珍惜友谊的经典话语

珍惜友谊的经典话语（通用6篇）

珍惜友谊的经典话语 篇1

1、如果我们之间有1000步的距离，你只要跨出第1步，我就会朝你的方向走其余的999步。

2、付出真心，才会得到真心，却也可能伤得彻底；保持距离，就能保护自己，却也注定永远寂寞。

3、就算是believe，中间也藏了一个lie。

4、冷漠，有时候并不是无情，只是一种避免被伤害的工具。

5、没有一百分的另一半，只有五十分的两个人。

6、朋友就是把你看透了，还能喜欢你的人。

7、通常愿意留下来跟你争吵的人，才是真正爱你的人。

8、为你的难过而快乐的，是敌人；为你的快乐而快乐的，是朋友；为你的难过而难过的，就是那些，该放进心里的人。

9、有时候，不是对方不在乎你，而是你把对方看得太重，10、真正的好朋友，并不是在一起就有聊不完的话题，而是在一起，就算不说话，也不会感到尴尬。

珍惜友谊的经典话语 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.

珍惜大学时代的友谊 篇3

每次来到高校看到同学们对我的热情，我都有一種敬畏感。我想，同学们之所以给我这么高的热情，很重要的原因是，你们在我身上看到了自己将来希望走的路，并不一定要当主持人，而是说也许毕业15年后，你们也可以像我一样回到师弟和师妹们的面前，讲讲自己的故事。

14年前，我去北京大学采访一个瘦瘦的年轻人，当时他刚从美国回来，采访之后，我写了五千多字的文章介绍他。在一系列介绍他的文章中，这篇文章并不重要，但是在写这篇文章的时候，我看到了一个从海边贫穷地区一步一步走出福建，走出中国。走到美国又回到中国的年轻人的成长故事，这个人就是陈章良。

我想说的是虽然我们各自的事业不同，但我们都在做着一件同样的事，那就是虽然我们都从平凡甚至贫苦的家庭中走出来，但在社会巨大变迁当中，不管我们家庭的人均收入是多少，不管我们曾经有过怎样挨饿的经历，我们一定会给中国留下一个属于自己的也是属于这个国家的故事。

我刚才开始讲的是14年前我和陈校长之间的故事，谁又会知道再过14年，你们当中的谁又会写着什么样的故事，你们又会在哪个讲台上使你们的母校骄傲?学校只有一张名片，就是每年夏季从这个学校走出去的学生们，这张名片代表了这个学校最优秀的品质。如果说人生中有哪一个四年值得我们用加倍的时间去换回，我相信只有大学这四年。今天，我想和大家谈谈大学生活。

对我来说，大学中结成的友谊直到现在仍然最牢不可破。小学的发小、中学的同学基本上随着后来考上不同的学校变得天各一方。中国的迁徙正前所未有地加剧，故乡正在成为异乡，即使在自己的家乡，我们很少有机会聚在一起，所以儿时的友谊很难延续。

而大学的友谊不同，那时大家很纯真，常在一起聊思想，最关键的是大家学的是同样的专业，这使得在未来几十年里大家经常有各种机会聚在一起。平常联系特别多，因此友情延续的时间最长。舒婷曾经说过，人到中年。友情之树日渐凋零。我发明了一个等式，朋友的多少跟头发的多少成正比。

走出大学校园，回首往事时你会想，在曾经可以那么奢侈地享受友情的四年时光里，你珍惜了吗?如果没有，你会很后悔，所以我常对谈恋爱的大学生说：“大学时谈恋爱，不过是把一辈子要过几十年的生活提前了三四年而已。而这四年的友谊却是人生中不可复制的。”我见到太多人，因为谈恋爱而沉浸在两人世界里，从而削掉了跟周围哥们、姐们的友谊。大学里我也谈恋爱，但是我把小团队和大团队的关系协调得不错，我很庆幸自己没浪费友情。

大学的友情多奢侈，你想谈理想，就有一帮同龄人陪着你沿着校园一圈又一圈地转，甚至在下雪天你也可以找到这样一群浪漫的人。而走出大学校园常聚会的还是大学这帮同学，可是如果你再给人家打电话：“来，哥们，今天晚上到我家谈谈理想吧!”他可能会来，但是会带着精神病医生来。你可能会这么告诉他：“哥们，三缺一，来吧!”打麻将、喝酒正在成为友情的一种借口。而大学时候的友谊完全不需要借口。所以我排在第一位的是要珍惜这四年的友情，如果浪费了它，就是浪费了上帝对你的一片好意。

非常感谢你们!

(白岩松在中国农业大学的演讲节选)

编辑张金余

珍惜友谊的作文 篇4

在现实生活或工作学习中，大家都经常看到作文的身影吧，通过作文可以把我们那些零零散散的思想，聚集在一块。那要怎么写好作文呢？下面是小编收集整理的珍惜友谊的作文3篇，供大家参考借鉴，希望可以帮助到有需要的朋友。

珍惜友谊的作文 篇1

人的一生中少不了友谊，当然，那得是真正的友谊。

真正的友谊是什么呢？是用自己的真诚去对待每一个朋友。你开心的时候，要和朋友一起分享；在朋友失落的时候陪伴他；在朋友流泪的时候，为他拭去眼角下的眼泪；在朋友失去信心的时候，在他身边鼓励他；在朋友有困难的情况下，尽自己所能伸出援助之手，陪她走过人生的低谷。真正的友谊就是要有福同享，有难同当！

朋友，你们知道什么叫做真正的友谊了吗？而你又做到真诚地去对待身边的每一个朋友了吗？

珍惜友谊的作文 篇2

我和陈明是“铁哥们”。

一天，我们把在手工小组做的小木船拿出来玩，陈明对我说：“你的借我玩玩，我的借你玩，可以吗？”“不——行，我还没玩够呢！”我斩钉截铁地说，陈明见我不吃软的，和我抢了起来，争执中，陈明一不小心把我的小木船摔坏了，我眼圈顿时红了，鼻子酸酸的，我非常生气，一把夺过他的小木船，使劲全身的力气往地板上砸去，精致的小木船被我砸了个稀巴烂，陈明急得哭了，叫了起来：“喂！我不是故意的啦！”“不是故意的也不行！”我面红耳赤地说，“你得赔我一个！”我时不时地向地上的“尸骨”踩上几脚。看着地上那融入了几个星期的心血，度过了好几个不眠之夜才完成的小木船就这样被摔坏了，我一屁股坐在地上，嚎啕大哭，眼泪如断了线的珍珠，不停地往下掉，陈明吓呆了，愣愣地望着我，不知所措……

几个星期过去了，那天的情景至今不能忘怀，我认识到了我的错误：我不该跟陈明发脾气，毕竟我和陈明是形影不离、感情真挚的好朋友啊！过几天我一定要跟他道歉，赔不是，恩！

“叮咚”门铃响了，我打开门一看，咦！竟然是陈明！陈明低着头，把手放在了背后，他沉默不语，过了良久，我刚想叫他进来，他开口了：“对……对不起，上……上次是我的`错，对不起，过几天我要搬家了，搬到很远的地方去，这只小木船算是当我们友谊的见证吧！”说完，他从背后伸出了手，手上有一只小木船，在阳光的照耀下闪闪发光，漂亮极了。泪珠在我的眼眶里打转，陈明一把递给我小木船，挥泪而跑了。只剩我呆呆地站着，捧着闪闪的小木船，泪珠无声无息地流了下来……

抽屉里的小木船，包含着我与陈明的友谊，每当看它一眼，陈明的身影就会映在我的眼前……

珍惜友谊的作文 篇3

“受了伤就吃颗糖吧。”我盯着那白如雪的奶糖对自己喃喃地说。随后，我又使劲往嘴里塞糖。

依旧，而往心里却明媚不起来；糖果依旧，我却品尝不出甜味。为什么呢？昨天，我和我的挚友——永咏吵架了，直至今天，我们俩都还在打冷战。

我漫步在被阳光覆满的小径上，昔日，永咏总会提着一个米奇手提袋，在里面装满了各式各样的糖果，和我一起散步，打闹。可是今天，我却得一个人孤独地走在那条小路上，以往两个女孩一边走一边吃糖的情景是否成为阳光下的泡沫？我还能不能吃到永咏的甜甜的甜甜的糖果？可是我却没有勇气去和她和好。

突然，不远处一个女孩的身影闯进我的视线，是她！是永咏！我呆呆地站在那里，心中不由想起永咏的种种好：她会帮我准备好笔记，会帮我熬夜搜集资料，会用甜甜的糖果哄我开心，会教我受伤了就吃颗糖……

有一次，我数学考试不慎只考了70分，这样的分数回到家里不挨骂才是怪事呢！可能还会更严重……想着想着，我不由抽泣起来。

这时候，我感觉有一双温暖的手握住了我，是永咏！我见了她，不由哭得更厉害了，永咏关切地问：“怎么啦、是不是考砸了？”我抽泣着说：“嗯，我……我是不是太没用了？呜呜……”永咏从袋子里掏出一颗糖递给我，剥去美丽的糖纸后，露出了它金色的原貌。

糖的香甜可口让我心中平静了不少，永咏仔细看了我的试卷后，说；“你呀，不是不会，都是粗心害的。”我委屈的说；“粗心又不是借口，再说了，我也不想这样。”永咏听了，仔细地指出了为的错误。我心里不由一阵感动：有这样的朋友真好！

可是现在，我居然为了一点小事而否定了永咏，我太不是了！

这时候，我看见永咏向我走来，我顿时醒悟过来；去和她和好！三米，两米，一米……

“永咏，对不起！那天是我不好，原谅我好吗？”“不不不，我也有错！”

随后，我们相视而笑了，永咏掏了两颗糖，开心地说：“一个是你，一个是我，我们的友谊是建立在糖果上的哟！”我笑着说：“对！甜甜的友谊！”阳光下，两个女孩挨在一起，一边吃着糖，一边开心地说笑着，漾着甜甜的笑……

珍惜友谊的名言 篇5

2. 所谓友谊，这首先是诚恳，是批评同志的错误。——奥斯特洛夫斯基

3. 真正的友谊既能容忍朋友提出的劝告，又有使自己接受劝告。 ——西塞罗

4. 友谊!你是灵魂的神秘胶漆;你是生活的甜料，社会性的连接物!罗?布莱尔

5. 同声相应，同气相求〈周易〉

6. 朋友之间的意见，不要留到第二天(非洲.

7. 朋友是第二个自我

8. 在这儿，友谊这个字都是做作而多余的，因为，没有人会想到这一套。台湾女作家，原名陈懋平三毛

9. 恩德相结者，谓之知已;腹心相结者，谓之知心 ----(明?冯梦龙.

10. 于顺境中交朋友只需费一举手之劳;在困厄时寻找友谊简直比登天还难。 ——爱比克泰德

11. 我们永远也不会知道，我们是和什么人打交道;甚而要认识自己的朋友也要等待重大的关头，也就是说，要等待不可能再有更多的关头;因为惟有到了这种关头，认识朋友才会成为最重要的事。——卢梭

12. 海内存知已，天涯若比邻(唐?王勃.

13. 英雄见了英雄爱，虎豹见虎豹欢

14. 同声自相应，同心自相知(晋?傅玄.

珍惜友谊的初三作文 篇6

曾忆起，在六年级时，一直有一双关注我的眼睛，然后又在某一个巧合的时间，我们成为很要好的朋友。

依稀记得：我们之间没有像其他人一样的高谈阔论，也没有那所谓的友谊地久天长；但我们却能为一道题而苦苦钻研，能够一起探讨课本剧里的情节；他曾为我打抱不平，我也有为他排忧解难过。

依稀记得：他曾带着点狡猾的神色问我：“有一座山叫做我真山，有一座庙叫做我真庙，哪有一把剑叫做什么阿？”当时没有想太多的我当然是回答那个犯贱的答案了。

如今，俱往哉，友谊早已褪色，连言语都变得苍白。

七八年级时我们还能很热情地打招呼。但或许是最近的一些事情使他改变了对我的看法，我们之间竟形同路人，“隔着一层可怜的厚障壁”了。

盖只因为暑假时，长辈要求每天下午到小学跑步，且固定为十圈。那一天，突然有一个穿白色背心、貌似中年男子的人（注：本人近视三百度，看不到大路和小路）来加入我们的队伍。

“咦，那是谁呀？是不是xx（某长辈）？”我问旁边的堂哥。

“不是，不知道是哪个***（脏话）来抢地盘呢？”

就这样，十圈跑完后，便一起骑着单车到教学楼后洗脚，再回首，那人也正好准备离开向我们骑来。

我却突然狐疑地望着那人：好像他，额，有不太像。老实说，我这眼睛看什么都雾里看云，有点像他又有什么可奇怪的。

我于是带着疲倦的身体回到家。

第二天下午。

我又照例来到小学。跑完五圈后，那人又出现了。

只是这回他跑的速度很快，很快就到了我后边。我回头望去，却按耐不住兴奋的心情：真的是他。正想跟他打招呼时，也正好经过一个弯道：

他忽地加速赶超了我，我的心脏也忽地频率加快，又缓缓变慢，直至几乎没有心跳，脚下的步伐也随之沉重。

令我想不到的是，我们竟会有一天形同陌路，那些在一起的美好时光呢？

我机械地跑完最后几圈，心情急躁地回了家，在卫生间里我对镜思叹：

“剪不断，理还乱，是离愁，别是一番滋味在心头”。

如果我那天有戴眼镜去就好了，可生活没有倒带，人生更不会重来。

于是乎，在接下来的几十天里，我和他之间一次次的形同陌路，使我的心情愈加辛酸，愈加辛酸，辛酸。

每一次打算和他重归旧好的计划都会在下一天里告褚失败，使我也从满怀希望到失望，再到绝望。

终于，在九年级的期中考上，我和他相遇了，在我们目光碰撞的时候，我还是把喉咙里他的名字藏在了心底。