一句经典励志的话语（共6篇）
一句经典励志的话语 篇1
经典的晚安励志话语一句话
1、此时可以放下战斗的宝剑，此刻可以卸下拼搏的装甲，此分可以松懈紧绷的心灵，此秒可以放松疲惫的身躯，此时此刻此分此秒我看到两个字：晚安!
2、睡一睡，精神好。烦恼消，快乐长。睡一睡，心情好。做美梦，甜蜜蜜。睡一睡，身体健。头脑清，眼睛明。睡一睡，幸福到。好日子，明天见。
3、每一个人在临睡都会想起一首歌、一个人、一件事。只是想起，因为那曾是你心底深处最深的记忆。无关风月，只是想起。
4、诗写得好的叫诗仙，酒喝得多的叫酒仙，画画的美的叫画仙，祝你今晚做个睡仙，睡他个舒舒服服浑身爽，睡他个香香甜甜心情好，睡他个和和美美好梦圆!
5、也许工作很烦，也许生活很烦;当夕阳已经走远，休息此刻最为关键;愿快乐常伴你身边，愿好梦都能实现;祝晚安!
6、你认为世上最温暖的两个字是什么?1.我在;2.别怕;3.别哭;4.我懂;5.爱你;6.再见;7.等你;8.晚安。带着答案转走：晚安!
7、这么晚了，认识我的和不认识我的，我关心你们，晚安吧。
8、叠一只弯弯的纸船，装满我的怀念，乘着如水的月光，漂到你的床前，愿这弯弯的纸船，停靠在你的枕畔，让我的怀念与祝愿，守护着你的睡眠，晚安!
9、看着那一句句晚安，我的心都碎了。
10、到入梦的时间了，我为你邮寄一套睡服：帽子可以驱散杂念，睡衣可以舒缓身心，睡裤可以包裹好梦。让我的安眠套服助你度过一个愉快的夜晚!
11、星星送一句问候让你夜晚好心情，月亮送一份关怀让你疲惫全消除，我送一页祝福伴送你入梦乡!祝快乐，惬意，晚安，甜甜美美做个好梦!
12、有些事情，是冥冥中注定的，就算再不情愿，也只能承受。一路上，不要害怕寂静与孤独，唯有它们会与我们长相厮守。晚安。
13、我希望，每天你都能在我耳边说早安，我能在你耳边说晚安。
14、身体里有一种流动的平安，叫做血液，生命中有一种流动的平安，叫做时间，问候里有一种星光的灿烂，叫做晚安，亲爱的，祝你好人好梦，晚安!
15、黑夜里，那满天繁星，就是我凝视你的眼睛。那皎洁明月，就是我思念你的神情。晚风轻轻拂来，带去我的问候：夜深了，做个好梦!
16、一个人真的孤独，根本讲不出口，但是人生是个舞台啊，你走哪都要跟人笑笑，然后装作生活充实向上的样子。晚安。
17、成功是个过程，而非一个点。我们要学会去拥抱这个过程。晚安!
18、真是无聊的抛粪，年幼无知相隔三岁，误以时间长短自随。人少走点弯路下一秒会更美好!晚安好梦。
19、冬是孤独，夏是离别， 春是两者之间的桥梁， 惟独秋，渗透所有的季节。以此纪念即将结束的秋天。晚安，世界。
20、甩掉白天的不快，捋捋烦躁的心情，把疲惫的身躯交给席梦思，带上美好的盼望，安详的进入梦乡。祝你晚安!
21、和你在一起的时候，觉得时间过得很快，现在又到了晚安的时候了，人却特别想你。不能在你身边陪着你安睡，希望你也能有个好梦，晚安。
22、其实我也很想困了就睡只是我怕你会像我一样没有你的晚安会不安。
23、再也没有早安晚安嘘寒问暖剩下的只是我独自一人溺死孤海，
24、想想烦恼，忘了;洗洗身子，睡了;躲进被窝，梦了;伸伸懒腰，醒了。
25、天南地北殊途同归的人是知己。晚安。风声水起的曾经。
26、风不吹，雨不下，此刻你什么都别怕;月光泻，星眼眨，时常我把你牵挂;云想衣，花想容，好梦伴你到天亮;祝你晚安。
27、今天夜间到明天白天，你的将出现鹅毛般的祝福，你的心情将以晴为主，受气氛影响，笑声将席卷你周围，预计一周内将不断刮顺风!祝你快乐!
28、春光易老，夏天的时光也一样转瞬即逝;去的去了，来的来着，去来的中间，又有多少匆匆而过境遇!春花落了，夏天的花朵也一样会凋零。睡吧，孩子。
29、入睡秘方：快乐三钱，无忧二两，静心一两，愉悦一钱半，舒畅二钱。用轻松冲服。每晚睡前1次。祝你夜夜安眠!
30、枕头，给你最好的开头，棉被，给你最好的准备，美梦，给你最好的启蒙，朋友，好的睡眠是一切好的开始，祝你好人好梦，晚安。
31、说想你，你不信;说晚安，你不懂;那我只能说无所谓。
32、祝福晚安的话语深呼吸，甩掉所有脾气，淋场雨，放弃所有复杂，等彩虹，等待所有美丽，赞生命，如此伟大的信仰，睡一觉，和天亮，说句晚安。
33、每个夜晚送上我亲切的祝福，愿心中的你平安一夜!每个黎明的到来，送上我美好的希望，望想念的你一天好心情!晚安!好梦!
34、一个人在外，请记得照顾好自己，记得按时吃饭、睡觉，不仅仅是为了自己，也是为了不让关心你的人总是担心。
35、把舒适请到“睡床”上，把轻松放在“枕头”边，把惬意塞进“被子”里，把祝福团在“好梦”中，祝您今夜睡得“踏实”，睡得“舒心”!
36、你以为我爱你容易吗，每天被思念折磨容易吗，没你的晚安失眠我容易吗。
37、没有人会在深夜给我唱歌，没有人会每天对我说早晚安，没有人会在天气转冷时让我注意保暖，哦，多希望有个人叫没有人。
38、跟你说了很久的晚安，到现在你会不会在以后的夜晚里等这个晚安。
39、知道你在做什么，这样的深夜，也许只有我这么痛彻的思念着你，一遍一遍。却不想打扰你，希望你睡的安然，像一只无忧的小猪猪。亲爱的，晚安!。
40、一个早安吻，愿你一天好心情;一个午安吻，愿你中午小睡养颜;一个晚安吻，愿你一夜睡的香甜。
41、明天还要上班呢，早点睡吧!记得喝杯热牛奶，让你轻松入睡。盖好被子，不要着凉，感冒了我可是会心疼的!好了，晚安，好梦!
42、告别一天的忙碌，忘掉一天的烦恼，重温一天的快乐，回忆一天的美好，赶快闭上眼睛，睡个好觉，愿好梦陪你到天亮。
43、每天晚上，找个借口，和你讲话，趁机骗个晚安回来，陪我做一夜的美梦。
44、夜深了，睡觉吧，送你几声呼噜吧：一声好运气，二声有福气，三声喜气罩，四声运气到。收到祝福开始呼噜吧，哈哈，晚安!
45、睡去昨天的疲惫，忘却昨天的烦恼，睁开今天的双眼，打开今天的美好。
46、好好管教你自己，不要管别人。晚安!
47、深夜不落的星星是我献给你的晚安祝福。早晨扣门的第一屡风儿是我对你的忠心问候。
48、睡吧!有我在你门外站岗放哨，你安心的睡吧!大胆的睡吧!晚安!好梦香甜!
49、快乐的日子，幸福的你!美妙的生活，温情的你!快乐幸福的日子里，希望与你分享!美妙激情的生活的里，有你的温情快乐无比!晚安!好梦!。
50、假如我不能成为你最爱的，那么我祝你早安午安晚安。
51、有时候，一句简单的“晚安”，胜过千万句“我爱你”。
52、愿你惦念的人能和你道晚安，独闯的日子里不觉得孤单。
53、彻的思念着你，一遍一遍。却不想打扰你，希望你睡的安然，像一只无忧的小猪猪。亲爱的，晚安。
54、睡觉是最好的解脱，睡着了，不悲不气不孤单，什么都烦恼都没有。
55、其实我们已经没有关系，但还是习惯晚上等到好晚，只是想听一句你的晚安。
56、满天繁星，是我每天为你守望的眼睛;万家灯火，是我每夜为你守候的执着，守望的心，守候的情，只望你拥有一个美丽夜晚!
57、有钱，用不到下辈子;貌美，不能当饭吃;幸福，就是两个人过日子。最美的日子，无非是我在闹，你在笑，如此足矣。晚安，朋友!
58、今晚眨一下眼，代表我在惦记你;眨两下眼，代表我在想念你;眨三下眼，代表我十分想念你;不停眨眼，嘿，代表你用眼过度，早点休息吧!晚安!
59、习惯了晚睡，只是为了等一个劝我早点睡，然后跟我说晚安的人。
60、时光在我们身上落下凿痕，不管美好还是不美好，都是岁月的馈赠，欣然收下。不必留恋过去，不必惊恐未来，认认真真的生活，其他的交给时间。晚安!
一句经典励志的话语 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.
《一句顶一万句》中的话语悖论 篇3
关键词：《一句顶一万句》 悖论 孤独
《一句顶一万句》是一部重在说话的小说，而这些话语中也有悖论的存在。小说中的事物总是以一种悖逆的方式出现。首先，从小说的题目《一句顶一万句》来看，把一句话和一万句话放在一起，并且用一个“顶”字来表现两者的关系，这本身就是一个矛盾的组合。一句话如何才能顶得上一万句话？小说的主题是寻找这一句话，就在这寻找的过程中又产生了人物庞杂的离奇曲折的故事。那一句顶一万句的话究竟在哪里，故事直至结尾，我们也没有找到答案。然而，这一句话却拥有其自身存在的价值，杨百顺出延津记和牛爱国回延津记，前前后后一百年多年，他们穷尽毕生精力都在寻找这一句话，体现了这句话的存在价值。它是令人向往的，而又是难以实现的。“一句话”是我们为之存在的理想，而“一万句”存在于我们所生存的现实生活中。理想与现实的距离阻碍着我们寻找的步伐。我们虽然生活在有“一万句话”的现实生活中，却对我们所苦苦追寻的一句话心心念之。找寻一句话的难度让找寻者望而却步，而理想的落空让找寻者内心倍感落寞。找寻的过程中所出现的一万句话又存在着一些悖论。
文中开头介绍老杨与老马的关系：“卖豆腐的老杨和马家庄赶大车的老马是好朋友。两人本不该成为朋友，因老马常常欺负老杨，欺负老杨并不是打过老杨或骂过老杨，或在钱财上占过老杨的便宜，而是从心底看不起老杨。看不起一个人可以不与他来往，但老马说起笑话，又离不开老杨，老杨对人说起朋友，第一个说起的是马家庄赶大车的老马；老马背后说起朋友，一次也没提到过杨家庄卖豆腐也卖凉粉的老杨，但外人并不知其中的底细，大家都以为他俩是好朋友。”[1]从表面层次来看，老杨和老马是好朋友。但从深交的层次来看，老杨和老马并非好友。两人的关系符合友谊的表面定义，但缺乏友谊的实质内涵。这里有两句话分别代表两种语言。一句话是“卖豆腐的老杨和马家庄赶大车的老马是好朋友”，这句话是已经形成的语言，已经为大众所认同。另一句话是“两人本不该成为朋友”，这句话代表作者的观点和看法。前一种语言是表层的错误的而一直为大众认同，后一种是真实的，在现实生活中较难存在，因此解释事物的本质的那一句顶一万句的话一直处在被寻找的状态。老段说的一句话揭示了事物的本质：“不拿你当朋友的，你赶着巴结了一辈子；拿你当朋友的，你倒不往心里去。”[2]老杨之所以与老马交朋友，是因为在老杨眼里，话是一切的主体，他们的关系是在话语的基础上建立起来的，人被话所控制。话语是人们之间交往的工具，但话语的表面意思和深层内核之间的疏离，使人们的语言世界出现了词不达意的悖论现象。
做官的老胡说的话，延津百姓听不懂。“大堂上断案，原告被告说罢，他‘呜哩哇啦说上一段，原告被告如坠云雾之中。由于相互听不懂，案被断的七零八落，正因为七零八落，延津大治。”[3]这其中也有悖论的体现，官府的存在就是为百姓伸张正义，而官府的“无为而治”反倒使延津大治。官府本就是为百姓说话的地方，而百姓却因为害怕付出更沉痛的代价而选择自己解决，这是对官府行为的一种讽刺，也是对民间百姓自由的生命方式的一种体认。这里也存在着两套话语，一种是以老胡为代表的话语，另一种是以百姓为代表的话语。按照常理，老胡的话应是为社会大众所认可的权威话语，或者说他的一句话就可以顶一万句话，他的一句话就可以判断是非曲直，而百姓的话没有权威性。小说中老胡的话延津百姓听不懂，这种话成为了一种模糊的话语形态，没有彰显出它的权威力量。失去了话语权利的中心，延津百姓才选择自己来解决。从某种程度上来说，延津的“大治”并非是传统意义上的太平盛世，延津大治的成因也并非是官府的“无为而治”，而是官府的发言人老胡掌握了话语的权威，却没有为百姓说出那一句顶一万句的话，百姓只有自己想办法解决遇到的麻烦，自己去寻找那一句顶一万句的公允的话。
老范请老汪做家里的私塾先生。请老汪的理由是“老汪嘴笨，范钦臣脑子慢，脑与嘴恰好能跟上，于是请了老汪”。[4]老季让老范辞了老汪。
老季：“东家，把老汪辞了吧。”
老范：“为啥？”
老季：“老汪教书，娃儿们都听不懂。”
老范：“不懂才教，懂还教个啥？”
老季：“不为老汪。”
老范：“为啥？”
老季：“为他老婆，爱偷庄稼，是个贼。”
老范挥挥手：“娘儿们家，有啥正经。”又说：“贼就贼吧，我五十顷地，还养不起一个贼？” [5]
这段对话里也有悖论的体现，老季一心想让老范辞退老汪，老范一心维护老汪。老季的话正确客观且带有正义感，老范的言辞表面看起来能说得通，实则没有逻辑性可言。两人带着不同的目的来沟通，加之两人身份地位的不同，话语悖论就出现了。结果就导致了正确的话语敌不过错误的话语。但就是这样没有任何逻辑的对话，使老汪把老范看成真正的知音，一个能说得上话的人。老汪讲《论语》，讲“有朋自远方来，不亦乐乎？”徒儿们以为远道来了朋友，孔子高兴，而老汪说“高兴个啥呀，恰恰是圣人伤了心，如果身边有朋友，心里的话都说完了，远道来个人，不是添堵吗？恰恰是身边没朋友，才把这个远道来的人当朋友呢，这个远道来的人，是不是朋友，还两说呢，只不过借着这话儿，拐着弯骂人罢了。”[6]老汪对《论语》中这句话的理解有失偏颇，但就是从他这种可能是错误的理解中，可以看出他内心深处深刻的孤独感，这种孤独感来自两方面：一方面他身边没有朋友，另一方面他所教授的知识学生不能按他的意思来理解与体悟，即他和学生之间的思想不能达成默契，这令他无奈也倍感孤独。他的言说仿佛失去了价值。但对于读者来说，这样的言说不无价值。老季与老范的对话可以看出老季对老汪的排斥和老范对老汪无理由的维护。这两种力量的抗衡使得老汪暂且可以生存下来。老汪的话欲说还休，用老汪对《孔子》的理解来关照老汪，实则老汪是在用孔子的话反观自己的生存困境，人被话所控制。老汪的生不由己和孤独感跃然纸上。话语表面的悖论把人物生存境遇和内心情感表露无疑。
吴摩西为了找寻唯一说得上话的养女走出延津，牛爱国为了找寻说上话的朋友走向延津。这些人穷极一生，都是为了能够找到一个说得上话的人，人与人缺乏精神上的交流，导致人与人之间话语的错位和难以言说，人物之间似乎总是难以达成默契，人物之间的种种隔阂和误解使得人们的关系有着一道无法逾越的鸿沟。寻找一句顶一万句的话有难度。“话的意味在这些人中是不能穷尽的。说出的话，有入耳的、有难听的、有过心的、有不过心的、有说得着的、有说不着的、有说得起的、有说不起的、有说不完的还有没说出来的。”[7]这更加深了人与人之间那道无法逾越的鸿沟。
“语言的能指和所指（符号和价值）是很难完全吻合的，语言和真实是有距离的并且这种距离难以完全跨越，因此于语言中寻找真实是一种不停分辨、不断纠正的过程。”[8]正因为语言的能指和所指之间很难吻合，所以才会出现话语的悖论。上述事例体现了语言的局限性，人是语言表达的主体，所以二者等同。语言的局限性使得话语出现词不达意的悖论现象，因此人也处在这种悖论之中，人不能真实而独立地把握自己的存在，也不能发现自身存在的意义，所以人一直在寻找，寻找一句顶一万句的话，寻找真实的话语以及话语中存在的真理，证明自己存在的意义和价值。
注释：
[1][2][3][4][5][6]刘震云：《一句顶一万句》，武汉：长江文艺出版社，2009年版，第3页，第7页，第35页，第25页，第28页，第26页。
[7]孟繁华：《“说话”是生活的政治——评刘震云的长篇小说<一句顶一万句>》，文艺争鸣，2009年，第8期，第43-45页。
[8]马学永：《在话语中存在的孤独人——论刘震云<一句顶一万句>的语言艺术》，时代文学，2012年，第11期，第212-216页。
一句很经典的励志语录 篇4
2) 有多大的思想，才有多大的能量。
3)近朱者未必赤、近墨者未必黑。
4) 越年轻，就越不能跟丑事妥协。
5) 我喜欢笑，那种无拘无束的大笑。
6) 为理想而奋斗，为目标而疯狂。
7) 你要决心成功就要做自已的国王。
8) 观念决定思路，思路决定出路。
9) 做学习的先锋，做人民的楷模。
10) 扼杀了理想的人才是最恶的凶手。
11) 浪花总是着扬帆者的路开放的。
12) 什么都在涨价，就是人越来越贱。
13) 爱拼才会赢努力拼搏，青春无悔!
14) 天会晴，心会暖，阳光在手指间。
15) 管理就是让一句话变成一百万!
16) 只做第一个我，不做第二个谁。
17) 没人看好我，我就自己看好自己。
18) 不断的奋斗就是走上成功之路。
19) 时间可以识别一切事物的真伪。
一句话精神励志经典语录 篇5
37.金钱损失了还能挽回，一旦失去信誉就很难挽回。
38.靠山山会倒，靠水水会流，靠自己永远不倒。
39.Life is a horse, and either you ride it or it rides you.
40.人生像一匹马，你不驾驭它，它便驾驭你。
41.Life is a great big canvas, and you should throw all the paint on it you can.
42.人生是一幅大画布，你应该努力绘出绚丽多彩的画面。
43.Life is like music. It must be composed by ear, feeling and instinct, not by rule.
44.人生如一首乐曲，要用乐感，感情和直觉去谱写，不能只按乐律行事。
45.Life is painting a picture, not doing a sum.
46.生活是绘画，不是做算术。
47.The wealth of the mind is the only wealth.
48.精神的财富是唯一的财富。
49.You can’t judge a tree by its bark.
名人工作励志语录经典一句话 篇6
2. 世界上最快而又最慢，最长而又最短，最平凡而又最珍贵，最易被忽视而又最令人后悔的就是时间。——高尔基
3. 世上并没有用来鼓励工作努力的赏赐，所有的赏赐都只是被用来奖励工作成果的。
4. 燕雀戏藩柴，安识鸿鹄游。——曹植
5. 充满着欢乐与斗争精神的人们，永远带着欢乐，欢迎雷霆与阳光。——赫胥黎
6. 做人低三分，做事高三分。
7. 我的人生哲学是工作，我要揭示大自然的奥秘，并以此为人类服务。我们在世的短暂的一生中，我不知道还有什么比这种服务更好的了。
8. 喷泉的高度不会超过它的源头;一个人的事业也是这样，他的成就绝不会超过自己的信念。
9. 我这一生基本上只是辛苦工作，我可以说，我活了七十五岁，没有那一个月过的是舒服生活，就好象推一块石头上山，石头不停地滚下来又推上去。
10. 字典里最重要的三个词，就是意志工作等待。我将要在这三块基石上建立我成功的金字塔。
11. 在一个崇高的目的支持下，不停地工作，即使慢，也一定会获得成功。
12. 生当作人杰，死亦为鬼雄，至今思项羽，不肯过江东。——李清照
13. 论命运如何，人生来就不是野蛮人，也不是乞讨者。人的四周充满真正而高贵的财富-身体与心灵的财富。--霍勒斯 曼
14. 世有伯乐，然后有千里马。——韩愈
15. 当一个人用工作去迎接光明，光明很快就会来照耀着他。
16. 言行一致是成功的开始。
17. 我毕生都热爱脑力劳动和体力劳动，也许甚至说，我更热爱体力劳动。当在体力劳动内加入任何优异的悟性，即手脑相结合在一起的时候，我就更特别感觉满意了。
18. 征服畏惧建立自信的最快最确实的方法，就是去做你害怕的事，直到你获得成功的经验。
19. 时间最不偏私，给任何人都是二十四小时;时间也最偏私，给任何人都不是二十四小时。——赫胥黎