网络经典话语

网络经典话语（精选8篇）

1.网络经典话语 篇一

网络的爱情经典话语

1、世界，你可能只是一个人，但对于某个人，你却是整个世界。

2、候，那个人就在你身边。只是你不知道他的存在，因为错误的人挡住了你的

3、就像我一样，是个倔强的孩子。因为内心是温暖潮湿的地方，适合任何东西

4、生活中，你说的话可能会伤到别人，但有时候，你的沉默会让人伤得更深。

5、有的习惯之后，最难以忘记的便是这些不习惯。

6、既然错过，何必有当初那场相逢。

7、幸运的，因为你可以选择爱我或不爱我，而我只能选择爱你还是更爱你。

8、就像跳楼，大脑它说这不是个好主意，但内心它说，你可以飞。

9、不知不觉喜欢上天空的蓝色，因为你的微笑在那里。

10、魅力是什么?魅力不是漂亮，漂亮的女人不一定能吸引我，端庄幽雅的女人我才喜欢。所以你不用担心自己不够漂亮。

11、我们的故事，永远的那么重要。

12、腾不出时间来谈恋爱的人，迟早会腾出时间来相亲

13、幸福它来过，但现在早已将我遗弃。

14、用我牵强的微笑，活出无人能比的高傲。

15、女人是朵花，但是需要男人的雨露

16、是我忘不了伱，还是伱记不起我

17、我喜欢欢阳光明媚的天气，你喜欢阳光明媚的`我。

18、你身在何处，无论你为何忙碌，我都会在此守候。

19、男人拒绝不了的是新欢，女人抗拒不了的是旧爱。

20、产生的不是变化，而是更长久的牵挂与思念。

21、爱，就是当感觉、热情和浪漫统统拿掉之后，你仍然珍惜对方。

22、别后悔，因为如果过去是好的，完美，如果过去是不好的，那也是经验和智慧。

23、用二个人的习惯，替代一个人的不安

24、心不安分，人不安宁

25、是不是可以平平淡淡，就此过以后的漫长时光。

2.网络经典话语 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.网络经典话语 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.让人伤心的网络经典话语 篇四

3、冷冷的街道，冷冷的雨，走在冷冷的夜晚的街道上，感受着冷冷的雨，似乎额外让人清醒，但是又糊涂，望着灰蒙蒙的天，雨点象细丝一般连着，打在我的脸上，打在我的肩膀上，打在我的心里。

4、凡世的喧嚣和明亮，世俗的欢快和幸福，如同清亮的溪涧，在风里，在我眼前，汨汨而过，热和如同泉水一样涌出来，我没有奢看，我只要你欢快，不要哀伤。

5、如果上帝要毁灭一个人必先令其疯狂。可我疯狂了这么久为何上帝还不把我毁掉。

6、当你最困难的时候就是离成功不远的时候，如果你遇到困难就后退，那就算成功已到彼岸，它也会与你无缘。

7、也许是那朵白云天空才蓝的那么美丽因为短暂，因为无意却难忘记你是我生命美丽的插曲在人来人往的时间海洋里我会想你而我们的爱情好像那朵云。

8、我已经不下百次梦见你，几乎每个夜晚你的身影都会入我梦来。现在，我们天各一方，我比任何时候都更强烈地想念你。我只有祈求上苍赐给我忍耐力，并且不要把我们重逢的良辰推得太远。

9、相信缘分和宿命吧，一切都于冥冥中早已注定。因此无论你是得到还是失去，都请顺其自然，同时怀有一颗感恩的心，感谢他曾走入你的生命，让你真真实实的爱过一次，正是他，丰富了你人生的记忆。

10、遥望着阳光下泛着晶莹的白雪，树梢上蓬松着的摇摇欲坠的雪淞，我怀恋那些在不经意间的幸福，浅显的时光在笔尖轻轻驻足，随了青春的舞步蹀躞踌躇，渲染着你我曾经的葳蕤，想念那些在指间流露的只属于你和我的唯美。

11、那些刻在椅子背后的爱情，会不会像水泥上的花朵，开出没有风的，寂寞的森林。

12、烟花飞腾的时候，火焰掉入海中。遗忘就和记得一样，是送给彼此最好的纪念。爱，从来都不算是归宿。也不是我们彼此的救渡。

13、在这个忧伤而明媚的三月，我从我单薄的青春里打马而过，穿过紫堇，穿过木棉，穿过时隐时现的悲喜和无常。

14、爱情是点滴的积累，一点一滴，慢慢珍藏在心底，慢慢在心底酝酿，两个人一起来呵护。悄悄的，爱情变了，变成了一种叫做幸福的东西，萦绕在两个人之间，一生一世。

15、当你停在这样一个美丽又冷酷的地方，很久之后才想起来回过头去看看，对岸依旧青春正好，梧桐树在两旁笔直地连成线，男孩或女孩一路摇摇晃晃地冲过，笑声长留在耳边。

16、渐渐明白了，最在乎的那个人，往往是最容易让你流泪；渐渐明白了，很多爱情是可遇而不可求；渐渐明白了，很多东西只能拥有一次，放手也就意味着失去；渐渐明白了，太在乎一个人往往会伤害自己；渐渐明白了，真爱不需要回报；渐渐明白了，我们之所以是过客，因为未曾为爱停留，其实一个人挺好。

17、我在等一个人，一个可以把我的寂寞画上休止符的人！一个可以陪我听遍所有悲伤的情歌却不会让我想哭的人！一个我可以在他身上找出一百个缺点却还是执意要爱的人！一个会对我说：我们有坑一起跳，有苦一起尝，有一辈子就一起过的人！其实，我一直在等你，你难道真的不知道吗？

18、恋爱的时间能长尽量长。这最少有两点好处：一，充分，尽可能长的享受恋爱的愉悦，婚姻和恋爱的感觉是很不同的。二，两人相处时间越长，越能检验彼此是否真心，越能看出两人性格是否合得来。这样婚后的感情就会牢固得多。

19、寂寞的人总是会用心的记住他生命中出现过的每一个人，于是我总是意犹未尽地想起你在每个星光陨落的晚上一遍一遍数我的寂寞。

20、天空和大海相爱了，但是他们的手无法牵，无法让爱继续。天空哭了，泪水洒落在海面上，即使受到惩罚，天空也要把灵魂寄给大海！从此，海比天蓝。

21、凡世的喧嚣和明亮，世俗的快乐和幸福，如同清亮的溪涧，在风里，在我眼前，汨汨而过，温暖如同泉水一样涌出来，我没有奢望，我只要你快乐，不要哀伤

22、生命中，不断的有人离开或进入。于是，看见的，看不见的；记住的，遗忘了。生命中，不断的有得到和失落，于是，看不见的，看见了；遗忘的，记住了。然而看不见的，是不是等于存在？记住的，是不是永远不会消失？

23、岁月就象一条河，左岸是无法忘却的回忆，右岸是值得把握的青春年华，中间飞快流淌的，是年轻隐隐的伤感。

24、怕的时候没人陪，学会了勇敢；烦的时候没人问，学会了承受；累的时候没人可以依靠，学会了自立。生病了痛了也要学会忍耐，坚持，还要坚强，即使独自悲伤，也不要去乞求怜悯，嗟来的是廉价的，赶上的是便宜的。这个社会不相信眼泪。

5.失落的经典话语 篇五

3、世界上只有想不通的人，没有走不通的路。

4、不要说别人脑子有病，脑子有病的前提是必须有个脑子。

5、把不忙不闲的工作做的出色，把不咸不淡的生活过得精彩。

6、咖啡苦与甜，不在于怎么搅拌，而在于是否放糖；一段伤痛，不在于怎么忘记，而在于是否有勇气重新开始。

7、你永远看不见我眼里的泪，因为你不在时我才会哭泣。

8、在事实面前，我们的想象力越发达，后果就越不堪设想。

9、情侣间最矛盾的地方就是幻想彼此的未来，却惦记着对方的过去。

10、如果我能够看到自己的背影，我想它一定很忧伤，因为我把快乐都留在了前面。

11、每个人出生的时候都是原创，可悲的是很多人渐渐都成了盗版。

12、喜欢一个人，就是在一起很开心；爱一个人，就是即使不开心，也想在一起。

13、地球是运动的，一个人不会永远处在倒霉的位置。

14、都是背了太多的心愿，流星会跌的那么重；都是藏了太多的谎言，我们分手才会那么伤。

15、越是想知道自己是不是忘记的时候，反而记得越清楚。

16、当别人开始说你是疯子的时候，你离成功就不远了。

17、理想很丰满，现实很骨感。

18、人之所以活得累，是因为放不下架子，撕不开面子，解不开情节。

19、试金可以用火，试女人可以用金，试男人可以用女人。

20、浪漫是一袭美丽的晚礼服，但你不能一天到晚都穿着它。

21、如果真诚是一种伤害，请选择谎言；如果谎言是一种伤害，请选择沉默；如果沉默时候一种伤害，请选择离开。

22、忙碌是一种幸福，让我们没时间体会痛苦；奔波是一种快乐，让我们真实地感受生活；疲惫是一种享受，让我们无暇空虚。

23、好马不吃回头草，因为回头的时候已经没有草了。

24、理想和现实总是有差距的，幸好还有差距，不然，谁还稀罕理想？

25、漂亮只能为别人提供眼福，却不一定换到幸福。

26、是金子总要发光的，但当满地都是金子的时候，我就不知道自己是哪颗了。

27、应该有更好的方式开始新的一天，而不是千篇一律地在每个早上都醒来。

28、上天决定了谁是你的亲戚，幸运的是在选择朋友方面它给你留了余地。

29、付出真心，才会得到真心，却可能伤的彻底；保持距离，才能保护自己，却注定永远寂寞。

30、朋友就是把你看透了，还能喜欢你的人。

31、说有上辈子的人是在骗自己；说有下辈子的人是在骗别人。

32、孤单是一个人的狂欢，狂欢是一群人的孤单。

33、想完全了解一个男人，最好别做他的恋人，而做他的朋友。

34、当我们搬开别人架下的绊脚石时，也许恰恰是在为自己铺路。

35、如果你为自己定的所有目标都已达到，那么说明你定的目标还不够远大。

36、有些事，明知是错的，也要去坚持，因为不甘心；有些人，明知是爱的，也要去放弃，因为没有结局；有时候，明知没路了，却还在前进，因为习惯了。

37、天使之所以会飞，是因为她们把自己看得很轻。

38、把一切平凡的事做好即不平凡，把一切简单的事做好即不简单。

39、时间就像一张网，你撒在哪里，你的收获就在哪里。

40、女人的眼泪是没用的液体，但你让女人流泪说明你很没用。

41、人生最精彩的不是实现梦想的瞬间，而是坚持梦想的过程。

6.拜年的经典话语 篇六

3、同样的天，同样的地，同样的祝福你我连；同样的我，同样的你，同样的快乐传给你；同样的年，同样的节，同样的春节同欢乐！

4、抓工作，讲效率，万事您都亲上阵；拼业绩，说进步，诸事您都要劳心；忙应酬，谈生意，百事都要您费神；新春到，送祝福，愿您放松心情爽；祝春节快乐！

5、踏雪无痕骏马奔，迎来春节福临门。锣鼓喧天庆佳节，大街小巷人沸腾。走家串户去拜年，祝福声声笑盈盈。祝你春节好运伴，生活幸福上一层！

6、在春节即将到来，钟声即将响起，焰火即将燃起的日子里，短信带着祝福先送去给你。愿你在新的一年里好事临门，平步青云，万事如意。预祝春节快乐！

7、薄薄的日历，长长的路途，多多的愿望，大大的梦想，红红的事业，棒棒的身体，甜甜的生活，漫漫的人生，小小的祝愿，浓浓的情谊，美美的心情。新年快乐

8、春节到了，这年头，祝福也不好送了，快乐被人打包了，煽情被人赶早了，万事如意跟身体健康也不知道被谁拐跑了，可我的祝福还是送到了。春节愉快！

9、你是女中豪杰当之无愧，你是我们衣食父母官，你的伟业锦旗挂满墙，你的丰功业绩硕果累。春节祝领导生体健康，扎西德勒，更上一层楼，想着老百姓。

10、春节祝愿你：致富踏上万宝路！在这充满温声的季节里，给你我真挚的祝福及深深的思念，春节快乐，恭喜发财，财源广进，身体健康！

11、新的一年，祝好事接二连三，心情四季如春，生活五颜六色，七彩缤纷，偶尔八点小财，烦恼抛到九霄云外！请接受我十全十美的祝福。祝免年春节快乐！

12、春节快到了，愿你幸福做加法，烦恼做减法，快乐做乘法，困难做除法，幸运开平方，霉运开根号，坏心情像小数点，好心情循环无极限。祝春节快乐！

13、希望这是你收到的第一条祝福，比我早的统统和谐掉，()让我抢个沙发坐坐；煽情的话放在心里，要低调；我发的不是短信，是祝福；春节需要快乐，你懂的。

14、民俗民风代相传，女人天生忙锅碗。老公坐吃等你端，今年打破陋俗传。除夕饭店定美餐，合家共聚吃年饭。祝愿妻子过好年。美丽笑颜我爱看。爱你如痴！

15、祝你把金财银财大财小财，汇成万贯家财；用你的朝气英气正气勇气，换得一团和气；把我最真的祝福祝愿心愿许愿，一并送给你：祝春节快乐，富贵连年。

16、春运开始第一天，发个短信问问安；春节长假将到来，归家团聚心期待；车票争取提前买，贵重物品随身带；祝你春运旅途愉快！

17、春节走亲访友，顿顿大鱼大肉。饭局酒精考验，疲于四处应酬。偶尔彻夜狂欢，体力透支严重。注意节后调养，快把精神养足。舒缓紧张情绪，保你健康无忧！

18、不管是除夕还是初一，健康身体才是唯一；把每晚当除夕，把每天当初一；把自己当十七，生活就像阳光一般灿烂。祝你春节快乐，幸福如意！

19、新年，是一年的起点；快乐，是人生的重点；烦恼，永远降到冰点；时间，是情谊的钟点；祝福是短信的焦点。愿你占领幸福的制高点，新年处处风光无限！

20、这一年，我们一起吃饭一起2,一起打闹一起笑，一起加班一起发牢骚，一起拼搏一起犒劳，一起取笑老板一起被骂挨批。新春佳节来到，愿你快乐逍遥！

21、人生是一道解析题，每个阶段是判断题，每天的生活是选择题。完成了选择题，才有判断的权利，做好了判断题才有解析的意义。愿你2013做出完美答卷！

22、同志兄弟我敬你，同事姊妹我喜爱，一年辛苦乐今宵，今值春节起干杯。祝大家：家和万事兴，越活越年轻，宝宝快乐跑，老人幸福享，身体都健康。

23、瑞雪纷飞喜迎门，新春来临骏马奔。驶入平安快乐道，淌过吉祥如意河。满载幸福团圆果，马鸣声声到君前。愿友春节一切好，接福纳财心欢笑。

24、新年到，千言万语浓缩为一句新年快乐，祝福声声交响成一个吉祥如意，电波阵阵捎带去一生幸福美满，短信频频祝愿你一世喜乐平安。

25、张灯结彩闹新春，合家团圆享天伦。喜气洋洋访亲友，笑语盈盈情意久。天地一派幸福景，愿友春节好心情。吉祥如意身旁绕，爱情 事业皆欢笑。愿你春节快乐。

26、心里装满了思念，眼睛里收藏着爱恋，手机里挤满了祝福，酒杯里盛满了佳酿，烟花里藏满了喜庆，灯笼里点满了好运，新春佳节到来之际，祝你蛇年大吉！爱你到永远！

27、愿你新的一年里：事业正当午，身体壮如虎，金钱不胜数，干活不辛苦，悠闲像老鼠，浪漫似乐谱，快乐非你莫属！祝春节快乐！

28、新春佳节到，祝福没忘掉，平时联系少，友谊非常牢，理由不多说，这次全代表，恭贺全家新年好，福气满身财运绕，人人健康天天笑，幸福生活更美妙！

29、你愿，或者不愿意，龙年都将过去。你想或者不想经历，新的蛇年都将到来。你信或者不信，我们的生活将会越来越好。祝你蛇年带着好心情过活！

30、春节祝福还没收到吧？小日子过的还安逸吧？短信不是和你玩躲猫猫，只是我要第一个让你春节快乐，千万不要感动流泪呀，我只是想来抢个大沙发。

31、春节放假啦，计划老大啦，开怀畅饮啦，甜美觉觉啦，疯狂购物啦，迪厅K歌啦，飚车兜风啦，旅游结婚啦，心情放松啦，节后重生啦，劳动人民节日快乐！

32、我送了父母，祝福的话我给了朋友，问候的话我送了领导，剩下的话我要全部给你，亲爱的，值此新春佳节，愿你春节快乐，笑口常开，我爱你！

33、笑是治病的良方，健康的朋友；运动，是健康的源泉，长寿的秘诀，谨愿百忙之中，起居有节，笑口常开，身心长健，永葆青春。马年春节愉快，幸福平安！

34、分别已很久，现在还好吗？想起在一起，难忘蹉跎岁，一起真惬意，天真又烂漫，自由忒好玩。春年今又临，祝你好玩乐，漂亮又靓眼，春节不见不散。

35、新春佳节今来到，欢声笑语身边绕。祖国山河多美好，银装素裹尽妖娆。国强民富世界傲，生活幸福步步高。祝你新年新气象，一年更比一年好！

36、工作在外把家念，春节很快到眼前，春运回家买票难，人潮拥挤保安全，彻夜排队要保暖，一票在手心里甜，祝你平平安安把家返，开开心心过大年！

37、春节到了，我想让春风带给你温柔，让春雨带给你妩媚，让春光带给你灿烂，让春花带给你靓丽，让春色带给你幸福，让春梦带给你如意！

38、新年短信铺天盖地，我怕祝福塞不进去，提前行动占领高地，混个前三也不容易，我要祝你顺心如意，想要咋地就咋地，啥事都能和你心意。

39、新年的烟花很给力，绽开对你的点点思绪，缤纷的祝福洒进你的世界里；春节的问候满满地，包裹我沉甸甸的心意，委托手机里的短信传递给你；春节如意！

40、幸苦为甜赚钱，幸福展现眼前。不辞幸苦操忙，鼓足干劲向前。春节宽心过年，花天酒地几天。合家幸福满园，美乐家宴共享。祝你身体健康，愿你平安吉祥。

41、年是一颗颗甜蜜的糖果，年是一朵朵缤纷的烟火，年是我们与父母的团圆的时刻，年是我们对家庭的难舍难割，又逢新年，祝福你和家人幸福安康岁岁年年！

42、百花绽艳迎春早，喜乐年华祝福道。天上星星看着笑，人间真爱春光耀。舞狮秧歌踩高跷，旱船麻婆喜乐闹。祝你阖家幸福跳，愿你新春财神抱。春节快乐！

43、新年到、春节到、有成绩、别骄傲、失败过、别死掉、齐努力、开大炮、好运气、天上掉、同分享、大家乐。天天好运道，日日福星照！

44、纲举目张治矿有方，疏而不漏有章可鉴，纪律严明要求高标，紧抓安全刷新产量，年终红包人人有奖。祝福矿长身体健康，春节愉快事业飙前。

45、拜新年，贺新年，家家户户庆团圆！平时忙碌难相见，今日相聚俱欢颜。先祝父母多福寿，再拜亲友都平安。福禄吉祥都送到，一家胜似一家欢！春节快乐！

46、新年到祝愿你：一年四季季季平平安安，一年12个月月月健健康康，一年52周周周精精彩彩，一年365天天天快快乐乐。春节快乐！

47、新年祝福：一年一年开心过，开开心心，一生快快乐乐，一世平平安安，一家和和睦睦，愿你生命中的每一个愿望全能得到实现！新春快乐！

48、春节将至拜早年：买辆奔驰送你太贵，请你出国旅游浪费，约你海吃一顿伤胃，送你一支玫瑰误会，给你一个热吻不对！只好短信祝福快乐实惠。

49、希望今天的你是快乐的，今晚的你是开心的，今夜的你是甜蜜的，明年的你是顺利的，今生的你是幸福的，今世的你是健康的，春节快乐！

50、新年来到说恭喜，恭喜恭喜恭喜你。财源滚滚闯万里，鸿运当头不停息。健康快乐好福气，合家欢乐幸福年。事事顺利发大财，新年更是旺到底！小年快乐！

51、滚滚，滚烫的心祝福你！炸炸，炸鞭的响问候你！敲敲，敲钟的声祈祷你！烤烤，烤火的炉温暖你！烦烦，烦恼的事远离你！预祝新年快乐万事如意！

52、祝好运接二连三，心情四季如春，生活五颜六色，七彩缤纷，偶尔八点小财，新的一年开始，烦恼抛到九霄云外！请接受我十全十美的祝福。祝春节快乐！

53、春节来到，愿你抱着平安，拥着健康，揣着幸福，携着快乐，搂着温馨，带着甜蜜，牵着财运，拽着吉祥，迈入新年，快乐度过每一天！

54、祝你在新年里：一家和和睦睦，一年开开心心；一生快快乐乐，一世平平安安；天天精神百倍，月月喜气洋洋；年年财源广进，岁岁平安祥和！春节快乐！

55、星星的寂寞月儿知道，晚霞的羞涩云知道，花儿的芬芳蝶知道，青草的温柔风知道，梦里的缠绵心知道，心里的酸楚泪知道，我的思念您知道！我的祝福请记牢：祝春节快乐！

56、春节到，鸿运照，烦恼的事往边靠，爱情滋润没烦恼，钞票一个劲儿往家跑，出门遇贵人，在家听喜报，年年有此时，岁岁有今朝。祝：新春愉快！

57、堂堂正正做人，大公无私干事，毫不利己奋献，处处带头表率，丰功伟绩人赞，认人唯贤纳士。领导春节别忙，策划下步工作，全家幸福安康，如意事业辉煌。

58、用彩虹做件新衣，用彩霞作幅年画，用彩笔写副对联，用月亮做个果篮，用星星做成糖果，把这些年货打包，通过短信飞速邮寄给你，提前祝你春节快乐！

59、祝您把金财银财大财小财，汇成万贯家财；用您的朝气英气正气勇气，换得一团和气；把我最真的祝福祝愿心愿许愿，一并送给你：祝春节快乐，富贵连年。

60、春节假期，亲朋团聚；饮食健康，切记切记；酒莫多喝，微有醉意；菜忌油腻，荤素合理；玩莫太疯，食居有律；旅游出行，安全牢记；快乐健康，愿君如意！

61、志在哪里，哪里就有成功 ；心在哪里，哪里就有风景；爱在哪里，哪里就有感动。在新年来临之际，衷心祝愿春节快乐，身体健康，心想事成！

62、昨天拜年早了点，明天拜年挤了点，后天拜年迟了点，现在拜年是正点，拜年啦，拜年啦！祝福您春节快乐，财源茂盛，万事如意，合家幸福！新年快乐。

63、祝福不论多少，真诚就好；快乐别嫌多少，开心就好；幸福只多不少，照单全收就好；出入不计远近，平安就好；春节祝福趁早，愿你万事大吉，好上加好！

64、火车跑的快，全凭车头带；飞机飞的高，全凭技术高；事业发展大，领导干劲大；我们腰包鼓，全凭好领导。向领导拜年了，祝福您春节快乐，合家幸福。

7.网络“恶搞”凸显话语权变迁 篇七

一、网络“恶搞”溯源

作为对一种文化现象进行描述的“恶搞”一词, 究竟何时出现可能是一个有赖于语言学、人类学详细考证的问题。一种共识是, 在《一个馒头引发的血案》 (以下简称《馒头》) 在网络上风靡之后, “恶搞”才引起了社会的关注。年轻人在网络上发表着用传统经典形象演绎的荒诞故事, 这种在年轻人看来纯粹搞笑的游戏, 引起了父辈们的强烈不满甚至是愤怒, 但是这却丝毫不影响其在年轻人中的大受欢迎。甚至从某种意义上讲, 正是中老年人激烈的反应使“恶搞”凸显于社会视野之内。类似于《馒头》的网络短片在本世纪初就已经出现, 2001年伊始风靡网络的两部短片《大史记》、《分家在十月》, 在各大网站始终保持着惊人的下载记录。然而, 即使广受欢迎, 甚至在戏谑程度上比《馒头》有过之而无不及, 这种现象也并没有引起主流社会的关注。反倒是陈凯歌导演对于胡戈恶搞《无极》的激烈回应, 包括扬言采取法律行动, 使得“恶搞”不再仅是青年人的自娱自乐, 而成为社会舆论关注的焦点。

值得注意的是, 网络短片的“恶搞”虽然是随网络技术而出现的新事物, 但是其作为文化现象本身, 却有着发展的清晰脉络。网络恶搞短片的流行, 是从王朔伊始、周星弛建构、冯小刚推波的“大话文化”的延续, 表明“大话文化”随着网络技术的成熟进入了一个大众的创造性的阶段。“大话文化”是对秩序和正统价值观的解构, 它嬉皮笑脸地将一切神圣的外衣一把扯下, 突破了现实的压抑与限制, 以温和与机智的方式, 进行批评与颠覆。在这种文化现象产生的初期, 由于批评是温和的且批评的最初指向往往都是主流社会同样厌恶的, 因此社会主流舆论通常将这种文化现象视作一种市井娱乐精神而予以宽容。这种宽容体现在《馒头》风波中, 主流媒体对《馒头》作者胡戈的普遍同情与对陈凯歌的尖锐批评与嘲讽。然而, 随着网络技术的普及、博客以及播客的大量出现, “恶搞”逐渐由文学青年向市井大众普及, 个性化的草根创造行为与主流价值观念的碰撞开始引起主流群体, 尤其是传统话语权力主体———学者、官员、正式媒体的强烈关注。

二、网络“恶搞”的文本解读

“恶搞”行为已经不再被仅仅轻描淡写地视为一种网络的娱乐精神, 而被视为一种解构传统价值、带有强烈后现代特征的网络传播行为。“恶搞”的文本大致可以从两个层面上予以解析:话语模式 (表达模式) +价值观念。从话语模式和表达模式上而言, 网络传播的重要特征在于话语权力的扩散, 由传统模式中的贤人、专家等权威性信息发布群体 (典型代表:官员、专家、记者) 向普通大众转移。在网络时代, 任何一个人都可以就传统上只有达官显贵、专家学者才有能力关注并发表看法的问题宣讲观点并获得无数匿名的听众。这种话语模式的转变, 打破了传统话语模式的信息控制渠道, 从而使信息垄断产生的权威面临迅速退魅的危险。从价值观念而言, 网络传播关注那些为传统表达忽略的市民生活, 嘲笑、解构宏大叙述所依赖的逻辑与普适性观念。“恶搞”顶着后现代主义的光环拒绝并颠覆现代社会里的许多重要的东西, 这种颠覆似乎不具有任何建设性的意义, 只有为解构而解构的破坏性。然而, 许多恶搞者还是有一些积极的、甚至是建设性的思想的。从某种意义上讲, “恶搞”是要以它的特定方式去砸烂启蒙为我们铸造的新的锁链, 那些曾经以解放的名义, 用科学、技术和理性所锻造的禁锢人类的新的锁链。

中国当代恶搞文化的兴起是与网络时代的个性化生产模式对工业流水线生产模式的取代紧密结合在一起的。对普适理性的个性化解读成为这种生产模式的重要特点。同样在电影界, 以贾樟柯为代表的第六代导演就用边缘化的小众视角对以张艺谋为代表的经典大师所沉溺的宏大叙述进行了解读。这种解读不再关注于皇权、战场等恢弘的普适性的文化载体, 而聚焦于草根阶层对于生活的反讽和对于政治的远离。从某种意义上而言, “恶搞”体现的是草根阶层由于缺乏话语权力而转向构建一种远离于主流价值的犬儒型话语体系。小老百姓不在意的英雄理念或是无极的恢弘理想, 他们在意的仅仅是一个平凡的馒头。

三、主流文化面临话语权危机

“恶搞”之所以引起了广泛关注, 最主要的方面是在于, 这种兴起于网络的表达方式, 构成了对于传统主流文化的巨大挑衅, 这种挑衅方式甚至不能为传统话语模式所回应。在这种语境之下, 传统的权威偶像既不可能获得他者的认同, 也不可能享有通过与对立方辩论以明证自身的机会, 它被放置于一个无人喝彩的虚无状态而丧失权威性。“恶搞”之所以让掌控话语权力的主流文化阶层感到惶恐与愤怒, 其主要原因正是在于它采取的是一种在非正式传播中达成共识, 拒绝与主流阶层讨论, 不予置评的游戏态度。

计划体制时代以单位制度为基本架构的认同模式在单位福利制度基本解体的今天的运转失灵, 从另外一个方面激发了“恶搞”挑战主流的直接冲动。一方面, 草根阶层无法从认同精英价值中获得回馈, 另一方面, 精英阶层的自利行为也让他们所主张的主流价值成为受人怀疑的对象。在这种情况下, 一种草根中自发的怀疑就成为了“恶搞”现象的内在动因。由于在大众传媒为主导的话语权力结构当中, 精英阶层并没有给予草根反对与批判的权力, 这种怀疑就自然而然地发展成为一种戏谑的童谣式的“恶搞”。从这个角度而言, “恶搞”既不是赞同也不是反对, 而是一种边缘声音对于主流话语的不予理睬与自我表述。存在于“恶搞”隐喻之中的并不是敌视社会主流价值的反对派或是道德堕落的少数派, 他们更接近于无法发声于对话空间的弱势派。而对“恶搞”之恶的高度紧张, 可能更来源于精英阶层对于自身话语权威的不自信与衰弱感。

四、围绕网络“恶搞”的话语权之争

如果我们仍然乐意用有些流俗的国家社会的二元结构来分析问题, 可能会发现在关于“恶搞”现象争论的背后, 依然是一个公权力与私权利关系的老问题。尽管一些学者试图在观念中建构某种边界清晰可辨的自然权利, 但是实事求是地讲, 作为法下的权利, 其行使与内容虽然受到法律的保护, 并在无损公共利益之下享有神圣之名, 然而由于公共利益的界定与权衡往往仍然是公权力的禁脔, 因此所谓的法治权利实际上总是遇到欲加限制何患无辞的尴尬。虽然在一般常识中, 我们总倾向于将这种问题的出现视为宪法体制、法治系统尚待完善的结果, 但是即便在法治相对完备的西方, 我们也可以发现, 所谓司法对于权力的制约, 其实总是处于一种弱势的地位, 能在根本上维护权利制约权力的力量实乃是漫长岁月中累积于民间的法治观念与传统, 回溯“水门事件”这样标志性的历史事件, 我们发现让尼克松屈服的其实是白宫外抗议的汽车喇叭, 而非依法办事的检察官。

在中国文化的符号系统之内, 多元价值观念本身并没有得到承认, 即使是在个人权利日益受到重视甚至是成为流行话语的时下, 它实际上仍然面临一元价值观念的话语解读。也正因为此, 其与公共利益的纠结也不可能成为一种各自表述, 而只能成为一种不可兼得的鱼与熊掌。当鱼与熊掌不可兼得, 舍鱼而取熊掌就成为自然而然的抉择模式。而在一切涉及是否应以法律强制干涉的讨论当中, 一旦我们把冲突的双方定义为个人自由与公共利益, 一旦我们进入到那种熟悉的两者必选其一的决策模式之中, 结论往往是可想而知的。

在网络“恶搞”作为一种大众文化现象开始侵蚀主流文化的权威性时, 它自然开始被后者视为对手, 并面临后者的道德评判。而当主流话语权力主体根据一种泛道德主义的惯性, 将两者的分离转化为一种道德与不道德的对立时, “恶搞”也就不再仅是一种文化现象而成为一个上升到法律层面的权力争夺的问题。就目前的舆论而言, 对于“恶搞”的法律制裁已经是箭在弦上。从光明日报社主办“防止网上恶搞成风专家座谈会”到广电总局酝酿视频新管理条例围剿网上恶搞短片, “恶搞”的背后不远处正在响起法律镣铐的声响。这些可能的法律应对, 或者是以违反公序良俗为基本出发而为之的原则性禁止, 或者是以传播资格为关注点的技术性限制, 其主要目的都是在于调整信息时代的话语权力结构。

五、话语权的走向

伴随着信息时代的来临与网络时代的成长, 话语权力结构的转型与重塑已是不可阻挡的浪潮。与西方社会以一个较为稳定的社会价值体系与法律体系为基本背景不同的是, 当代中国的信息时代的建构与激烈的社会转型和法治变革几乎同步发生。因此, 缺乏共识可能成为这个时代最为引人注意的特点之一。由于精英与大众的分裂以及高等教育大众化的加速, 在重新调整的话语结构当中, 传统的权威价值生产模式也受到了来自各方面的巨大冲击。论坛、博客、播客的出现意味着以少对多、至上而下的价值传送模式越来越受到受众的挑战。而当精英仍然把持话语强势地位拒绝批评时, 他就不可避免地面临无厘头的“恶搞”。就好像当陈凯歌以大师面目垄断话语权, 并拒绝批评的时候, 《馒头》的出现就自然大快人心、大受欢迎。作为当权一代, 他们的身上或多或少都有着类似于陈凯歌、张艺谋的气质与习性, 也正因为此, 他们也或多或少地面临着各式各样的“馒头”。

这些“馒头”有的是婚姻法上的争论、有的是选秀上的口水战, 几乎所有涉及跨年龄层上的问题, 我们都或多或少地感受到长辈们的高谈阔论与晚辈们的不以为然。这些争论固然让人苦恼, 但是却是社会开放, 讨论开展所带来的必要负效应。这些争论的进行, 可能为规则与秩序的出现提供一个理性的平台。因此在争论尚未结束之时, 就匆匆以立法体现某一方的意志就可能是一件非常危险的事情。尤其是在立法权力事实上仅仅为一方所占据, 且这一方又缺乏必要的克制与反省的情况下。

随着市民社会的进一步成长与分化, 以及信息时代交流方式的技术突破, 不管是否愿意, 我们都必须承认语境的后现代化进程正在来临。“恶搞”的出现只不过是触发这个过程中的阵痛。不管多么不舍, 掌握话语权的传统主流社会不得不自觉接受反权威的逆向渗透, 甚至主动对自身所秉承的传统价值观念进行解构重组。

2008年12月15日, 在由网络甄选产生的腾讯星光大典上, 陈凯歌执导的《梅兰芳》获得5项大奖, 陈凯歌本人也获得最佳导演奖, 他在发表获奖感言时说:“今天得奖的其实不是我们这些人, 而是支持中国电影的所有网民, 不管你们是表扬, 还是批评, 其实都是以拳拳赤子之心忠诚地守护中国电影, 我非常感谢你们。”

8.网络经典话语 篇八

电脑和互联网是美国人发明的，因而英文长期以来霸占着互联网的各个领域。对于3亿多的中国网民而言，由26个英文字母和10个阿拉伯数字组成的英文域名无疑是摆在中国网民面前的一道壁垒。这道壁垒既制约着中国网民的使用习惯，也使中国在互联网方面的话语权难以承受之轻，形成“大国小话语权”的不对称之状。

一个国家的网络话语权，是互联网时代国家对互联网技术、发展方向的控制力。谁能在互联网发展过程中占据主导地位，谁就能控制资源，主导话语权。域名的争夺是网络时代话语权争夺的关键战场。互联网域名相当于主机在互联网上的门牌号码，是国家的重要资源。能否拥有基于本国语言的域名是衡量一个网络话语权甚至国家竞争力大小的重要元素。

拥有世界上网民最多的互联网大国，如果不拥有自己标准的中文域名将是大大的悲哀。幸运的是，中国互联网精英们一直在为汉化互联网，摆脱受制于人的局面争取独立自主而不懈努力。“.cn”域名、中文邮箱标准以及“．中国”域名的相继成功推出，就是中国争取网络话语权的阶段性成果。

当我们沉浸在汉化互联网的兴奋之时，殊不知，每一项中文标准推出的背后都有着说不完的感慨与道不尽的艰辛。不需要列举国外如何阻挠中文标准的具体事实，单就国际互联网标准组织（IETF）、国际互联网名称与数字地址分配机构（ICANN）等组织多为以英语为母语的成员来看，就可想像中文标准通过的不易。更何况有的国家本身就在明里或暗里打压呢？

截至2008年底，若按照网民使用语言分类，在全球15.74亿网民中，使用中文的网民为3.21亿。偌大的中文网民群体，应有自己语言的域名。中国经济在崛起，中国互联网也应崛起，在网络话语权力的争夺中获得一席之地。“．中国”域名登陆全球互联网无疑是中国互联网产业发展中的一个开创性举措，中国互联网从此拥有了属于自己的域名擂台。可以预期的是，“．中国”域名的启用将会冲击长期以来一直处于垄断地位的英文域名，有力地助推中国提升互联网控制力，进而促进中国国际竞争力的提升。

中文域名的推出，从网民角度看，带来的是便捷；从企业角度看，带来更多的是品牌的国际化推广,互联网价值的扩大化。权威调查显示：7成以上网民认为中国域名“将便于对网址的记忆和查找”；而有近9成网民明确表示将注册中国域名。因而“．中国”域名正式应用后，一股注册浪潮将会汹涌而来。

如果从国家角度看，“．中国”域名带来的影响却是多方面的。看似简单的“．中国”域名，事关网络的话语权、国家的安全甚至国家的主权。联合国信息峰会的一次决议曾写道“域名管理权在某种程度上相当于互联网上国家的主权”。当一个国家重要网站的域名被人破解之后，直接损害国家安全，间接危及国家主权，这绝不是骇人听闻。当网络安全问题成为威胁互联网发展的绊脚石之时， “．中国”域名则有利于从源头上建立起防护机制。