叔的回答同样提供了过多的信息，隐含的意思是乡里热烈而隆重的欢迎毕老师的到来。由于找大叔本人教育背景的局限性，过多的描述反倒与他的本意相差甚远，让毕老师越听越不是味，幽默效果油然而生。而例8中赵老蔫不必要的补充更是这段的笑点所在，同时也体现了老蔫憨厚老实的性格特征。
(二)质量准则的违反
例9白云：小崔，我恳请你们中央电视台封杀我，走了，不录了。
崔永元：哎，大妈怎么又走了?(赵本山宋丹丹崔永元《说事儿》)
例10刘流：请问：茶叶的茶英语怎么说?
宋：(抢先说)Tea!
刘：绿茶?
赵：绿tea!
(赵本山宋丹丹刘流《火炬手》)
例11黑土：这么不会审美呢，
白云：怎地?
黑土：这叫鞋拔子脸那?这是正宗的猪腰子脸!
(赵本山宋丹丹崔永元《昨天今天明天》)
例12赵本山这老婆子嘴咋跟棉裤腰似的!
宋丹丹：怎么了?
赵本山：那么松呢!
(赵本山宋丹丹牛群《策划》)
例9中，白云，一个东北乡下老太太，却用与自己身份不
太符合的“封杀”这个词，暗含着她已经自认为成名人了。而例10中，黑土的答案“绿tea”显然是缺乏证据的虚假错误答案，但他之所以违反质量准则，言下之意是尽管他的英语不好，但在争取奥运火炬手的竞争中不能落后自云。而例11，12中，对话采用比喻的修辞手法。“猪腰子脸”，“棉裤腰”等生动形象，幽默诙谐，把人物的个性展现的淋漓尽致，且笑料十足。
(三)关联准则的违反
例13白云：(白云摘下黑土戴着的耳机)那你扣它干啥啊?
黑土：胃疼。(赵本山宋丹丹崔永元《说事儿》)
例14毕福剑：那就这样吧，照我们的规矩来，自报家门
赵本山：朝前来，别紧张
毛毛：我是来自大城市铁岭莲花乡赤水沟子，我名字叫丫蛋，今天心情非常的冲动，今夜阳光明媚，今夜多云转晴。
(赵本山毕福剑小沈阳毛毛《不差钱》)
例13中，黑土的回答与白云的问题全无任何关联，但所有的观众都会体会到他隐含意思：黑土宁可戴着耳机听音乐也不想忍受白云爱慕虚荣、自夸自大的话语。简短且不相关的回答却是这段对话中不折不扣的笑点。例14中，毛毛作自我介绍时报起了天气预报，表现出一个农村小姑娘当时紧张的心情，准则的违反意味笑料的产生。
(四)方式准则的违反
例15高秀敏：啊，拐了噢，拐啦，拐了噢!拐啦，拐啦!拐啦!
范伟：我说你瞎指挥啥呀你啊?你知道我要上哪你就让我拐呀你啊?
赵本山：喊卖。
高秀敏：卖噢!卖，
赵本山：卖啥呀?
高秀敏：拐赵本山：连上。
高秀敏：拐卖了噢!拐卖了!
范伟：恩?怎么回事儿?谁要拐卖你呀?(赵本山范伟高秀敏《卖拐》)
例16宋丹丹：你呀，你只定是瞅着人家老太太长得漂亮，是吧。
赵本山：拉倒吧。漂亮我挨顿揍还值，还漂亮?
宋丹丹：嗯?
赵本山：那老太太长的比你还难看呢；阿不是，我说她没有你难看；你呀，比她难看。大妹子，我老伤你自尊你说。(赵本山宋丹丹《钟点工》)
例17崔永元：今天的话题是“昨天，今天。明天”。我看咱改改规矩，这回大叔先说。
黑土：昨天，在家准备一宿；今天，上这儿来了；明天，回去，谢谢!(赵本山宋丹丹崔永元《昨天今天明天》)
方式准则的违反是赵氏小品的特点之一。模棱两可或含混不清的句子最能吸引引起观众的注意。例15中，两个有歧义的词语对该小品幽默效果的产生做出了重大的贡献。首先，范伟误解了高秀敏“拐了”的意思，顺着她喊的方向就把自行车转了弯，闹了笑话，而实际上高的意思是“这有对拐要买!”。然后，高继续喊“拐卖了”，还是“有拐要卖”。而范继续误解，以为有人要拐卖高，急忙上前问情况。两次误解产生了强烈的喜剧效果，令人开怀大笑。例16中赵大叔意识到自己的话伤到了钟点工，便想安慰她，缓解一下紧张的局面。可他越解释越伤人，同样意思的话翻来覆去的说，啰嗦冗长，毫无简练可谈。而正是这一准则的违反制造了大量的笑料，博得了观众阵阵笑声。例17中采访的主题“昨天今天明天”确实难为了两老人。主持人的本意只想让他们回忆过去，畅谈现在，展望未来，而老两口只解释了它的字面意思，并一五一十的汇报给主持人，闹出了笑话。
四、结语
4.感慨人生的经典话语 篇四
1、当我们失去的时候，才知道自己曾经拥有。
2、爱一个人而那个人不爱你是很让人难受的，但更痛苦的是，爱一个人，却永远都没勇气告诉他。
3、没有人因水的平淡而厌倦饮水，也没有人因生活的平淡而摒弃生活。
4、快乐要懂得分享，才能加倍的快乐。这也是三峡在线之所以总是在“盘点生活，分享经典”的理由。
5、要做的事情总找得出时间和机会，不要做的事情总找得出借口。
6、我们缺少的不是机会，而是在机会面前将自己重新归零的勇气。
7、生活中若没有朋友，就像生活中没有阳光一样。
8、后悔是一种耗费精神的情绪。后悔是比损失更大的损失，比错误更大的错误，所以请不要后悔。
9、发光并非太阳的专利，你也可以发光。
10、得不到你所爱的，就爱你所得的。
11、当你能飞的时候就不要放弃飞;当你能梦的时候就不要放弃梦;当你能爱的时候就不要放弃爱。
12、聪明人是快乐的，自以为聪明的才烦恼。帮助别人减轻三分烦恼，自己就会享受七分快乐。
13、抱最大的希望，为最大的努力，做最坏的`打算。
14、爱情就像一双袜子，越是瞧起来不顺眼的袜子，越有可能永远陪在你身边，越是喜欢的漂亮袜子经常会少一只。
15、爱的力量大到可以使人忘记一切，却又小到连一粒嫉妒的沙石也不能容纳。
16、日出东海落西山，愁也一天，喜也一天;遇事不钻牛角尖，人也舒坦，心也舒坦。
17、人只要不失去方向，就不会失去自己!人生重要的不是所站的位置，而是所朝的方向。
18、能冲刷一切的除了眼泪，就是时间，以时间来推移感情，时间越长，冲突越淡，仿佛不断稀释的茶。
19、每个人都有潜在的能量，只是很容易：被习惯所掩盖，被时间所迷离，被惰性所消磨。
20、妈妈说过没有人值得你为他哭，唯一值得你为他哭的那个人，永远都不会让你为他哭。
21、令人不能自拔的，除了牙齿还有爱情。
22、两人相爱时，渴求无限甜蜜的吻，但为何在争吵时，却要用接吻的嘴互相伤害呢?
23、家!甜蜜的家!天下最美好的莫过于家。
24、记住该记住的，忘记该忘记的。改变能改变的，接受不能改变的。
25、只需一分钟就可以碰到一个人，一小时喜欢上一个人，一天爱上一个人，但需要花尽一生的时间去忘掉一个人。
26、有些事情本身我们无法控制，只好控制自己。
27、一个人有生就有死，但只要你活着，就要以最好的方式活下去。
28、眼泪的存在，是为了证明悲伤不是一场幻觉。
29、幸福像掉到沙发下面的一粒纽扣――你专心找，怎么也找不到，等你淡忘了，它自己就滚出来了。
30、微小的幸福就在身边，容易满足就是天堂。
31、思恋一个人的滋味就像喝了一大杯冰水，然后用很长很长的时间流成热泪。
32、如果敌人让你生气，那说明你还没有胜他的把握。如果朋友让你生气，那说明你仍然在意他的友情。
33、贤者不炫己之长，君子不夺人所好。
34、繁华历尽，方知平凡是真;回首沧桑，只想平淡如水。
35、试金可以用火，试女人可以用金，试男人可以用女人。
36、曾经以为，拥有是不容易的;后来才知道，舍弃更难。
37、尽管我们越来越现实，但是请不要忘记我们最初的梦想。
38、有车有房是稳定的基础，是腾达的契机，抓住了继续加速的前行。
39、感情最折磨的不是别离，而是感动的回忆让人很容易站在原地，以为还回得去。
40、面向阳光吧，不寄予什么春暖花开，只是不想再面对那些阴霾。
41、会玩的人才会工作，但是我们长大了，应该玩的更科学一点，压马路就算了。
42、如果理智的分析都无法支持自己做决定的时候，就交给心去作主吧!
43、我们的失败，一是错给了时间，二是败给了距离，三是输给了自己。
44、愚痴的人，一直想要别人了解他。有智慧的人，却努力的了解自己。
45、怕什么路途遥遥。走一步有一步的风景，进一步有一步的欢喜。幸福，在路上。
46、宽容是送给他人的最好礼物，如果把它留给自己，那就是堕落的开始。
47、漂亮女人也许是魔鬼，丑陋女人的却可能是天使，上天总是公平的，不要以貌取人。
48、做婚姻的忠实使者，时刻准备步入婚姻殿堂，好好准备做一个好丈夫好妻子好母亲。
49、有所敬畏，才能有所坚守;有所敬畏，才能让自己在物质诱惑下，保有纯净的心灵。
5.人生哲理话语 篇五
1.人生在世无非是让别人笑笑，偶尔笑笑别人。
2.理想总是很丰满现实总是很骨干
3.放弃是一种智慧分享是一种美德。
4.人不是因为美丽而可爱，而是因为可爱才美丽。
5.再长的路，一步步也能走完，再短的路，不迈开双脚也无法到达。
6.记忆像是掌心里的水，不论你摊开还是紧握，终究还是会从指缝中一滴一滴流淌干净。
7.同样的一瓶饮料，便利店里块钱，五星饭店里块。很多时候，一个人的价值取决于所在的位置。
8.不要害怕诱惑，你抵制了它，说明你是个好人;抵制失败了，说明你曾经是个好人……
9.一个人至少拥有一个梦想，有一个理由去坚强。
10.你不要一直不满人家，你应该一直检讨自己才对。不满人家，是苦了你自己。
11.不要浪费你的生命，在你一定会后悔的地方上。
12.憎恨别人对自己是一种很大的损失。
13.逆境是成长必经的过程，能勇于接受逆境的人，生命就会日渐的茁壮。
14.保持激情;只有激情，你才有动力，才能感染自己和其他人。
15.人生没有彩排，每天都是直播，不仅收视率低，而且工资不高。
16.不要刻意去猜测他人的想法，如果你没有智慧与经验的正确判断，通常都会有错误的。
17.河流之所以能够到达目的地，是因为它懂得怎样避开障碍。
18.不可压倒一切，但你也不能被一切压倒。
19.一个人的成败，与他的心量有很大关系。
20.如果为了安全而不和大海在一起，船就失去了存在的意义。
21.通过云端的道路，只亲吻攀登者的足迹。
22.彩云飘在空中，自然得意洋洋，但最多只能换取几声赞美;唯有化作甜雨并扎根于沃壤之中，才能给世界创造芳菲。
23.教育是人才的娘家，社会是人才的婆家。
24.桂冠上的飘带，不是用天才纤维捻制而成的，而是用痛苦，磨难的丝缕纺织出来的。
25.没有一颗珍珠的闪光，是靠别人涂抹上去的。
26.人生没有对错，只有选择后的坚持，不后悔，走下去，就是对的。走着走着，花就开了。
27.生活不易，全靠演技。把角色演成自己，把自己演到失忆。
28.我们可以自己长得不漂亮，但绝对不能让自己的人生不漂亮。
29.志在峰巅的攀登者，不会陶醉在沿途的`某个脚印之中。
30.如果一个人有足够的信念，他就能创造奇迹。
31.信念是鸟，它在黎明仍然黑暗之际，感觉到了光明，唱出了歌。
32.懦弱的人只会裹足不前，莽撞的人只能引为烧身，只有真正勇敢的人才能所向披靡。
33.如果把人生比之为杠杆，信念刚好像是它的“支点”，具备这个恰当的支点，才可能成为一个强而有力的人。
34.生命有如铁砧，愈被敲打，愈能发出火花。
35.没有做不成的梦，只有不早醒的人。
36.人生多一份挫折，就多一份人生的感悟;人生多一次跌打，就多一条抗争的经验。
37.年轻时躺在玫瑰上，年老时就会躺在荆棘上。
38.人生是一个永不停息的工厂，那里没有懒人的位置。工作吧!创造吧!
39.真正的价值并不在人生的舞台上，而在我们扮演的角色中。
40.在这个世界上，没有卑微的工作，只有卑微的工作态度。
41.我们不能成为贵族的后代，但我们可以变成贵族的祖先。
42.人生的跑道上，有人用心欣赏风景，有人努力让自己成为风景。人人都希望追求到美好，其实美好就是无止境的追求。
43.我希望每天叫醒自己的不是闹钟，而是梦想。
44.信念是鸟，它在黎明仍然黑暗之际，感觉到了光明，唱出了歌。
45.所有的不甘，都是因为还心存梦想，在你放弃之前，好好拼一把，只怕心老，不怕路长。
46.唯有心静，身外的繁华才不至于扭曲和浮躁，才能倾听到内心真实的声音。
47.生活不是单行线，一条路走不通，你可以转弯。
48.空空的口袋不能阻碍你的未来，空空的脑袋你将永远贫穷。
49.穷不必须思变，就应是思富思变。
50.要改变命运，首先改变自我。
51.要想飞，就得追;要成功，发奋干。
52.挑战极限，身先神显风光正茂，出类扰萃。
53.上天完全是为了坚强你的意志，才在道路上设下重重的障碍。
54.去做你害怕的事，害怕自然就会消失。
55.再努一把力，发奋再发奋!
56.不求与人相比，但求超越自我，要哭就哭出激动的泪水，要笑就笑出成长的性格。
57.人生谁无少年时，甜苦酸辛各自知。
58.不想当士兵的士兵，不是一个好士兵!
59.以前拥有的不好忘记，难以得到的更要珍惜，属于自我的不好放下，已经失去的留作回忆。
6.励志人生的话语 篇六
2) 和勤奋的人在一起，你不会懒惰。
3) 今天的努力就是为了铺垫未来的幸福大道。
4) 痛苦的时日不会长久，但坚强的人会一直坚强。
5) 与其用泪水悔恨今天，不如用汗水拼搏今天。
6) 生活的甜美，是伤痛过后的笑声。
7) 只有承担起旅途风雨，才能最终守得住彩虹满天。
8) 贫穷不能等，等久了，自己将会习惯于贫穷。
9) 再坚持一会，人的一生中会遇到很多意想不到的困难，只要再坚持一会，咬紧牙关，再坚持那么一会，胜利就属于我们!再坚持一会!我们就会笑到最后!
10) 我的本质不是我的意志的结果，相反，我的意志是我的本质的结果，因为我先有存在，后有意志，存在可以没有意志，但是没有存在就没有意志。
11) 信仰是辉煌的光，照遍周围也引导着人自身。
12) 你总要去坚持一次!即使全世界都告诉你，那是错的。
13) 人们常说：“自信是事业成功的保障。”这句话很有道理，只要自己相信自己，相信自己一定会成功。天底下所有的问题就可以迎刃而解。
14) 坚持是毅力，坚持是灵魂，坚持宛如苦尽甘来时品茗的琼浆美露，是人亢奋后陶醉;坚持宛如雨后的彩虹，使人经历无数风雨后饱尝甜头。
15) 切记不要用别人的缺点惩罚自己，你觉得自己付出了，就应该得到。谁都知道感情不是等价交换的，人与人的处事原则也是千差万别的。
16) 富贵不能淫，贫贱不能移，威武不能屈。
17) 没有正确的目标就不会成功，没有错误的目标就不会失败。
18) 天才这个字本来含意极其暖昧，它的定义，决不是所谓“生而知之，不学而能”。
19) 经常听说男人味女人味，你知道男人味是一种什么味道，女人味又是一种什么味道吗?男人味就是豁达勇敢，女人味就是温柔体贴。
20) 对作家来说，写得少是这样的有害，就跟医生缺乏诊病机会一样。。
人生励志名言(最新版)
1) 困难和挫折都不可怕，可怕的是丧失做人的志气和勇气。
2) 莫向不幸屈服，应该更大胆、更积极地向不幸挑战!
3) 活着就是一场战争，不努力就会被别人消灭。
4) 爱自己，靠自己，做自己。
5) 自信的我继续着我的成长路程，依旧接受着风雨的考验，然而我的记忆中，多了一份有价值的回忆，我的信念中，多增了一份自信。
6) 信心是希望的火种，往往在你摸索的黑夜里，照亮前程的路。
7) 懒惰和贫穷永远是丢脸的，所以每个人都会尽最大努力去对别人隐瞒财产，对自己隐瞒懒惰。
8) 什么叫信念?经历过冷嘲热讽人情冷漠三番四次的跌倒打击几乎绝望的境地且还咬牙前行，那才叫信念!
9) 岁以前长的不漂亮，不是自己的过错。岁以后不漂亮，就是自己的错!
10) 没有创造的生活不能算生活，只能算活着。
11) 朝着一定目标走去是“志”。一鼓作气中途不停止是“气”，两者合起来就是志气。一切事业的成败都取决于此。
12) 自信让人们获得前进的动力。如果说人生的一艘帆船，自信便是那鼓起的风帆，让人勇往直前。
13) 朝闻道，夕死可矣。
14) 觉得自己做得到和做不到，只在一念之间。
15) 我只是一滴清水，不是肥皂水，不能吹泡泡。
16) 注意你的思想，它会变成你的言语;注意你的言语，它会变成你的行动;注意你的行动，它会变成你的习惯;注意你的习惯，它会变成你的性格;注意你的性格，它会变成你的命运。
17) 别人都认为你不行，你偏偏去研究，完全陷在里面，感觉很孤独，但也很浪漫……在那种状态下很享受。
18) 心好像一扇厚重的城堡之门，没有外面的锁，只有里面的闩，别人在外面怎么使劲踹，也不如里面的人自己轻轻一拨。
19) 一个胜利者不会放弃，而一个放弃者永远不会胜利。
7.经典润泽童年阅读丰富人生 篇七
一、精选文本, 日有所诵
面对浩瀚的书海, 哪些文字是适宜作为种子播撒在童心上的?当然只有那些经历岁月淘洗的经典文字。在最黄金的记忆阶段, 我们要先从我们自己的经典读起。因为, 母语才是一个人的思维语言。就启蒙教育的读本而言, 前人给我们留下了宝贵的经验, 我们可以借鉴。比如, 明清时期通用的蒙学读本——古诗词, 不仅是儿童识字的好教材, 也是促进童蒙养成教育、培养语文兴趣的趣味读本, 在低年段可大量背诵。
我们认为《三字经》这部蒙学读本文字优美, 内容健康, 知识丰富。古人曰:“熟读三字经, 便可知天下事, 通圣人礼。”我们来看看古人是怎样劝孩子要努力学习的:“玉不琢, 不成器, 人不学, 不知义。为了子, 方少时, 亲师友, 习礼仪。”
读来朗朗上口。为什么要学习, 什么时候学习, 向谁学习, 学什么?二十四个字, 把这些问题说得清清楚楚。再看这样的文字:“经子通, 读诸史, 考世系, 知终始……读史者, 考实录, 通古今, 若亲目。”
从三皇至清代的朝代变革, 一部中国史的基本面貌尽在其中, 方方面面, 一应俱全, 而且简单明了。《三字经》用典多, 知识性强, 是一部在儒家思想指导下编成的读物, 充满了积极向上的精神。书中还传达了许多很好的读书方法, 如“口而诵, 心而维”。诵读此书, 学生不仅学到了知识, 而且培养了良好的学习习惯。
“首先要读最好的书, 以免来不及将它们读完。”大卫·享利·梭罗的警语是我们选择文字的标尺。除了《三字经》, 我还补充了大量的诗词、儿歌、童谣。经过精挑细选, 确定我们二年级“日有所诵”的内容分为三大块:一是经典书籍《三字经》, 二是以绝句为主的古诗词, 三是文质兼美的童谣、儿歌。每周五篇的诵读内容其实是一个套餐:三篇《三字经》节选, 一首古诗, 一首儿歌或童谣。
“日有所诵”操作起来很简单, 学生在每天早读课前10分钟和每周的阅读指导课, 把老师精选的内容反复诵读, 习惯成自然。简单的话天天说, 简单的事情天天做, 简单的招数练到极致就是绝招。连续反复的诵读, 是对儿童天赋之门的叩启。“日有所诵”的评价也很简单:背熟的给100分, 读熟的给80分。一是孩子热爱分数, 二是这样的高分可以不太费力地得到, 所以效果奇佳。经过一个学年的诵读, 基本解决了识字问题, 很多孩子已经可以自主阅读一般的儿童文学作品了。
二、素读经典, 情趣盎然
日有所诵采用的大多是“素读”法。“素读”是日本人对我国古代私塾授课方式的定义, 不追求理解的深刻, 只是朗朗诵读, 直至将所读内容烂熟于心, 脱口而出。在技法上要求反复朗读, 响亮地、清晰地、字正腔圆地读, 用《三字经》的话来说就是“口而诵”, 目标上追求积累大经典文字, 力求完整地、熟练地记诵。根据不同的诵读内容, 可采用多种形式活泼的素读方法。
1. 反复吟诵, 踩着鼓点声声
《三字经》都是三字式的短语, 押韵、上口、节奏感强, 可以借助敲着鼓点, 打着节奏来增添吟诵的乐趣, 学生会觉得很好玩。这种方式可以消除学生的疲惫感和倦怠心。如人之初, 性本善, 性相近, 习相远, 苟不教, 性乃迁。先让学生读正确、流利后, 可引导他们敲着鼓点, 踩着节拍来读:咚咚-咚, 咚咚-咚。学生读得别提多带劲了。
2. 想象朗读, 感悟诗歌的意蕴之美
联想和想象是品味诗歌情意的基本手段, 是领悟诗歌思想内容的基本方法。在诗歌诵读中, 以联想和想象为基本抓手, 以情带读, 读中悟情, 将会引导儿童由逐字逐句的认读向充满情味的诵读转变。如《云》——
云是/走动的鞋子/走过高山/走过大海/走过很多地方/轻飘飘的鞋子/走过的路/一点痕迹也没有
诵读这首诗, 我启发学生从“云”发散开去, “云呀, 走过那么多地方, 还会走过哪些地方呢?”“你觉得这是一朵怎样的云?”“你想成为一朵这样的云吗?”带着对云的情感, 带着这样的意境, 学生读得更入情入境了。再如杜甫的《绝句》:
两个黄鹂鸣翠柳, 一行白鹭上青天。窗含西岭千秋雪, 门泊东吴万里船。
诗歌景物生动, 色彩明丽。在读通之后, 我引导学生想象诗中描写的画面, 并把它画下来, 再读诗时, 就有了“诗中有画, 画中有诗”的效果了。
3. 歌曲入古诗, 吟唱乐无穷
唱诗, 本来就是吟诵诗词的一种方式。诗和歌从它们产生的那一天起就形影不离, 密不可分。《毛诗序言》中说:“诗者, 志之所之, 在心为志, 发言为诗, 情动于中而形于言, 言之不足, 故嗟叹之, 嗟叹之不足, 故歌咏之, 咏歌之不足, 不知手之舞之足之蹈之也。”
古诗新编曲的还真不少。谷建芬老师专门为孩子们学古诗谱的作品就有二十余首——《春晓》《静夜思》《出塞》……把读古诗变成唱古诗, 学生有耳目一新的感觉, 那千年的古诗也加入了时尚的元素, 孩子们的兴致格外高, 学得格外投入, 效果格外好。
唱诗还是最好的记忆方式, 一个学期下来, 他们唱会了二十多首由古诗谱成的新曲, 仍觉得意犹未尽。此后, 孩子们竟然乐得自己给古诗配新曲了。
4. 引用故事激发兴趣
《三字经》典故多, 可以充分利用故事激发学生诵读的兴趣。如“昔孟母, 择邻处, 子不学, 断机杼”。老师可适时向学生讲“孟母三迁”的故事。再如:“香九龄, 能温席。孝于亲, 所当执。融四岁, 能让梨。悌于长, 宜先知。”引入“黄香暖被”“孔融让梨”的故事。通过讲故事, 学生的注意力很快被吸引过来, 背诵起来也很快, 而且不会忘记。
三、周有所展, 激发兴趣
孩子们诵读了这么多古诗, 如果能够给他们提供一个展示成果的平台, 诵读的热情必定高涨, 兴趣会更浓, 从而更扎实、有效地推进经典诵读活动。具体做法是:利用每周的阅读指导课, 采用多种形式展示“每日所诵”的诵读成果。
1. 巡回接力赛
巡回接力赛有个人和小组两种形式, 如《三字经》, 一人 (组) 诵“人之初, 性本善”, 一人 (组) 马上接“性相近, 习相远”。可接一句, 也可接一段, 背多者胜。这种接力赛的形式让学生始终处于“斗智”的兴奋状态, 比单独的诵读效果更佳。
2. 我爱记诗词
模仿浙江卫视的《我爱记歌词》, 我班开展了《我爱记诗词》的活动, 深受学生的喜爱, 整个场面活跃、气氛热烈。通过比赛的方式评先出月度冠军。如让每组选派一个代表站到前面, 老师或请一位学生先读诗句, 按顺序让选手在5秒内答出下句。答对则意味着闯关成功, 全体同学齐诵古诗, 然后换新的古诗继续比赛;答错的话, 该题让下一位选手继续作答。周而复始, 直至成功晋级。
3. 星级诵读, 实行晋级制
学生诵读经典累计满500分得一颗星, 为一星级经典诵读小能手。满1000分得两颗星, 为二星级经典诵读小能手。以此类推, 到了五星级则成功晋级为经典诵读小硕士, 小硕士再得1000分则晋级为经典诵读小博士, 并颁发荣誉证书和奖品。学生你追我赶, 掀起了一股诵读经典的热潮。
8.传承经典 奠基人生 篇八
关键词：经典；潜能；人格；品德
《义务教育语文课程标准》指出：“语文课程应通过优秀文化的熏陶感染，促进学生和谐发展，使他们提高思想道德修养和审美情趣，逐步形成良好的个性和健全的人格。”中国五千年文化史，犹如一条滚滚长河，滋养着一代又一代的华夏儿女。经典诵读是一种长效的民族素质滋养剂。小学生诵读国学经典，让他们自小扎根祖国的传统文化中，有助于提高学生的阅读能力和语言表达能力，培养他们美好的思想情操，有利于学生人格的发育。
一、诵读经典，开发儿童潜能
心理学研究成果指出：6～13岁是一生中记忆力发展的黄金时期，13岁达到记忆力最高峰。台湾王财贵博士近年实验，诵读古代经典半年到一年之后，约有50%的儿童可能达到近乎过目不忘的记忆能力。在小学阶段诵读经典，可以快速地增加儿童识字量，同时对开发他们的记忆力和智慧潜能效果尤佳。在儿童时期记下那些永恒的、最有价值的东西，对一个人的终身学习与可持续发展的价值是不可估量的。
二、诵读经典，健全儿童人格
人在幼年时期，物欲未染，知识未开，染于黑则黑，染于白则白，具有极强的可塑性。因此，在学生心灵最纯净的时候诵读传统经典，将中国传统美德、行为规范、人生智慧、自强精神的种子埋在孩子们心里，在诵读吟咏中逐渐培养其人文精神，就是教他们用传统文化做生命的底色，让传统文化在潜移默化中陶冶孩子情操，塑造健全的人格。
三、诵读经典，塑造儿童品德
江泽民同志曾经指出：“中国古典诗词内涵深刻，意存高远，也包含许多哲理，学一点古典诗文，有利于陶冶情操，加强修养，丰富思想。”经典古诗是民族精神得以生发的深厚土壤，诵读古代优秀诗文，同时也是在与历史上一批最优秀的中国人对话。孩子们从小结交这样的朋友，接受这样的熏陶，对他们的一生都会产生积极的影响。而国学所蕴含的“仁义礼智信”是我们民族文化中的精髓，能使我们以健康的心态适应纷繁复杂的社会变迁。更重要的是，国学能使孩子们在接受优秀传统文化熏陶的同时，养成良好的思想品德。
经典是我们民族文化的载体，是我们民族生存的根基。为了使孩子们能够从小就汲取优秀传统文化中的营养，继承和发扬中华民族的灿烂文明，实现人的全面发展，必须弘扬国学。