挽回爱情的经典话语

挽回爱情的经典话语（共6篇）

挽回爱情的经典话语 篇1

2、爱情是一段时间的事情，夫妻是一辈子的事情!婚姻家庭里，结婚后爱情依然存在，直到老去!

3、朝思暮想，望断你衣衫。再不表达非好汉，暗恋你有多载。窗前月下路口，隔壁教室前排，我的心跳起来，默默将你等待。

4、错过，多么残忍的字眼，请千万记得，不要错过了回家的最后一趟公车，还有，深爱你的人。

5、戴上耳机，听到的是你甜甜声音;打开电视，看见的是你美丽身影;翻开书本，朗读的是你优雅姓名。无处不在的生活，发现我已爱上你。

6、当你爱上一个人的时候，不是你的眼中只看到他的优点，而是看到了他的缺点，你不介意!

7、第一次哭是因为你不在，第一次笑是因为遇到你，第一次笑着流泪是因为不能拥有你!

8、风淡云轻，细水长流何止君子之交，爱情不也是如此，才叫落花流水，天上人间?

9、感动你的执着，心动你的牵挂，在流浪的封闭小屋，只有你的名字，光亮透明。

10、告别那段刻骨铬心的爱情，拖着疲惫的身躯，躺在医院的诊房，吊着点滴，整理破碎的心。

11、好男人就是不准对媳妇耍酷，不准让媳妇吃醋，吵架必须让步，挨揍也要挺住。

12、回忆里的你清晰可见，我说我想你了，你相信吗，对不起，我真的想你了，最后一次。

13、记住该记住的，忘记该忘记的。改变能改变的，接受不能改变的。

14、嫁给我吧!嫁给我以后，我就是世界上第二幸福的人，因为世界上第一幸福的人就是你。

15、尽管世事沧桑，迷离，多变，但还是愿意相信，美好的人生，在于拥有一份美好的心情。

16、两人相爱时，渴求无限甜蜜的吻，但为何在争吵时，却要用接吻的嘴互相伤害呢?

17、妈妈说过没有人值得你为他哭，唯一值得你为他哭的那个人，永远都不会让你为他哭。

18、你的忧伤是天上明亮的月光，那一晚的沐浴使我永难相忘;无论漂泊在何方，我的船一直停在你的小佰，我深知，船已经抛锚，而舵手，也已经睡着。

19、你是我的梦，无形的网因你的存在而缤纷精彩;你在线时刻，你就是网，你不在的时刻，网就是你。

20、你是我温暖的外套，冰凉的啤酒，有太阳气息的白衬衫，是我日复一日的梦想。

21、你在我眼中是最美，每一个微笑都让我沉醉。你的坏，你的好，你发脾气时撅起的嘴。你在我的心中是最美，只有相爱的人最能体会。

22、认识你的第一天，我就被你的眼神所征服，那时候我已知道，我已经是你一生的俘虏!

23、如果恋爱的时候你听到的全是甜言蜜语，那么，将来痛苦的不是你的耳朵而是你的心。

24、如果某一天，你要离开我，我会选择沉默，因为你的幸福比我的挽留重要得多。

25、如果生命是一场旅行，我庆幸和你一路同行。我们高唱着爱的颂歌，步入这场浪漫之旅。沿途品味着愉快与悲伤，最后到达幸福的终点。和你在一起，真好!

26、如果我能回到从前，我会选择不认识你。不是我后悔，是我不能面对没有你的结局。

27、若寻见，就会闻到那迷人的花香，恣意飘进你的灵魂，倘若遇到，就不要错过了。

28、山外青山楼外楼，你不爱我我发愁，世上美人到处有，就是没有你温柔。

29、世界上最幸福的一件事，就是当你拥抱一个你爱的人时，他竟然把你抱得更紧。

30、世界上最糟糕的一种感觉是，你无法爱上别人，只因你依然留恋那个伤害你的人。

31、世上有一种姻缘，唯爱是尊，唯情是本，无数长风斜过时，握一缕在手心，却让人最最心动，最最心悸!

32、为何鱼只要有一种表情就可以面对世界?为何我却不能只用一种表情来面对全世界?

33、我爱你，你却让我痛心，让我伤心流泪，我为你付出那么多，可是你却不为所动。

34、我不是大款，但我有千金难买的真心，只为你消费;我没有奔驰，却幻想着有一天用单车把你载回家里;我害怕失去，所以一旦拥有你，就会好好爱护你。

35、我肯定你，认定你，要定你了，就让我们努力的去创造属于我们自己的第二人生吧。

36、我们每个人的恋爱，就是一个了解自我的过程。刚开始你会喜欢浮夸的表面功夫。

37、我有自己偏好的歌，偏好的颜色，偏好的生活方式。但无疑的，在这众多的偏好中，你才是最大最久远的一个。

38、我在时光里受的伤，岁月给了无尽的温暖，在岁月里得到的是在时光里失去的。

39、想你的时刻，是幸福的片段;有你的路途，是快乐的道路;伴你的岁月，是最美的光阴;送给你我的真心和真情，想着你永不停止!

40、遥远的星星诉说着思念，莫名的感动，触碰内心最柔软地方，任思念在心底蔓延。

41、一个人想事好想找个人来陪。一个人失去了自己。不知还有没有要在追的可望。

42、一直以来，我们之间与其说爱情，不如说是默契的陪伴。是该笑着挥手离别了。

43、有时候我真想忘了你，只记得这个世界，然而，我常常忘了整个世界，只记得你。

44、与你在一起是一种幸福的电流，通过我对你的思念形成一种电网，我们牵手的瞬间，从我的脚心一直用上心头，在我体内激荡!

挽回爱情的经典话语 篇2

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.

高校各系的爱情话语 篇3

如果有来世，就让我们做一对小小的老鼠吧。笨笨地相爱，呆呆地过日子，拙拙地依偎，傻傻地一起。即便大雪封山，还可以窝在草堆紧紧地抱着咬你耳朵……

师范幼教专业

一个３岁男孩拉着一个３岁女孩的手，说：“我爱你。”小女孩说：“你能为我的未来负责吗？”小男孩说：“当然能！我们都不是一两岁的人了！”

金融管理系

收此信息你就是喜欢我了，删除你就是暗恋我了，回信息你就是想娶我了，不回则答应娶我了，修改就死都是我的人了，储存则下辈子都归我了！你就看着办吧！

环卫系

天气预报：今天凌晨到白天有时想你，下午转大到暴想，预计心情将由此降低５℃。受延长低气压带影响，预计此类天气将持续到见到你为止。

历史系

据说最早的爱情诗是这样写的：你来自云南元谋，我来自北京周口，牵着你毛茸茸的小手，轻轻地咬上一小口，啊！是爱情让我们直立行走！

广告设计系

征婚启事：男，本科，只差几分；在跨国机构上班，麦当劳擦桌子；有房，多人拥有；有车，非机动。觅貌美女青年共赴黄泉，若干年后。

中文系

昨晚我托一只蚊子去找你，让它告诉你我很想你，并请它替我亲亲你，因为现在我无法接近你。它会告诉你我多想你。你问我爱你有多深，大包代表我的心。

表演系

你的眼睛眨一下，我就死过去了；你的眼睛再眨一下，我就活过来了；你的眼睛眨来眨去，我就死去活来。

数学系

知道我在做什么吗？给你5个选择：A,想你B.很想你C.非常想你D.不想你不行E.以上皆是。

可以挽回爱情的经典句子 篇4

2、当我们懂得幸福的时候，就是我们懂得珍惜的时候。

3、如果有一天，我不在了，你尽管在，也听不到我的声音

4、人生其实很单纯，之所以变得复杂是因为这样大家才有事可忙

5、有些东西一旦转换了角色就会变得可笑。比如爱情。

6、一个人感到寂寞在所难免;两个人不一定就成全一个世界

7、世上本没有路，走的人多了，就更无路可走了。

8、或许我门真的不合适，各自走自己的路，各别一方。

9、每一句“我不想伤害你”，都已经造成了难以挽回的伤害

10、我想要的不过是一个不管多难却始终都会在我身边的人

11、我一生有两个梦想：一，始终可以做梦，二是，别醒。

12、每个人也希望朋友越多越好，那是因为多个朋友多条路。

13、学会不计较，忘记一些不快乐，也许你会更快乐。

14、人生如戏，爱的是一个，结婚生子的又是另一个。很正常。男人在对付女人的时候，智商紧次于爱因斯坦

15、有些人注定是你生命里的癌症，而有些人只是一个喷嚏而已。

16、我们忘不掉的不是那些人，而是那些一起发生的事。

17、人生最大的悲哀就是把别人的债务变成了自己的。

18、这样的爱情，不凶猛不热烈。这样的爱情，一开始就老了。

19、不是每句对不起就能给你一个没关系，有时候会是一巴掌

20、失落的时候，笑着对自己说，没事的，一切都会过去的。

爱情语录短句作文素材

1.我的眼睛一定有问题，我的视线无法从你身上离开!

2.不管今世也来世也好，我所要的只有你。

3.如果我不向你求婚，我会后悔一辈子，因为你是我的唯一。

4.人总是会老的，希望到时，你仍在我身边。

5.时间可以改变你的容颜，改变不了我对你的爱，即使不得不变也是越变越浓，让你深感嫁对人，至于后悔和遗憾统统无从谈起。

6.我会拼尽全力保护你的安危，即使我有心或无意伤害到你，我也不会放过我自己，我不是你的保护伞，而是你的保护神。

7.亲爱的，我对你说的情话是我偷的，但是我爱你是真的。

8.亲爱的，你是我的爱人，我要在你的血液里，对你诉说遥远的一切。

9.亲爱的，我想清晨起床第一眼看见的是你。

10.亲爱的，我能想到最浪漫的事，就是和你一起慢慢变老。

11.亲爱的，我把我的整个灵魂都给你。

12.不需言语，让我用行动告诉你，什么叫爱。

13.对你，我已经无条件投降了，你就签下爱情合约吧。

14.你的魔力是让我魂绕梦牵，无形中让我心甘情愿地被你打倒。

15.可不可以让我学着照顾你，然后你再爱我。

16.你温柔的情怀，让我一次次被俘虏和吞噬，更让我懂得珍惜，懂得坚韧和幸福。

17.我感到世界上的一切，全部属于我了，正因你爱上了我。

18.你的幸福我来建筑，你的顽固我来让步，你的糊涂我来弥补。

19.我不相信永远的爱，因为我只会一天比一天更爱你。

20.遇见你是命运的安排而爱上你是我情不自禁。

21.爱就一个字，我只说一次。

22.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。

23.有些人用嘴巴去爱，而我是用心去爱，也许我会失去很多，但我不会后悔。

24.千言万语也表达不了我对你的感情，我只想与你一同走过。

25.在认识你之后。我才发现自己可以这样情愿的付出。

26.因为爱，所以爱，因为爱，我无法停止对你的思念。

27.我用一时来追求，我用一世来爱你，守候在你的身边，永远不离不弃，虽然言语朴实，但是意味深长，堪比我对你绵延不绝的爱。

28.在每一个有你相伴的夜，不再过于寂寥冷清。

29.你是我生命中所能经历的，最最深切的感觉!

爱情的经典哲理话语 篇5

2. 花繁柳密处拨得开，方见手段;风狂雨骤时立得定，才是脚跟。

3. 你不会做饭，给我一边呆着去，以后我来做给你吃!

4. 多么遗憾，却无能为力，我们终究不能在一起。

5. 爱情就像冰激凌，无论如何避免，最后它终究会溶化。

6. 没有什么过不去，我不相信幸福，我相信你。

7. 爱情就像乘法，其中一项为零，其结果永远为零。

8. 我可以在大笑的时候突然之间就哭了，因为想到了某件事，某个人。

9. 擦，别以为老娘好欺负，小心半夜鬼敲门!

描写爱情的经典话语 篇6

1、不言梦醒肠断时，爱到千年难知，红尘蒹葭，一念成痴。任凭容颜落纸，写一段唯美的故事，我于谁的文字里婉约成诗?彼岸花开的那日，我走过时光的渡口，与君蓦然相识。撇开女子该有的矜持，放纵的情愫不以控制。若言爱请深爱，不俱天涯，又何怕咫尺。

2、爱情就是直到有一天，遇见了有一个男人，他愿意蹲在街上为你系鞋带，像爸爸一样疼爱你，做你喜欢的事，重视你的生日，有一天，你会感谢那个傻瓜，那个你曾深爱的人，每次回想起那个人，你都会更想珍惜身边这个视自己如天的男人，这份爱让你看清楚世界原来这么美好。

3、一段不被接受的爱情，需要的是一段可以用来遗忘的时间，让你有重新开始的勇气。生命的芳华，总是用来被辜负的。有年少的无知，有年轻的狂妄，总觉得可以无限地透支，却不想，当蓦然惊觉，好像错过了什么，再想回头时，却无处可买到那张返程的车票了。

4、希望有那样的一个人，能和自己一样，用琉璃的心意相待，无论沧海桑田，无论幸福或悲伤，无论年华是否老去，无论健康还是生病，无论贫富，都能一如既往地携手，倾尽爱意地走下去。所谓生死契阔，与子成说;所谓执子之手，与子偕老，不就是这样的么?到了最后，不过就是简简单单的陪伴。

5、其实，你放不下的不是爱情，也不是那个人，而是你因为他勾勒出来的未来与梦想。当你爱上一个人，他象是你的天，你的心情随着他的阴晴摆荡;与其说他是你的.恋人，倒不如说他就是你的世界。因为有他，世界有了光;因为有他，你拥有了世界。

6、无论你有多好，总会有不珍惜你的人;幸好，到了最后，所有不珍惜的人，都会成为过去。爱情和情歌一样，最高的境界是余音袅袅。最凄美的不是报仇雪恨，而是遗憾。最好的爱情，必然有遗憾。那遗憾化作余音袅袅，长留心上。最凄美的爱，不必呼天抢地，只是相顾无言。

7、两个人能否走在一起，时机很重要。你出现在他想要安定的时候那么你就胜算很大。你出现在他对这个世界充满了好奇的时候那么就算你多美多优秀都是徒劳无用。爱得深，爱得早，都不如爱的时候刚刚好。如果可以，就让我们，晚点在一起，然后一辈子。

8、关于爱情，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。

9、有种情叫孽缘，有种爱叫冤孽。好比一只刺猬爱上另一只刺猬。越爱越拥抱，越拥抱越扎。不抱又会冷。当真让人左也不是，右也不是。有人说爱情是全部，年轻时会为这话感动，如今却开始为这类人担心，倒不担心别的，我担心他们会爱到脱扣、脱臼甚至脱节。

10、沏上一杯淡淡的绿茶，十指敲击键盘续续断断，杯中有你的影子，指间有你的笑语。你的面容有点模糊，但我却能清晰的记住你转身的背影。慢慢的呡一口茶品你，写一行字想你。但是当我拿起笔，你的音容笑貌就会浮现在我的眼前，我的心中所有的快乐和所有的楚痛便滴落在纸上，满满的都是对你的思念。

11、爱情无须匆忙，该来的总会来，在对的时间，和对的人，因为对的理由。有很多人，如流星般划过，能够点亮心空的，只是最亮的那一颗;有很多事，如雨点般滴落，雨季里盘踞心头的，依然是那颗挥之不去的星星。这颗星，未必与众不同，未必熠熠生辉，但在你的眼里，ta就是那么的美好，那么的毫无瑕疵。

12、有些人不能在一起，可他们的心在一起;有些人表面上在一起，心却无法在一起;有些人从没想过要在一起，却自然而然地在一起;有些人千辛万苦地终于在一起了，却发现他们并不适合在一起。就算最后，我们没有在一起，至少爱，还是会在一起。

13、孤独，在相思的琴弦上奏起对你的思念，窗外的月光带着几许忧伤，几许浪漫，融入我对你的遥念。等你，是何等的寂寞;想你，又是何等的幸福!隔着夜色，我目及之处，满满的都是你的影子。对着月夜，只想告诉你，你我的相遇，没有天荒地老的誓言，只有姹紫嫣红的相恋。

14、爱情是件美丽的事情，应该是你一想到就热血澎湃，就心跳加速。如果有一天，爱情对你已经变成了负担。那么你们在一起，就不再是恋旧，而只是将就。和某个人只能将就一阵子，不可能将就一辈子。所以啊，有时候失恋也是种解脱。爱情不要将就，而要开心长久。

15、挂满雾珠的鲜花，透明清澈，每一株的晶莹，犹如你清澈的眼神，单纯、亮洁而纯朴，带着这里的感受，悄悄地离开。我知道你一直就在我的身后，向我凝望着这片山坡一样凝望着我，我知道你的心情，像山涧里的溪流一样清澈明了，只是不能相见，就像彼岸花一样，同命相连的花瓣永远都不会碰面。

16、在青春最好的年纪，你可以爱一个人，但不要等待一个人。你可以去毫无保留的爱人，就算是爱错了，摔倒了，大不了拍拍灰尘继续往前走。但千万不要停留在原地，毫无期限的等待某人。等待的往往不是爱，而是纠缠虚耗。青春拥有的就是激情，激情耗尽了，人就老了。

17、失去了缘分的人，即使在同一个城市里也不太容易碰到;一次转身就意味着一辈子。你喜欢的人不一定会留在你身边，只有爱你的人才会一生一世陪伴你。爱情对每个人都是一样的，没有人是要故意变心的，一个人，当他爱你的时候，是真的爱你，可是当他不爱你的时候，也是真的不爱你了。

18、总是不肯绝望，不愿放弃，总幻想着，你对我多多少少还会有一丝真心吧，于是努力的让自己变成另外一番模样，努力的用一种最轻松不会为你带来压力的方式来面对你而你却还是远远的，不愿给我一句肯定以你为中心，美丽的几何体圈住了一切，却没有你的心。

19、做什么事情，都不要承诺太多。倒不是说会被骗，而是人根本就没有法掌控未来。既然你都不知道明天会发生什么，那承诺又有何意义呢?所以许多时候，不用想太多，也不用听太多。你爱一个人就好好爱，他对你不好就果断分。重点是不要怕分手。不怕分手，就什么都不用怕了。