励志的优美英文话语

励志的优美英文话语（精选5篇）

1.励志的优美英文话语 篇一

1. 我们都还年轻，多走几步路，多欣赏下沿途的风景，不要急于抵达目的地而错过了流年里温暖的人和物;趁我们都还年轻，多说些浪漫的话语，多做些幼稚的事情，不要嫌人笑话错过了生命中最美好的片段和场合;趁我们都还年轻，把距离缩短，把时间延长。趁我们都还年轻，多做些我们想要做的任何事。

2. 让我们将事前的忧虑，换为事前的思考和计划吧!

3. 独立的思想在中国还是一件奢侈品。如果你恰巧是一个有独立思想的人，那么你要小心了，因为绝大多数没有思想的人，会固执地认为有思想的你是一种奇怪而可怕的怪物，人们有责任，有信心，有耐力，有手段，有时间，通过大量口水来说教你，解救你，直到你也成为没有独立思想的人。

4. 当我们对着大山喊：“喂”，山谷回应“喂”;喊：“你是谁”，山谷回应：“你是谁”;喊：“我恨你”，山谷回应：“我恨你”。但当我们试着对山谷喊：“我爱你”时，整个山谷回荡的一定是：“我爱你”。所以当我们抱怨别人冷漠的时候，其实自己就是一面镜子!如果你将爱传递出去，收获的一定也是爱!

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. 人性最可怜的就是：我们总是梦想着天边的一座奇妙的玫瑰园，而不去欣赏今天就开在我们窗口的玫瑰。

7. 这是一个只承认强者的时代，而学习正是赋予了我们做强者的原始资本。我们有责任，有义务学好知识。过程一定是苦的，可真正的强者一定要耐得住寂寞，受得了煎熬，抗得住诱惑!

8. 如果寒暄只是打个招呼就了事的话，那与猴子的呼叫声有什么不同呢?事实上，正确的寒暄必须在短短一句话中明显地表露出你对他的关怀。

9. 所谓成熟就是，你要习惯任何人的忽冷忽热，也要看淡任何人的渐行渐远。

10. 很多时候，因为没有选择的机会，人们往往走对了路。

11. 以前喜欢一个人，可以任由招之即来，挥之即去。现在喜欢一个人，仍可以招之即来，但不再接受挥之即去。因为我现在知道，我很好，所以你爱我，也只有一次机会。

12. 青春是人生的实验课，错也错得很值得。

13. 世上没有绝望的处境，只有对处境绝望的人。

14. 凡是秉持自己信念而活，就能产生自尊自重与自制力，并且内心平和，你会以内在价值标准，而不是旁人的好恶或别人的比较的结果，来衡量自己，这时候，对事情的对错与别人是否发现无关。

15. 现实和理想之间，不变的是跋涉，暗淡与辉煌之间，不变的是开拓。甩掉世俗的羁绊，没谁愿意，让一生在碌碌无为中度过。

2.励志的优美英文话语 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.经典励志优美英文段落 篇三

《小王子》英语经典段落

If someone loves a flower, of which just one single blossom grows in all the millions and millions of stars, it is enough to make him happy just to look at the stars.If someone loves a flower, of which just one single blossom grows in all the millions and millions of stars, it is enough to make him happy just to look at the stars. He can say to himself, ”Somewhere, my flower is there…" But if the sheep eats the flower, in one moment all his stars will be darkened… And you think that is not important!

倘若一个人对一朵花情有独钟，而那花在浩瀚的星河中，是独一无二的，那么，他只要仰望繁星点点，就心满意足了。他会喃喃自语：“我的花就在星河的某个角落……”可是，这花一旦被羊吃掉了，一瞬间，所有星星都将随之黯淡无光……那你也认为这不重要吗?

Flowers are so inconsistent! But I was too young to know how to love her…

花总是表里不一，而我太年轻了，不知道该怎样爱护她……

For she did not want him to see her crying. She was such a proud flower…

她其实是不愿意让小王子看到自己哭泣。她曾经是多么高傲的一朵花……

My flower is ephemeral, and she has only four thorns to defend herself against the world. And I have left on my planet, all alone!

我的花生命是短暂的，她只有四根刺可以保护自己，抵御世界，我却将她独自留在我的星球上了!

His flower had told him that she was only one of her kind in all universe. And here were five thousand of them, all alike, in one single garden!

他的花朵曾经告诉他，自己是宇宙间仅有的一种花;可是仅仅在这座花园里，就有五千朵和她一模一样的花!

I thought that I was rich, with a flower that was unique in all the world; and all I had was a common rose. A common rose…

我总以为自己很富有，拥有一朵世上独一无二的花;实际上，我所拥有的不过是一朵普通的玫瑰而已。一朵普通的玫瑰花……

To me, you are still nothing more than a little boy who is just like a hundred thousand other little boys. And I have no need of you. And you, on your part, have no need of me. To you, I am nothing more than a fox like a hundred thousand other foxes. But if you tame me, then we shall need each other. To me, you will be unique in all the world. To you, I shall be unique in all the world.

对我而言，你只是一个小男孩，和其他成千上万的小男孩没有什么不同。我不需要你。你也不需要我。对你而言，我也和其它成千上万的狐狸并没有差别。但是，假如你驯服了我，我们就彼此需要了。对我而言，你就是举世无双的;对你而言，我也是独一无二的……

The wheat fields have nothing to say to me. And that is sad. But you have hair that is the color of gold. Think how wonderful that will be when you have tamed me! The grain, which is also golden, will bring me back the thought of you. And I shall love to listen to the wind in the wheat.

麦田和我没有任何关联，真令人沮丧。不过，你有金黄色的头发。想想看，如果你驯服了我，那该有多好啊!小麦也是金黄色的，那会使我想起你。我会喜欢听麦田里的风声……

It is your own fault, I never wished you any sort of harm; but you wanted me to tame you... but now you are going to cry! Then it has done you no good at all!

这是你的错，我根本无意伤害你，可是你却愿意让我驯服你……可是你现在却想哭!那驯服根本对你毫无好处!

It has done me good, because of the color of the wheat fields. Go and look again at the roses. You will understand now that yours is unique in all the world.

驯服对我是有好处的——因为麦田的颜色。再回头看那些玫瑰花吧!到时你就明白你的`玫瑰花仍是举世无双的一朵花。

And now here is my secret, a very simple secret. It is only with the heart that one can see rightly; what is essential is invisible to the eyes.这是我的一个秘密，再简单不过的秘密：一个人只有用心去看，才能看到真实。事情的真相只用眼睛是看不见的。

It is the time you have wasted for your rose that makes your rose so important.

你在你的玫瑰花身上耗费的时间使得你的玫瑰花变得如此重要。

Men have forgotten this truth. But you must not forget it. You become responsible, forever, for what you have tamed. You are responsible for your rose…

4.2022芒种的优美话语 篇四

在日常学习、工作抑或是生活中，越来越多人喜欢在网上发布话语，话语是指与社会权力关系相互缠绕的具体言语方式。那么什么样的话语才是好的话语呢？下面是小编为大家收集的2022芒种的优美话语，供大家参考借鉴，希望可以帮助到有需要的朋友。

1.芒种节气，忙碌登场。时逢初夏，气温上扬。挥汗如雨，找点清凉。工作再多，身体要养。生活再累，心情要爽。热爱劳动，关注健康。今日芒种，祝你安康！

2.赵爱平芒种火烧天，问候送清凉。芒种及时雨，祝福送给你。祝愿你：忙忙碌碌，忙中有乐，开开心心，播种快乐，潇潇洒洒，收获幸福！

3.耕耘生活的土壤，种下一份快乐，收获开心果，开垦工作的沃土，种下一棵好运，收获财富树，芒种节气到，为你种下祝福，愿开出吉祥花伴你，伸出如意枝绕你，芒种节快乐！

4.芒种到，种下金银花，结满榆（余）钱果，祝你财富满满；种下希望籽，开出富贵花；祝你官运享通；种下幸运树，结满好运果；祝你生意兴隆！

5.迈开你的脚步，踏着满地的尘土，坚强地进行着你的征服，人生当自强是永恒的道路。今日芒种，芒种芒种，忙着把希望播种！祝你前途无量，一路收获成功！

6.芒种节，天气热，丰收忙，幸福种，种希望，收理想，种花朵，收芬芳，种快乐，收健康。祝福你，心情爽，百事顺，万事兴，享幸福！

7.六月芒种麦子黄，责任田里收麦忙，汗珠子里边滚喜悦，笑看麦粒流机仓，芒种节气祝农民：幸福美满奔小康！

8.芒种节，种交情，短信送你等回音；芒种节，种好运，夏天播种秋天收；芒种节，种开心，快乐永远伴随你。芒种节，祝你行大运，大吉又大利！

9.种子，有雨水浇灌总会长出茁壮的苗子；热情，有汗水的挥洒总会收获成功的喜悦；朋友，有热情的问候联系总会万古长青；幸福，有我的祝福总会来到你身旁！芒种到，祝你平安幸福！

10.“芒种芒种，连收带种”芒种节气到了，在这蕴含收获和播种耕耘的时节里，愿你在你的工作领域，用努力播下辛勤的种子，收获忙碌工作后的累累硕果！祝你芒种节气里，工作顺利，快乐进取！

11.芒种节，我“种”下对你的心，愿收到你的真情；芒种节，我“种”下对你的情，愿收到你的回应。芒种节，想种就种，来日大丰收，祝你播种多多，收获多多！

12.又是芒种时节到，短信祝福早送到，忙把烦恼全赶跑，接收幸福来笼罩，忙把忧愁都抛掉，问候声声吉祥绕。祝芒种快乐开心乐逍遥、幸福安康无限延。

13.芒种忙，小麦收获忙，粮食堆满仓；爱情收获忙，今日结成双；事业收获忙，升职官运长；生意收获忙，财神在身旁；家庭收获忙，全家都健康。芒种到，祝你万事顺意，忙到幸福长！

14.芒种来登场，作物即进仓，收成实在棒，心情很舒畅，工资要上涨，事业有保障，爱情挺顺畅，依靠有肩膀，生活很时尚，身体必健朗；愿朋友播种身心爽朗，收获万事顺畅！

15.今日芒种，种下善良的种子，才可收获宽容和美好！种下勤劳的种子，才会收获丰盛的物质。芒种，一个金色灿灿的季节，充满丰收的喜乐。有芒应收，有芒当种。愿你有收获，有播种 静待下一个收获。

16.六月六，芒种至，气温升高换季时；初夏日，易犯困，忙里偷闲打个盹；不贪咸，不贪甜，蔬菜瓜果要多吃；春争日，夏争时，美好充实在夏季。

17.有忙碌紧握的日子，是充实；有丰收在即的日子，是踏实；有关怀总在的日子，是忠实；有祝福送上的日子，是真实。芒种到，祝你幸福吉祥，生活信心坚实，丰获快乐果实。

18.芒中节气到，幸福围你绕，忙着收愿望，忙着种希望，忙着趋走烦恼，忙着收获喜悦，芒种来临，送你一颗种子，种下美好的希望，来日收获无数的愿望，芒中快乐。

19.芒种，月如钩，镰刀写满希望，土地不再彷徨，布谷鸟在吟唱，关于生活的惆怅，一点一滴的日子，一点一滴的希望。从芒种开始，期望开始生长。

20.亲爱的朋友们，早上好，明日芒种，收获的开端，丰收的起点，在这特殊的日子里，为你种下问候，收获幸福愿你好事连连，幸福多多

21.芒种到来关心你，养生嘱咐我重提，饮食方面要注意，少酸多甜要调理，气温升高人犯困，午饭过后要小憩，天热心气要平和，工作再累也要快乐。今日芒种，愿你健康，祝你吉祥！

22.芒种到了，播下快乐的种子，收获开心点点；播下美好的种子，收获幸福满满；播下健康的种子，收获福寿绵绵；播下幸运的种子，收获好运年年；播下祝福的种子，收获精彩连连：芒种快乐，福寿安康！

23.芒种忙不停，祝福来报到，愿你：忙着开心笑，忙着丢烦恼，忙着行大运，忙着数钞票，忙着把健康抱，忙着陪成功跳，忙着与平安相好，忙着和幸福到老！

24.节气交替，日月轮回。春耕秋收，夏种冬藏。生活忙碌，劳作辛苦。洒落汗水，耕耘岁月，人生由此启航扬帆。芒种愿你快乐无限！

25.芒种芒种，连收带种，今天是芒种，愿你在收获丰硕的果实的时候，忙着种下不平凡的`梦想，待到秋田来临时收获非凡的果实，祝愿你芒种充实而快乐！

26.芒种芒种，一定要忙，一定要种，忙着快乐，种下希望，忙着幸福，种下梦想，忙着想你，种下思念，忙着祝福，愿你一生，永远幸福！

27.芒种到，播种忙，大雨飘，万物长，初夏季，瓜果熟，饮食好，运动忙，睡眠多，身体棒。芒种送祝福，祝你心情好，事业顺，爱情甜，生活步步高！

28.芒种，芒种，既要收获又要播种，今天是芒种节气，又是6月5日的大吉大利日子，祝你一顺百顺，一发再发，收获今日累累硕果，播下明日美好前程！

29.芒种芒种，为你种下幸福，让忧伤无隙可钻；为你种下好运，让霉运无处可站；为你种下快乐，让烦恼无处可躲。芒种到了，祝你幸福！

30.芒种芒种，忙着收割忙着播种，愿你收的财富金满库银满库，愿你收的＇吉祥福满仓笑满仓，愿你收的健康满身上。种下一阵欢声笑语，种下祥云一片，种下年年有“鱼”，哈哈，过不了多久又是丰收时。

31.许一个美好的心愿祝你快乐连连，送一份美妙的感觉祝你万事圆圆，发一条短短的信息祝你幸福绵绵。祝端午节快乐。

32.又是一年芒种到，发条短信问声好。天气渐热气温高，心静自然暑气消。身体是那本钱钞，健康依然很重要。工作莫要太辛劳，心情愉快胜佳肴。

33.芒种节气到，忙中偷里笑，忙外乐逍遥，忙里无烦恼，忧愁见你立马逃跑，快乐与你幸福拥抱，芒种祝你将好运种下，收获美好人生，天天都是喜洋洋！

34.今天是芒种了，祝你满金满银满钞票，满心欢喜，满脸微笑，满世界的朋友，满手机的祝福，满生活都开心，满人生都幸福。，芒种快乐。

35.芒种时节到了，愿亲爱的你收获小麦一样金黄的前程，拥有麦浪一样汹涌的甜蜜，愿你播下勤劳奋进的种子，酝酿幸福快乐的人生。芒种快乐。

5.一些夸奖别人的优美话语 篇五

2. 你头脑精灵，作事不托泥戴水，知道随机应变，懂团结，爱帮助同事，做事有条有理。

3. 你的穿衣风格真棒，永远走在时尚的最前沿。

4. 越有内涵的人越虚怀若谷，像您这样有内涵的人我十分敬佩。

5. 你的才华，远超于大多数人，在“众星云集”的世界里，你也是最为优秀的那一个。

6. 您是一位有恒心有毅力的人，我很佩服您!

7. 胖胖的多好呀，看着就很温暖，心宽体胖，你肯定是个善良又宽容的人呢。

8. 你戴的珍珠圆润有光泽，清澈透亮，你真有眼光!

9. 你很有责任感，把事情交给你真是令人太放心了。

10. 人生旅程上，您丰富我的心灵，开发我得智力，为我点燃了希望的光芒，谢谢您!

11. 你也许没有水汪汪亮晶晶的眼睛，但你的眼神也应该顾盼多情，勾魂摄魄。

12. 你真是太帅了，这衣服穿在你身上太有型了。

13. 你学的真快，你也很努力，你的才华，你的成绩，皆来自由此!

14. 尽管你身材纤弱娇小，说话柔声细气，然而却很有力量，这是一种真正的精神美!

15. 你表现的很勇敢，是一个真正的男子汉!

16. 你的才华，着实让人佩服，这与你的不懈努力，有着必然的联系。

17. 她那双大大的眼睛，闪烁着聪颖的光辉，像两颗朗朗的星星。

18. 别开玩笑了，看您的容貌，肯定不到四十岁。

19. 春花秋月，是诗人们歌颂的情景，可是我对于它，却感到十分平凡。只有你嵌着梨涡的笑容，才是我眼中最美的景象。