晚安的英文经典语录

2024-07-05

晚安的英文经典语录（精选8篇）

晚安的英文经典语录篇1

2、every day, a greeting, a love you, a good night, this is all my greed.每天一句问候，一句爱你，一句晚安，这就是我全部的贪婪。

3、hearing you say good night to me every night is the si-mp-lest and the most lasting happinei have. 每晚睡前听你说晚安，是属于我的，最简单而持久的幸福。

4、every night before going to bed to listen to you say good night, belongs to me, the most si-mp-le and lasting happiness.每晚睡前听你说晚安，是属于我的，最简单而持久的幸福。

5、good morning, and in case i dont see you, good afternoon, good evening, and 假如再也碰不到你，祝你早安，午安，晚安。

6、good night, sleep tight!晚安，睡个好觉！

7、“good night,”the two words are not especially sweet or important.what makes them important is who is saying it.不是“晚安”这两个字特别甜蜜和特别重要，而是重要在说的那个人是谁。

8、“good night”, two si-mp-le words,who can say it to me every day for a whole life. 晚安这两个简单的字，有谁能一天不落地对我说一辈子。

9、people who say good night are always working on something aimlessly. 说了晚安去睡的人，往往半小时以后还在得瑟。

晚安的英文经典语录篇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.

老师的经典语录篇3

我现在拖堂是不收一分钱的，不想听的现在就可以出去。

（这句话几乎是每个老师的囊中必备。）

你们会做的题不想做，做不来的又不会做！夏热冬冷，春乏秋困，那你们到底想什么时候做？！

（我们班主任是政治课老师，说话真的很辩证、很全面。）

老师：这个你们以前的老师没有讲过吗？不可能的……

学生：没讲过！（异口同声）

老师：哎！我知道，今天教的东西，你们也会跟以后的老师说没讲过的！

（哈哈，莫非老师也是这么过来的？）

我不会再给你机会，一定要严肃处理你！告诉你，我说到做到。

（这句话我们班主任每天都说好几遍，连说了三年。）

高一刚开学的一节化学课上，教室里热闹非凡，老师急了：还有两年多就高考了！你们怎么都不急呀！

（汗，我们刚从中考中挣扎出来。）

一个烂桃子把一筐桃子都传染了，那我还能桃李满天下吗？

（有人上课说话，语文老师就这么说。）

我的答案是无懈可击了，但你们的答案就有很多“懈”了。

（我们的物理老师总是那么自恋。）

Remember!!!

（英语老师说这是能对付一切问题的答案。）

老师的水平很高，学生的水平很低。最可悲的是老师的水平要通过学生体现出来。

（我们数学老师颇为自得的名言。）

看着黑板看着我！

（老师啊，如果可以选择的话，我们还是看黑板好了……）

大家看好了，我要变形了！

经典温暖的晚安心语语录篇4

1、爱是一种遇见，不能等待，也不能准备。用白水般的平淡，来度过逝水的年华。一个人在房间里反复练习逞强的微笑，卑微了年华。晚安!

2、喜欢是乍见之欢，爱是久处不厌。晚安!

3、我们提升生命的质量，不在于你活了多久，抓住了多少，而是你把握了多少精彩瞬间，放弃了多少不属于你的东西。晚安!

4、人生真正的快乐，在于能对一个事业有所贡献，而自己认识到这是个伟大的事业。晚安!

5、或许，某天我会因为无法忘记你，而选择停止呼吸。晚安!

6、做人的最高境界不是一味低调，也不是一味张扬，而是不卑不亢。晚安!

7、豁达的人在遇到困境时，除了会本能地承认事实，摆脱自我纠缠之外，他还有一种趋乐避害的思维习惯。这种趋乐避害，不是为了功利，而是为了保持情绪与心境的明亮与稳定。这也恰似哲人所言：”所谓幸福的人，是只记得自己一生中满足之处的人;‘而所谓不幸的人，是只记得与此相反的内容的人。“每个人的满足与不满足，并没有太多的区别差异，幸福与不幸福相差的程度，却会相当巨大。离悲观远一点，离幸福近一点你不是败给了别人，而是败给了悲观的自己晚安!

8、这是你想要的小幸福吗?晚安!

9、你有没有发现你二十岁以前比较可爱一点啊，吃到好吃的会开心，听蝉叫，不忧愁的脸。后来就不同了，你看见山和日丽不高兴，高山流水不高兴，读万卷书不高兴，行万里路不高兴。晚安!

10、当你开始变得更美好，眼中的世界真的会有所不同。晚安!

11、环境可以影响人心情主要是因为我们生活在环境，有时候会让人产生土困境。所以我们心中一直认为环境可以影响人的心情，其实是一定作用的。所以说环境可能改变人，同时也可以使人焦虑。所以说我们要保持好心态，保持现实生活中的现实人生。晚安~

12、生命是一片树叶，绿了枯了，必然; 青春是一朵鲜花，开了谢了，天然; 事业是一场博弈，输了赢了，坦然; 感情是一杯茶水，浓了淡了，自然; 生活是一个漏斗，得了失了，怡然。晚安。

13、我们的爱，是时光轻浅，就是和你一起，老得那么的心安;懂得，便是年华似水，今生与你，安暖相陪。有一天不知道为什么，你突然想起来曾经你的`生命中出现过这样的一个人，你才是恍然的大悟，原来已经把这个人忘记这么久了。原来啊，时间把一切都掩盖了。晚安!

14、”有一个安身立命之所，有一份不以为生的工作，有一群聚散自由的朋友，有一份坐看云舒云卷的心境，父母安康家人顺意，想吃的时候吃得下想睡的时候睡得着。如此而已――如此其实也不容易!“晚安!

15、时间一天一天的过去，好像都没变，可当你在某一天回首，却发现现在的自己很陌生。晚安!

16、试着去了解，试着去体会，试着对你放弃，可是试着，还是做不到。晚安!

17、也许奋斗了，耕耘了，却未得到应有的收获，但衡量一个人有无收获的价值尺度绝不仅仅是在自己耕耘的土地上收获谷物的多少!在耕耘自己的土地时，你疲弱的双肩变得强壮，寂然的心变得充满了希望，懂得了以后该怎么活着。如果英雄是对执着者的加冕，只要我们尽力做了，谁都可以成为自己的英雄!晚安~

18、生活属于每个人自己的感受，不属于任何别人的看法。我们是独立的个体，不是别人的附庸，更不是为满足别人的期待而存在的产物。我们应为自己而活，而不是活在他人的目光之下。晚安!

19、成功四要素：①自已要行。②要有人说你行。③说你行的人要行。④身体要行。晚安!

20、走过路过，见识更多也懂得了更多，风雨坎坷之后也明白了许多方圆之道。渐渐学会了坚强，学会了宽容，淡定了躁动的心。喜欢把盏清茗，在那淡淡幽幽的清香里感悟浮华背后的人生。出去走走，看看不同的风景，接触不同的人和事，你会发现，你的烦恼原来是那么微不足道。花一些时间，总会看清一些事。晚安!

21、所以要等，所以要忍，一直要到春天过去，到灿烂平息，到雷霆把他们轻轻放过，到幸福不请自来，才笃定，才坦然，才能在街头淡淡一笑。春有春的好，春天过去，有过去的好。晚安!

22、在三十岁之前，及时回头，改正。从此褪下幼稚的外衣，将智慧带走。然后，要做一个合格人。开始负担，开始顽强地爱着生活，爱着世界。晚安!

23、也许一个人，要走过很多的路，经历过生命中无数突如其来的繁华和苍凉后，才会变的成熟。晚安!

24、早点睡啊，不然明天就成熊猫了。早点睡啊，不然明天就成瘟猪了。愿你睡得比猪香，起得比鸡早。晚安。

25、每天开开心心的过，何必在乎那些不该在乎的人。晚安!

26、阳光明媚，岁月静好，你还未来，我怎敢老去?晚安!

27、一些事，只配当回忆。一些人，只能做过客。既不回头，何必不忘。既然无缘，何必誓言。这个世界那么脏，谁有资格说悲伤。晚安世界!

28、我们生命的每一天，都在时间中旅行，我们所能做的是，尽我们所能，珍惜这段美妙的旅行。晚安!

29、成为更好的人才有资格遇到更好的人，两个不成熟的人恋爱的结果就是失恋了你还不知道怎么回事，还认为是对方有问题。晚安!

30、不经历风雨，怎能见彩虹。自古以来学有建树的人，都离不开一个”苦“字。人类要在竞争中生存，便要奋斗。时间是个常数，但也是个变数。勤奋的人无穷多，懒惰的人无穷少。晚安!

31、先处理心情，再处理事情;先分析心态，再分析事态。晚安!

32、我们总是把陌生人给的一些小恩小惠当做是大恩大德，却把身边那些死心塌地对你好的人当做理所当然。晚安!

33、他们刚离开时，你无时不刻告诉自己，生活要继续，淡忘他们。然后你发现根本无法淡忘，不禁悲伤。几年后，你发现竟然真的淡忘了，不禁更悲伤。晚安!

34、我们在一起的时候，你把笑语送给我，在我们分开的日子里，你把情意寄给我。无论在林间漫步，还是在灯下沉思，你的身影时时都伴陪着我!晚安!

35、曾经疯狂地爱著的人，槭颤N有天突然不爱了，甚至觉得讨厌?爱情有多N不理智，也就有多N不真实，有多N卑微，也就有多N冷漠。晚安!

36、第一次遇见的时候像个斯斯文文的人，熟了以后就不知道是哪个神经病院放出来的。亲爱的，这是你。晚安!

37、见兔而顾犬，未为晚也;亡羊而补牢，未为迟也。晚安!

38、守候一份悠然静美，让思念如花芬芳。晚安!

39、你一直走进我的生命，我正为你准备好一生一世。晚安!

40、静坐窗前，看雨帘下匆匆过客，在光阴的街巷，来来又去去。我喜欢这样，寂寞着，静静的，看人来人往，花开花谢。晚安!

41、除非每日至少完成一项不可能，否则休想走远。晚安!

42、又到毕业季了，有多少人会分离?又有多少人会坚守在一起?晚安!

43、生如夏花之灿烂，死如秋叶之静美。晚安!

44、没有太晚的开始，只有过早的放弃。别害怕改变，也别自我设限。人生最好的时光，永远是现在。晚安!

45、我们不能控制风向，但我们可以调整自己的帆。晚安!

46、送给所有年轻人一句话：你认为生活容易，是有人在替你承担!你容易的背后是父母的辛苦!晚安!

47、今生注定我们什么也带不走，那就：活在当下、笑在当下。晚安!

48、尽管他无比期待把这个孩子抱在怀里，但在那一刻，他只想握住眼前这个女人的手，在她身边，盼她安好。晚安!

经典美好的晚安问候语语录篇5

1、既不懈地追求生活，又不敢奢望生活过多的报酬和宠爱，而是理智而清醒地面对着现实。晚安!

2、后轮爱上了前轮，却深知不能和她在一起，于是他吻遍了她滚过的每一寸土地。晚安!

3、很多时候，往往就是因为你要的太少，别人才索性什么都不给你，结果你一无所有。晚安!

4、最让人心安的感情，不必如影随形，却又无处不在。晚安!

5、每次磨平冲动或忍受煎熬时，要喝很多的酒，要熬很多的夜，要听很多的歌，要走很多的路，然后再睡很多的觉，那种用力把自己睡晕了的觉，然后再起床假装什么事都没发生，像个很成熟的人一样掩盖所有情绪，好好生活。晚安!

6、人生漫漫，我们应该知道自己要走一条什么样的路，并且无比坚信的走下去，即使失败，即使失望，也要是无比坚信的心情，因为你永远不知道它是会成功还是会失败，况且失败和成功都是经验，都是财富，只是在于你怎么看你心里所坚持的东西罢了。晚安!

7、一生当中，真正属于自己的时光就那么几次。大多数时光里，我们不是在重复自己的生活，就是在重复别人的生活。有时候干脆把自己的生存目标确定为：追求别人那样的生活。其实，真正的幸福，不是活成别人那样，而是能够按照自己的意愿去生活。晚安!

8、凤舞桃花，我舞年华，你舞缱鳎一份情愫，几分呢喃，几度心疯狂。我做你梦里的新娘，依偎你的枕旁，深深相吻永不分。珠泪相思，空中化红雨，飘洒我的情真，只有幻想。幻想音乐里的爱情，痴想舞蹈的诱惑，释放内心的情倾。晚安!

9、人活着是一种心情，穷也好，富也好，得也好，失也好，一切都是过眼云烟，只要心情好，一切都好。懂得放心的人找到轻松，懂得遗忘的人找到快乐，懂得关怀的人找到朋友。晚安!

10、一个口吃的人，在他悠闲自在地唱歌时，绝不会口吃;一个上台演讲就脸红的人，在与他爱人谈心时一定会娓娓动听。要想身体好，工作好，就一定要在轻松的心情下工作。晚安!

11、许多人都如同这个年轻人一样，把积聚金钱看成人生最重要的事情去做，结果却劳而无功，不仅没有得到金钱，而且还丢掉了比金钱更宝贵的东西，金钱有时同样是可遇而不可求的，倘若你为了得到金钱，不惜破坏或舍弃自己的人格。那么，你得到了金钱又能如何?晚安!

12、与其羡慕别人，不如做好自己。生命的过程中最重要的两个字就是”现在“，多少期望还在飘渺里，今日故事，今日旅行，一切都是未来的因，多少的纠结，多少的心疼，都是命运的价值。晚安!

13、只愿人与人可以更加平静、清澈、温柔的相处，不去主动与他人树敌，不与陌生人做无意义的争论，保持心底的单纯、简单，不去想着占他人便宜，有自己独立的世界观，有爱好，独善其身。给自己。晚安!

14、今天很宝贵，不应该为酸苦的忧虑和辛涩的悔恨所销蚀，抬起下巴，抓住今天，它不再回来。一个人最大的破产是绝望，最大的资产是希望。晚安!

15、给自己一些时间。原谅做过很多傻事的自己。接受自己，爱自己。过去的都会过去，该来的都在路上。晚安!

16、人生的路，需要一步一步往前走，需要坚持不懈的努力与付出，世上本无过往不的阴影，只有过不往的心情，人生在这个世界上，必须要饱受风霜与挫折，最后才可以创造出天堂的气力，假如有谁告诉你，他用一天的时间获取了成功，那么，请你不要相信，世上本无捷径，成功从来不是偶然的。晚安!

17、在红尘中，是有着太多的不如意，也是有太多的无奈，我们都只是其中的微粒。悄悄地来，势必终有一天要悄悄离开。或许能拥有烟花般灿烂的一瞬，也是一种美好，也是一种永恒。晚安!

18、生命来来往往，没有来日方长;天地如此宽广，何必让心流浪。在岁月静好的彩云之南，在空气清新的洱海旁边，日出而作，日落而息，何尝不是最幸福的生活?晚安!

19、因为深爱，所以偏执。晚安!

20、世界上最伟大的力量是爱，最强有力的武器是感动!晚安!

21、这个一无所知的世界，不是每一次努力都会有收获。学会享受生活!人生就像是迷宫，上半生寻找入口，下半生寻找出口。人生像阳光，上半生如日出东方，冉冉上升光芒四射，后半生如夕阳西下，渐渐下落暗淡光芒。晚安!

22、追求级别的越来越多，追求真理的越来越少;讲待遇的越来越多，讲理想的越来越少。如果你懂得珍惜，你会发现你获得的越来越多，如果你一昧追求，你会发现你失去的越来越快。在对的时间，遇见对的人，是一生幸福; 在对的时间，遇见错的人，是一场心伤; 在错的时间，遇见错的人，是一段荒唐。晚安!

23、别为过去苦恼，别为未来烦忧，只把握好当下的分分秒秒，让这一生尽可能地凭心而活，才是最重要的。晚安!

24、所有的梦想一开始都是灰色的，要变成五彩斑斓，需要时间。在你停下来的时候，不要忘记别人还在后面奔跑，在你放弃的时候，不要忘记别人就在你的面前，只差一步而已。晚安!

25、真正的朋友，不在于花言巧语，而是关键时刻拉你的那只手。晚安!

26、在这个世界上除了生命，没有什么东西，值得你迷失自己、放弃自己。坚持不住了，陷入困境了，你要学会笑着承受，笑着说：熬过去!没什么大不了!晚安!

27、所谓的诗和远方，是要把眼前的苟且熬过了才有的。晚安!

28、喜欢谁就大声告诉他，不喜欢就干脆离他远点儿，觉得自己胖就减减肥，想变美就好好学化妆，有胃病就少喝点儿酒，想见谁就赶紧去见，有时候，直接了当，就已经很酷了。亲爱的你，晚安

29、人在失意的时候得罪了人，可以在得意的时候弥补;在得意的时候得罪了人，却不能在失意的时候弥补。晚安!

30、美丽像幸福，爱情一样，全凭你自己衡定，说它有就有，说它没有就没有。因为它们是活的，会成长，会变化，会死亡。晚安!

31、人越长大，便会逐渐对身边的人越来越淡然。很多人出现了，又消失了，犹如坐看云起云落，实在是没什么可解释说明。朋友有离有合，爱人此起彼伏;很多感情目的不纯，去向不明，对待不善;路再长也会有终点，夜再长也会有尽头，不管雨下得有多大，总会有停止的时候。晚安!

32、当一切只剩下曾经了，我却在回忆的拉扯下走不出来。晚安!

33、不开心的时候，尽量少说话多睡觉，不管心情如何糟糕，晚上一定要睡个好觉，也只有夜晚一床温暖的棉被和一个好梦，才可以慰藉每天有太多不如意的我们。

34、人生不是在错误的时间相遇，而是在正确的时间分开;愿你爱的人和爱你的人，惺惺相惜。晚安!

35、一辈子最幸福的时刻，不是捡钱，不是中奖，而是身在寒秋，收到朋友暖心的问候。晚安!

36、障碍与失败，是通往成功最稳靠的踏脚石，肯研究、利用它们，便能从失败中培养出成功。晚安!

37、我相信只要踏踏实实的.走，总会走出我的天。晚安!

38、有建树的人，并非具备了比一般人更优越的条件，相反，他们要经过更多的磨练，走更艰辛的路。晚安!

39、最大的悲哀莫过于长大，从此，笑不再纯碎，哭不再彻底。晚安!

40、好的开始，未必就有好结果。坏的开始，结果往往会更糟。晚安!

41、在这陌生的大城市，特别是夜晚的灯红酒绿更衬出我内心的难过。吃饭的时候会想你，想你吃饭时絮絮叨叨，坐在广场的时候会想你，想你抱着我说着甜言蜜语，真的好想你，好想念你为我遮风挡雨，想你想到边走边哭，想立刻放下所有，投入你怀里大哭。

42、同样的道理，当你带给别人欢乐，你就会得到欢乐;带给别人祝福，你就会得到别人的祝福;如果你经常赞美别人，不久你也会听到有人在赞美你，你给别人的，其实是给自己的。你让他人经历什么，有一天你也将自己经历。我们需要做的是：感恩给你机会的人;感恩给你智慧的人;感恩一路上陪伴你的人。晚安，各位!

43、融入社会，人情练达;融入自然，物我皆忘。修炼决定心境，心境决定境界。晚安

44、在最容易迷失的岁月，要时刻记着工作不只是为了糊口，还要有抱负。晚安!

45、鱼儿离不开水，蜜蜂恋着花，朋友相牵挂，美好的心愿陪伴着你，衷心的祝福送给你：快乐永远伴随你。晚安!

46、单身并不意味着脆弱，它意味着你足够坚强，去等待那个你值得拥有的人。晚安!

47、你不快乐是因为你没有好好爱自己，且常常因为别人而消耗着自己。晚安!

48、这个世界上过得好的人，大部分是该吃吃，该喝喝，该打扮打扮，该读书读书，追求一定基础的物质，再花钱让自己精神愉悦一下的，接地气的，不清新也不脱俗的普通人。晚安!

49、不怕路远，就怕志短;不怕迟缓，就怕常站;不怕贫困，就怕惰懒;不怕对手悍，就怕自己颤!晚安!

50、人生最难吃的三碗面：人面情面场面。嘴里说的人生，就是自己以后的人生。很多爱不能重来我应该释怀输不起就不要输。没有创造的生活不能算生活，只能算活着。晚安!

51、昨日梦中见，泪落冰枕边，分别已多时，茶酒耳语酣。冬风徐徐卷，金菊残残香，愿君多珍重，天凉加衣裳。晚安!

52、幸福就像是一只蝴蝶，当你追逐它时，它是难以到手的;但是，当你安静地坐下时，它却可能降落到你身上。晚安!

53、只因你太美好，令我无法坦白说出我爱你。晚安!

54、爱，沉默了整个清秋，模糊了曾经醉心的时光，苍白了许多难以忘怀的过往。晚安!

55、其实，久了你就会知道，你需要的只是一个累了能给端你一杯水、病了能陪在你床头的人。这世上所有的久处不厌，都是因为用心。晚安!

56、在嘲笑别人狼狈的样子时，不要忘记曾经自己也土崩瓦解过。晚安!

57、但是，总不能流血就喊痛，怕黑就开灯，想念就联系，疲惫就放空，孤立就讨好，脆弱就想家……晚安!

58、大年初六，很多年轻人都要离开老家回到城市上班，久而久之，就有了”年初六，送穷神“的传统。晚安!

59、一想到明天还那么多事要做，就想直接睡到后天。晚安!

60、人之相处在于真，情之相守在于心。晚安!

61、我虽然羡慕你，但我更想做好我自己。晚安!

62、要么有美貌，要么有智慧，如果两者你都不占绝对优势，麻烦你人好点。晚安!

63、美好的日子给你带来快乐，阴暗的日子给你带来经验。不要对生命中的任何一天怀有遗憾。晚安~

64、在爱情里，付出是态度，不是手段。回报是交流，不是任务。晚安!

经典温馨的晚安问候语语录篇6

1、给你修路的，是你自己；埋葬你的，也是你自己；帮助你的，是你自己；毁灭你的，也是你自己；成就你的，自然还是你自己。晚安！

2、不管你用什么方式活着，我们只有一个目的，别违心，以及别后悔。晚安！

3、当我快乐的时候，你无需言语，只要给我一个温暖的微笑；当我流泪的时候，你无需问清，只要给我一个踏实的怀抱；当我孤独的时候，你无需心碎，只要让我知道你一直在；当我想你的时候，你无需安慰，只要你说你也同样在思念着我。我要的不多，只要你在，我就心安。晚安！

4、其实这一路长大以来早就明白了父母说的大多数我们不爱听的话到头来都是对的晚安！

5、我觉得灵魂伴侣就是那个――你在他面前能够做最真实的自己的人。晚安！

6、不要让未来的你，讨厌现在的自己。我正在努力变成自己喜欢的那个自己。晚安！

7、害怕太主动反而被敷衍，只好把思念和热情都收敛，每至深夜，孤独很痛。得不到的永远在骚动。晚安！

8、一个人，若想在众说纷纭的影响下穿透种种的虚荣、投射、幻想和憧憬，充分地活出自我，可不是一朝半昔能达成的，这里面需要太多的诚实以对和勇敢的叛逆。晚安！

9、一个人的成熟，不是经历多少，而是经历后的沉淀和思考；一个人的痛苦，不是颓唐多少，而是痛苦后的醒悟和审视。一个人的人生，不在于成败，而是风雨中的坚强和执着。不管如何，最起码明白自己需要什么，拥有什么，追求什么。晚安！

10、年轻的时候会想要谈很多次恋爱，但是随着年龄的增长，终于领悟到爱一个人，就算用一辈子的时间，还是会嫌不够。慢慢地去了解这个人，直到爱上为止，是需要有宽大的胸襟才行。如果我能回到从前，我会选择不认识你，不是我后悔，是我不能面对现在的结局。晚安！

11、人生不只是坐着等待，有的人本来幸福着，却看起来很烦恼；有的人本该烦恼，却看起来很幸福。每个人都有他的路，每条路都是正确的。人的不幸在于他们不想走自己那条路，总想走别人的路。晚安！

12、人生如天气，可预料，但往往出乎意料。有时候你以为天要塌下来了，其实是自己站歪了。每天给自己一个希望，试着不为明天而烦恼，不为昨天而叹息，只为今天更美好。人生有多长，路就有多长。人生有多深，路就有多宽。晚安！

13、无论明天怎样，我们都要带着决心、快乐和勇气，去面对。我们都正在拥抱或曾经拥抱过青春，不要因为一时的.情绪，就急着对生命下判断。有些人，今天和明天的人生观会差很多。如果因为一时情绪掉进谷底就伤人或毁己，明天的自己必然后悔莫及。晚安！

14、时间好比一部列车，它能承载我们驶向成功的未来；时间好比一位老人，它能帮助我们学到人生的真谛。人生犹如一次漫游，它能使你遇到许多新奇的事物；人生犹如一个顽童，它总是提出一些让你难以解答的问题。晚安！

15、万事开头难，用心做点事，想要成功，逼自己得付出和努力，付出和回报成正比，没有不公平，比任何人更加努力，才能毫不费力，不努力，谁也给不了你想要的生活。晚安。

16、时间，会带来惊喜只要我们肯认真地，有希望地，走过每一天 ,晚安！

17、与人之间的联系就像心电图，说不定突然哪天点开朋友圈就只能看到一条横线。晚安！

18、有些事像一只插销，死死地别在心门上。锈了之后，里面的打不开，外面的进不去。晚安！

19、接近什么样的人，就会走什么样的路。人最大的幸运，不是捡钱，也不是中奖，而是有人可以鼓励你、指引你、帮助你。其实，限制人们发展的，往往不是智商和学历，而是你所处的生活圈与工作圈，身边的人很重要。所谓的贵人，并不是直接给你带来利益的人，而是开拓你的眼界，晚安！

20、快乐是一种习惯，烦恼痛苦也是一种习惯；平静喜悦是一种习惯，担心忧虑也是一种习惯。专注于当下，不去听自己脑袋里的胡言乱语，就能够打破恶习，建立起你想要的习惯模式。晚安！

21、即使生气，也会装作淡定；即使不开心，也会努力微笑；即使悲伤，也只是偷偷的；即使在乎，也不会解释太多，这就是现在的我。晚安！

22、每天下班之后，只想一个人窝在沙发，玩玩手机听听歌，想想这一天的经过，独自疗伤独自打气，为了生活每个人都很不容易，要善待自己！晚安！

23、我还年轻，我渴望上路，带着最初的激情，追寻着最初的梦想，感受着最初的体验，我们上路吧。晚安！

24、科学家的天职叫我们应当继续奋斗，彻底揭露自然界的奥秘，掌握这些奥秘便能在将来造福人类。晚安！

25、生命就像是一个疗伤的过程，我们受伤，痊愈，再受伤，再痊愈。晚安！

26、人若有志，万事可为。晚安！

27、泰山不让土壤，故能成其大；河海不择细流，故能就其深。晚安！

28、爱你的人，如果没有按你所希望的方式来爱你，那并不代表他们没有全心全意地爱你。晚安，朋友们！

29、成长，的确是一个把哭声调成静音的过程，我们都必须熬过一些没人帮忙、没人支持、没人嘘寒问暖的时刻，但这同样也是一个与自我和解、让自己变得更坚韧、让难捱的时刻变得越来越短的过程。晚安！

30、轮回之路绝非坦途，我们会遇上顺境，也会遇上逆境，要学会在面对挫折时，把它当成一种让自己克服挫折的磨练，这种磨练会让你成长、茁壮。要感谢欺骗你的人，是他增长了你的智慧；要感谢伤害你的人，是他磨炼了你的心志；要感谢藐视你的人，是他觉醒了你的自尊；要感谢遗弃你的人，是他锻炼了你的独立。晚安！

31、如果你还在乎别人说你什么，那你一定也在潜意识里认同别人说你的东西。只有你真正强大了，才可以不惧怕任何言论。周一，晚安！

32、三人行，必有我师焉。择其善者而行之，其不善者而改之。晚安！

33、悲哀是真的，而泪是假的，人生那么的短，我们有什么理由不快乐！做你想做的，爱你想爱的。做错了，不必后悔，不要埋怨，世上没有完美的人。跌倒了，爬起来重新来过。不经风雨怎能见彩虹，相信下次会走得更稳。晚安！

34、忘不了旧爱，又哄得住新欢的人最可怕。晚安！

35、他们给你生命，用自己的爱和汗水将你养大，晚安！

36、凡事不必苛求，来了就来了；凡事不必计较，过了就过了；遇事不要皱眉，笑了就笑了；结果不要强求，做了就对了。晚安！

37、正当利用时间！你要理解什么，不要舍近求远。晚安！

38、我要飞向所有远方，要去看看明日世界欢笑和悲伤。晚安！

39、成熟是一种生活态度，天真是一种生活方式。每张面孔都会变老，但生活方式可以年轻一辈子。晚安！

40、总有一个人，一换语气和你说话，你觉得世界都塌了。晚安！

41、烟花再美丽，也只是瞬间的极致！熄了，灭了，散了，淡了，那便是结束。晚安！

42、如果我不在乎你，我不会对你的所作所为如此生气。晚安！

43、不留恋过往，你可以走得更远更好。晚安！

诵读英文经典提高语言素养篇7

英语作为一门语言学科,语言输入的数量与质量直接影响输出的效果。由于受课时和教材的影响,学生在课堂上所接触的语言材料的内容和形式都是有限的且缺乏经典性,学生很难从这些语言材料中领略到英语语言的魅力。为了改变这一现状,可以让学生在平时的学习过程中多接触一些经典的英文诗歌,散文等,通过诵读这些经典来提高学生的综合语言素养。

二、理论依据

维果斯基的“最近发展区理论”认为学生的发展有两种水平,一种是学生的现有水平,另一种是学生可能达到的水平。两者之间的差距就是最近发展区。根据该理论可以推断,引导学生在初中阶段阅读形式和内容都高于教材的英文经典,有利于激发学生的潜能,超越基于教材形成的语言能力,不断地将学生在英语语言能力方面的最近发展区转化为现有发展区,有效提高学生的语言应用能力。

三、实践过程

1.选择经典诵读语言材料的原则。

(1)思想性。语言是是思想的外壳,因此语言材料中不可避免的隐藏着一定的价值观,这些价值观中有一些与我国主流的价值观是不一致的。中学生正处于人生观,价值观形成的关键时期,如果接触了一些有悖于我国主流价值观的阅读材料则后果是可怕的。因此,在选择经典诵读材料时首先要考虑的就是语言材料的思想性。要选择思想健康,积极向上,符合我国主流价值观,没有政治错误的语言材料。例如在初一阶段为了教育学生珍惜时间,热爱生活,我和学生一起诵读了What is time?和What is life?这两首经典的英文小诗。

(2)经典性。为了给学生提供优秀的语言范例,教师在选择诵读材料时必须得保证材料的经典性。优秀的语言材料应该是语言地道,内容丰富,意蕴深刻。通过阅读这些经典作品,学生能够接触到大量的原汁原味的英文表达,这些语言都是活的语言,是在课堂上学不到的。此外,经典的语言材料应该还能帮助学生感悟西方的文化,了解西方的风俗人情。语言材料的体裁可以是诗歌,散文,歌曲或小说片段等。

(3)适宜性。适宜性指的是经典诵读材料必须是难度适当,符合中学生的认知特点和学习心理,与学生的年龄特征和语言水平相当。当然,根据前面提及的“最近发展区”理论,语言材料的难度可以略高于学生现有的水平,这样有助于激发学生的潜能,但难度不可过大,应让学生“跳一跳,够得着”,否则可能会使学生产生畏难心理和焦虑感,而失去阅读的兴趣和信心。难么如何控制材料的难度呢?一要考虑所选择的语言材料要贴近学生的生活实际,符合学生的兴趣爱好,这样有利于学生积极调动已有的背景知识来理解语言材料。二是要注意生词的数量,最好控制在5%左右,如果生词量过多会影响学生阅读的流畅性和理解。

(4)协同性。经典诵读的出发点是为了配合课堂教学,提高英语教学质量。因此,经典诵读语言材料的选择必须要为英语教学服务,必须要和英语课堂教学相协同。主要体现在两个方面,一是与单元话题相协同,二是与语法项目相协同。例如在学习牛津初中英语9A第二单元的不定代词语法项目时,我就因时制宜,结合该语法项目和学生一起欣赏了Emily Dickens的I'm Nobody,这既拓展了不定代词的用法,又揭示了深刻的人生哲理。

2.具体实施的方法。

(1)编写校本课程,在体艺大课间开展专门的英文经典欣赏课。体艺2+1活动是我们宝应教育精心打造的品牌项目,英文经典诵读活动完全可以将该品牌作为载体,使之制度化,常态化,因为英文经典诵读不仅能够提高学生的英语水平,更能提高学生的文学欣赏能力,应该属于一种文学艺术。

(2)植入英语课堂教学,使英文经典诵读体现在每一堂英语课中。在英语课的导入,拓展,结束等各个环节都可以巧妙的渗透英文经典。例如,在敎动词不定式时,我就用了莎士比亚的名言:To be or not to be来导入新课。

(3)开展读书沙龙活动,为学生提供一个交流阅读感受的平台。沙龙活动要定时间,定地点。沙龙的目的是组织学生与大家分享经典诵读的成果,可以让学生在活动中吟诵英文诗歌,朗读英文美文或演唱一些英文歌曲。一些英语老师也可作为特邀嘉宾参与沙龙活动,在活动中设置嘉宾推荐环节,向学生推荐一些时代感强,语言优美的英文文章。

3.评估手段。

(1)制定考级制度。为了激励学生积极参与到经典诵读活动中来,可以根据学生可能达到的程度制定若干等级。学校可以组建由骨干英语教师组成的经典诵读等级评估小组,每学期进行一次经典诵读等级考试,可以让学生先申请欲考等级再接受评估小组测试,允许学生跳过低等级而直接报考高等级,对于顺利通过评估小组测试的学生可以颁发其荣誉证书,并且将经典诵读的等级与英语学科的学期成绩相结合,可以将不同等级折合成相应的分数直接加入到英语成绩中。

(2)开展汇报表演。为了展示学校经典诵读的成果,每学期期末时可以以汇报表演的形势举行为期一周左右的经典诵读成果展示。为了增强学生的参与热情,可以按年级评选出一、二、三等奖。表演的形势不限,可以是诗朗诵,歌曲演唱,电影配音,情景剧等。如果参与的学生和节目较多,可以分几个专场,如“英文诗朗诵”大赛“英文歌曲卡拉OK”大赛等。为了扩大经典诵读活动的效应,获得学校领导,学生家长等更多人的支持,可以邀请他们来欣赏汇报表演。

四、结语

英语作为一门语言,我们也应该关注其思想和文化内涵。这些单单依赖教材是难以实现的,而经典诵读活动不仅培养了学生的语言能力,而且给学生提供了更多的接触英语文化,感悟异域风情,提高人文素养的机会,可谓是一举多得。这些正是我们英语教育者所梦寐以求的,我们又何乐而不为呢?