最经典的爱情话语

最经典的爱情话语（6篇）

1.最经典的爱情话语 篇一

爱之火，在我俩的心中燃起，从此我俩将被熔在一块。

我爱你，可是我不敢说，我怕说了我就会马上死去，我不怕死，只是怕假如我真的死了，谁还会像我一样爱你!

三十年后，如果世界上还有坚持这个词，我希望它属于我;三十年后，如果世界上还有感动这个词，我希望它属于你

在你抑郁的时候，我就是你的开心果。在你忧伤的时候，我愿作你的忘忧树!

如果有来世，我愿意做你的瞳孔，在你照镜子的时候，可以把你最深情的注视给我!

在爱情的世界里，我一无所有，也一无所知，在情感的小站里，我愿你是终生的来客，也是永远的主人，伴着我宠着我;一生一世。

只要你愿意，当你失落失意的时候，最需要一个肩膊的时候，告诉我，我会立即出现。

要有多坚强才敢念念不忘?最感人的表白词

只要有一丝希望我就绝不放弃希望!我就是一个不轻易认输!不轻易放弃希望的人!所以我一直在拼搏在努力!自从与你相爱以来我就有了梦想!你就是我最大的梦想!

女孩，要记住这个世界上没有一个人值得你为他哭因为…… 唯一值得你为他哭的那个人永远都不会让你流泪。

爱你，却无欲无求，好难!爱你，却偷偷摸摸，好累!爱你，却让我心碎，好惨!爱你，我心甘情愿，好甜!爱不是目的，目的是疼你一辈子!

我们笑的都很甜，就像我们浪漫的誓言，明明只是分开一瞬间却又开始了想念，没有流星的花园，我们就坐在街道边，因为只要和你在一起就是我今生最大的幸福。

我好喜欢你呦，我喜欢你的鼻子，我喜欢你的眼睛，我还喜欢你经常对我发怒得样子。真的好喜欢你!

时间在指尖中流逝，万物在雨露下滋长，星辰在昼夜里交替，我们在理想上行走。快乐与困苦交织，新生伴随老死，让我们珍惜眼前，相拥永远。

你就像一颗美丽的水晶，洁白无瑕，我就像别人手里的擦布不擦你就不够漂亮

独自走了这么多年，也没觉得什么，直到遇上你。你愿意陪我把剩下的路走完么?

遇上你是今生的缘份，爱上你是我今生的幸福，守护你是我今生的选择，为你我今生无怨无悔，爱你一生不变!

我爱你，胜过爱我自己;没有你的声音，我就像个聋子;看不到你的身影，我就如瞎子般见不到光明。

没有你的信息，日子过得特别平淡;没有你的信息，时间总是特别漫长;没有你的信息，阳光不再如以往的灿烂;没有你的信息，春天也失去了鸟语花香!

如果你要嫁人，不要嫁给别人，一定要嫁给我。拿上你的存折，带着你的妹妹，开着那宝马来!

我发现我一刻也离不开你了，真想，举起一杯红酒，为你而醉!拿起一束鲜花，为你祝福!捧着一颗挚诚的心说声：我真心爱你!

爱一个人，就是想听见他的声音;爱一个人，就是想看见他的脸庞;爱你，不需要用华丽的语言修饰;爱你，藏在我心里，暖在你心!

想你至今，念你至醇……吾爱，你可知道?对于我，你的笑最重要!

假如生活重新开始，我的爱人——依然是一条风雨的长途，依然不知疲倦的奔走——让我们紧紧地拉住手!

我爱你，你感觉到吗?爱是美丽动人的，爱是温馨浪漫的，我多么希望你能一一感受。特别是我爱你!

你如阳光般洒进了我的世界，我的生命因你而精彩!亲爱的你，请陪我走到海枯石烂，好吗?

衣襟还残留着昨日的花香，身边飘过还是那朵似曾相识的流云，伸手截住那片被秋风吹拂自惭自秽冉冉而下的淡黄的枯叶，一丝苦涩入我心。

从看到你的那一刻起，我的心跳就告诉我你是我今生等待的人。你给了我勇气和动力，我会用一生的努力来呵护这份心动的。

牵挂是一颗心对另一颗心的深情惦记，一缕相思一种幸福一份温情，醉了两人的心扉，绽放了两朵心花。牵挂是刻骨铭心的思念，就象我漫长的等待

心里，有时很大，可以用来撑船，但对于你和我，又好小好小，因为那里只有我和你，不是吗?

爱像冬日的一缕阳光，温暖你冰凉的心灵;爱像沙漠里的甘泉，滋润你干涸的心田;爱像一盏明灯，引导迷茫的你走向正确的道路。让爱永驻你的每一天!

在人生艰辛的跋涉中，愿我们化做两盏明灯——互相照耀，互相温暖。

在茫茫人海中，能够与你相遇相知相恋，是我一生中最大的梦想，让我将我的梦想实现，让我将你的影子深深的刻划在我的心中，我无法忘记!

假如生活重新开始，我的爱人――依然是一条风雨的长途，依然不知疲倦的奔走――让我们紧紧地拉住手!

一句平淡的话：知不知道，你很重要。最感人的爱情表白词

在这浪漫的夜，在这下雨的夜，让雨水代替我亲吻你的脸，对你有种很奇妙的感觉，是一种甜蜜的幸福，是一种快乐的诠释，是一种只属于我们的爱的陶醉。

希望睡前可以看到你，希望睡时可以抱著你，希望醒来可以看到你。

神曾对我说当金鱼闭上眼睛落下泪时我们将分离，为此我乞求一世，致死也不闭目落泪，以此来祝福我们一生一世的爱情

只怕来不及，我要抱着你，只到看着你的发上留下了白雪的痕迹--感人的爱情表白用语

我会一直陪着你，知道你脸上充满皱纹，我仍然会告诉你，你是最美的。

一份喜悦让你天天快乐;一份问候让你没有烦恼;一份真心不要回报;一份真情让你样样都好;一份爱只要你幸福!

爱你一万年，是我的追求;恋你一千年，是我的渴望;而吻你一次，则是我一生中最快乐的时光;答应我，嫁给我吧!

从现在开始，我只疼你一个，宠你，不会骗你，答应你的每一件事情，我都会做得到，对你讲的每一句话，都是真话，不欺负你，不骂你，相信你，有人欺负你，我会在第一时间来帮你，你开心的时候，我会陪着你开心，你不开心，我也会哄着你开心，永远觉得你最漂亮，做梦都会梦见你，在我的心里，只有你!

爱你，藏在我心里，暖在你心!

一些路我们并肩走过，一些故事我们就是主人公，一首歌我们对唱了那幺久，永远不变的是心中深藏的对爱的执着

我不是最棒的!但我敢说我是最适合与你一起生活的!我是真心喜欢你，呵护你。希望你能嫁给我，让我永远做你的守护天使!

夜有多长，泪有多长，泪长爱更长，风雨无阻追随你跨过了一个世纪!我们在缘份的海洋中扬帆前进!

让嘴唇的游荡，刻下你的模样，我想再过一千万秒，能否相见在教堂?

如果我的存在为你带来一丝负担你只需轻轻吹一口气，我就会随风飘去因为，爱不是负担。

请你想起我的名字，在你缺少安慰的时候，我要你记得，我就是那个时刻惦念你的人，我就是那个，关心你的人，我就是喜欢你的人!

我不会让我的爱，再与我擦肩而过了!现在我要大声的告诉你：真的爱你!

如果有一天，你要离开我，我不会留你，我知道，你有你的理由。如果将来的某一天，你说你其实还爱我，我会告诉你，其实我还在等你 或许可以爱很多次，然而有一个人可以让我笑得最美丽，哭得最伤心，没有你真的连呼吸都会痛。

愿你永远拥有我，愿我永远拥有你，我们一起，走向崭新的生活。

一见钟情是你我的缘份，距离却是你我的阻碍。你我之间能否演预出一场动人的童话?我期待着美丽的结局。

★ 爱情经典感人话语

★ 爱情最感人的话

★ 最感人的爱情

★ 分手最感人的话语

★ 情人节最感人的话语

★ 最感人的励志话语

★ 情侣之间最感人的话语

★ 简短感人的经典话语

★ 爱情话语

★ 简单爱情话语

2.最经典的爱情话语 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.话语　爱情分账：三七开 篇三

二十五年的时间，我们再有能力去改变现有的状况，却依旧还是只能睡一张床，占一个人的位置。并且用生平不会超过十种的姿势入睡，夜以继日地重复。

关于床第欢愉，大抵是到了我们成年之后才懂得。那些将灯光换作昏黄，将床单扯落一地的原因。逐渐地，这样的生活成了我们生命中的一部分，难以分离。

朋友时不时地会跟我聊起她家里的床，一张宽敞的垫有绿色床单的双人床。在那张整洁的床上，没人知道，曾有两个男人来过。而她此时所怀念的，却只有后一个。

她告诉我，她喜欢他们抱着她的身体入睡，安静得像个小孩。同样几尽缠绵的方式，两个人都会用强有力的下体撞击着她的灵魂。她曾是那么的爱他们：前者，后者。

多年以后，我一直不明白，她为何只怀念后者的原因。因为我知道，她的第一次是给了前一个男人的。后来，她才告诉我，关于床第的这么一件事。

前者，他会在女人毫无准备的情况下猛然地进入她的身体，不停地撞击，撞击。女人开始是喜欢这样突如其来的袭击的，再后来，她开始讨厌这样的缠绵方式。因为，她没有任何的前奏与征兆。并且，男人不但不喜欢戴避孕套，还不喜欢将身体在高潮的那一刻抽离女人的身体。于是，女人在每次的给予之后都要偷偷服下一枚弱小的急性避孕药。

一枚弱小的白色药粒，每次都如一根尖细的钢针，从上至下的穿过她地身体。她似乎还能清楚地感觉到，它在她体内，不停地穿梭，将一些物质强行分离。

没过多久，她和前者分手了。前者无尽的挽留，依旧抵挡不住她要离开的决心。

后者，他会如一只静待机会的饿狼一般，不停地拨弄女人下体的荒草，一根一根。女人在这样的抚弄中，身体扭摆，最终不得不让他猛烈地进入。她喜欢他的安静与疯狂，在她身体里有节奏的游荡。最重要的是，不管他们哪一次的缠绵，如何的忘我，男人都会在高潮的那一刻猛然地脱离她的身体，重重地压在她已微微有些发胖的肚子上。

他会买一瓶又一瓶的双用洗液，不但自己清洗，还要强迫着她在房事前后擦洗。每次男人都会安静地走出去，让女人一个人清洗。他从不曾知道，那些不断响落的流水里，有那么几滴，是女人悄然而落的泪水。

可最终，他们还是分开了。因为尘俗间的种种，他们不愿再去坚持，再去反抗。于是，那张两人曾有睡过的床，就这么轻易地被女人保留的十几年。至于她所保留的原因，大都不得而知。

关上一扇门，这个昏暗的世界里就只剩下了你我俩人。穿越几层厚布的距离，就是你我最原始的面目。你所渴望的一切，此时，应该成为我们共同的渴望。

若你爱我，爱我那颗不被千万人潮所碰触的心灵，爱我为你日渐清减的脸庞，爱我整日遥望到你就飞扬而起的嘴角

请记得，你无法用手触摸到我的心房。你所能用手抱住的，仅仅是我那无法让你极尽满意的身体。在这一张消耗了你我生命三分之一的物体上。你若珍惜我，请先学会珍惜我的身体。

我想，这是最简单的爱意。

4.爱情的经典哲理话语 篇四

2. 上辈子我欠你的，这辈子我来还，这辈子你欠我的，下辈子来还我。

3. 时间反复逼的我不得不承认，你是我不该爱的人。

4. 一些受过伤的人会更加勇敢，因为他们知道，最痛不过如此。

5. 通常有男生问“你有没有男朋友”，意思就是他想做你男朋友。

6. 我只想你记住我，哪怕是以最坏的方式。

7. 不是不爱你，不是没有想你，那份感情只能藏在心里最深处。

8. 一个人久了会上瘾，两个人久了会上床。

9. 命运的红线，并不仅仅只有那么一根，它们从你的心出发，透过小指，呈放射状地向前延伸。

10. 陪伴与懂得，比爱情更加重要。

11. 爱情有吸引力，婚姻有约束力。想要逃离两者只会白费力。

12. 我很平凡，但是世上就我一枚让你好好珍惜。

13. 笑容再甜，也掩盖不了眼底的忧伤。

14. 我还在原地等你，你却已经忘记来过这里。

15. 花几时开是有季节的，人几时死又有谁知道?

16. 多少人因不善言辞，而错过了很多对的人。

17. 我落日般的忧伤就像惆怅的飞鸟，惆怅的飞鸟飞成我落日般的忧伤。

18. 世界上最爱你的人，就是舍得花时间陪你的人。

19. 最终让你难以忘怀的，并不是某个谁，而是当初为之倾心，不顾一切的自己。

5.关于爱情感悟最饱含哲理的话语 篇五

2. 不要轻易说爱,许下的诺言就是欠下的债。

3. 世界上最心痛的感觉，不是失恋，而是我把心给你的时候，你却在欺骗我。

4. 那些以前说着永不分离的人，早已经散落在天涯了。

5. 你永远也看不到我最寂寞时候的样子，因为只有你不在我身边的时候，我才最寂寞。

6. 有时候两个无法了解的人在一起，会比他们一个人的时候更加孤独。

7. 请不要欺骗善良的女孩。这个世界上，善良的女孩太少。

8. 这世界上有一个人是永远等着你的，不管是什么时候，不管你是在什么地方，反正你知道，总有这样一个人。

9. 放弃该放弃的是无奈，放弃不该放弃的是无能;不放弃该放弃的是无知，不放弃不该放弃的是执着。

10. 爱情不是避难所，想进去避难的话，是会被赶出来的。

11. 如果没法忘记他，就不要忘记好了。真正的忘记，是不需要努力的。

12. 用一转身离开，用一辈子去忘记。

13. 谁对谁错，爱情只是一种缘分。缘至则聚，缘尽则散。能够结为夫妻并相伴到地老天荒，那是珍贵的不尽缘。

14. 爱就像口香糖，时间长了会平淡无味，觉得平淡了就想放弃，而无论丢在什麽地方，都会留下难以抹去的痕迹。

6.最经典的爱情话语 篇六

2)、想念你的笑，想念你的吻，想念你的怀抱，呵呵，味道。我不知道，怎么就想着听这首歌了。我是怎么了。后来唱这首歌，总是深情款款。然后含情默默。最后流下悲情的泪。女人不该让男人太累，那么亲爱的，过去，我有没有让你累。

3)、若要离去，别给我一个思念的理由;请坚强的离开，让我的记忆里，不再有你;若不再相见，就别给我一个等待的借口;请无情的拒绝，让我无奈的接受，故事已经结束，我迷茫在过去和未来，却执着于现在;那些纷纷飘落如秋叶般的记忆,始终匍匐于存留之间，终于，在秋叶落尽之时，我终于选择遗忘。

4)、我们这一生，谁没受过伤，谁没感到痛?伤痛是我们的影子，总在你没有防备的时候，若无其事地咬你一口，让你心碎神伤却又无能为力。很多时候，我们渴望别人的理解关心和帮助，可是别人也会自顾不暇，就算他会同情嗟叹和怜悯，又有什么用呢，谁也不会看到你的伤口溃烂到什么地步，心伤还需自己治。

5)、你离开了，永远也不会明白，最难熬的日子我如何熬过;永远也不会明白，最炙热的感情我如何熄灭;永远也不会明白，最苦涩的伤口我如何掩埋;永远也不会明白，最空虚的孤独我如何用血与泪一点点地填满。人山人海总有人先离开，所以我又何德何能，奢求你明白。

6)、学会适应，让你的环境变的明亮;学会宽容，让你的生活没有烦恼;学会奉献，让你的生活充满阳光。其实天很蓝，阴云总要散;其实海不宽，彼岸连此岸;其实梦很浅，万物皆自然;其实泪也甜，当你心如愿。用情感看世界是一场悲剧，用理智看才是一场喜剧!

7)、曾经，我们都曾是别人生命中的插曲，可能彼此相爱过，激情过后伤害过，也许被伤害，或伤害别人，我们曾经热烈喜欢过的人，有谁不曾被别人捧在手心疼爱过，但，我们笃信，他也许不是最好的，所以，分开，那么分开也该是最圆满的幸福的，我们终于不在属于彼此了，谢谢你曾给过我的最温暖的幸福。

8)、我们的爱过了期，我会把所有的回忆收藏在心底，折叠得整整齐齐，包括曾经任性喜欢过的你，甜蜜的，悲伤的。

9)、有种疼你不懂，我可以用微笑掩盖，用冷漠包装。这种疼你不懂，因为我们殊途末路，你放纵在你的世界，我固守在我的心里。有些人陪你走很远，但那只是表面交集，心灵从未有过碰撞。错过的人与事，不必频频回首;结痂的疤痕，无须反复触摸。很多东西就是一种游戏，没有必要当真。

10)、有一种声音，再也不可能回旋;有一个人，再也不会相依相偎;有一双手，再也握不住，那掌心的温度;有的东西，即使再喜欢，也不属于你;有的人，即使再留恋，也注定要放弃;与其在别人的生活里跑龙套，不如精彩做自己;不轻易说爱，许下的承诺，欠下的债。

11)、有许多事，在你还不懂得珍惜之前已成旧事;有许多人，在你还来不及用心之前已成旧人。不管你是否察觉，生命都一直在前进。人生不售来回票，失去的便永远不再有。“我们都老得太快，却聪明得太迟。”

12)、有些伤害，永远无法原谅。有些伤痛，永远无法平抚。有些伤口，永远无法愈合。有些伤疤，永远无法褪去。有些亏欠，永远无法弥补。有些痛楚，永远无法忘却。哪怕再努力再用力地逼迫自己不介意，哪怕口中的不在乎说得再大声，会痛的，始终会痛。

13)、当你对一个人有感觉，你会不会期待与他像恋人般相处，你们一切都很合拍，唯一不适合的，只是你们无法在一起一辈子，他有他的事业，你也要完成你的学业，所以以后的日子，你们再也没见过了，那么，明知道的结局，还会格外期待你那个他与你的相互温暖的几夜么?怕只怕，再也忘不掉那种在一起所有的温暖与感觉了。

14)、学业，年龄，距离，所以，找个适合的人不容易。适合的人，他刚好不喜欢你，所以没得选择了，你只好离开他，因为真心喜欢他，所以想他幸福，不成为他的负担。永远的离开，永生永世不见了。

15)、一念执着，冥冥之中，飞蛾扑火，注定悲情错过，所以，伤过真的成长了，而，痛与幸福都是TA赋予你最好的礼物。

16)、那些看见的，看不见的，甜蜜的，悲伤的，温情的，欺骗的，也许我们都知道，这都是我们无心的，谁会想要去伤害谁呢，所以，爱情上，我们都不坏，为什么要恨人或被人埋怨呢?最亲密的你成为最亲爱的陌生人了。

17)、你好吗?我很好。是谁说在身边的往往不是最爱的，不找爱的人，只找适合生活的人，我不懂爱了，懂爱的人会累，爱到最后，发现你爱的人他并不适合，适合的人，却不再爱了，也许我们永远都得不到没有任何瑕疵的爱。

18)、谢谢你，让我在过去的日子里有过一段前所未有的甜蜜且幸福的回忆，虽然那份你给的甜蜜有点短，幸福有点痛，但我总要感谢你，丰富了我的人生。

19)、亲爱的，你还好么，呵呵，我很好，只是你不会知道，我其实过得好不好。我不知道，你还在我的特别关心的好友列表里，其实，我知道的，我只是，不想把你从我的记忆里抹去，我知道，其实，我该抹掉的。

20)、看到你胃痛了，照顾好自己。其实，你会照顾自己的，只是身边没有一个女人好好心疼你。好吧，我傻，我承认。

21)、我们终于不再属于彼此了，亲爱的，知道不知道，我该有多大的勇气说出那么慷慨的话。那么你呢，我知道的，你从开始到沉默，从来都不曾属于过我。今天听说，性与爱无关，其实，这句话很真实，但，曾经我们说亲爱，性原来真的可以增进感情，只是，我曾深深喜欢过你，那么你呢，呵呵，所有曾对我的笑到后来都显得那么可笑。那句你喜欢我的，那句亲爱，假期再来，所有温暖的话，都显得那么可笑，可，我曾深信不疑过。

22)、我想，一只熊的陪伴会比一个怀抱温暖得多，那种温怀是短暂的，让你深信不疑，他是对你有感觉的，所以你把完整的自己交付于他，只是短暂的萍聚，你们再没有交集了，一别成经年。

23)、相爱是甜蜜的折磨，不爱，相对无言，经年后，不爱的沉默成了心尖不痛不痒的习惯。

24)、不爱不是因为没有未来，而是他根本没有把你设计进他的未来。相爱并不就代表着他把你设计进了他的未来里，他只是现在爱你，而不是这一辈子。他的人生已经过了一半，哪里有一辈子去爱你，一辈子的爱岂不是美丽的承诺。承诺是永远兑现不了的誓言，因为没把握，才给你承诺。

25)、曾经被我视为爱情的爱情，一切都是幸福的模样，因为爱情，不会轻易悲伤，所以，那段温暖过的时光，也不过成全了我们的渴望，水与火的交融，不过尔尔，把关于你的回忆整整齐齐折叠起来，那抹怦然的心动，再见。

26)、“忙只是借口，因为爱得不够。”那么，有些人连借口都不愿说给你听，ta就是真的不喜欢你了。

27)、最悲哀的感情：是我们都变成了别人口中的某某，旧情人都算不上。于是我们学会擦干眼泪，随时准备好抽身离开。

28)、一个人孤单的挥霍时光，除却三两个朋友，我想，经年后，我能原谅自己彼时的年少轻狂，找一个温暖的支点，支撑我戒掉年少轻狂犯过的错……

29)、他和她在一起的时候，她对他太好，给他洗衣，给他买烟，与他相拥，她喜欢他，他只是当时需要她，她不会过问他的情绪，不会过问他的思念，只想好好看着他，他离开她，找前女友和好，后来他说：因为和她在一起，她太好，好到挑不出一点毛病，不知道如何说分手，所以选择沉默。

30)、孤单是我与生俱来的，关怀和温暖是我一直追寻的，有时候情绪与眼泪也是难分难舍的。我要的温暖早已无处安放。

31)、我会羡慕小情侣的小打小闹，因为在乎，所以还会吵架，等到你们已经不会吵架了，就真的不爱了。也有人说，争吵是因为在一个地方，争吵是因为看不惯对方，那么又为什么还选择在一起呢?

32)、我们总在年轻时义无反顾，只为一个人，或许只为了一个信念，只是，你忘记了，不该义无反顾误会他给你的不是爱情的爱情的。曾经那些义无反顾的心痛，难过和眼泪，早就在过去的日子里被岁月的沉默洗礼。那些义无反顾的岁月，见鬼去吧。

33)、也许，会有另外的风景呢，为什么要让感情背负这么多未知的结局呢。喜欢是什么，感觉是什么，爱又是什么，我无从知道，因为喜欢不对等，感觉不合拍，爱在单行。我曾一次次的笃信，他就是我转角的幸福，所以我倾尽所有都要去喜欢上他，感情走到最后，才知道，一直都是自己把爱情想得太完美了，也把爱情当得太真了。

34)、或许等到我忘记了，放弃了，离开了，你才能知道，我于你而言，也是那么重要。哭累了，沉默了，冷淡了，放弃了。时间一过，却又是想念了。放不下，忘不掉，戒不了，走不开。告诉自己，让自己离开你。告诉自己，这是最后一次哭泣。多年前的熟悉，多年后的今天，你还是你，我还是我，一样陌生。

35)、何谓朋友?当别人相信你脸上的微笑时，他能读懂你眼中的哀伤;他隐匿在你的觥筹交错之后，现身于你的困顿烦忧之中;当你得志时，他站在远处，静观你的人来客往，当你失意时，他无声地走近，送上一缕至诚的阳光;和他可以长别，可以久无音讯，可以相视无言，不必时时都想起，想起皆在温暖处。

36)、爱情，就像两个人在拉猴皮筋，疼的永远是后撒手的那个。你变了，我也变了，回不去的温柔，泪水如泉涌，最熟悉的变得最令我心痛。你突然点醒了我，我们的相识能够以年计算了，你找到你爱的，而我，还在原地徘徊着。情断了，绑不住，试着放手，走与不走，留与不留，我不想懂。

37)、爱一个人，你突然会很好奇：将来我们的孩子会是什么样子。喜欢一个人就是希望大家都开心。爱一个人希望他会更开心。喜欢一个人，你要得只是今天。爱一个人，你期望的是永远。喜欢一个人，是看到了他的优点。

38)、每个人都会有一段不愿提及的往事，随着时间的流逝，那些不愿触及的回忆变成深深浅浅的伤口，被掩藏在心底的最深处，只有在最寂寞的时候拿出来审视，然后疼得流泪，你却不能去触碰，哪怕是不经意的也不可以，因为那些伤口会疼，疼到窒息……

39)、我们见面少了，电话也少了，孤单时，忍住没找你。有些话不知从何说起，不如不说;有些秘密只能藏在心底，独自承担。我不想对你说谎，害怕你痛心责备，于是只好假装忘了你。其实，你一直在我心里。有些事情就不要拆穿了，我没有说谎，那是爱情在说谎。

40)、一直没有人懂我，我习惯假装坚强，习惯了一个人面对所有。其实，我很珍惜身边的人，只是生活的压力让我善于遗忘，把那些记忆通通遗忘-。我以为遗忘可以让自己快乐起来，可是，我感觉到的却是更多的寂寞，----其实我也渴望有一个人能懂我;我也渴望有一个人能走进我的心。

41)、我们一直以为，幸福在远方，在可以追逐的未来。后来才发现，那些拥抱过的人，握过的手唱过的歌流过的泪爱过的人所谓的曾经，就是幸福。在无数的夜里，说过的话打过的电话，(经典语录 www.vipyl.com)思念过的人流过的眼泪……看见的或看不见的感动，我们都曾经过，然后在时间的穿梭中，一切成为了永恒!

42)、害怕了一个人的冷清;害怕了睹物而思人;害怕了触景而伤情。原来，想要刻意忘记的，却会情不自禁的想起;想要放弃的,却无法做到洒脱的放手;有些感情，明明知道不会再继续;有些人，明明知道不值得珍惜;就算嘴里说着无所谓，而面对曾经深爱的人，我也无法做到心如止水。

43)、生命中，不断地有人离开或进入。看见的，看不见了;记住的，遗忘了。生命中，不断地有得到和失落。看不见的，看见了;遗忘的，记住了。然而，看不见的，是不是就等于不存在?记住的，是不是永远不会消失?对自己好点，因为一辈子不长;对身边的人好点，因为下辈子不一定遇见。

44)、你是我猜不到的不知所措，我是你想不到的无关痛痒。因为你，我认真过，改变过，悲伤过…我傻，为你傻;痛，为你痛;深夜里，你是我惯性的回忆…是你的无情，让我学会了狠心。我不想再为过去而挣扎，我不想再为思念而牵挂，我不想再卑微自己了。你若不惜，我亦不爱。

45)、亲爱的，为等你，走过了奈何桥，越过了孟婆汤，只怕淡忘了你的容颜，总是放不开那一份情缘呀!你来，或者不来，我总在这儿，爱也在这儿!你的微笑如酒，醉了红尘，醉了前世今生，醉了月色朦胧。

46)、真正的爱情，应该是两个人，彼此理解，互相尊重，不缠绕，不牵绊，不占有，然后相伴，走过一段漫长的旅程。如果我遇见你，就会紧紧抓住你。

47)、爱是生命里一笔真正珍贵的财富，一笔永远只会太少而不会太多的财富。我执着的保留着对你至高的爱意，是因为我明白，它是我今生最美丽的拥有。为了你，我真诚无悔的爱过恨过笑过泪过，而且学会了毫无保留的付出。

48)、地老天荒那天，白发苍苍的你是否记得，今天我发给你的伊妹儿，不是在键盘上打出来的，而是从心底涌出来的。

49)、老婆是大树，千万要抱住;情人是小鸟，千万别喂饱;老婆是个宝，她吵你别吵;情人是小草，谁拔跟谁跑;都说红颜好，不吵也不跑，就是不好找。

50)、相爱的人会在感情的曲折里一起成长,相爱的人不会因为一句分手而结束,更不会因为一个错误而真的做到一次不忠百次不容。一路下去爱越来越深,只会深深的相爱着,懂得对方的好,不会再分开。简单的不一定是最好的，但最好的一定是简单的。

51)、习惯更新你的签名，担心你孤单的心情，害怕你遗弃我们的爱情。

52)、浮生的出现，让我那隐隐作痛的心平缓了好多，那种感觉暖暖清流到心房，不参杂一丝尘埃，纯净而透明。我不知这感觉是爱?还是喜欢?亦或是欣赏?日思夜念的牵挂仿佛成了生活的主线。

53)、你让我忘掉所有过去，当作从来没爱过你，让我彻底地地死心，不要再去想念你，我难过都不在意，只是我还放不下你，让我看你为他伤心，要我怎么去平静

54)、我总也无法抵挡伤春旧梦里你给我留下的那些匆匆印记。在每个茫茫无边漆黑如磐的黑夜，我热情相拥着与你之间的每一段柔情，沉迷的心刹那间感叹着你留给我的记忆，痕迹是如此清晰明了。

55)、喜欢一个人,在一起时会很开心;爱一个人,在一起时会莫名的失落.喜欢一个人,永远是欢乐;爱一个人,你会常常流泪.喜欢一个人,当你想起他会微微一笑;爱一个人，当你想起他会对着天空发呆。喜欢一个人，是看到了他的优点;爱一个人，是包容了他的缺点。喜欢，是一种心情;爱，是一种感情。

56)、当我越来越关照自己的内心，我对世界的欲望就越少。我不需要任何东西，除了我所爱的：一个爱人，一个文本编辑器，一条自己常走的石子小路，一个耳机，一本好书，简单的食物，御寒的衣服，以及户外世界。

57)、我想那是一种习惯，习惯了关心一个人和被一个人关心，习惯了两个人在一起，习惯了有人紧紧的抱着你，习惯了有淡淡的亲吻，习惯了有暖暖的笑脸，习惯了有一个人在你心里，习惯了有一个人哄你睡觉，习惯了有一个人叫你宝贝，爱情就是习惯了另一个人的习惯。

58)、有一种痛叫舍不得，欲要拥有而又不能前进一步，欲要离开而又无法舍弃，生来多情而又无情，左右不得，徘徊不得，只能观望心痛无语，只能聆听心已远离。断根，断念，断不了爱。

59)、所要的爱情所要的幸福，只是一天天平淡日子里的执手相看;只是一天天时光流逝中的快乐相随;只是一天天简单地问候;只是相处时温暖的关怀;只是有那么一天，我们走进婚姻时的美丽瞬间。

60)、喜欢，并不是由经验生出来的，它就象拍岸浪一样，在出发时，几乎就已经抵达，我爱，是因为一个人的人格力量，也可以是因为他的千疮百孔，这些都不重要，也不相干，只要我爱，就足够了。

61)、爱情的感情线，你与我只有一线之隔，我们以为可以给与对方更多的爱，但是最终发现原来你什么都不想要。

62)、当你爱一个人的时候，爱到八分刚刚好。所有的期待和希望都只有七八分，剩下两三分用来爱自己。如果你还继续爱得更多，很可能会给对方沉重的压力，让彼此喘不过气来，完全丧失了爱情的乐趣。所以请记住，喝酒不要超过六分醉吃饭不要超过七分饱，爱一个人不要超过八分。

63)、世界上有一个人，不见面的时候会一直惦记着他，见面时却又脸红心跳，什么话都说不出口。他总是轻易地把你心揪住，让你无法忘怀，也能让你胡思乱想睡不好觉，但你仍然甘之如饴，因为你爱他。他是你最甜蜜，最甜蜜的负荷。这个人，叫做恋人。

64)、爱情不是游戏，因为我们玩不起。爱，就要真心付出，真诚相待。不要轻易说爱，许下的诺言欠下的债。爱不是缺了就可以找，更不是累了便可以换。爱一个人，不一定要拥有;但拥有了一个人，就一定要好好去爱。爱，不是一个人的独角戏，而是两个人的对手戏!女人善变的是脸，而男人善变的却是心。

65)、任何时候鲜花都是甜蜜爱情表白，如果节日你没有任何准备，那也一定要送花，一朵红玫瑰也能滋润我们的爱情!

66)、我只是在走到某个路口的时候才会想起你;我只是看碟看到一半的时候才会想起你;我只是听歌听到中间时才会想起你。我真的没有很想你，我只是在我不想想你的时候想起你。

67)、如果我说我们不会再见了，我一定会躲开你。也许我还会在街边见到你，你又会如何回忆我。我会放过自己，放过压抑，放过附身的记忆。往事通缉，孤单侵袭，习惯就可以。

68)、你常常会问人间有真爱吗?爱包括亲人的爱，朋友的爱，也许亲人的爱会给你带难以言说的无奈，因为你们相处太久了，爱没有先前的炽热，对你的感受也无所谓了，因而对你所做的事不那么理解关心和支持，因此你感到很困惑。假如你不爱一个人，请放手，好让别人有机会爱她。如果你爱的人放弃了你，请放开自己，好让自己有机会爱别人。有的东西你再喜欢也不会属於你的，有的东西你再留恋也注定要放弃的，人生中有许多种爱，但别让爱成为一种伤害.爱一个人不一定要拥有，但拥有一个人就一定要好好的去爱他。

69)、在这场追追赶赶的游戏里，我在逃时，你在追，而我在追时，你确在逃，或许有时候人生就如此吧。过份的去相信永恒，天真的相信一纸白纸构造出的爱情能有多纯真。

70)、爱是一种奇怪的东西，忽闪忽灭间的深刻，成长在彼此心里。最美丽的故事没有结局，最浪漫的感情没有归宿，最幸福的爱情没有言语，最深刻的喜欢没有空间!

71)、每个人心中都有一道伤，那是曾经天塌下的地方

72)、有一天我突然发现你不在我的列表里了，但是我并没有删除你。

73)、当你觉得你喜欢的人也喜欢你的时候，一般是你想多了。

74)、我说：“对你是一见钟情，可是连那份感觉都忘了。”

75)、学着做自己，并优雅地放手所有不属于你的东西。

76)、我不知道你会不会害怕失去我，反正我很怕会失去你。

77)、曾经我以为念念不忘旳人，也就在一念之间都忘记了。

78)、爱情就像攥在手里的沙子，攥的越紧，流失的越快。

79)、我到现在才发现，有些东西是我拼命想忘也忘不掉的。