网上有关“微笑的经典名人名言格言警句 ”话题很是火热，小编也是针对微笑的经典名人名言格言警句寻找了一些与之相关的一些信息进行分析 ，如果能碰巧解决你现在面临的问题
，希望能够帮助到您 。

微笑是盛开在人们脸上的一朵美丽的花，时时刻刻散发着迷人的芬芳 ，想必有关微笑的 名言 警句也不少
。下面是我分享的有关微笑的名言，大家一起来看看吧。

有关微笑的名言

　1 、只有在你的微笑里
，我才有呼吸 。狄更斯

　2
、只用微笑说话的人，才能担当重任。佚名

　3、真正值钱的是不花一文钱的微笑
。查尔斯?史考勃

　4 、有皱纹的地方只表示微笑曾在那儿呆过。马克?吐温

　5、有一种东西 ，比我们的面貌更像我们
，那便是我们的表情;还有另外一种东西，比表情更像我们 ，那便是我们的微笑 。雨果

　6
、不管怎样的事情
，都请安静地愉快吧!这是人生
。我们要依样地接受人生，勇敢地、大胆地 ，而且永远地微笑着。卢森堡

　7 、笑是人类的特权 。卡耐基

　8
、笑是两个人之间最短的距离
。维克托?伯盖

　9、微笑乃是具有多重意义的语言。(瑞士)卡尔?施皮特勒

　10 、忘记了它而微笑
，远胜于记住它而愁苦 。罗西塔

　11
、使这个世界灿烂的不是阳光，而是女生的微笑
。俞敏洪

　12、生活就是面对真实的微笑 ，就是越过障碍注视将来。(法国)雨果

　13 、如果有个人无缘无故地对你微笑
，那一定是为了某种缘故 。马长山

　14
、如果你不学会在麻烦时笑，当你变老时 ，你不会对任何东西笑
。爱徳华?豪

　15、人类确有一件有效武器，那就是笑。马克?吐温

　16 、美是上帝的微笑
，音乐是上帝的声音 。卢安?约翰逊

　17
、美是力量，微笑是它的剑。里德

　18、夫子莞尔而笑
。孔子

　19 、当生活像一首歌那样轻快流畅时 ，笑颜常开乃易事;而在一切事都不妙时仍能微笑的人
，才活得有价值。(德)威尔科克斯

　20、当你微笑时，世界爱了他;当他大笑时 ，世界便怕了他 。泰戈尔

微笑 名人名言 警句

　1
、生活就是面对真实的微笑
，就是越过障碍注视将来
。雨果

　2、如果有个人无缘无故地对你微笑，那一定是为了某种缘故。马长山

　3 、笑是人类的特权 。卡耐基

　4
、微笑乃是具有多重意义的语言
。卡尔?施皮特勒

　5、真正值钱的是不花一文钱的微笑。查尔斯?史考勃

　6 、美好的微笑是道美丽的风景 ，人类有了它而倍感温暖
、祥和、幸福 。邹金宏

　7 、忘记了它而微笑
，远胜于记住它而愁苦
。罗西塔

　8
、笑吧，尽情地笑吧!笑对自己 ，笑对他人
，笑对生活，笑对一切!谭小芳

　9、当生活像一首歌那样轻快流畅时 ，笑颜常开乃易事;而在一切事都不妙时仍能微笑的人，才活得有价值。威尔科克斯

　10 、有一种东西
，比我们的面貌更像我们，那便是我们的表情;还有另外一种东西 ，比表情更像我们
，那便是我们的微笑 。雨果

　11
、人生的道路都是由心来描绘的
。所以，无论自己处于多么严酷的境遇之中 ，心头都不应为悲观的思想所萦绕。稻盛和夫

　12、微笑是最好的名片 。

　13 、使这个世界灿烂的不是阳光
，而是女生的微笑。俞敏洪

　14、一个人的微笑价值百万美元
。

　15
、笑是两个人之间最短的距离。维克托?伯盖

　16、笑一笑，十年少 。

　17 、面对光明 ，阴影就在我们身后
。海伦凯勒

　18
、幽默是心灵的微笑。最深刻的幽默是一颗受了致命伤的心灵发出的微笑 。周国平

　19、当你微笑时
，世界爱了他;当他大笑时，世界便怕了他
。泰戈尔

　20 、微笑乃是具有多重意义的语言。施皮特勒

有关微笑的英语名言

　1.Nobody ever died of laughter. ----Max.Beerbohm

　没人曾经笑死 。 ----马克西米连
。比尔伯姆

　2.Laughter is the shortest distance between two people. ----Victor Borge

　笑是两个人之间最短的距离。----维克托 。伯盖

　3.Men show their character in nothing more clearly than by what they find laughable. ----Anonymous

　没有什么比一个人发现什么东西可笑更能表现他的性格
。 ---无名

　4.Perhaps I know why it is man alone who laughs; He alone suffers so deeply that he had to invent laughter. ----Nietzsche

　也许我知道为什么人在孤独时笑：他独自受苦良深 ，他不的不发明笑。 ---尼采

　5.It is the tears of the earth that keep here smiles in bloom.

　是大地的泪点
，使她的微笑保持着青春不谢 。

　6.Life is made up of sobs, sniffles and smiles with sniffes predomi-nating.

　人生是由呜咽
、抽泣和微笑组成的，而在三者之中 ，抽泣处于支配地位。

　7.If you don?t learn to laugh at troubles, you won?t have anything to laugh at when you grow old. ---Edward W.Howe

　如果你不学会在麻烦时笑，当你变老时
，你不会对任何东西笑
。 ---爱徳华。豪

　8.If you smile when one is around,you really mean it.

　如果你独自一人笑了，那是真心的笑 。

　9.Don?t cry because it is over, smile because it happened.

　不要因为结束而哭泣 ，微笑吧
，为你的曾经拥有
。

　10.The smile, really is the benevolence symbol, the joyful fountainhead, is intimate with the others themedium. Had the smile, humanity?s sentiment has linked up.

　?微笑，实在是仁爱的象征 ，快乐的源泉
，亲近别人的媒介，有了笑人类的感情就沟通了。?

　11.Laughter is the privilege of human. -- Carnegie

　笑是人类的特权 。卡耐基

　12.The human race has one really effective weapon, and that is laughter. ---Mark Twain

　人类确有一件有效武器 ，那就是笑
。 ---马克。吐温

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1. 关于梦想的名言

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3. 关于名人说的话

4. 关于梦想的名人名言

5. 经典的名人名言

6. 名人名言励志警句

汉字“源
”的意思是什么?源字怎么写

Film is a special form of the representational politics. The cultural reading interrogates what is the cinematic meaning constructed in the deep structure of culture. The present paper picks up the Chinese English Film Gua Sha as an exemplification and aims to transcend the previous understandings in the surface structure of the cultural difference and the cultural clash, and provide an interpretation of cultural identity politics of the first generation immigrants. In multicuhural context, identity becomes a floating signifier waiting for the subjective intervention. Chinese immigrants is shaped by the multicultural form of ethnicity and fragmented between two identities while American host is threatened by the cultural mosaic and suffers from the hybridity-phobia complex. In the cultural field, Gua Sha incident is a battle between the American Orientalism and Chinese Sinization ideologies, while for the individual subject, it is more as the confrontation between the past cultural memory and present cultural identification in subjectivity.

Culture shock is precipitated by the anxiety that results from losing all familiar signs and symbols of social intercourse. These signs are the thousand and one ways in which we orient ourselves to the situations of daily life: when to shake hands and what to say when we meet people, when and how to give tips, how to give orders to servants, how to make purchases, when to accept and when to refuse invitations, when to take statements seriously and when not.

These cues, which may be words, gestures, facial expressions, customs, or norms are acquired by all of us in the course of growing up and are as much a part of our culture as the language we speak or the beliefs we accept. All of us depend for our peace of mind and our efficiency on hundreds of these cues, most of which are unconsciously learned.

When an individual enters a strange culture, all or most of these familiar cues are removed. He or she is like a fish out of water. No matter how broad-minded or full of good will he may be, a series of props have been knocked from under him. This is followed by a feeling of frustration and anxiety. People react to the frustration in much the same way. First they reject the environment which causes the discomfort: "the ways of the host country are bad because they make us feel bad."

For example Americans who are in a strange land get together to grouse about the host country and its people, you can be sure they are suffering from culture shock.

Another phase of culture shock is regression. The home environment suddenly assumes a tremendous importance, everything becomes irrationally glorified. All difficulties and problems are forgotten and only the good things back home are remembered. It usually takes a trip home to bring one back to reality.

Symptoms

Some of the symptoms of culture shock are: excessive concern over cleanliness and the feeling that what is new and strange is "dirty." This could be in relation to drinking water, food, dishes, and bedding; fear of physical contact with attendants or servants; a feeling of helplessness and a desire for dependence on long-term residents of one's own nationality; irritation over delays and other minor frustrations out of proportion to their causes; delay and outright refusal to learn the language of the host country; excessive fear of being cheated, robbed, or injured; great concern over minor pains and irruptions of the skin; and finally, that terrible longing to be back home, to be in familiar surroundings, to visit one's relatives, and, in general, to talk to people who really "make sense."

Individuals differ greatly in the degree in which culture shock affects them. Although not common, there are individuals who cannot live in foreign countries. Those who have seen people go through a serious case of culture shock and on to a satisfactory adjustment can discern steps in the process.

The Honeymoon Stage

During the first few weeks most individuals are fascinated by the new. They stay in hotels and associate with nationals who speak their language and are polite and gracious to foreigners. This honeymoon stage may last from a few days or weeks to six months depending on circumstances. If one is a very important person he or she will be taken to the show places, pampered and petted, and in a press interview will speak glowingly about progress, goodwill, and international amity. If he returns home may well write a book about his pleasant if superficial experience abroad.

But this "Cook's tour" type of mentality does not normally last if the foreign visitor remains abroad and has to seriously cope with real conditions of life. It is then that the second stage begins, characterized by a hostile and aggressive attitude towards the host country. This hostility evidently grows out of the genuine difficulty which the visitor experiences in the process of adjustment. There is maid trouble, school trouble, language trouble, house trouble, transportation trouble, shopping trouble, and the fact that people in the host country are largely indifferent to all these troubles. They help but they just don't understand your great concern over these difficulties. Therefore, they must be insensitive and unsympathetic to you and your worries. The result, "I just don't like them." You become aggressive, you band together with your fellow countrymen and criticize the host country, its ways and its people.

This criticism is not an objective appraisal but a derogatory one. Instead of trying to account for conditions as they are through an honest analysis of the actual conditions and the historical circumstances which have created them, you talk as if the difficulties you experience are more or less created by the people of the host country for your special discomfort. You take refuge in the company of your countrymen and this cocktail circuit becomes the fountainhead of emotionally charged labels knows as stereotypes. This is a peculiar kind of shorthand which caricatures the host country and its people in a negative manner.

Stereotypes

The "dollar grasping American" and the "indolent Latin American" are samples of mild forms of stereotypes. The use of stereotypes may salve the ego of someone with a severe case of culture shock but it certainly does not lead to any genuine understanding of the host country and its people. This second stage of culture shock is in a sense a crisis in the disease. If you overcome it you stay, if not, you leave before you reach the stage of a nervous breakdown.

Culture shock is lessened as the visitor succeeds in getting some knowledge of the language and begins to get around by himself. This is the beginning of his adjustment to the new cultural environment. The visitor still has difficulties but he takes a "this is my cross and I have to bear it" attitude. Usually in this stage the visitor takes a superior attitude toward people of the host country. His sense of humor begins to exert itself. Instead of criticizing he makes jokes about the people and even cracks jokes about his or her own difficulties. He or she is now on the way to recovery. And there is still the poor devil who is worse off than yourself whom you can help, which in turn gives you confidence in your ability to speak and get around.

Final adjustment

In the final stage of adjustment the visitor accepts the customs of the country as just another way of living. He can operate within the new milieu without a feeling of anxiety although there are moments of strain. Only with a complete grasp of all the cues of social intercourse will this strain disappear.

For a long time the individual will understand what the national is saying, but he is not always sure what the national means. With a complete adjustment you not only accept the foods, drinks, habits, and customs but actually begin to enjoy them. When you go back home on leave you may even take things back with you and if you leave for good you generally miss the country and the people to whom you have become accustomed.

It might be well to point out that the difficulties which the newcomer experiences are very real. If individuals come to a tropical area from a temperate one they quite often suffer from intestinal disturbances. Strange foods sometimes upset people. In Rio, for instance, water and power shortages are very real. When these physical difficulties are added to those arising from not knowing how to communicate and the uncertainties presented by customs the consequent frustrations and anxieties are understandable.

In the course of time, an individual makes this adjustment. You do what is essential about water, food, and the other minutiae of daily life. You adapt yourself to water and power shortages and to traffic problems. In short, the environment does not change. What has changed is your attitude towards it. Somehow it no longer troubles you, you no longer project your discomforts onto the people of the host country and their ways. You get along under a new set of living conditions.

A product of history

In an effort to get over culture shock, I think there is value in knowing something about the nature of culture and its relationship to the individual. In addition to living in a physical environment, an individual lives in a cultural environment consisting of manmade physical objects, social institutions, and ideas and beliefs.

An individual is not born with culture but only with the capacity to learn it and use it. There is nothing in a new born child which dictates that it should eventually speak Portuguese, English, or French, nor that he eat with a fork in his left hand rather than in the right, or use chop sticks. All these things the child has to learn. Nor are the parents responsible for the culture which they transmit to their young. The culture of any people is the product of history and is built up over time largely through processes which are, as far as the individual is concerned, beyond his awareness. It is by means of culture that the young learn to adapt themselves to the physical environment and to the people with whom they associate.

As we know, children and adolescents often experience difficulties in this process of learning and adjustment. But once learned, culture becomes a way of life, the sure, familiar, largely automatic way of getting what you want from your environment and as such it also becomes a value.

People have a way of accepting their culture as both the best and the only way of doing things. This is perfectly normal and understandable. To this attitude we give the name ethnocentrism, a belief that not only the culture but the race and nation form the center of the world.

Individuals identify themselves with their own group and its ways to the extent that any critical comment is taken as an affront to the individual as well as to the group. If you criticize my country, you are criticizing me. If you criticize me, you are criticizing my country.

Along with this attitude goes the tendency to attribute all individual peculiarities as national characteristics. For instance, if an American does something odd or antisocial in a foreign country which back home would be considered a purely individual act, it is now considered a national trait.

Instead of being censured as an individual, his country is censured. It is best to recognize that ethnocentrism is a characteristic of national groups. If a national criticizes some aspect of his own culture, the foreigner should listen but not enter into the criticism.

The study of culture

Specific cultures are products of historical development. Brazil and the United States, for instance, have different cultural origins and different culture histories which account for present day differences.

In this case, however, the differences are not great, both cultures being parts of Western civilization. It might be useful to recognize here that the study of culture per se is not the study of individuals. Psychology is the study of individual personality. Sociology is the study of groups and group behaviors.

The student of culture studies not human individuals but the interrelationships of culture forms like technologies, institutions, idea and belief systems. Hi is interested not so much in the study of culture as such, but its impact upon the individual under special conditions.

A lack of understanding

An objective treatment of your cultural background and that of your new environment is important in understanding culture shock. There is a great difference in knowing what is the cause of your disturbance and not knowing.

Once you realize that your trouble is due to your own lack of understanding of other people's cultural background and your own lack of the means of communication rather than the hostility of an alien environment, you also realize that you yourself can gain this understanding and these means of communication. And the sooner you do this, the sooner culture shock will disappear.

The question now arises, what can you do to get over culture shock as quickly as possible? The answer is to get to know the people of that host country. But this you cannot do with any success without knowing the language, for language is the principal symbol system of communication.

We all know that learning a new language is difficult, particularly to adults. This task alone is quite enough to cause frustration and anxiety, no matter how skillful the language teacher.

But once you begin to be able to carry on a friendly conversation with your maid, your neighbor, or to go on shopping trips alone, you not only gain confidence and a feeling of power but a whole new world of cultural meanings open up for you. You begin to find out not only what and how people do things but also what their interests are.

These interests people usually express by what they habitually talk about and how they allocate their time and money. Once you know this value or interest pattern it will be quite easy to get people to talk and to be interested in you. When we say people have no interests we usually admit the fact that we have not bothered to find out.

At times it is helpful to be a participant observer by joining the activities of the people. This could be a carnival, a religious rite, or some economic activity. Yet the visitor should never forget that he or she is an outsider and will be treated as such. He should view this participation as role playing.

Understanding the ways of the people is essential but this does not mean that you have to give up on your own. What happens is that you have developed two patterns of behavior.

这个是吗？

源yuán水流所从出的地方：河源 。泉源
。发源。源远流长 。源头

事物的根由：来源
。资源。渊源 。能源。起源
。策源地

姓

流笔画数：13；部首：氵；笔顺编号：4411332511234笔画顺序：捺捺横横撇撇竖折横横竖撇捺

详解

源yuán名同本义〖fountainhead;sourceofariver〗或源也,或委也。——《礼记·学记》祈祀山川百源 。——《礼记·月令》犹浊其源而求其清流
。——《礼记·礼乐志》岸势犬牙差互,不可知其源。——唐·柳宗元《至小丘西小石潭记》又如:源委;源理来源;根源〖origin;source;cause〗启生人之耳目,穷法度之本源 。——《旧唐书·儒学传序》又如:源本;源由;源起源地yuándì〖sourceregion〗地球表面上发生具有该地区特点的,有均一的温度和湿度条件的大块气团的一个广大地区源流yuánliú〖originanddevelopment〗水的本源和支流顺涧爬山,直到源流之处
。——《西游记》;借指事物的起源和发展料应必遇知音者,说破源流万法通。——《西游记》源泉yuánquán〖source〗水源,比喻事物的根源艺术的和心智的源泉源头yuántóu〖sourceofariver〗水发源处 。比喻事物的本源源委yuánwěi〖thewholestory〗原由曲衷源源yuányuán〖inasteadystream〗如同水流一样不断源远流长yuányuǎn-liúcháng〖oflongstandingandwellestablishedasastreamrunsalongcoursefromaremotesource〗∶因源头远而流程长〖longhistory〗∶指传统或历史长久言其所学之正,源远而流长也
。——清·佚名《杜诗言志》

出处

[①]［yuán］［《__》愚袁切
，平元，疑

］“_1”的今字

水流始出处

来源；根源

探察本源

姓

北魏有源贺

见《魏书》本传

巳集上水字部源；康熙笔画：14；页码：页639第16__集___?愚袁切 ，音元

_文水泉本也

_·月令_民祈祀山川百源

__水始出_百源

又水名

水_注沁水__丹水合
，水出上_高都_故城_北阜下，俗_之源源水

又姓

北魏_·源_____檀之子_入後魏 ，魏大武_之曰：_卿同源，可_源氏

__本作_
，篆省作原

说文解字中没有查到汉字

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