感人的经典话语

2024-06-09

感人的经典话语（通用5篇）

感人的经典话语篇1

爱的出发点是让我们爱的人做他们自己，而不是用我们的想像束缚他们否则，我们爱的只是在他们身上找到的自己的影子。

不要追求外表；外表会欺骗人。不要追求财富；财富也会渐渐消失。去追求让你微笑的人，因为只需要一个微笑就能让灰暗的日子变得充满光彩。但愿你能找到让你微笑的人。

我毅然决定来到你的身边对你说：让我陪愿儿在海中漂泊吧，只为能做你手中的浆，不管风浪多大，风雨多稠，你身边始终有我。

一生谈了很多次恋爱的人也是幸福的，就像是吃过了很多种苹果的人，终于知道了那一种苹果最适合自己的口味。

有人说，人生犹如一首歌，音调高低起伏，旋律抑扬顿挫；也有人说，人生仿佛一本书，写满了酸甜苦辣，记录着喜怒哀乐；还有人说，人生好像一局棋，布满了危险，也撒遍了机遇；而我却认为，人生恰似一条路，有山重水复的坎坷，也有柳暗花明的坦途。

云中有风，风中有我，我能有什么？云对风说，风对我说，我能对谁说？

在你的一生中，可能有一些时候你如此想念一个人，你只想让他（她）进入你的梦中，在梦里真实地拥抱着他（她）！但愿你会梦见这个特别的人。

我明白，爱情的感觉会褪色，一如老照片，但你却会留我心，永远美丽，知道我生命的最后一刻。

当窗外的风雨来了，我们有房屋，当心中的风雨来了呢？

我们确实活得艰难，一要承受种种外部的压力，更要面对自己内心的困惑。在苦苦挣扎中，如果有人向你投以理解的目光，你会感到一种生命的暖意，或许仅有短暂的一瞥，就足以使我感奋不已。

感人的经典话语篇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.

示爱感人的经典话语篇3

2. 一个人把自己看得太高，就会被别人看低;一个人把自己看得低一点，就会被别人看高和尊重。故意抬高自己是一种心虚，故意贬低自己也会矫揉造作。平和的神情真诚的态度和不在意别人眼中是否贵贱的肚量，是祥和生活的保证。

3. 朋友请你吃饭，不要觉得理所当然，请礼尚往来，否则你的名声会越来越差。

4. 爱请是微笑，开始以吻生长，以泪结束，咋临人世，你在哭爱你的人，在笑生命终结你的人，在笑爱你的人。在哭一来一往，一哭一笑人生就这样的终结

5. 我们经常忽略那些疼爱我们的人，却疼爱着那些忽略我们的人。

6. 人生，少年，中年，老年，就如喝茶的三个阶段。头遍苦涩，正如初入社会磕绊坎坷。二遍舌底生津，在拼搏后收获财富，稳重和信心。第三遍茶已逐渐淡去，犹如年纪渐大，耳顺易平心静，经过时光的洗练，心中一片清澈，诚如茶之味淡，茶水愈加透明。

7. 谦虚诚实和勤奋是摆渡人生从此岸到彼岸的三件法宝。

8. 尽管唿吸同一天空的空气，还是不能抱紧你。

9. 悲伤的情歌重覆点播，把疲惫的心再加上枷锁，以后我会自己过。

10. 特别的人就是她说一个字你都会觉得与众不同

11. 我要将沿途的风景，缝补进你不在的时光。

12. 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。

13. 手不要给别人牵，拥抱也要留给我。

14. 人生不止，寂寞不已。寂寞人生爱无休，寂寞是爱永远的主题

史上最感人的经典话语篇4

3、夜凉若水，那一汪汪清凉古老的山泉之水，迷失在城市森林的孩子们啊，你们醒来了吗？快快回家吧。

4、在茫茫人海中，当你收到这份真挚的祝福，请你用尽全身力气把头往墙上撞看见没有？你眼前无数的星星就是我无限的关爱！

5、请将昨日的痛苦变成一场恶梦，忘了它。请将今天的快乐变成一段回忆，珍藏它。请将明朝的憧憬变成一种动力，追随它。

6、如果爱你是错的话我不想对如果对是等于没有你的话我宁愿错一辈子

7、我失去你了，我不幸福，可我不寂寞。你离开我了，你不在意，可你会后悔。

8、你走了，带着我全部的爱走了，只是一句分手。我忍着眼泪看着你的背影，好想最后在抱你一次，好想在对你说一次“我爱你”。

9、对待朋友不能迁就，要理性的对待他。

10、脉脉之情如一溪春水。快刀难斩断。无论我怎样的努力，始终无法将那个嘴角含笑的倩影从我心中赶出去。

11、很多人都说，只要女人愿意将就，很多人都可以与之携手走过幸福的一生，生活本来就是一场又一场的妥协，许多人都是这样过来的。——辛夷坞

12、我送你一百万你却无动于衷，钱还是我的。

13、在这世界上无所谓偶然，只是伪装成偶然的必然。

14、我会尽我所能的去满足你的满足。因为我已经把你装在我的心里！

15、不要为了负责而去结婚，要知道，不爱对方却和对方结婚是最不负责的。即使当时让对方很伤心，但是总比让他几年甚至一辈子伤心强。

16、会有很多故事，在没有准备的时候接踵而至；会有许多人，在离开的时候令我们怅然若失；故事让时光停止，青春已老，谁还会跟我拍遍栏杆，抒解英雄意气。

17、阴天，不一定会下雨。分手，不一定最伤心。憎恨，不一定会一辈子。失望，不一定是绝望。

18、一段不被接受的爱情，需要的不是伤心，而是时间，一段可以用来遗忘的时间。一颗被深深伤了的心，需要的不是同情，而是明白。

19、其实天很蓝，阴云总要散；其实海不宽，此岸连彼岸；其实泪也甜，当你心如愿。其实我要你快乐每一天！谢谢你朋友！

20、牵挂不是一挂鞭炮，放了就完了；牵挂不是一段日子，过了就算了；牵挂是前世五百年修来的福分，在对你一点一滴没日没夜的思念里修成正果。

21、在完美的彼岸刚刚上演了一场悲剧，所有的血与泪在枯萎的荆棘蕴育出一个花蕾，它将经历轮回的七场雷雨，然后绽放在潮湿的空气中……

22、有个人、爱过了、就结束了有句话、说过了、就后悔了有道伤、痛过了、就麻木了有颗心、颤过了、就破碎了

23、馒头和面条打架结果馒头被打哭了就回家把花卷包子叫来去找面条结果是方便面开门馒头说小样把头烫了就不认识你了照打。

24、一个机缘认识你，两次见面留意你，三翻四次约会你，七上八下挂念你，九成应是喜欢你，十分肯定我爱你。

25、如果以后只有一口稀饭了，你先喝，喝完了，我再把碗舔干净。

26、原来等待也可以如此的美丽，因为爱。

27、所谓最难忘的，就是从来不曾想起，却永远也不会忘记。

28、黑夜里，仿佛这繁华绚烂的城市后，极力的隐藏着什么。

29、如果有问题，尽管说出来；如果有猜疑，不妨道出来；如果有迷惑，直接问出来。只有坦诚相对，才能心心相樱

30、有一种眼泪叫难以割舍，有一种凝眸叫不能忘怀，有一种深情叫心碎肠摧，有一种牵挂叫月下徘徊。

31、我能阻止流星的逝去吗？不能，所以我祈祷：“我能留住你的心吗？能，所以我们有了这场风花雪月。”

32、如果非要等你有一天受伤了、想通了，才想起我的好处，才想要对我好，我也不稀罕了。我的付出只有一次，你丢了就没了。

33、一起逛超市，买你最爱吃的各种小食品，然后大包小卷再搂住你的细腰，任你步履轻盈并且永远在我的视线范围之内。

34、总会在不设防的时候，喜欢上一个人，没什么原因，冥冥中该来则来，无处可逃。就像听一首歌，往往就因为一段旋律，或一句歌词打动了自己，就喜欢上了。

35、如果爱你是上天交给我的任务，我愿意这个任务是永久，它不应有期限。因为上天知道我会好好的珍惜你的。

36、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。

37、我选择离开，不是想成全，不是想放弃，只是想你我重新认识。

38、你温柔的脸是如春的娇艳，夏的热情，还是秋的绚丽，冬的清颖。当我看到你的时候，如同是我心中远古的影子，以至我毫不犹豫的就爱上了你！

39、浪漫是任其潇洒风流的一朵云、而现实是一片承载生活的土地。两者都要，尤其要站得住的现实。能冲刷一切的除了眼泪，就是时间，以时间来推移感情，时间越长，冲突越淡，仿佛不断稀释的茶。

40、你是皮来我是肉；你是西装我是扣；你是咖啡我是豆；爱你一生都不够。

41、仰望天空，我不一定看的到繁星漫天；临渊而叹，我抓不住流淌的时间；你看到我笑的灿烂，你看不到我泪流满面；晚安吧，好梦吧，一转眼就是三千里江山！

42、有了太阳，地球才会领略到阳光的温暖；有了地球，月亮才得以月圆月缺；有了月亮，星光才如此灿烂；有了你，我的世界才如此丰富浪漫！

43、我不去想是否能够成功，既然选择了远方，便只顾风雨兼程；我不去想，身后会不会袭来寒风冷雨，既然目标是地平线，留给世界的只能是背影

44、纵然伤心，也不要愁眉不展，因为你不知是谁会爱上你的笑容。

45、是我的终究是我的——我终归是你的一个过客——你始终不爱我——注定我和你就是什么都不会发生——注定——注定只是注定——不管我怎么跨越不管我怎么想靠近你——你还是会离开我。

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

47、寒夜里，冷冷的，举起手，呵了一口气，让我想起了你的手，那只需要我温暖的手，想告诉你，你已经是我的一部分

48、我在忧愁时想你，就像在冬天想太阳；我在快乐时想你，就像在骄阳下想树荫

49、爱，是牵挂着的辛苦；爱，是思念着的孤独；爱，是相拥着的幸福，爱，是天长地久的守护；爱，是我对你默默的思念。

50、为你落第一滴泪，故事到最后总会落幕。我真心的付出却不是你要的幸福。

51、伤口是别人给予的耻辱，自己坚持的幻觉。像我这样的人，总是以一个难题的形式出现在感情里。

52、我忘了哪年哪月的哪一日我在哪面墙上刻下一张脸一张微笑着忧伤着凝望我的脸。

53、没人能够断言世界上到底还有没有至死不渝的爱情，而我却等到了你，因为我一直相信爱情！

54、爱上你，我就犹如贪恋上了不实的美。

55、有些事不管经过多久都不会淡化，虽然总是用冷漠去对待，可是他却是我心中永远痛，一旦稍稍触及便痛不欲生。

56、我的爱情，没有幸福过，没有浪漫过。只是受伤和痛苦。我不要什么，要的只是地久天长

57、缘，什么是缘？如果有缘，告诉我什么是永远？

58、我是一棵孤独的树，千百年来矗立在路旁，寂寞的等待。只为有一天，你从路边轻轻走过的时候，看一眼我写满思恋的脸。

59、我在过马路，你人在哪里。

60、没有人值得你流泪，值得让你这么做的人不会让你哭泣。

61、每个深夜都在企盼中等着你回家的脚步，天太黑了，怕你看不清楚，所以在我心中为你点一盏灯，照亮你回家的路。

62、那一夜，我听了一宿梵唱，不为参悟，只为寻你的一丝气息。

63、只有很少的人才懂得，人生是因为缺憾而美丽，而所谓的回头，只不过是丢掉了白天的太阳之后，又错过了夜晚的星星。

64、两个人的世界，一个人扛；两个人的工作，一个人忙；两个人的心酸，一个人尝。

65、永远不要去计较自己付出的多与少，如果去计较了，那么以前所有的付出将一文不值。

66、千言万语尽在不言中颤颤思音，能兑现你一缕青丝吗？你的案，请放在你的呼吸里让我梦见。唤你一声“亲爱的”，在深夜凸现，在心间永恒。

67、如果有来生，我愿做你的妹妹，即使我们无法步入婚姻的殿堂，我也可以做你永远无法割舍的亲人

68、谁说你作的菜难以下□？我会每天回家吃晚饭！

69、在寂寞难忍的时候点一支香烟，让烟圈慢慢地消散，吐出的是寂寞，吞下的是泪水。

70、我眼中有一道彩虹，那是你美丽善良的心灵；我心中有一份情感，那是对你的思念。知道我在想你吗

71、爱情是一棵洋葱头，你一片片剥下去，总有让你流泪的时候；爱情是感冒，被爱情病毒感染的人，既瞒不了自己，也瞒不了别人。

72、平凡的你给了我一份平凡的爱情，看在眼里，捧在手心，记在脑中，留在心头。只因你让我懂得了什么是真正的爱情。真的谢谢你。

73、微笑，是春天里的一丝新绿，是骄阳下的饿一抹浓荫，是初秋的一缕清风，是严冬的一堆篝火。微笑着去面对吧，你会感到人生是那样温馨。

74、你给了我脉脉温情，似水柔情，如火激-情，深深痴情，一腔纯情，无限热情，一片真情，你是我朝思梦想的情人

75、人生若只如初见，当时只道是寻常。

76、每天你都和很多人擦身，你或许对他们一无所知，不过也许有一天他会变成你的朋友或是知己。

77、我不相信永远的爱，因为我只会一天比一天更爱你。

78、誓言只是对爱情的枷锁，是永远没有钥匙能够将其打开的。

79、是爱自己，爱自己就是爱你，因为你我本是一体。

80、爱情，要么让人成熟，要么让人堕落。

81、今生能有你的出现已经满足了，但求来世，别忘记我。

82、只要我有，只要你要。——她对我说。

83、你的问候是来致深山里的一股清泉，你的笑容让我今生迷醉，远方的朋友让我问候你一声还好吧。

84、想着，某天与你在细雨中静静地散步。让雨点敲打着心扉，在这轻灵的世界里感受彼此那份真实的回音。

85、晚上这么黑不许出来走，你要什么给我打电话，我给你送去。

86、在地球两端，日夜分隔我俩，沾上琴弦的思念，唱出对你的眷恋。你的心遗落在他乡，我托付月亮把孤单带上，万语千言都是思念。

87、在每一个想你的日子里，想你真的不容易，但不想你却更难。想你，已成为我的习惯。

88、一分钟就能让一个人心碎，一小时就能喜欢上一个人，一天就能爱上一个人，要用一生的时间才能去忘掉一个人。

89、没有幻想、没有期望，就如同鸟儿被捆住了翅膀。过多的幻想、过高的期望，就像鸟儿不知飞向何方。

90、人生的过渡，往往当时百般艰难，然一天蓦然回首，原来已经飞渡千山。

91、你是方便面，我是白开水，今生今世我泡定你！

92、说的是寂寞的秋的清愁说的是遥远的海的相思假如有人问我的烦忧我不敢说出你的名字。

93、我真想变成你的手机：永远被你握在手里，经常听到你的心语，还能拍下你看到的美丽，时时把我记在心里。

94、我爱你，没有什么目的。只是爱你。

95、懂得自嘲的人，是极聪明的人。他用贬低自己的方式，来保护自己。其实没人真正愿意承认自己不如别人，于是才有一种腹黑，是用尽各种极致的赞美，来为一个人树敌。做人的成功，不是你在时，别人如何赞美你。而是你离开后，别人是否还能想起你。

96、有时候，莫名的心情不好，不想和任何人说话，只想一个人静静的发呆。有时候，想一个人躲起来脆弱，不愿别人看到自己的伤口。有时候，走过熟悉的街角，看到熟悉的背影，突然想起一个人的脸。有时候，别人误解了自己有口无心的话，心里郁闷的发慌。有时候，发现自己一夜之间就长大了。

97、运气、灵感、机会，只会降临在表里如一的去努力的人身上。

98、时间，会让生命和真爱长在一起。纵然未必时时都能意识得到，但是若要放手，也有撕裂的疼痛。在爱的领域，结局不等于终点。从不说“天长地久”，却一日日累积成了地久天长。

99、如果上天让我许三个愿望，那么第一个是今生今世和你在一起，第二个是来生来世和你在一起，第三个是永生永世和你在一起。

100、有人居然说，爱情在分别时就会减退，其实心爱之物得不到时滋味更甜美。

101、女人说分手，往往是要更好。男人要分手，往往是要再见。

102、不同的时间，不同的地点，不同的人群，变化的空间，变化的容颜，变化的语言，不变的是我对你的思念之情！

103、我给你的爱，你拒绝享用。

104、等待你的关心，等到我关上了心。

105、如果敌人让你生气，那说明你还没有胜他的把握。

106、你永远记住你是唯一能让我伤心和爱的人，我能够是你最放不下和牵挂的人吗？想你！来亲一个

107、宁静的夜，我戴起耳机，让音乐铺满我整个心田。正如爱人的手，缓缓抚慰心中那片孤寂的心墙，此时的我最是充实与完美的。想念你每一夜，爱人！

108、山有情才青，水有意才柔，世上万物无不因为有情才更加美丽。亲爱的，我对你的爱至死不渝！

109、今生遇上你是我这辈子的痛，这份爱你我都承受不来，我才深深的知道每个煎熬的夜够累的，每个思念的夜够苦的，每个流泪的夜够疼的。可是我却找不到理由让自己放开你、忘记你。

110、真挚的感情可以令时间凝滞。一次爱情的邂逅，一段用一生去铭记的爱恋，让我们永远深深为之追忆！

111、我思我想，唯我明！月明星稀，夜空传递着我对你的相思！独对孤灯，往事前尘入梦中！衣带渐宽人消瘦，为你憔悴为你忧

112、没有欲望只能说是麻木不仁。

113、世界上最遥远的距离，不是生与死的距离，不是天各一方，而是我就站在你面前，你却不知道我爱你…

114、最幸福的事莫过于与你相识、相知，相依相偎！

115、你爱我吗？已经爱到危险的程度了。危险到什么程度？已经不能一个人生活。

116、离开之后，我想你不要忘记一件事：不要忘记想念我。想念我的时候，不要忘记我也在想念你。

117、幻觉和病态紧紧地纠缠，有一种感情，是连想一想分离也痛的。

118、有些事错了，不是路的坎坷，而是心的疑惑。

119、因为有了你，才让我感觉到世上的温暖。因为只有你，才能使我朝朝暮暮思思念念。

120、原来爱情的世界很大，大得可以装下一百种委屈；原来爱情的世界很小，小得三个人就会窒息。

121、在这个只有两个人有份的特殊恩赐之中，相互间有一种特别甜蜜的爱，是不能用笔、言语来表现的。

122、感谢你陪我闯过那些风那些雨，感谢在最无助的时候有你鼓励，感谢在孤独的时候至少还有你，亲爱的朋友，想说真得很谢谢你陪我走过人生那么多里地！

123、感谢天，感谢地，感谢网络让你我相遇！说不清为什么，可我对你的思念一天比一天多，甚至在梦里有你的微笑。

124、你不要我，没人要我了。

125、爱你不需要理由，也没有任何理由能让我不爱你

126、男人哭了，是因为他真的爱了；女人哭了是因为她真的放弃了。

127、所谓情话，就是你说了一些连自己都不相信的话，却希望对方相信。

128、当你发怒一分钟，便失去秒的幸福。

129、握着你的手，就象握着整个春天，拥有你的心，就象拥有整个世界。给我春天，给我世界，好吗？

求婚时说的最感人的经典话语篇5

3、爱是风雨同舟；爱是患难与共。爱是执子之手，与之偕老。亲爱的，嫁给我吧，让我们相依为命，直到白首，依然相牵，笑看花开花谢，潮涨潮落，云卷云舒，朝霞夕阳。

4、爱就一个字，却包含了海枯石烂的承诺，执子之手与子偕老的宿愿，荣辱与共其利断金的情愫，相敬如宾的一生追求。我爱你，有爱就要大声的告诉你，嫁给我吧！

5、怀抱一个金灿灿的信念，任由时光洗濯，在太阳冉冉升起的时候，让经历过千锤百炼的情感，有一个最美的归宿，嫁给我吧宝贝，让我们的生命从此熠熠生辉！求婚语录：对于求婚有无限的创造力。男士们可以组织起来，向一切可以发挥自己力量的感情和姑娘进军，向求婚的深度和广度进军，替自己创造出日益增多的婚姻事业。注：不以结婚为目的的求婚都是犯罪。

6、求婚宝典：一心一意，两情相悦，三寸不烂之舌，四大皆空，五福临门，六六大顺，七心不换，八辈相爱，久久天长，十全十美的求婚！美好的爱情，是由你细心的呵护！

7、一分钱掰不开两瓣，一根藤离不开树的胸怀，一只风筝脱不开那条线，你是我的另一半，掰不开，扯不断，爱不完，对你的承诺一生不变，亲爱的，我们结婚吧！

8、发短信浪费，打电话太贵，还是面对面实惠。下班面对面，吃饭面对面，睡觉面对面，不光节约成本，还有利于推陈出新。你要是不反对，咱们就去婚姻登记处吧。

9、婴儿时，我用哭声诉说思念，少儿时，我用橡皮当作情书，再大时，我用眼神钓你上钩，青春时，我用戒指为你设套，如今，我用婚纱将你擒裹。亲爱的，吉时已到，让我们一起出发吧。

10、女大当嫁，女人想要家就得找个男人嫁；男大当婚，男人娶一女子叫结婚；男有情，女有意，俊男配靓女，郎才女貌正正好，我非你不娶，你非我不嫁，我俩还等啥。嫁给我吧，来个闪婚。

11、有人说婚姻是围城，我愿为你营造城中最美的宫殿；有人说婚姻是坟墓，我愿与你变身彩蝶羽化为仙。有你的人生最美，娶你的感觉最甜！宝贝，嫁给我吧！

12、李炜知道我们《一见钟情》，何维健为我们谱写《爱的故事》，你常说我是你的《最佳男朋友》，《我最亲爱的》，我们结婚吧，也许我不够完美，不够优秀，但是相信我，我可以为你带来幸福！

13、朋友的电脑又更新了，我想我们的关系也该升级了吧？人家换主板，内存，CPU，我们就把称谓改改吧，把“男朋友”改成“丈夫”，把“女朋友”改成“妻子”，好不好？

14、昨天我去医院检查，医生说我得了不治之症：结婚症！他给我开了一个药方：需速速找一贤良淑德的女人结婚。亲爱的，你愿意陪我去领一张结婚证，治疗我的结婚症，并陪我走完所剩不多的几十年光阴吗？

15、借丘比特的小手射出爱的利箭，借红娘的玉手传递爱的誓言，借月老的枯手牵引爱的丝线，牵你的双手陪我生生相恋。宝贝，嫁给我吧！

16、我希望的是你幸福，我渴望的是你快乐，我期望的是能在你身边照顾你，我盼望的是能照顾你的期限为一万年，我最大的愿望便是你能答应嫁给我！

17、亲爱的，海枯石烂情未了，天长地久意不绝，我情比天高，我意比海深，你是地球，我就是月亮，只愿一生把你围绕，你是红太狼，我就是灰太狼，只愿无怨无悔抓肥羊，只求你能嫁给我，相亲相爱一辈子！

18、万有引力虽然微小，但永远存在，我们之间虽然平淡，但对你深爱。我呼吸有你的空气，感受你的磁场，我已习惯了有你的世界，亲爱的让我照顾你，嫁给我好吗？

19、一天见不到你，我心发慌，一时见不到你，我心发凉，一刻见不到你，我心发麻，一分见不到你，我心发颤，一秒见不到你，我心发愁，发心窝的说一句：嫁给我吧！求婚宝典：第一式葵花点穴手，用你不懈的行动让她被你感动，第二式天马流星拳，集合你的浪漫，缜密的心思，让她感到温馨。第三式如来神掌，一掌定乾坤，用你的真心融化她的心，走向幸福的殿堂！

20、与你相识那是春天，爱情的种子就开始发芽，我们经历了夏天的浪漫，秋天的甜蜜和冬日的纯洁。光阴如梭，请嫁给我吧！还为你准备了大房子！

21、不管有钱没钱，爱你的心永远不变；不管疾病灾难，陪着你走是我心愿；不管大事小事，为你分担心甘情愿；亲爱的，嫁给我吧？我会陪你一生无悔无怨，让你快乐天天陪伴！

22、我把真心制造成船，我把真诚缝制成帆，我把真情打造成浆，然后载着我的真爱，顺着向往甜蜜的馨风，飘向你的爱情海；亲爱的，嫁给我吧？我会用一生制造快乐，让你幸福天天陪伴！

23、爱情的结果不是圈套，爱情的结果不是阴谋，爱情的结果不是陷阱，爱情的结果不是坟墓，爱情的结果不是伤害，请你把手放在我的心口，把耳贴在我的唇边，我告诉你爱情的结果是：嫁给我吧，现在。

24、世界上最残忍的事莫过于你在我真挚的求婚后加以拒绝；世界上最善良的事莫过于你在我真挚的求婚后接受了。善良的美人，接受我的求婚吧！

25、你问我爱你有多深，就像大海深无尽；你问我爱你有几分，就像时间流不停；你问我待你有多真，就像四季永不变；你问我对你有多好，此生交给你都甘愿！你问我多想娶走你，短信字字情意深！嫁给我吧！

26、你若是一颗晨露，我便是早晨的阳光，你会因我而璀璨无比；你若是一轮弯月，我便是最靠近你的那颗孤星，你会因我而不再感到孤独！嫁给我吧，我会给你一生快乐！

27、“遇上你是我的缘”，爱上你是我的幸，“追求”你是我的梦。亲爱的，嫁给我吧，我会珍惜这“千年等一回”的缘分，呵护“爱你一万年”的幸福，圆满我们“甜蜜蜜”的“鸳鸯蝴蝶梦”！

28、花言巧语不会说，甜言蜜语不在行，豪言壮语不可说，胡言乱语不能说，七言八语说不清，千言万语难表达，其实三言两语也就一句话：嫁给我吧！

29、生命只有一次，爱却相伴一生；遇到你，是我的福分；结识你，是我的缘分；爱上你，是我追求不变的永恒；亲爱的，嫁给我吧？让我成为你的仆人，照顾你一生！

30、我有车，是两轮的，需要你和我一起把它变成四轮的；我有房，是蜗居，咱们一起努力把它撑大；我有存款，就是数字小了点，咱们一起打拼把它变大；亲爱的我爱你，嫁给我吧！让我们一起创造幸福的未来！

31、给你三个选择，白天跟我在一起你会快乐，晚上跟我在一起你会幸福，一辈子跟我在一起你会乐不思蜀，建议你选择一辈子跟我在一起，这样你就是我一生当中的VIP了，我保证服务到位。