送给母校的经典话语

2024-08-06

送给母校的经典话语（共6篇）

送给母校的经典话语篇1

1、人，告诉我如何学习你让我认识了恩师，让我结交了好朋友还记得6年的时光中，在操场上嬉戏的声音，在教室里的书声朗朗，感谢您，母校！

2、朝霞般美好的理想，在向我们召唤，我的同窗，分手在即，不必问何日相会，我们--一滴一滴的水，全将活跃在祖国的大海！

3、春风育桃李，秋果谢恩情，教诲如春风，师恩似海深。恩师掬取天池水，洒向人间育新苗，你的谆谆教导，是爱的清泉，将在我心灵的河床里，永远流淌，所有的思念，更融合着不尽的感激与敬仰。

4、我不知道有多少个星辰醉心其间，挥一挥手，又怎能抹去，这不绝如缕的眷恋，哪怕今后的风景更美更好，我都无法轻抛过去，一展笑颜，尽管人生告别寻常事，真告别时，却又难说再见。

5、如果我能，我愿将心底的一切都揉进今日的分别。但是我不能啊！那么，就让我们以沉默分手吧！要知道，这是一座火山的沉默，它胜过一切话别！

6、小舟在青春的港口起航，我们暂时分手，满载着理想和追求。重新相聚在何时？将在那丰收的时候！

7、理想和信念在这里交融，梦想与情感在这里汇合，一千个日日夜夜的埋头苦读、拼搏奋进的时光在这里定格。抚今追昔，物换星移。我们有过无数的情感相通，也有过许多的灵魂共鸣，但我还是十分担心自己能否在你们即将走出未成年人的保护、独立于社会之时画上点睛的一笔。

8、生命，从小溪的流淌中获得；青春，在飞流的倾泻中闪光；存在的价值，于大河的奔流中呈现。

9、时间如流水般飞快，转眼间，你我将各奔东西，募然回首，思绪般的记忆已荡然无存，怀念你清脆的声音；怀念你矫健的身躯；怀念你神采飞扬的面庞，怀念我和你在一起的点点滴滴；我们一起经历了人生第一个转折点--毕业考试。六年来，我们携手并进，六年来，我们患难与共，六年了，你依旧是那样的单纯，而我，却早早的成熟，懂得了什么是悲欢离合。我们是形影不离的朋友，图书馆里，我们欣赏巴尔扎克，品味余秋雨，笑谈塞万提斯。时间真很的无情，夺人所爱，不过，我们可以让生命更多彩一些。既然无法避免，就要勇敢面对，又何必为无法改变的事实去唉声叹气呢？母校把我们摆渡到了成功的彼岸，离开她，我们会更坚强，更稳重，做好晒太阳的准备了吗？我的朋友。轻轻的，我走了，正如我轻轻的来，我轻轻的招手，不带走一片云彩。

10、让我们迈开双腿，去洒行汗水，去踏一路雷声！校门外，有的是鲜花簇拥的前程！

送给母校的经典话语篇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.

送给母校的毕业礼物篇3

18年的时空穿梭

母校教学大楼进门处有一块很大的仪容镜。仔细看的话，会发现上面用红色的油漆写着“一九九四届毕业生赠”。1993年，正好是我出生的年份。18年前的高三毕业生们，现在都是什么样子呢?18年前的母校，门口的那排松树，应该远不如现在粗壮吧。转眼，出生于1994年的我们也要毕业了，送什么给母校一时成了整个年级最热门的话题。最后决定设一个意见箱。大家都可以把自己的想法投进去，然后由学生会选出最终的方案。

很奇妙的。那天我照例在那面大镜子前整理自己的仪容。看到镜子对面的墙面是白色的空白。突然就想到，如果能在这面墙上装上2011年毕业生的集体照，映照在镜子里，不就是18年的时空跨越吗?图案可以是我们校徽上的图案——一只展翅的鸽子，然后利用软件在上面合成我们每个人的照片。远看是鸽子的图案，近看是每个人的笑脸。越想越觉得自己的这个方案很棒，回去后马上写了一份计划书投在了意见箱里。

后来因为各种原因，最终的方案是在那块空白的墙上安装了一组装饰画，虽然和我最初的创想有差距，但是从此照镜子的时候，都能看到加入自己创意的毕业礼物，真希望学弟学妹们也能喜欢它。

记录青春的广播台

高中的午休时光，我几乎都是在学校广播室度过的。虽然只是一个小小的简陋的广播台，但是每天可以在里面播放自己喜欢的歌曲，即使在高三，我也常常抽出时间去广播台主持一些小节目。从一开始只有同学点歌我们播放，到后来有了各种各样的小栏目、有了专门的校园新闻采写员和不同的播音组，广播台一天一天地变得更专业。虽然有时参加广播台的社团活动占用了我们很多业余时间，但是当播放的节目变成校园里的热门话题，当因为校领导要压缩广播台播放时间而遭到全体同学抗议的时候，那种成就感和满足感，可以让我兴奋很久很久。

毕业的时候，我们几个高三的广播台成员提出要送广播台一份礼物，来纪念这三年的广播生涯。我们只是一所普通的高中，填的高考志愿和广播都没有关系，所以，这可能是我们一生中唯一的一段播音生涯。最后我们决定送一套合并式的定压功放，但是资金来源则成了一个大问题。虽然高一高二的成员都表示也要凑份子，但是不管怎么说都是问父母拿的钱。无法表达我们的心意。能不能制作一张校园广播的精选作品集，刻录成CD销售给同学呢?以往的节目都没有保存。但是那些印象最深刻的节目我们都有底稿，重新录制一下完全没有问题。最后嘛，你也猜到了，CD的销售大获成功，成功地买到了新设备。也许很多年后，当我们再次打开这张CD，会听到自己青春的声音。

送窗户

在我们学校，每届毕业生一起送一份礼物给学校是惯例，无非是一些写有感谢母校字样的工艺品，或是送给学校一排树。到了我们这届，同学们竟然一致同意把整个年级的剩余班费用来翻新学校教室的破窗户!

记得小时候在《十万个为什么》上读到过“为什么我国南方和北方夏天的温差不大，冬天的温差却可以相差几十度”?是的，在北方，冬天的室外温度到达20℃一点都不稀奇。教室里当然有暖气，热得只需要穿一件线衫。但是如果窗户是漏风的破窗户，那么当你坐在窗边的时候，就要忍受冰与火两重天的煎熬。下面是滚热的暖气片。上面是从外面吹进来的冷风，上下温差40多摄氏度，我们自己用塑料布勉强地平衡这巨大的反差。

问题是如此突出，但是却不知谁来解决。向后勤反映，总是说没有预算，我们几个学生也不可能天天盯天天磨，说实话也没有谁愿意做那个出头鸟。于是一年又一年我们只是默默地忍受着。反正一个星期轮一次座位。到下星期就好了，而冬天也总会过去。

所以。当有人提议送给学校的礼物是翻新玻璃的时候，受到了空前的响应。学弟学妹们，也许我们不能享受这些新窗户了，但是希望你们可以!

珍惜光阴

毕业了，我们密谋要全班一起给带了我们三年的班主任送一份礼物。他是一个很可爱的教物理的老头。可以徒手画出圆得惊人的圆和直得惊人的线。上课的时候喜欢把重要的内容连续讲三遍，因为“如果你们注意到我重复了三遍，说明你们认真在听，并且听进去了”。

可是不知道班主任怎么会知道了我们的“企图”，还给我们讲了一个关于他的母校——清华大学校园里的日晷仪的故事。原来，那个日晷仪是1920年清华大学的毕业生送给母校的礼物，既可让同学上课时看时间，也有“珍惜光阴、一寸光阴一寸金”的含义。原物在抗日战争中被人劫走，第二次做的日晷又在文革中被毁，1977年才又重新制作，当时还是建筑系的老师按照梁思成先生的白描图绘的图纸。

2011年清华百年校庆的时候，正式将日晷仪基座上刻的“行胜于言”四个字定为校风。班主任告诉我们，现在每次他有机会回清华，都会去日晷那里看看。回想在清华的时光，也许在今天看来有些落时，但是到了现在的岁数回过头来看，却觉得那宝贵的校训是最真实不过的道理。大家马上要毕业了，如果一定要送给他一份礼物。可以买一顶像他这样的老头子喜欢戴的帽子，校门口有卖，你们一人一块钱就够了。但他更希望收到的一份大礼，是我们能够珍惜生命中的每一寸光阴。有理想地、脚踏实地地过每一天。

“当然，如果你们能成为我的校友，那报到那天一定要去那个日晷仪前帮我向它问好。”至于帽子嘛，我们当然也买了，拍毕业照的时候，他戴着那顶帽子坐在了我们的中间。

送给母校的礼物，同时也是送给自己的一份礼物，一份名叫回忆的礼物。就好像写的时候或是漫不经心、或是字斟句酌的毕业纪念册，又像是或严肃或搞怪的毕业照，都会在我们的心里留下一份最真挚的青春记忆。

编辑杨明珠

送给大学生励志的经典话语篇4

2. 消沉就角一支单调的画笔，只能给未来涂上一层灰色。

3. 不要皱眉，即使在伤心的时刻，因为你从不知道有谁会醉心于你的笑容。

4. 激流勇进者方能领略江河源头的奇观胜景。

5. 这世上的一切都借希望而完成，农夫不会剥下一粒玉米，如果他不曾希望它长成种粒;单身汉不会娶妻，如果他不曾希望有孩子;商人也不会去工作，如果他不曾希望因此而有收益。

6. 信佛，信因果，在真正的因果面前，人的力量是微不足道的。

7. 读书改变命运，刻苦成就事业，态度决定一切。

8. 不管你是什么大学毕业，你的毕业证，我都只当作收款凭证，因为它能说明的，只是你的家庭为你读书付过款，而并不能说明你有没有读过书。

9. 大学生就业，其实就是在处理“四所”之间的关系：所学、所愿、所能、所做的关系。所学的专业往往不是我们就业时的方向，因为在选择时我们就不喜欢;所愿是我们的一个就业目标，但依靠现在的能力和素质又往往实现不了;所能是我们现在拥有的技能、能力、素质的综合，这个更多还脱离不了本专业的影响，毕竟你学了四年，还有你在大学所学的知识、考取的证书、积累的实践经验等;所做就是在毕业后实际从事的工作。

10. 失去只是一种姿势，得到并不等同于幸福。

11. 如有人所说，曾经的梦，包括那些打拼，那些自我荣耀，那些无所畏忌……都改变不了世界。但是亲爱的，在这个世界上，若从未有过这些，生命也不过是一具躯壳。而梦想的真正意义，就是在迷茫困惑之时，能带给你坚持的能量和勇气。

12. 与其羡慕别人的背影，不如欣赏自己的足迹。

13. 别人说的记在脑袋里，而自己的，则放在心里。

14. 生命之灯因热情而点燃，生命之舟因拼搏而前行。

送给母校的毕业赠言篇5

何校医关心着毕业生们的身体：“工作那么多年了，学生一批接一批地离开。在学校的日子，学生们病痛总是少不了的，到外面了，就不像在学校，磕磕碰碰的自己多留神，别忙坏了身子。出到社会，把所学的知识用到工作上。看准那条路，就出发吧！”

保安池叔说每次看到学生从夺命坡上拉箱子下来，就觉得特别危险，害怕他们摔跤。毕业了看着学生们，一个个穿着西装，真的有点大人的模样了。

“工作不比学业轻松，不要觉得自己每天从事的工作很无聊很琐碎，不要心浮气躁，长大了，要慢慢学会沉下心来，对待每一件事。”

龙腾饭堂的阿姨在学校工作了一年多，她说她收获了友谊。她记得有个大四的孩子，家住北方，对这里的吃食十分不习惯，起初那孩子只是说起这件事，后来居然记住了她，并且每次到饭堂，都亲切的叫她一声“阿姨好”。

“孩子们，出去了，一定要均衡饮食，不要挑食。胃不好的孩子，一定要把胃药带在身边。毕业之后，要努力工作！”

当莲峰君在采访香晖苑AB栋的宿管阿姨的时候，一位毕业生前来缴清水费，却只带了现金，正苦于饭卡没有钱缴费，于是阿姨们分工协作，两个阿姨在里面忙学生退宿缴费的工作，一个阿姨在宿舍门口问路过的学生，“哎同学，你饭卡有没有钱，能不能帮里面的师姐交一下水费……”在帮措手无措的毕业生问了十多个学生后，终于找到了。

宿管阿姨最想对毕业生说的是：“以后你们肯定会遇到各种各样的挫折，但要自己去面对。钱多钱少无所谓，只要自己活得自在一点。我知道现在的年轻人找工作压力大、竞争大，但你们都要时刻相信自己，不要失望，要知道上帝关上了一扇门，肯定会在另一个地方打开一扇窗。”

图书馆总是人来人往，带着求学的气息来，带着书香走。坐在图书馆门口的登记叔叔每天就这样看着大家来来往往，他想对毕业生说:“学校每天都会有很多来图书馆认真学习的同学，他们是国家的未来，希望他们毕业了也能发挥自己的才能，找到好工作，实现自己的价值。”

一想到要对毕业生说些话，香山饭堂充值卡处的阿姨特别开心。她总是低头帮学生充卡，少有交流的机会。现在，她想说:“希望你们找到一份好工作，开开心心生活！”

为了学生可以在风景优美的校园学习，工人叔叔在大热天下依然砌墙。工人叔叔听说要给毕业生说些话，乐得笑开了花：“希望他们用好专业知识，更好地回报社会。”

“这里的学生都挺乖的，有些人经过还会给我打招呼，祝福他们找到好工作，没找到工作也不用害怕，要有好心情。”在低头扫地的她放下扫帚，开心地对着我们说。

送水叔叔一根扁担挑起了多少莲峰学子的饮用水，他总是在一栋楼里跑上跑下地送水。有时候学生也会心疼他，给他留言说不急着喝水，让他多歇一下。叔叔说：“希望你们毕业后能找到好工作。”

凤翔壹加壹的超市店员说：“我喜欢在大学校园内工作，感觉自己都会变年轻。在这里工作久了，都记住了常来的几个学生，最常买的小零食、每天一瓶的酸奶。他们都十分有朝气。年轻人，加油！把朝气带到社会上，记住最初的梦想。充满热情地干自己热爱的事业，会有回报的！”