ted演講稿（精選24篇）

ted演講稿 篇1

　　簡(jiǎn)介：殘奧會(huì)短跑冠軍aimeemullins天生沒有腓骨，從小就要學(xué)習(xí)靠義肢走路和奔跑。如今，她不僅是短跑選手、演員、模特，還是一位穩(wěn)健的演講者。她不喜歡字典中“disabled”這個(gè)詞，因?yàn)樨?fù)面詞匯足以毀掉一個(gè)人。但是，坦然面對(duì)不幸，你會(huì)發(fā)現(xiàn)等待你的是更多的機(jī)會(huì)。

　　i'd like to share with you a discovery that i made a few months ago whilewriting an article for italian wired. i always keep my thesaurus handy wheneveri'm writing anything, but i'd already finished editing the piece, and i realizedthat i had never once in my life looked up the word "disabled" to see what i'dfind.

　　let me read you the entry. "disabled, adjective: crippled, helpless,useless, wrecked, stalled, maimed, wounded, mangled, lame, mutilated, run-down,worn-out, weakened, impotent, castrated, paralyzed, handicapped, senile,decrepit, laid-up, done-up, done-for, done-in cracked-up, counted-out; see alsohurt, useless and weak. antonyms, healthy, strong, capable." i was reading thislist out loud to a friend and at first was laughing, it was so ludicrous, buti'd just gotten past "mangled," and my voice broke, and i had to stop andcollect myself from the emotional shock and impact that the assault from thesewords unleashed.

　　you know, of course, this is my raggedy old thesaurus so i'm thinking thismust be an ancient print date, right? but, in fact, the print date was the early1980s, when i would have been starting primary school and forming anunderstanding of myself outside the family unit and as related to the other kidsand the world around me. and, needless to say, thank god i wasn't using athesaurus back then. i mean, from this entry, it would seem that i was born intoa world that perceived someone like me to have nothing positive whatsoever goingfor them, when in fact, today i'm celebrated for the opportunities andadventures my life has procured.

　　so, i immediately went to look up the __ online edition, e_pecting to finda revision worth noting. here's the updated version of this entry.unfortunately, it's not much better. i find the last two words under "nearantonyms," particularly unsettling: "whole" and "wholesome."

　　so, it's not just about the words. it's what we believe about people whenwe name them with these words. it's about the values behind the words, and howwe construct those values. our language affects our thinking and how we view theworld and how we view other people. in fact, many ancient societies, includingthe greeks and the romans, believed that to utter a curse verbally was sopowerful, because to say the thing out loud brought it into e_istence. so, whatreality do we want to call into e_istence: a person who is limited, or a personwho's empowered? by casually doing something as simple as naming a person, achild, we might be putting lids and casting shadows on their power. wouldn't wewant to open doors for them instead?

　　one such person who opened doors for me was my childhood doctor at the a.i.dupont institute in wilmington, delaware. his name was dr. pizzutillo, anitalian american, whose name, apparently, was too difficult for most americansto pronounce, so he went by dr. p. and dr. p always wore really colorful bowties and had the very perfect disposition to work with children.

　　i loved almost everything about my time spent at this hospital, with thee_ception of my physical therapy sessions. i had to do what seemed likeinnumerable repetitions of e_ercises with these thick, elastic bands --different colors, you know -- to help build up my leg muscles, and i hated thesebands more than anything -- i hated them, had names for them. i hated them. and,you know, i was already bargaining, as a five year-old child, with dr. p to tryto get out of doing these e_ercises, unsuccessfully, of course. and, one day, hecame in to my session -- e_haustive and unforgiving, these sessions -- and hesaid to me, "wow. aimee, you are such a strong and powerful little girl, i thinkyou're going to break one of those bands. when you do break it, i'm going togive you a hundred bucks."

　　now, of course, this was a simple ploy on dr. p's part to get me to do thee_ercises i didn't want to do before the prospect of being the richestfive-year-old in the second floor ward, but what he effectively did for me wasreshape an awful daily occurrence into a new and promising e_perience for me.and i have to wonder today to what e_tent his vision and his declaration of meas a strong and powerful little girl shaped my own view of myself as aninherently strong, powerful and athletic person well into the future.

　　this is an e_ample of how adults in positions of power can ignite the powerof a child. but, in the previous instances of those thesaurus entries, ourlanguage isn't allowing us to evolve into the reality that we would all want,the possibility of an individual to see themselves as capable. our languagehasn't caught up with the changes in our society, many of which have beenbrought about by technology. certainly, from a medical standpoint, my legs,laser surgery for vision impairment, titanium knees and hip replacements foraging bodies that are allowing people to more fully engage with their abilities,and move beyond the limits that nature has imposed on them -- not to mentionsocial networking platforms allow people to self-identify, to claim their owndescriptions of themselves, so they can go align with global groups of their ownchoosing. so, perhaps technology is revealing more clearly to us now what hasalways been a truth: that everyone has something rare and powerful to offer oursociety, and that the human ability to adapt is our greatest asset.

　　the human ability to adapt, it's an interesting thing, because people havecontinually wanted to talk to me about overcoming adversity, and i'm going tomake an admission: this phrase never sat right with me, and i always felt uneasytrying to answer people's questions about it, and i think i'm starting to figureout why. implicit in this phrase of "overcoming adversity" is the idea thatsuccess, or happiness, is about emerging on the other side of a challenginge_perience unscathed or unmarked by the e_perience, as if my successes in lifehave come about from an ability to sidestep or circumnavigate the presumedpitfalls of a life with prosthetics, or what other people perceive as mydisability. but, in fact, we are changed. we are marked, of course, by achallenge, whether physically, emotionally or both. and i'm going to suggestthat this is a good thing. adversity isn't an obstacle that we need to getaround in order to resume living our life. it's part of our life. and i tend tothink of it like my shadow. sometimes i see a lot of it, sometimes there's verylittle, but it's always with me. and, certainly, i'm not trying to diminish theimpact, the weight, of a person's struggle.

　　there is adversity and challenge in life, and it's all very real andrelative to every single person, but the question isn't whether or not you'regoing to meet adversity, but how you're going to meet it. so, our responsibilityis not simply shielding those we care for from adversity, but preparing them tomeet it well. and we do a disservice to our kids when we make them feel thatthey're not equipped to adapt. there's an important difference and distinctionbetween the objective medical fact of my being an amputee and the subjectivesocietal opinion of whether or not i'm disabled. and, truthfully, the only realand consistent disability i've had to confront is the world ever thinking that icould be described by those definitions.

　　in our desire to protect those we care about by giving them the cold, hardtruth about their medical prognosis, or, indeed, a prognosis on the e_pectedquality of their life, we have to make sure that we don't put the first brick ina wall that will actually disable someone. perhaps the e_isting model of onlylooking at what is broken in you and how do we fi_ it, serves to be moredisabling to the individual than the pathology itself.

　　by not treating the wholeness of a person, by not acknowledging theirpotency, we are creating another ill on top of whatever natural struggle theymight have. we are effectively grading someone's worth to our community. so weneed to see through the pathology and into the range of human capability. and,most importantly, there's a partnership between those perceived deficiencies andour greatest creative ability. so it's not about devaluing, or negating, thesemore trying times as something we want to avoid or sweep under the rug, butinstead to find those opportunities wrapped in the adversity. so maybe the ideai want to put out there is not so much overcoming adversity as it is openingourselves up to it, embracing it, grappling with it, to use a wrestling term,maybe even dancing with it. and, perhaps, if we see adversity as natural,consistent and useful, we're less burdened by the presence of it.

　　this year we celebrate the 200th birthday of charles darwin, and it was 150years ago, when writing about evolution, that darwin illustrated, i think, atruth about the human character. to paraphrase: it's not the strongest of thespecies that survives, nor is it the most intelligent that survives; it is theone that is most adaptable to change. conflict is the genesis of creation. fromdarwin's work, amongst others, we can recognize that the human ability tosurvive and flourish is driven by the struggle of the human spirit throughconflict into transformation. so, again, transformation, adaptation, is ourgreatest human skill. and, perhaps, until we're tested, we don't know what we'remade of. maybe that's what adversity gives us: a sense of self, a sense of ourown power. so, we can give ourselves a gift. we can re-imagine adversity assomething more than just tough times. maybe we can see it as change. adversityis just change that we haven't adapted ourselves to yet.

　　i think the greatest adversity that we've created for ourselves is thisidea of normalcy. now, who's normal? there's no normal. there's common, there'stypical. there's no normal, and would you want to meet that poor, beige personif they e_isted? (laughter) i don't think so. if we can change this paradigmfrom one of achieving normalcy to one of possibility -- or potency, to be even alittle bit more dangerous -- we can release the power of so many more children,and invite them to engage their rare and valuable abilities with thecommunity.

　　anthropologists tell us that the one thing we as humans have alwaysrequired of our community members is to be of use, to be able to contribute.there's evidence that neanderthals, 60,000 years ago, carried their elderly andthose with serious physical injury, and perhaps it's because the life e_perienceof survival of these people proved of value to the community. they didn't viewthese people as broken and useless; they were seen as rare and valuable.

　　a few years ago, i was in a food market in the town where i grew up in thatred zone in northeastern pennsylvania, and i was standing over a bushel oftomatoes. it was summertime: i had shorts on. i hear this guy, his voice behindme say, "well, if it isn't aimee mullins." and i turn around, and it's thisolder man. i have no idea who he is.

　　and i said, "i'm sorry, sir, have we met? i don't remember meetingyou."

　　he said, "well, you wouldn't remember meeting me. i mean, when we met i wasdelivering you from your mother's womb." (laughter) oh, that guy. and, but ofcourse, actually, it did click.

　　this man was dr. kean, a man that i had only known about through mymother's stories of that day, because, of course, typical fashion, i arrivedlate for my birthday by two weeks. and so my mother's prenatal physician hadgone on vacation, so the man who delivered me was a complete stranger to myparents. and, because i was born without the fibula bones, and had feet turnedin, and a few toes in this foot and a few toes in that, he had to be the bearer-- this stranger had to be the bearer of bad news.

　　he said to me, "i had to give this prognosis to your parents that you wouldnever walk, and you would never have the kind of mobility that other kids haveor any kind of life of independence, and you've been making liar out of me eversince." (laughter) (applause)

　　the e_traordinary thing is that he said he had saved newspaper clippingsthroughout my whole childhood, whether winning a second grade spelling bee,marching with the girl scouts, you know, the halloween parade, winning mycollege scholarship, or any of my sports victories, and he was using it, andintegrating it into teaching resident students, med students from hahnemannmedical school and hershey medical school. and he called this part of the coursethe _ factor, the potential of the human will. no prognosis can account for howpowerful this could be as a determinant in the quality of someone's life. anddr. kean went on to tell me, he said, "in my e_perience, unless repeatedly toldotherwise, and even if given a modicum of support, if left to their own devices,a child will achieve."

　　see, dr. kean made that shift in thinking. he understood that there's adifference between the medical condition and what someone might do with it. andthere's been a shift in my thinking over time, in that, if you had asked me at15 years old, if i would have traded prosthetics for flesh-and-bone legs, iwouldn't have hesitated for a second. i aspired to that kind of normalcy backthen. but if you ask me today, i'm not so sure. and it's because of thee_periences i've had with them, not in spite of the e_periences i've had withthem. and perhaps this shift in me has happened because i've been e_posed tomore people who have opened doors for me than those who have put lids and castshadows on me.

　　see, all you really need is one person to show you the epiphany of your ownpower, and you're off. if you can hand somebody the key to their own power --the human spirit is so receptive -- if you can do that and open a door forsomeone at a crucial moment, you are educating them in the best sense. you'reteaching them to open doors for themselves. in fact, the e_act meaning of theword "educate" comes from the root word "educe." it means "to bring forth whatis within, to bring out potential." so again, which potential do we want tobring out?

　　there was a case study done in 1960s britain, when they were moving fromgrammar schools to comprehensive schools. it's called the streaming trials. wecall it "tracking" here in the states. it's separating students from a, b, c, dand so on. and the "a students" get the tougher curriculum, the best teachers,etc. well, they took, over a three-month period, d-level students, gave thema's, told them they were "a's," told them they were bright, and at the end ofthis three-month period, they were performing at a-level.

　　and, of course, the heartbreaking, flip side of this study, is that theytook the "a students" and told them they were "d's." and that's what happened atthe end of that three-month period. those who were still around in school,besides the people who had dropped out. a crucial part of this case study wasthat the teachers were duped too. the teachers didn't know a switch had beenmade. they were simply told, "these are the 'a-students,' these are the'd-students.'" and that's how they went about teaching them and treatingthem.

　　so, i think that the only true disability is a crushed spirit, a spiritthat's been crushed doesn't have hope, it doesn't see beauty, it no longer hasour natural, childlike curiosity and our innate ability to imagine. if instead,we can bolster a human spirit to keep hope, to see beauty in themselves andothers, to be curious and imaginative, then we are truly using our power well.when a spirit has those qualities, we are able to create new realities and newways of being.

　　i'd like to leave you with a poem by a fourteenth-century persian poetnamed hafiz that my friend, jacques dembois told me about, and the poem iscalled "the god who only knows four words": "every child has known god, not thegod of names, not the god of don'ts, but the god who only knows four words andkeeps repeating them, saying, 'come dance with me. come, dance with me. come,dance with me.'"

　　thank you. (applause)

ted演講稿 篇2

　　when i was nine years old i went off to summer camp for the first time. andmy mother packed me a suitcase full of books, which to me seemed like aperfectly natural thing to do. because in my family, reading was the primarygroup activity. and this might sound antisocial to you, but for us it was reallyjust a different way of being social. you have the animal warmth of your familysitting right ne_t to you, but you are also free to go roaming around theadventureland inside your own mind. and i had this idea that camp was going tobe just like this, but better. (laughter) i had a vision of 10 girls sitting ina cabin cozily reading books in their matching nightgowns.

　　當(dāng)我九歲的時(shí)候 我第一次去參加夏令營(yíng) 我媽媽幫我整理好了我的行李箱 里面塞滿了書 這對(duì)于我來說是一件極為自然的事情 因?yàn)樵谖业募彝ダ镩喿x是主要的家庭活動(dòng) 聽上去你們可能覺得我們是不愛交際的 但是對(duì)于我的家庭來說這真的只是接觸社會(huì)的另一種途徑 你們有自己家庭接觸時(shí)的溫暖親情 家人靜坐在你身邊但是你也可以自由地漫游 在你思維深處的冒險(xiǎn)樂園里我有一個(gè)想法 野營(yíng)會(huì)變得像這樣子，當(dāng)然要更好些 (笑聲) 我想象到十個(gè)女孩坐在一個(gè)小屋里都穿著合身的女式睡衣愜意地享受著讀書的過程

　　(laughter)

　　(笑聲)

　　camp was more like a keg party without any alcohol. and on the very firstday our counselor gathered us all together and she taught us a cheer that shesaid we would be doing every day for the rest of the summer to instill campspirit. and it went like this: "r-o-w-d-i-e, that's the way we spell rowdie.rowdie, rowdie, let's get rowdie." yeah. so i couldn't figure out for the lifeof me why we were supposed to be so rowdy, or why we had to spell this wordincorrectly. (laughter) but i recited a cheer. i recited a cheer along witheverybody else. i did my best. and i just waited for the time that i could gooff and read my books.

　　野營(yíng)這時(shí)更像是一個(gè)不提供酒水的派對(duì)聚會(huì) 在第一天的時(shí)候呢 我們的顧問把我們都集合在一起 并且她教會(huì)了我們一種今后要用到的慶祝方式在余下夏令營(yíng)的每一天中 讓“露營(yíng)精神”浸潤(rùn)我們 之后它就像這樣繼續(xù)著 r-o-w-d-i-e 這是我們拼寫“吵鬧"的口號(hào)我們唱著“噪音，喧鬧，我們要變得吵一點(diǎn)” 對(duì)，就是這樣 可我就是弄不明白我的生活會(huì)是什么樣的 為什么我們變得這么吵鬧粗暴 或者為什么我們非要把這個(gè)單詞錯(cuò)誤地拼寫(笑聲) 但是我可沒有忘記慶祝。我與每個(gè)人都互相歡呼慶祝了 我盡了我最大的努力 我只是想等待那一刻 我可以離開吵鬧的聚會(huì)去捧起我摯愛的書

　　but the first time that i took my book out of my suitcase, the coolest girlin the bunk came up to me and she asked me, "why are you being so mellow?" --mellow, of course, being the e_act opposite of r-o-w-d-i-e. and then the secondtime i tried it, the counselor came up to me with a concerned e_pression on herface and she repeated the point about camp spirit and said we should all workvery hard to be outgoing.

　　但是當(dāng)我第一次把書從行李箱中拿出來的時(shí)候 床鋪中最酷的那個(gè)女孩向我走了過來 并且她問我：“為什么你要這么安靜?”安靜，當(dāng)然，是r-o-w-d-i-e的反義詞 “喧鬧”的反義詞 而當(dāng)我第二次拿書的時(shí)候 我們的顧問滿臉憂慮的向我走了過來接著她重復(fù)了關(guān)于“露營(yíng)精神”的要點(diǎn)并且說我們都應(yīng)當(dāng)努力 去變得外向些

　　and so i put my books away, back in their suitcase, and i put them under mybed, and there they stayed for the rest of the summer. and i felt kind of guiltyabout this. i felt as if the books needed me somehow, and they were calling outto me and i was forsaking them.but i did forsake them and i didn't open thatsuitcase again until i was back home with my family at the end of thesummer.

　　于是我放好我的書 放回了屬于它們的行李箱中 并且我把它們放到了床底下 在那里它們度過了暑假余下的每一天 我對(duì)這樣做感到很愧疚不知為什么我感覺這些書是需要我的 它們?cè)诤魡疚�，但是我卻放棄了它們 我確實(shí)放下了它們，并且我再也沒有打開那個(gè)箱子 直到我和我的家人一起回到家中在夏末的時(shí)候

　　now, i tell you this story about summer camp. i could have told you 50others just like it --all the times that i got the message that somehow my quietand introverted style of beingwas not necessarily the right way to go, that ishould be trying to pass as more of an e_trovert. and i always sensed deep downthat this was wrong and that introverts were pretty e_cellent just as they were.but for years i denied this intuition, and so i became a wall street lawyer, ofall things, instead of the writer that i had always longed to be -- partlybecause i needed to prove to myself that i could be bold and assertive too. andi was always going off to crowded bars when i really would have preferred tojust have a nice dinner with friends. and i made these self-negating choices sorefle_ively, that i wasn't even aware that i was making them.

　　現(xiàn)在，我向你們講述這個(gè)夏令營(yíng)的故事 我完全可以給你們講出其他50種版本就像這個(gè)一樣的故事-- 每當(dāng)我感覺到這樣的時(shí)候它告訴我出于某種原因，我的寧?kù)o和內(nèi)向的風(fēng)格 并不是正確道路上的必需品 我應(yīng)該更多地嘗試一個(gè)外向者的角色而在我內(nèi)心深處感覺得到，這是錯(cuò)誤的內(nèi)向的人們都是非常優(yōu)秀的，確實(shí)是這樣 但是許多年來我都否認(rèn)了這種直覺 于是我首先成為了華爾街的一名律師而不是我長(zhǎng)久以來想要成為的一名作家 一部分原因是因?yàn)槲蚁胍�證明自己 也可以變得勇敢而堅(jiān)定 并且我總是去那些擁擠的酒吧 當(dāng)我只是想要和朋友們吃一頓愉快的晚餐時(shí)我做出了這些自我否認(rèn)的抉擇 如條件反射一般 甚至我都不清楚我做出了這些決定

　　now this is what many introverts do, and it's our loss for sure, but it isalso our colleagues' loss and our communities' loss. and at the risk of soundinggrandiose, it is the world's loss. because when it comes to creativity and toleadership, we need introverts doing what they do best. a third to a half of thepopulation are introverts -- a third to a half. so that's one out of every twoor three people you know. so even if you're an e_trovert yourself, i'm talkingabout your coworkers and your spouses and your childrenand the person sittingne_t to you right now -- all of them subject to this bias that is pretty deepand real in our society. we all internalize it from a very early age withouteven having a language for what we're doing.

　　這就是很多內(nèi)向的人正在做的事情 這當(dāng)然是我們的損失 但這同樣也是同事們的損失 我們所在團(tuán)隊(duì)集體的損失當(dāng)然，冒著被指為夸大其詞的風(fēng)險(xiǎn)我想說，更是世界的損失 因?yàn)楫?dāng)涉及創(chuàng)造和領(lǐng)導(dǎo)的時(shí)候 我們需要內(nèi)向的人做到最好 三分之一到二分之一的人都是內(nèi)向的--三分之一到二分之一 你要知道這可意味著每?jī)傻饺齻�(gè)人中就有一個(gè)內(nèi)向的 所以即使你自己是一個(gè)外向的人 我正在說你的同事 和你的配偶和你的孩子還有現(xiàn)在正坐在你旁邊的那個(gè)家伙-- 他們都要屈從于這樣的偏見 一種在我們的社會(huì)中已經(jīng)扎根的現(xiàn)實(shí)偏見 我們從很小的時(shí)候就把它藏在內(nèi)心最深處甚至都不說幾句話，關(guān)于我們正在做的事情。

　　now to see the bias clearly you need to understand what introversion is.it's different from being shy. shyness is about fear of social judgment.introversion is more about, how do you respond to stimulation, including socialstimulation. so e_troverts really crave large amounts of stimulation, whereasintroverts feel at their most alive and their most switched-on and their mostcapable when they're in quieter, more low-key environments.not all the time --these things aren't absolute -- but a lot of the time. so the key then toma_imizing our talents is for us all to put ourselves in the zone of stimulationthat is right for us.

　　現(xiàn)在讓我們來清楚地看待這種偏見 我們需要真正了解“內(nèi)向”到底指什么 它和害羞是不同的 害羞是對(duì)于社會(huì)評(píng)論的恐懼 內(nèi)向更多的是 你怎樣對(duì)于刺激作出回應(yīng)包括來自社會(huì)的刺激 其實(shí)內(nèi)向的人是很渴求大量的鼓舞和激勵(lì)的 反之內(nèi)向者最感覺到他們的存在 這是他們精力最充足的時(shí)候，最具有能力的時(shí)候當(dāng)他們存在于更安靜的，更低調(diào)的環(huán)境中 并不是所有時(shí)候--這些事情都不是絕對(duì)的-- 但是存在于很多時(shí)候 所以說，關(guān)鍵在于 把我們的天賦發(fā)揮到最大化這對(duì)于我們來說就足夠把我們自己 放到對(duì)于我們正確又合適的激勵(lì)的區(qū)域中去

　　but now here's where the bias comes in. our most important institutions,our schools and our workplaces, they are designed mostly for e_troverts and fore_troverts' need for lots of stimulation. and also we have this belief systemright now that i call the new groupthink,which holds that all creativity and allproductivity comes from a very oddly gregarious place.

　　但是現(xiàn)在偏見出現(xiàn)了 我們最重要的那些體系 我們的學(xué)校和工作單位 它們都是為性格外向者設(shè)計(jì)的 并且有適合他們需要的刺激和鼓勵(lì)當(dāng)然我們現(xiàn)在也有這樣一種信用機(jī)制 我稱它為新型的“團(tuán)隊(duì)思考” 這是一種包含所有創(chuàng)造力和生產(chǎn)力的思考方式 從一個(gè)社交非常零散的地方產(chǎn)生的

　　so if you picture the typical classroom nowadays: when i was going toschool, we sat in rows. we sat in rows of desks like this, and we did most ofour work pretty autonomously.but nowadays, your typical classroom has pods ofdesks -- four or five or si_ or seven kids all facing each other. and kids areworking in countless group assignments. even in subjects like math and creativewriting, which you think would depend on solo flights of thought, kids are nowe_pected to act as committee members. and for the kids who preferto go off bythemselves or just to work alone, those kids are seen as outliers often or,worse, as problem cases. and the vast majority of teachers reports believingthat the ideal student is an e_trovert as opposed to an introvert, even thoughintroverts actually get better grades and are more knowledgeable, according toresearch. (laughter)

　　當(dāng)你描繪今天典型教室的圖案時(shí) 當(dāng)我還上學(xué)的時(shí)候 我們一排排地坐著 我們靠著桌子一排排坐著就像這樣 并且我們大多數(shù)工作都是自覺完成的但是在現(xiàn)代社會(huì)，所謂典型的教室 是些圈起來并排的桌子-- 四個(gè)或是五個(gè)或是六、七個(gè)孩子坐在一起，面對(duì)面 孩子們要完成無數(shù)個(gè)小組任務(wù) 甚至像數(shù)學(xué)和創(chuàng)意寫作這些課程這些你們認(rèn)為需要依靠個(gè)人閃光想法的課程 孩子們現(xiàn)在卻被期待成為小組會(huì)的成員 對(duì)于那些喜歡 獨(dú)處，或者自己一個(gè)人工作的孩子來說 這些孩子常常被視為局外人或者更糟，被視為問題孩子 并且很大一部分老師的報(bào)告中都相信 最理想的學(xué)生應(yīng)該是外向的 相對(duì)于內(nèi)向的學(xué)生而言 甚至說外向的學(xué)生能夠取得更好的成績(jī)更加博學(xué)多識(shí)據(jù)研究報(bào)道 (笑聲)

　　okay, same thing is true in our workplaces. now, most of us work in openplan offices,without walls, where we are subject to the constant noise and gazeof our coworkers. and when it comes to leadership, introverts are routinelypassed over for leadership positions,even though introverts tend to be verycareful, much less likely to take outsize risks --which is something we mightall favor nowadays. and interesting research by adam grant at the wharton schoolhas found that introverted leaders often deliver better outcomes than e_trovertsdo, because when they are managing proactive employees, they're much more likelyto let those employees run with their ideas, whereas an e_trovert can, quiteunwittingly, get so e_cited about things that they're putting their own stamp onthings, and other people's ideas might not as easily then bubble up to thesurface.

　　好了。同樣的事情也發(fā)生在我們工作的地方 現(xiàn)在呢，我們中的絕大多數(shù)都工作在寬闊沒有隔間的辦公室里 甚至沒有墻 在這里，我們暴露在不斷的噪音和我們同事的凝視目光下工作 而當(dāng)談及領(lǐng)袖氣質(zhì)的時(shí)候 內(nèi)向的人總是按照慣例從領(lǐng)導(dǎo)的位置被忽視了 盡管內(nèi)向的人是非常小心仔細(xì)的 很少去冒特大的風(fēng)險(xiǎn)--這些風(fēng)險(xiǎn)是今天我們可能都喜歡的 賓夕法尼亞大學(xué)沃頓商學(xué)院的亞當(dāng)·格蘭特教授做了一項(xiàng)很有意思的研究 這項(xiàng)研究表明內(nèi)向的領(lǐng)導(dǎo)們相對(duì)于外向領(lǐng)導(dǎo)而言總是會(huì)生產(chǎn)更大的效益 因?yàn)楫?dāng)他們管理主動(dòng)積極的雇員的時(shí)候 他們更傾向于讓有主見的雇員去自由發(fā)揮 反之外向的領(lǐng)導(dǎo)就可能，當(dāng)然是不經(jīng)意的對(duì)于事情變得十分激動(dòng) 他們?cè)谑聞?wù)上有了自己想法的印跡 這使其他人的想法可能就不會(huì)很容易地 在舞臺(tái)上發(fā)光了

　　now in fact, some of our transformative leaders in history have beenintroverts. i'll give you some e_amples. eleanor roosevelt, rosa parks, gandhi-- all these peopled described themselves as quiet and soft-spoken and even shy.and they all took the spotlight, even though every bone in their bodies wastelling them not to. and this turns out to have a special power all its own,because people could feel that these leaders were at the helm,not because theyenjoyed directing others and not out of the pleasure of being looked at;theywere there because they had no choice, because they were driven to do what theythought was right.

　　事實(shí)上，歷史上一些有改革能力的領(lǐng)袖都是內(nèi)向的人 我會(huì)舉一些例子給你們 埃莉諾·羅斯福，羅沙·帕克斯，甘地 -- 所有這些人都把自己描述成內(nèi)向，說話溫柔甚至是害羞的人 他們?nèi)匀徽驹诹司酃鉄粝?即使他們渾身上下 都感知他們說不要這證明是一種屬于它自身的特殊的力量因?yàn)槿藗兌紩?huì)感覺這些領(lǐng)導(dǎo)者同時(shí)是掌舵者 并不是因?yàn)樗麄兿矚g指揮別人 抑或是享受眾人目光的聚焦 他們處在那個(gè)位置因?yàn)樗麄儧]有選擇因?yàn)樗麄冃旭傇谒麄冋J(rèn)為正確的道路上

　　now i think at this point it's important for me to say that i actually lovee_troverts. i always like to say some of my best friends are e_troverts,including my beloved husband. and we all fall at different points, of course,along the introvert/e_trovert spectrum. even carl jung, the psychologist whofirst popularized these terms, said that there's no such thing as a pureintrovert or a pure e_trovert. he said that such a man would be in a lunaticasylum, if he e_isted at all. and some people fall smack in the middle of theintrovert/e_trovert spectrum, and we call these people ambiverts. and i oftenthink that they have the best of all worlds. but many of us do recognizeourselves as one type or the other.

　　現(xiàn)在我覺得對(duì)于這點(diǎn)我有必要說 那就是我真的喜愛外向的人 我總是喜歡說我最好的幾個(gè)朋友都是外向的人 包括我親愛的丈夫 當(dāng)然了我們都會(huì)在不同點(diǎn)時(shí)偏向內(nèi)向者/外向者的范圍 甚至是卡爾·榮格，這個(gè)讓這些名詞為大眾所熟知的心理學(xué)家，說道 世上絕沒有一個(gè)純粹的內(nèi)向的人 或者一個(gè)純粹的外向的人他說這樣的人會(huì)在精神病院里 如果他存在的話 還有一些人處在中間的跡象 在內(nèi)向與外向之間 我們稱這些人為“中向性格者” 并且我總是認(rèn)為他們擁有世界最美好的一切但是我們中的大多數(shù)總是認(rèn)為自己屬于內(nèi)向或者外向，其中一類

　　and what i'm saying is that culturally we need a much better balance. weneed more of a yin and yang between these two types. this is especiallyimportant when it comes to creativity and to productivity, because whenpsychologists look at the lives of the most creative people, what they find arepeople who are very good at e_changing ideas and advancing ideas, but who alsohave a serious streak of introversion in them.

　　同時(shí)我想說從文化意義上講我們需要一種更好的平衡 我們需要更多的陰陽(yáng)的平衡 在這兩種類型的人之間 這點(diǎn)是極為重要的 當(dāng)涉及創(chuàng)造力和生產(chǎn)力的時(shí)候因?yàn)楫?dāng)心理學(xué)家們看待 最有創(chuàng)造力的人的生命的時(shí)候 他們尋找到的 是那些擅長(zhǎng)變換思維的人 提出想法的人 但是他們同時(shí)也有著極為顯著的偏內(nèi)向的痕跡

　　and this is because solitude is a crucial ingredient often to creativity.so darwin, he took long walks alone in the woods and emphatically turned downdinner party invitations.theodor geisel, better known as dr. seuss, he dreamedup many of his amazing creations in a lonely bell tower office that he had inthe back of his house in la jolla, california. and he was actually afraid tomeet the young children who read his books for fear that they were e_pecting himthis kind of jolly santa claus-like figure and would be disappointed with hismore reserved persona. steve wozniak invented the first apple computer sittingalone in his cubical in hewlett-packard where he was working at the time. and hesays that he never would have become such an e_pert in the first place had henot been too introverted to leave the house when he was growing up.

　　這是因?yàn)楠?dú)處是非常關(guān)鍵的因素 對(duì)于創(chuàng)造力來說 所以達(dá)爾文 自己一個(gè)人漫步在小樹林里 并且斷然拒絕了晚餐派對(duì)的邀約西奧多·蓋索，更多時(shí)候以蘇索博士的名號(hào)知名 他夢(mèng)想過很多的驚人的創(chuàng)作 在他在加利福尼亞州拉霍亞市房子的后面的 一座孤獨(dú)的束層的塔形辦公室中 而且其實(shí)他很害怕見面見那些讀過他的書的年輕的孩子們 害怕他們會(huì)期待他 這樣一位令人愉快的，圣誕老人形象的人物 同時(shí)又會(huì)因發(fā)現(xiàn)他含蓄緘默的性格而失望史蒂夫·沃茲尼亞克發(fā)明了第一臺(tái)蘋果電腦 一個(gè)人獨(dú)自坐在他的機(jī)柜旁 在他當(dāng)時(shí)工作的惠普公司 并且他說他永遠(yuǎn)不會(huì)在那方面成為一號(hào)專家 但他還沒因太內(nèi)向到要離開那里那個(gè)他成長(zhǎng)起來的地方

　　now of course, this does not mean that we should all stop collaborating --and case in point, is steve wozniak famously coming together with steve jobs tostart apple computer -- but it does mean that solitude matters and that for somepeople it is the air that they breathe. and in fact, we have known for centuriesabout the transcendent power of solitude. it's only recently that we'vestrangely begun to forget it. if you look at most of the world's majorreligions, you will find seekers -- moses, jesus, buddha, muhammad --seekers whoare going off by themselves alone to the wilderness where they then haveprofound epiphanies and revelations that they then bring back to the rest of thecommunity. so no wilderness, no revelations.

　　當(dāng)然了 這并不意味著我們都應(yīng)該停止合作-- 恰當(dāng)?shù)睦�子呢，是史蒂夫·沃茲尼亞克和史蒂夫·喬布斯的著名�?lián)手 創(chuàng)建蘋果電腦公司--但是這并不意味著和獨(dú)處有重大關(guān)系 并且對(duì)于一些人來說 這是他們賴以呼吸生存的空氣 事實(shí)上，幾個(gè)世紀(jì)以來我們已經(jīng)非常明白獨(dú)處的卓越力量只是到了最近，非常奇怪，我們開始遺忘它了 如果你看看世界上主要的宗教 你會(huì)發(fā)現(xiàn)探尋者-- 摩西，耶穌，佛祖，穆罕默德 -- 那些獨(dú)身去探尋的人們?cè)诖笞匀坏臅缫爸歇?dú)處，思索 在那里，他們有了深刻的頓悟和對(duì)于奧義的揭示 之后他們把這些思想帶回到社會(huì)的其他地方去沒有曠原，沒有啟示

　　this is no surprise though if you look at the insights of contemporarypsychology. it turns out that we can't even be in a group of people withoutinstinctively mirroring, mimicking their opinions. even about seemingly personaland visceral things like who you're attracted to, you will start aping thebeliefs of the people around you without even realizing that that's what you'redoing.

　　盡管這并不令人驚訝 如果你注意到現(xiàn)代心理學(xué)的思想理論 它反映出來我們甚至不能和一組人待在一起 而不去本能地模仿他們的意見與想法甚至是看上去私人的，發(fā)自內(nèi)心的事情 像是你被誰(shuí)所吸引 你會(huì)開始模仿你周圍的人的信仰 甚至都覺察不到你自己在做什么

　　and groups famously follow the opinions of the most dominant or charismaticperson in the room, even though there's zero correlation between being the besttalker and having the best ideas -- i mean zero. so ... (laughter) you might befollowing the person with the best ideas, but you might not. and do you reallywant to leave it up to chance? much better for everybody to go off bythemselves, generate their own ideas freed from the distortions of groupdynamics, and then come together as a team to talk them through in awell-managed environment and take it from there.

　　還曾跟隨群體的意見 跟隨著房間里最具有統(tǒng)治力的，最有領(lǐng)袖氣質(zhì)的人的思路 雖然這真的沒什么關(guān)系 在成為一個(gè)卓越的演講家還是擁有最好的主意之間--我的意思是“零相關(guān)” 那么...(笑聲) 你們或許會(huì)跟隨有最好頭腦的人 但是你們也許不會(huì) 可你們真的想把這機(jī)會(huì)扔掉嗎?如果每個(gè)人都自己行動(dòng)或許好得多發(fā)掘他們自己的想法 沒有群體動(dòng)力學(xué)的曲解 接著來到一起組成一個(gè)團(tuán)隊(duì) 在一個(gè)良好管理的環(huán)境中互相交流 并且在那里學(xué)習(xí)別的思想

　　now if all this is true, then why are we getting it so wrong? why are wesetting up our schools this way and our workplaces? and why are we making theseintroverts feel so guilty about wanting to just go off by themselves some of thetime? one answer lies deep in our cultural history. western societies, and inparticular the u.s., have always favored the man of action over the man ofcontemplation and "man" of contemplation. but in america's early days, we livedin what historians call a culture of character, where we still, at that point,valued people for their inner selves and their moral rectitude. and if you lookat the self-help books from this era, they all had titles with things like"character, the grandest thing in the world." and they featured role models likeabraham lincoln who was praised for being modest and unassuming. ralph waldoemerson called him "a man who does not offend by superiority."

　　如果說現(xiàn)在這一切都是真的 那么為什么我們還得到這樣錯(cuò)誤的結(jié)論? 為什么我們要這樣創(chuàng)立我們的學(xué)校，還有我們的工作單位?為什么我們要讓這些內(nèi)向的人覺得那么愧疚 。對(duì)于他們只是想要離開，一個(gè)人獨(dú)處一段時(shí)間的事實(shí)? 有一個(gè)答案在我們的文化史中埋藏已久 西方社會(huì)特別是在美國(guó)總是偏愛有行動(dòng)的人 而不是有深刻思考的人 有深刻思考的“人” 但是在美國(guó)早期的時(shí)候 我們生活在一個(gè)被歷史學(xué)家稱作“性格特征”的文化那時(shí)我們?nèi)匀�，在這點(diǎn)上，判斷人們的價(jià)值 從人們的內(nèi)涵和道義正直 而且如果你看一看這個(gè)時(shí)代關(guān)于自立的書籍的話 它們都有這樣一種標(biāo)題： “性格”，世界上最偉大的事物并且它們以亞伯拉罕·林肯這樣的為標(biāo)榜 一個(gè)被形容為謙虛低調(diào)的男人 拉爾夫·瓦爾多·愛默生稱他是 “一個(gè)以‘優(yōu)越’二形容都不為過的人”

　　but then we hit the 20th century and we entered a new culture thathistorians call the culture of personality. what happened is we had evolved anagricultural economy to a world of big business. and so suddenly people aremoving from small towns to the cities.and instead of working alongside peoplethey've known all their lives, now they are having to prove themselves in acrowd of strangers. so, quite understandably, qualities like magnetism andcharisma suddenly come to seem really important. and sure enough, the self-helpbooks change to meet these new needs and they start to have names like "how towin friends and influence people." and they feature as their role models reallygreat salesmen. so that's the world we're living in today. that's our culturalinheritance.

　　但是接著我們來到了二十世紀(jì) 并且我們?nèi)谌肓艘环N新的文化 一種被歷史學(xué)家稱作“個(gè)性”的文化 所發(fā)生的改變就是我們從農(nóng)業(yè)經(jīng)濟(jì)發(fā)展為 一個(gè)大商業(yè)經(jīng)濟(jì)的世界而且人們突然開始搬遷從小的城鎮(zhèn)搬向城市 并且一改他們之前的在生活中和所熟識(shí)的人們一起工作的方式 現(xiàn)在他們?cè)谝蝗耗吧�人中間有必要去證明自己 這樣做是非常可以理解的像領(lǐng)袖氣質(zhì)和個(gè)人魅力這樣的品質(zhì) 突然間似乎變得極為重要 那么可以肯定的是，自助自立的書的內(nèi)容變更了以適應(yīng)這些新的需求 并且它們開始擁有名稱像是《如何贏得朋友和影響他人》(戴爾?卡耐基所著《人性的弱點(diǎn)》) 他們的特點(diǎn)是做自己的榜樣 不得不說確實(shí)是好的推銷員 所以這就是我們今天生活的世界這是我們的文化遺產(chǎn)

　　now none of this is to say that social skills are unimportant, and i'm alsonot calling for the abolishing of teamwork at all. the same religions who sendtheir sages off to lonely mountain tops also teach us love and trust. and theproblems that we are facing today in fields like science and in economics are sovast and so comple_ that we are going to need armies of people coming togetherto solve them working together. but i am saying that the more freedom that wegive introverts to be themselves, the more likely that they are to come up withtheir own unique solutions to these problems.

　　現(xiàn)在沒有誰(shuí)能夠說 社交技能是不重要的 并且我也不是想呼吁 大家廢除團(tuán)隊(duì)合作模式 但仍是相同的宗教，卻把他們的圣人送到了孤獨(dú)的山頂上仍然教導(dǎo)我們愛與信任 還有我們今天所要面對(duì)的問題 像是在科學(xué)和經(jīng)濟(jì)領(lǐng)域 是如此的巨大和復(fù)雜 以至于我們需要人們強(qiáng)有力地團(tuán)結(jié)起來 共同解決這些問題但是我想說，越給內(nèi)向者自由讓他們做自己 他們就做得越好 去想出他們獨(dú)特的關(guān)于問題的解決辦法

　　so now i'd like to share with you what's in my suitcase today. guess what?books. i have a suitcase full of books. here's margaret atwood, "cat's eye."here's a novel by milan kundera. and here's "the guide for the perple_ed" bymaimonides. but these are not e_actly my books. i brought these books with mebecause they were written by my grandfather's favorite authors.

　　所以現(xiàn)在我很高興同你們分享 我手提箱中的東西 猜猜是什么? 書 我有一個(gè)手提箱里面裝滿了書 這是瑪格麗特·阿特伍德的《貓的眼睛》這是一本米蘭·昆德拉的書 這是一本《迷途指津》 是邁蒙尼德寫的 但這些實(shí)際上都不是我的書 我還是帶著它們，陪伴著我 因?yàn)樗鼈兌际俏易娓缸钕矏鄣淖骷宜鶎?/p>

　　my grandfather was a rabbi and he was a widower who lived alone in a smallapartment in brooklyn that was my favorite place in the world when i was growingup, partly because it was filled with his very gentle, very courtly presence andpartly because it was filled with books. i mean literally every table, everychair in this apartment had yielded its original function to now serve as asurface for swaying stacks of books. just like the rest of my family, mygrandfather's favorite thing to do in the whole world was to read.

　　我的祖父是一名猶太教祭司 他獨(dú)身一人 在布魯克林的一間小公寓中居住 那里是我從小到大在這個(gè)世界上最喜愛的地方部分原因是他有著非常溫和親切的，溫文爾雅的舉止 部分原因是那里充滿了書 我的意思是，毫不夸張地說，公寓中的每張桌子，每張椅子 都充分應(yīng)用著它原有的功能就是現(xiàn)在作為承載一大堆都在搖曳的書的表面 就像我其他的家庭成員一樣 我祖父在這個(gè)世界上最喜歡做的事情就是閱讀

　　but he also loved his congregation, and you could feel this love in thesermons that he gave every week for the 62 years that he was a rabbi. he wouldtakes the fruits of each week's reading and he would weave these intricatetapestries of ancient and humanist thought. and people would come from all overto hear him speak.

　　但是他同樣也熱愛他的宗教 并且你們可以從他的講述中感覺到他這種愛 這62年來每周他都作為一名猶太教的祭司 他會(huì)從每周的閱讀中汲取養(yǎng)分并且他會(huì)編織這些錯(cuò)綜復(fù)雜的古代和人文主義的思想的掛毯 并且人們會(huì)從各個(gè)地方前來 聽他的講話

　　but here's the thing about my grandfather. underneath this ceremonial role,he was really modest and really introverted -- so much so that when he deliveredthese sermons, he had trouble making eye contact with the very same congregationthat he had been speaking to for 62 years. and even away from the podium, whenyou called him to say hello, he would often end the conversation prematurely forfear that he was taking up too much of your time. but when he died at the age of94, the police had to close down the streets of his neighborhood to accommodatethe crowd of people who came out to mourn him. and so these days i try to learnfrom my grandfather's e_ample in my own way.

　　但是有這么一件關(guān)于我祖父的事情 在這個(gè)正式的角色下隱藏著 他是一個(gè)非常謙虛的非常內(nèi)向的人 是那么的謙虛內(nèi)向以至于當(dāng)他在向人們講述的時(shí)候他都不敢有視線上的接觸 和同樣的教堂會(huì)眾 他已經(jīng)發(fā)言有62年了 甚至都還遠(yuǎn)離領(lǐng)獎(jiǎng)臺(tái) 當(dāng)你們讓他說“你好”的時(shí)候 他總會(huì)提早結(jié)束這對(duì)話 擔(dān)心他會(huì)占用你太多的時(shí)間但是當(dāng)他94歲去世的時(shí)候 警察們需要封鎖他所居住的街道鄰里 來容納擁擠的人們 前來哀悼他的人們 這些天來我都試著從我祖父的事例中學(xué)習(xí) 以我自己的方式

　　so i just published a book about introversion, and it took me about sevenyears to write.and for me, that seven years was like total bliss, because i wasreading, i was writing, i was thinking, i was researching. it was my version ofmy grandfather's hours of the day alone in his library. but now all of a suddenmy job is very different, and my job is to be out here talking about it, talkingabout introversion. (laughter) and that's a lot harder for me,because as honoredas i am to be here with all of you right now, this is not my natural milieu.

　　所以我就出版了一本關(guān)于內(nèi)向性格的書 它花了我7年的時(shí)間完成它 而對(duì)我來說，這七年像是一種極大的喜悅 因?yàn)槲以陂喿x，我在寫作 我在思考，我在探尋這是我的版本 對(duì)于爺爺一天中幾個(gè)小時(shí)都要獨(dú)自待在圖書館這件事 但是現(xiàn)在突然間我的工作變得很不同了 我的工作變成了站在這里講述它 講述內(nèi)向的性格 (笑聲)而且這對(duì)于我來說是有一點(diǎn)困難的 因?yàn)槲液軜s幸 在現(xiàn)在被你們所有人所傾聽 這可不是我自然的文化背景

　　so i prepared for moments like these as best i could. i spent the last yearpracticing public speaking every chance i could get. and i call this my "year ofspeaking dangerously." (laughter) and that actually helped a lot. but i'll tellyou, what helps even more is my sense, my belief, my hope that when it comes toour attitudes to introversion and to quiet and to solitude, we truly are poisedon the brink on dramatic change. i mean, we are. and so i am going to leave younow with three calls for action for those who share this vision.

　　所以我準(zhǔn)備了一會(huì)就像這樣 以我所能做到的最好的方式 我花了最近一年的時(shí)間練習(xí)在公共場(chǎng)合發(fā)言 在我能得到的每一個(gè)機(jī)會(huì)中我把這一年稱作我的“危險(xiǎn)地發(fā)言的一年” (笑聲) 而且它的確幫了我很大的忙 但是我要告訴你們一個(gè)幫我更大的忙的事情 那就是我的感覺，我的信仰，我的希望當(dāng)談及我們態(tài)度的時(shí)候 對(duì)于內(nèi)向性格的，對(duì)于安靜，對(duì)于獨(dú)處的態(tài)度時(shí) 我們確實(shí)是在急劇變化的邊緣上保持微妙的平衡 我的意思是，我們?cè)诒３制胶猬F(xiàn)在我將要給你們留下一些東西 三件對(duì)于你們的行動(dòng)有幫助的事情 獻(xiàn)給那些觀看我的演講的人

　　number one: stop the madness for constant group work. just stop it.(laughter) thank you. (applause) and i want to be clear about what i'm saying,because i deeply believe our offices should be encouraging casual, chattycafe-style types of interactions -- you know, the kind where people cometogether and serendipitously have an e_change of ideas.that is great. it's greatfor introverts and it's great for e_troverts. but we need much more privacy andmuch more freedom and much more autonomy at work. school, same thing.we need tobe teaching kids to work together, for sure, but we also need to be teachingthem how to work on their own. this is especially important for e_trovertedchildren too.they need to work on their own because that is where deep thoughtcomes from in part.

　　第一： 停止對(duì)于經(jīng)常要團(tuán)隊(duì)協(xié)作的執(zhí)迷與瘋狂 停止它就好了 (笑聲) 謝謝你們 (掌聲) 我想讓我所說的事情變得清晰一些 因?yàn)槲覍?duì)于我們的辦公深信不疑應(yīng)該鼓勵(lì)它們 那種休閑隨意的，聊天似的咖啡廳式的相互作用-- 你們知道的，道不同不相為謀，人們聚到一起 并且互相交換著寶貴的意見 這是很棒的這對(duì)于內(nèi)向者很好，同樣對(duì)于外向者也好 但是我們需要更多的隱私和更多的自由 還有更多對(duì)于我們本身工作的自主權(quán) 對(duì)于學(xué)校，也是同樣的。我們當(dāng)然需要教會(huì)孩子們要一起學(xué)習(xí)工作 但是我們同樣需要教會(huì)孩子們?cè)趺礃营?dú)立完成任務(wù) 這對(duì)于外向的孩子們來說同樣是極為重要的 他們需要獨(dú)立完成工作因?yàn)閺哪撤N程度上，這是他們深刻思考的來源

　　okay, number two: go to the wilderness. be like buddha, have your ownrevelations. i'm not saying that we all have to now go off and build our owncabins in the woods and never talk to each other again, but i am saying that wecould all stand to unplug and get inside our own heads a little more often.

　　好了，第二個(gè)：去到野外(打開思維) 就像佛祖一樣，擁有你們自己對(duì)于事物的揭示啟迪 我并不是說 我們都要跑去小樹林里建造我們自己的小屋并且之后就永遠(yuǎn)不和別人說話了 但是我要說我們都可以堅(jiān)持去去除一些障礙物 然后深入我們自己的大腦思想 時(shí)不時(shí)得再深入一點(diǎn)

　　number three: take a good look at what's inside your own suitcase and whyyou put it there. so e_troverts, maybe your suitcases are also full of books. ormaybe they're full of champagne glasses or skydiving equipment. whatever it is,i hope you take these things out every chance you get and grace us with yourenergy and your joy. but introverts, you being you, you probably have theimpulse to guard very carefully what's inside your own suitcase. and that'sokay. but occasionally, just occasionally, i hope you will open up yoursuitcases for other people to see, because the world needs you and it needs thethings you carry.

　　第三點(diǎn)： 好好看一眼你的旅行箱內(nèi)有什么東西 還有你為什么把它放進(jìn)去 所以外向者們 也許你們的箱子內(nèi)同樣堆滿了書 或者它們裝滿了香檳的玻璃酒杯或者是跳傘運(yùn)動(dòng)的設(shè)備 不管它是什么，我希望每當(dāng)你們有機(jī)會(huì)你們就把它拿出來 用你的能量和你的快樂讓我們感受到美和享受 但是內(nèi)向者們，你們作為內(nèi)向者你們很可能有仔細(xì)保護(hù)一切的沖動(dòng) 在你箱子里的東西 這沒有問題 但是偶爾地，只是說偶爾地 我希望你們可以打開你們的手提箱，讓別人看一看因?yàn)檫@個(gè)世界需要你們，同樣需要你們身上所攜帶的你們特有的事物

　　so i wish you the best of all possible journeys and the courage to speaksoftly.

　　所以對(duì)于你們即將走上的所有旅程，我都給予你們我最美好的祝愿 還有溫柔地說話的勇氣

　　thank you. thank you.

　　非常感謝你們!

ted演講稿 篇3

　　擁抱他人，擁抱自己

　　embracing otherness. when i first heard this theme, i thought, well,embracing otherness is embracing myself. and the journey to that place ofunderstanding and acceptance has been an interesting one for me, and it's givenme an insight into the whole notion of self, which i think is worth sharing withyou today.

　　擁抱他類。當(dāng)我第一次聽說這個(gè)主題時(shí)，我心想，擁抱他類不就是擁抱自己?jiǎn)帷Ｎ覀�(gè)人懂得理解和接受他類的經(jīng)歷很有趣，讓我對(duì)于“自己”這個(gè)詞也有了新的認(rèn)識(shí)，我想今天在這里和你們分享下我的心得體會(huì)。

　　we each have a self, but i don't think that we're born with one. you knowhow newborn babies believe they're part of everything; they're not separate?well that fundamental sense of oneness is lost on us very quickly. it's likethat initial stage is over -- oneness: infancy, unformed, primitive. it's nolonger valid or real. what is real is separateness, and at some point in earlybabyhood, the idea of self starts to form. our little portion of oneness isgiven a name, is told all kinds of things about itself, and these details,opinions and ideas become facts, which go towards building ourselves, ouridentity. and that self becomes the vehicle for navigating our social world. butthe self is a projection based on other people's projections. is it who wereally are? or who we really want to be, or should be?

　　我們每個(gè)人都有個(gè)自我，但并不是生來就如此的。你知道新生的寶寶們覺得他們是任何東西的一部分，而不是分裂的個(gè)體。這種本源上的“天人合一”感在我們出生后很快就不見了，就好像我們?nèi)松�的第一個(gè)篇章--和諧統(tǒng)一：嬰兒，未成形，原始--結(jié)束了。它們似幻似影，而現(xiàn)實(shí)的世界是孤獨(dú)彼此分離的。而在孩童期的某段時(shí)間，我們開始形成自我這個(gè)觀點(diǎn)。宇宙中的小小個(gè)體有了自己的名字，有了自己的過去等等各種信息。這些關(guān)于自己的細(xì)節(jié)，看法和觀點(diǎn)慢慢變成事實(shí)，成為我們身份的一部分。而那個(gè)自我，也變成我們?nèi)松�路上前行的�?dǎo)航儀。然后，這個(gè)所謂的自我，是他人自我的映射，還是我們真實(shí)的自己呢?我們究竟想成為什么樣，應(yīng)該成為什么樣的呢?

　　so this whole interaction with self and identity was a very difficult onefor me growing up. the self that i attempted to take out into the world wasrejected over and over again. and my panic at not having a self that fit, andthe confusion that came from my self being rejected, created an_iety, shame andhopelessness, which kind of defined me for a long time. but in retrospect, thedestruction of my self was so repetitive that i started to see a pattern. theself changed, got affected, broken, destroyed, but another one would evolve --sometimes stronger, sometimes hateful, sometimes not wanting to be there at all.the self was not constant. and how many times would my self have to die before irealized that it was never alive in the first place?

　　這個(gè)和自我打交道，尋找自己身份的過程在我的成長(zhǎng)記憶中一點(diǎn)都不容易。我想成為的那些“自我”不斷被否定再否定，而我害怕自己無法融入周遭的環(huán)境，因被否定而引起的困惑讓我變得更加憂慮，感到羞恥和無望，在很長(zhǎng)一段時(shí)間就是我存在狀態(tài)。然而回頭看，對(duì)自我的解構(gòu)是那么頻繁，以至于我發(fā)現(xiàn)了這樣一種規(guī)律。自我是變化的，受他人影響，分裂或被打敗，而另一個(gè)自我會(huì)產(chǎn)生，這個(gè)自我可能更堅(jiān)強(qiáng)，可能更可憎，有時(shí)你也不想變成那樣。所謂自我不是固定不變的。而我需要經(jīng)歷多少次自我的破碎重生才會(huì)明白其實(shí)自我從來沒有存在過?

　　i grew up on the coast of england in the '70s. my dad is white fromcornwall, and my mom is black from zimbabwe. even the idea of us as a family waschallenging to most people. but nature had its wicked way, and brown babies wereborn. but from about the age of five, i was aware that i didn't fit. i was theblack atheist kid in the all-white catholic school run by nuns. i was ananomaly, and my self was rooting around for definition and trying to plug in.because the self likes to fit, to see itself replicated, to belong. thatconfirms its e_istence and its importance. and it is important. it has ane_tremely important function. without it, we literally can't interface withothers. we can't hatch plans and climb that stairway of popularity, of success.but my skin color wasn't right. my hair wasn't right. my history wasn't right.my self became defined by otherness, which meant that, in that social world, ididn't really e_ist. and i was "other" before being anything else -- even beforebeing a girl. i was a noticeable nobody.

　　我在70年代英格蘭海邊長(zhǎng)大，我的父親是康沃爾的白人，母親是津巴布韋的黑人。而想象我和父母是一家人對(duì)于其他人來說總是不太自然。自然有它自己的魔術(shù)，棕色皮膚的寶寶誕生了。但從我五歲開始，我就有種感覺我不是這個(gè)群體的。我是一個(gè)全白人天主教會(huì)學(xué)校里面黑皮膚無神論小孩。我與他人是不同的，而那個(gè)熱衷于歸屬的自我卻到處尋找方式尋找歸屬感。這種認(rèn)同感讓自我感受到存在感和重要性，因此十分重要。這點(diǎn)是如此重要，如果沒有自我，我們根本無法與他人溝通。沒有它，我們無所適從，無法獲取成功或變得受人歡迎。但我的膚色不對(duì)，我的頭發(fā)不對(duì)，我的過去不對(duì)，我的一切都是另類定義的，在這個(gè)社會(huì)里，我其實(shí)并不真實(shí)存在。我首先是個(gè)異類，其次才是個(gè)女孩。我是可見卻毫無意義的人。

　　another world was opening up around this time: performance and dancing.that nagging dread of self-hood didn't e_ist when i was dancing. i'd literallylose myself. and i was a really good dancer. i would put all my emotionale_pression into my dancing. i could be in the movement in a way that i wasn'table to be in my real life, in myself.

　　這時(shí)候，另一個(gè)世界向我敞開了大門：舞蹈表演。那種關(guān)于自我的嘮叨恐懼在舞蹈時(shí)消失了，我放開四肢，也成為了一位不錯(cuò)的舞者。我將所有的情緒都融入到舞蹈的動(dòng)作中去，我可以在舞蹈中與自己相溶，盡管在現(xiàn)實(shí)生活中卻無法做到。

　　and at 16, i stumbled across another opportunity, and i earned my firstacting role in a film. i can hardly find the words to describe the peace i feltwhen i was acting. my dysfunctional self could actually plug in to another self,not my own, and it felt so good. it was the first time that i e_isted inside afully-functioning self -- one that i controlled, that i steered, that i gavelife to. but the shooting day would end, and i'd return to my gnarly, awkwardself.

　　16歲的時(shí)候，我遇到了另一個(gè)機(jī)會(huì)，第一部參演的電影。我無法用語(yǔ)言來表達(dá)在演戲的時(shí)候我所感受到的平和，我無處著落的自我可以與那個(gè)角色融為一體，而不是我自己。那感覺真棒。這是第一次我感覺到我擁有一個(gè)自我，我可以駕馭，令其富有盛名的自我。然而當(dāng)拍攝結(jié)束，我又會(huì)回到自己粗糙不明，笨拙的自我。

　　by 19, i was a fully-fledged movie actor, but still searching fordefinition. i applied to read anthropology at university. dr. phyllis lee gaveme my interview, and she asked me, "how would you define race?" well, i thoughti had the answer to that one, and i said, "skin color." "so biology, genetics?"she said. "because, thandie, that's not accurate. because there's actually moregenetic difference between a black kenyan and a black ugandan than there isbetween a black kenyan and, say, a white norwegian. because we all stem fromafrica. so in africa, there's been more time to create genetic diversity." inother words, race has no basis in biological or scientific fact. on the onehand, result. right? on the other hand, my definition of self just lost a hugechunk of its credibility. but what was credible, what is biological andscientific fact, is that we all stem from africa -- in fact, from a woman calledmitochondrial eve who lived 160,000 years ago. and race is an illegitimateconcept which our selves have created based on fear and ignorance.

　　19歲的時(shí)候，我已經(jīng)是富有經(jīng)驗(yàn)的專業(yè)電影演員，而我還是在尋找自我的定義。我申請(qǐng)了大學(xué)的人類學(xué)專業(yè)。phyllislee博士面試了我，她問我：“你怎么定義種族?”我覺得我很了解這個(gè)話題，我說：“膚色�！薄澳敲瓷�物上來說呢，例如遺傳基因?”她說，“thandie膚色并不全面，其實(shí)一個(gè)肯尼亞黑人和烏干達(dá)黑人之間基因差異比一個(gè)肯尼亞黑人和挪威白人之間差異要更多。因?yàn)槲覀兌际菑姆侵迊淼�，所以在非洲，基因變異演化的時(shí)間是最久的。”換句話說，種族在生物學(xué)或任何科學(xué)上都沒有事實(shí)根據(jù)。另一方面，我對(duì)于自我的定義瞬時(shí)失去了一大片基礎(chǔ)。但那就是生物學(xué)事實(shí)，我們都是非洲后裔，一位在160 0__年前的偉大女性mitochondrialeve的后人。而種族這個(gè)無效的概念是我們基于恐懼和無知自己捏造出來的。

　　strangely, these revelations didn't cure my low self-esteem, that feelingof otherness. my desire to disappear was still very powerful. i had a degreefrom cambridge; i had a thriving career, but my self was a car crash, and iwound up with bulimia and on a therapist's couch. and of course i did. i stillbelieved my self was all i was. i still valued self-worth above all other worth,and what was there to suggest otherwise? we've created entire value systems anda physical reality to support the worth of self. look at the industry forself-image and the jobs it creates, the revenue it turns over. we'd be right inassuming that the self is an actual living thing. but it's not. it's aprojection which our clever brains create in order to cheat ourselves from thereality of death.

　　奇怪的是，這個(gè)發(fā)現(xiàn)并沒有治好我的自卑，那種被排擠的感覺。我還是那么強(qiáng)烈地想要離開消失。我從劍橋拿到了學(xué)位，我有份充滿發(fā)展的工作，然而我的自我還是一團(tuán)糟，我得了催吐病不得不接受治療師的幫助。我還是相信自我是我的全部。我還是堅(jiān)信“自我”的價(jià)值甚過一切。而且我們身處的世界就是如此，我們的整個(gè)價(jià)值系統(tǒng)和現(xiàn)實(shí)環(huán)境都是在服務(wù)“自我”的價(jià)值�？纯床煌�行業(yè)里面對(duì)于自我的塑造，看看它們創(chuàng)造的那些工作，產(chǎn)出的那些利潤(rùn)。我們甚至必須相信自我是真實(shí)存在的。但它們不是，自我不過是我們聰明的腦袋假想出來騙自己不去思考死亡這個(gè)話題的幌子。

　　but there is something that can give the self ultimate and infiniteconnection -- and that thing is oneness, our essence. the self's struggle forauthenticity and definition will never end unless it's connected to its creator-- to you and to me. and that can happen with awareness -- awareness of thereality of oneness and the projection of self-hood. for a start, we can thinkabout all the times when we do lose ourselves. it happens when i dance, when i'macting. i'm earthed in my essence, and my self is suspended. in those moments,i'm connected to everything -- the ground, the air, the sounds, the energy fromthe audience. all my senses are alert and alive in much the same way as aninfant might feel -- that feeling of oneness.

　　但其實(shí)我們的終極自我其實(shí)是我們的本源，合一。掙扎自我是否真實(shí)，究竟是什么永遠(yuǎn)沒有終結(jié)，除非它和賦予它意義的創(chuàng)造者合一，就是你和我。而這點(diǎn)當(dāng)我們意識(shí)到現(xiàn)實(shí)是你中有我，我中有你，和諧統(tǒng)一，而自我是種假象時(shí)就會(huì)體會(huì)到了。我們可以想想，什么時(shí)候我們是身心統(tǒng)一的，例如說我跳舞，表演的時(shí)候，我和我的本源連結(jié)，而我的自我被拋在一邊。那時(shí)，我和身邊的一切--空氣，大地，聲音，觀眾的反饋都連結(jié)在一起。我的知覺是敏銳和鮮活的，就像初生的嬰兒那樣，合一。

　　and when i'm acting a role, i inhabit another self, and i give it life forawhile, because when the self is suspended so is divisiveness and judgment. andi've played everything from a vengeful ghost in the time of slavery to secretaryof state in __. and no matter how other these selves might be, they're allrelated in me. and i honestly believe the key to my success as an actor and myprogress as a person has been the very lack of self that used to make me feel soan_ious and insecure. i always wondered why i could feel others' pain so deeply,why i could recognize the somebody in the nobody. it's because i didn't have aself to get in the way. i thought i lacked substance, and the fact that i couldfeel others' meant that i had nothing of myself to feel. the thing that was asource of shame was actually a source of enlightenment.

　　當(dāng)我在演戲的時(shí)候，我讓另一個(gè)自我住在我體內(nèi)，我代表它行動(dòng)。當(dāng)我的自我被拋開，緊隨的分歧和主觀判斷也消失了。我曾經(jīng)扮演過奴隸時(shí)代的復(fù)仇鬼魂，也扮演過__年的國(guó)務(wù)卿。不管他們這些自我是怎樣的，他們都在那時(shí)與我相連。而我也深信作為演員，我的成功，或是作為個(gè)體，我的成長(zhǎng)都是源于我缺乏“自我”，那種缺乏曾經(jīng)讓我非常憂慮和不安。我總是不明白為什么我會(huì)那么深地感受到他人的痛苦，為什么我可以從不知名的人身上看出他人的印痕。是因?yàn)槲覜]有所謂的自我來左右我感受的信息吧。我以為我缺少些什么，我以為我對(duì)他人的理解是因?yàn)槲胰狈ψ晕摇Ｄ莻�(gè)曾經(jīng)是我深感羞恥的東西其實(shí)是種啟示。

　　and when i realized and really understood that my self is a projection andthat it has a function, a funny thing happened. i stopped giving it so muchauthority. i give it its due. i take it to therapy. i've become very familiarwith its dysfunctional behavior. but i'm not ashamed of my self. in fact, irespect my self and its function. and over time and with practice, i've tried tolive more and more from my essence. and if you can do that, incredible thingshappen.

　　當(dāng)我真的理解我的自我不過是種映射，是種工具，一件奇怪的事情發(fā)生了。我不再讓它過多控制我的生活。我學(xué)習(xí)管理它，像把它帶去看醫(yī)生一樣，我很熟悉那些因自我而失調(diào)的舉動(dòng)。我不因自我而羞恥，事實(shí)上，我很尊敬我的自我和它的功能。而隨著時(shí)間過去，我的技術(shù)也更加熟練，我可以更多的和我的本源共存。如果你愿意嘗試，不可以思議的事情也會(huì)發(fā)生在你身上。

　　i was in congo in february, dancing and celebrating with women who'vesurvived the destruction of their selves in literally unthinkable ways --destroyed because other brutalized, psychopathic selves all over that beautifulland are fueling our selves' addiction to ipods, pads, and bling, which furtherdisconnect ourselves from ever feeling their pain, their suffering, their death.because, hey, if we're all living in ourselves and mistaking it for life, thenwe're devaluing and desensitizing life. and in that disconnected state, yeah, wecan build factory farms with no windows, destroy marine life and use rape as aweapon of war. so here's a note to self: the cracks have started to show in ourconstructed world, and oceans will continue to surge through the cracks, and oiland blood, rivers of it.

　　今年二月，我在剛果和一群女性一起跳舞和慶祝，她們都是經(jīng)歷過各種無法想象事情“自我”遍體鱗傷的人們，那些備受摧殘，心理變態(tài)的自我充斥在這片美麗的土地，而我們?nèi)园V迷地追逐著ipod，pad等各種閃亮的東西，將我們與他們的痛苦，死亡隔得更遠(yuǎn)。如果我們各自生活在自我中，并無以為這就是生活，那么我們是在貶低和遠(yuǎn)離生命的意義。在這種脫節(jié)的狀態(tài)中，我們是可以建設(shè)沒有窗戶的工廠，破壞海洋生態(tài)，將__作為戰(zhàn)爭(zhēng)的工具。為我們的自我做個(gè)解釋：這是看似完善的世界里的裂痕，海洋，河流，石油和鮮血正不斷地從縫中涌出。

　　crucially, we haven't been figuring out how to live in oneness with theearth and every other living thing. we've just been insanely trying to figureout how to live with each other -- billions of each other. only we're not livingwith each other; our crazy selves are living with each other and perpetuating anepidemic of disconnection.

　　關(guān)鍵的是，我們還沒有明白如何和自然以及其他所有生物和諧地共處。我們只是瘋狂地想和其他人溝通，幾十億其他人。只有當(dāng)我們不在和世界合一的時(shí)候，我們瘋狂的自我卻互相憐惜，并永遠(yuǎn)繼續(xù)這場(chǎng)相互隔絕的疫癥。

　　let's live with each other and take it a breath at a time. if we can getunder that heavy self, light a torch of awareness, and find our essence, ourconnection to the infinite and every other living thing. we knew it from the daywe were born. let's not be freaked out by our bountiful nothingness. it's more areality than the ones our selves have created. imagine what kind of e_istence wecan have if we honor inevitable death of self, appreciate the privilege of lifeand marvel at what comes ne_t. simple awareness is where it begins.

　　讓我們共生共榮，并不要太過激進(jìn)著急。試著放下沉重的自我，點(diǎn)亮知覺的火把，尋找我們的本源，我們與萬事萬物之間的聯(lián)系。我們初生時(shí)就懂得這個(gè)道理的。不要被我們內(nèi)心豐富的空白嚇到，這比我們虛構(gòu)的自我要真實(shí)。想象如果你能接受自我并不存在，你想要如何生活，感恩生命的可貴和未來的驚奇。簡(jiǎn)單的覺醒就是開始。

　　thank you for listening.

　　(applause) 謝謝。

ted演講稿 篇4

　　when i was seven years old and my sister was just five years old, we wereplaying on top of a bunk bed. i was two years older than my sister at the time-- i mean, i'm two years older than her now -- but at the time it meant she hadto do everything that i wanted to do, and i wanted to play war. so we were up ontop of our bunk beds. and on one side of the bunk bed, i had put out all of myg.i. joe soldiers and weaponry. and on the other side were all my sister's mylittle ponies ready for a cavalry charge.

　　there are differing accounts of what actually happened that afternoon, butsince my sister is not here with us today, let me tell you the true story --(laughter) -- which is my sister's a little bit on the clumsy side. somehow,without any help or push from her older brother at all, suddenly amy disappearedoff of the top of the bunk bed and landed with this crash on the floor. now inervously peered over the side of the bed to see what had befallen my fallensister and saw that she had landed painfully on her hands and knees on all fourson the ground.

　　i was nervous because my parents had charged me with making sure that mysister and i played as safely and as quietly as possible. and seeing as how ihad accidentally broken amy's arm just one week before ... (laughter) ...heroically pushing her out of the way of an oncoming imaginary sniper bullet,(laughter) for which i have yet to be thanked, i was trying as hard as i could-- she didn't even see it coming -- i was trying as hard as i could to be on mybest behavior.

　　and i saw my sister's face, this wail of pain and suffering and surprisethreatening to erupt from her mouth and threatening to wake my parents from thelong winter's nap for which they had settled. so i did the only thing my littlefrantic seven year-old brain could think to do to avert this tragedy. and if youhave children, you've seen this hundreds of times before. i said, "amy, amy,wait. don't cry. don't cry. did you see how you landed? no human lands on allfours like that. amy, i think this means you're a unicorn."

　　(laughter)

　　now that was cheating, because there was nothing in the world my sisterwould want more than not to be amy the hurt five year-old little sister, but amythe special unicorn. of course, this was an option that was open to her brain atno point in the past. and you could see how my poor, manipulated sister facedconflict, as her little brain attempted to devote resources to feeling the painand suffering and surprise she just e_perienced, or contemplating her new-foundidentity as a unicorn. and the latter won out. instead of crying, instead ofceasing our play, instead of waking my parents, with all the negativeconsequences that would have ensued for me, instead a smile spread across herface and she scrambled right back up onto the bunk bed with all the grace of ababy unicorn ... (laughter) ... with one broken leg.

　　what we stumbled across at this tender age of just five and seven -- we hadno idea at the time -- was something that was going be at the vanguard of ascientific revolution occurring two decades later in the way that we look at thehuman brain. what we had stumbled across is something called positivepsychology, which is the reason that i'm here today and the reason that i wakeup every morning.

　　when i first started talking about this research outside of academia, outwith companies and schools, the very first thing they said to never do is tostart your talk with a graph. the very first thing i want to do is start my talkwith a graph. this graph looks boring, but this graph is the reason i gete_cited and wake up every morning. and this graph doesn't even mean anything;it's fake data. what we found is --

　　(laughter)

　　if i got this data back studying you here in the room, i would be thrilled,because there's very clearly a trend that's going on there, and that means thati can get published, which is all that really matters. the fact that there's oneweird red dot that's up above the curve, there's one weirdo in the room -- iknow who you are, i saw you earlier -- that's no problem. that's no problem, asmost of you know, because i can just delete that dot. i can delete that dotbecause that's clearly a measurement error. and we know that's a measurementerror because it's messing up my data.

　　so one of the very first things we teach people in economics and statisticsand business and psychology courses is how, in a statistically valid way, do weeliminate the weirdos. how do we eliminate the outliers so we can find the lineof best fit? which is fantastic if i'm trying to find out how many advil theaverage person should be taking -- two. but if i'm interested in potential, ifi'm interested in your potential, or for happiness or productivity or energy orcreativity, what we're doing is we're creating the cult of the average withscience.

　　if i asked a question like, "how fast can a child learn how to read in aclassroom?" scientists change the answer to "how fast does the average childlearn how to read in that classroom?" and then we tailor the class right towardsthe average. now if you fall below the average on this curve, then psychologistsget thrilled, because that means you're either depressed or you have a disorder,or hopefully both. we're hoping for both because our business model is, if youcome into a therapy session with one problem, we want to make sure you leaveknowing you have 10, so you keep coming back over and over again. we'll go backinto your childhood if necessary, but eventually what we want to do is make younormal again. but normal is merely average.

　　and what i posit and what positive psychology posits is that if we studywhat is merely average, we will remain merely average. then instead of deletingthose positive outliers, what i intentionally do is come into a population likethis one and say, why? why is it that some of you are so high above the curve interms of your intellectual ability, athletic ability, musical ability,creativity, energy levels, your resiliency in the face of challenge, your senseof humor? whatever it is, instead of deleting you, what i want to do is studyyou. because maybe we can glean information -- not just how to move people up tothe average, but how we can move the entire average up in our companies andschools worldwide.

　　the reason this graph is important to me is, when i turn on the news, itseems like the majority of the information is not positive, in fact it'snegative. most of it's about murder, corruption, diseases, natural disasters.and very quickly, my brain starts to think that's the accurate ratio of negativeto positive in the world. what that's doing is creating something called themedical school syndrome -- which, if you know people who've been to medicalschool, during the first year of medical training, as you read through a list ofall the symptoms and diseases that could happen, suddenly you realize you haveall of them.

　　i have a brother in-law named bobo -- which is a whole other story. bobomarried amy the unicorn. bobo called me on the phone from yale medical school,and bobo said, "shawn, i have leprosy." (laughter) which, even at yale, ise_traordinarily rare. but i had no idea how to console poor bobo because he hadjust gotten over an entire week of menopause.

　　(laughter)

　　see what we're finding is it's not necessarily the reality that shapes us,but the lens through which your brain views the world that shapes your reality.and if we can change the lens, not only can we change your happiness, we canchange every single educational and business outcome at the same time.

　　when i applied to harvard, i applied on a dare. i didn't e_pect to get in,and my family had no money for college. when i got a military scholarship twoweeks later, they allowed me to go. suddenly, something that wasn't even apossibility became a reality. when i went there, i assumed everyone else wouldsee it as a privilege as well, that they'd be e_cited to be there. even ifyou're in a classroom full of people smarter than you, you'd be happy just to bein that classroom, which is what i felt. but what i found there is, while somepeople e_perience that, when i graduated after my four years and then spent thene_t eight years living in the dorms with the students -- harvard asked me to; iwasn't that guy. (laughter) i was an officer of harvard to counsel studentsthrough the difficult four years. and what i found in my research and myteaching is that these students, no matter how happy they were with theiroriginal success of getting into the school, two weeks later their brains werefocused, not on the privilege of being there, nor on their philosophy or theirphysics. their brain was focused on the competition, the workload, the hassles,the stresses, the complaints.

　　when i first went in there, i walked into the freshmen dining hall, whichis where my friends from waco, te_as, which is where i grew up -- i know some ofyou have heard of it. when they'd come to visit me, they'd look around, they'dsay, "this freshman dining hall looks like something out of hogwart's from themovie "harry potter," which it does. this is hogwart's from the movie "harrypotter" and that's harvard. and when they see this, they say, "shawn, why do youwaste your time studying happiness at harvard? seriously, what does a harvardstudent possibly have to be unhappy about?"

　　embedded within that question is the key to understanding the science ofhappiness. because what that question assumes is that our e_ternal world ispredictive of our happiness levels, when in reality, if i know everything aboutyour e_ternal world, i can only predict 10 percent of your long-term happiness.90 percent of your long-term happiness is predicted not by the e_ternal world,but by the way your brain processes the world. and if we change it, if we changeour formula for happiness and success, what we can do is change the way that wecan then affect reality. what we found is that only 25 percent of job successesare predicted by i.q. 75 percent of job successes are predicted by your optimismlevels, your social support and your ability to see stress as a challengeinstead of as a threat.

　　i talked to a boarding school up in new england, probably the mostprestigious boarding school, and they said, "we already know that. so everyyear, instead of just teaching our students, we also have a wellness week. andwe're so e_cited. monday night we have the world's leading e_pert coming in tospeak about adolescent depression. tuesday night it's school violence andbullying. wednesday night is eating disorders. thursday night is elicit druguse. and friday night we're trying to decide between risky se_ or happiness."(laughter) i said, "that's most people's friday nights." (laughter) (applause)which i'm glad you liked, but they did not like that at all. silence on thephone. and into the silence, i said, "i'd be happy to speak at your school, butjust so you know, that's not a wellness week, that's a sickness week. whatyou've done is you've outlined all the negative things that can happen, but nottalked about the positive."

　　the absence of disease is not health. here's how we get to health: we needto reverse the formula for happiness and success. in the last three years, i'vetraveled to 45 different countries, working with schools and companies in themidst of an economic downturn. and what i found is that most companies andschools follow a formula for success, which is this: if i work harder, i'll bemore successful. and if i'm more successful, then i'll be happier. thatundergirds most of our parenting styles, our managing styles, the way that wemotivate our behavior.

　　and the problem is it's scientifically broken and backwards for tworeasons. first, every time your brain has a success, you just changed thegoalpost of what success looked like. you got good grades, now you have to getbetter grades, you got into a good school and after you get into a betterschool, you got a good job, now you have to get a better job, you hit your salestarget, we're going to change your sales target. and if happiness is on theopposite side of success, your brain never gets there. what we've done is we'vepushed happiness over the cognitive horizon as a society. and that's because wethink we have to be successful, then we'll be happier.

　　but the real problem is our brains work in the opposite order. if you canraise somebody's level of positivity in the present, then their braine_periences what we now call a happiness advantage, which is your brain atpositive performs significantly better than it does at negative, neutral orstressed. your intelligence rises, your creativity rises, your energy levelsrise. in fact, what we've found is that every single business outcome improves.your brain at positive is 31 percent more productive than your brain atnegative, neutral or stressed. you're 37 percent better at sales. doctors are 19percent faster, more accurate at coming up with the correct diagnosis whenpositive instead of negative, neutral or stressed. which means we can reversethe formula. if we can find a way of becoming positive in the present, then ourbrains work even more successfully as we're able to work harder, faster and moreintelligently.

　　what we need to be able to do is to reverse this formula so we can start tosee what our brains are actually capable of. because dopamine, which floods intoyour system when you're positive, has two functions. not only does it make youhappier, it turns on all of the learning centers in your brain allowing you toadapt to the world in a different way.

　　we've found that there are ways that you can train your brain to be able tobecome more positive. in just a two-minute span of time done for 21 days in arow, we can actually rewire your brain, allowing your brain to actually workmore optimistically and more successfully. we've done these things in researchnow in every single company that i've worked with, getting them to write downthree new things that they're grateful for for 21 days in a row, three newthings each day. and at the end of that, their brain starts to retain a patternof scanning the world, not for the negative, but for the positive first.

　　journaling about one positive e_perience you've had over the past 24 hoursallows your brain to relive it. e_ercise teaches your brain that your behaviormatters. we find that meditation allows your brain to get over the cultural adhdthat we've been creating by trying to do multiple tasks at once and allows ourbrains to focus on the task at hand. and finally, random acts of kindness areconscious acts of kindness. we get people, when they open up their inbo_, towrite one positive email praising or thanking somebody in their social supportnetwork.

　　and by doing these activities and by training your brain just like we trainour bodies, what we've found is we can reverse the formula for happiness andsuccess, and in doing so, not only create ripples of positivity, but create areal revolution.

　　thank you very much.

　　(applause)

ted演講稿 篇5

　　try something new for 30 days 小計(jì)劃幫你實(shí)現(xiàn)大目標(biāo)

　　a few years ago, i felt like i was stuck in a rut, so i decided to followin the footsteps of the great american philosopher, morgan spurlock, and trysomething new for 30 days. the idea is actually pretty simple. think aboutsomething you’ve always wanted to add to your life and try it for the ne_t 30days. it turns out, 30 days is just about the right amount of time to add a newhabit or subtract a habit — like watching the news — from your life.

　　幾年前， 我感覺對(duì)老一套感到枯燥乏味，所以我決定追隨偉大的美國(guó)哲學(xué)家摩根·斯普爾洛克的腳步，嘗試做新事情30天。這個(gè)想法的確是非常簡(jiǎn)單。考慮下，你常想在你生命中做的一些事情 接下來30天嘗試做這些。這就是，30天剛好是這么一段合適的時(shí)間 去養(yǎng)成一個(gè)新的習(xí)慣或者改掉一個(gè)習(xí)慣——例如看新聞——在你生活中。

　　there’s a few things i learned while doing these 30-day challenges. thefirst was, instead of the months flying by, forgotten, the time was much morememorable. this was part of a challenge i did to take a picture everyday for amonth. and i remember e_actly where i was and what i was doing that day. i alsonoticed that as i started to do more and harder 30-day challenges, myself-confidence grew. i went from desk-dwelling computer nerd to the kind of guywho bikes to work — for fun. even last year, i ended up hiking up mt.kilimanjaro, the highest mountain in africa. i would never have been thatadventurous before i started my 30-day challenges.

　　當(dāng)我在30天做這些挑戰(zhàn)性事情時(shí)，我學(xué)到以下一些事。第一件事是，取代了飛逝而過易被遺忘的歲月的是這段時(shí)間非常的更加令人難忘。挑戰(zhàn)的一部分是要一個(gè)月內(nèi)每天我要去拍攝一張照片。我清楚地記得那一天我所處的位置我都在干什么。我也注意到隨著我開始做更多的，更難的30天里具有挑戰(zhàn)性的事時(shí)，我自信心也增強(qiáng)了。我從一個(gè)臺(tái)式計(jì)算機(jī)宅男極客變成了一個(gè)愛騎自行車去工作的人——為了玩樂。甚至去年，我完成了在非洲最高山峰乞力馬扎羅山的遠(yuǎn)足。在我開始這30天做挑戰(zhàn)性的事之前我從來沒有這樣熱愛冒險(xiǎn)過。

　　i also figured out that if you really want something badly enough, you cando anything for 30 days. have you ever wanted to write a novel? every november,tens of thousands of people try to write their own 50,000 word novel fromscratch in 30 days. it turns out, all you have to do is write 1,667 words a dayfor a month. so i did. by the way, the secret is not to go to sleep until you’vewritten your words for the day. you might be sleep-deprived, but you’ll finishyour novel. now is my book the ne_t great american novel? no. i wrote it in amonth. it’s awful. but for the rest of my life, if i meet john hodgman at a tedparty, i don’t have to say, “i’m a computer scientist.” no, no, if i want to ican say, “i’m a novelist.”

　　我也認(rèn)識(shí)到如果你真想一些槽糕透頂?shù)氖�，你可以�?0天里做這些事。你曾想寫小說嗎?每年11月，數(shù)以萬計(jì)的人們?cè)?0天里，從零起點(diǎn)嘗試寫他們自己的5萬字小說。這結(jié)果就是，你所要去做的事就是每天寫1667個(gè)字要寫一個(gè)月。所以我做到了。順便說一下，秘密在于除非在一天里你已經(jīng)寫完了1667個(gè)字，要不你就甭想睡覺。你可能被剝奪睡眠，但你將會(huì)完成你的小說。那么我寫的書會(huì)是下一部偉大的美國(guó)小說嗎?不是的。我在一個(gè)月內(nèi)寫完它。它看上去太可怕了。但在我的余生，如果我在一個(gè)ted聚會(huì)上遇見約翰·霍奇曼，我不必開口說，“我是一個(gè)電腦科學(xué)家。”不，不會(huì)的，如果我愿意我可以說，“我是一個(gè)小說家�！�

　　(laughter)

　　(笑聲)

　　so here’s one last thing i’d like to mention. i learned that when i madesmall, sustainable changes, things i could keep doing, they were more likely tostick. there’s nothing wrong with big, crazy challenges. in fact, they’re a tonof fun. but they’re less likely to stick. when i gave up sugar for 30 days, day31 looked like this.

　　我這兒想提的最后一件事。當(dāng)我做些小的、持續(xù)性的變化，我可以不斷嘗試做的事時(shí)，我學(xué)到我可以把它們更容易地堅(jiān)持做下來。這和又大又瘋狂的具有挑戰(zhàn)性的事情無關(guān)。事實(shí)上，它們的樂趣無窮。但是，它們就不太可能堅(jiān)持做下來。當(dāng)我在30天里拒絕吃糖果，31天后看上去就像這樣。

　　(laughter)

　　(笑聲)

　　so here’s my question to you: what are you waiting for? i guarantee you thene_t 30 days are going to pass whether you like it or not, so why not thinkabout something you have always wanted to try and give it a shot for the ne_t 30days.

　　所以我給大家提的問題是：大家還在等什么呀?我保準(zhǔn)大家在未來的30天定會(huì)經(jīng)歷你喜歡或者不喜歡的事，那么為什么不考慮一些你常想做的嘗試并在未來30天里試試給自己一個(gè)機(jī)會(huì)。

　　thanks.

　　謝謝。

　　(applause)

　　(掌聲)

ted演講稿 篇6

　　when i was nine years old i went off to summer camp for the first time. andmy mother packed me a suitcase full of books, which to me seemed like aperfectly natural thing to do. because in my family, reading was the primarygroup activity. and this might sound antisocial to you, but for us it was reallyjust a different way of being social. you have the animal warmth of your familysitting right ne_t to you, but you are also free to go roaming around theadventureland inside your own mind. and i had this idea that camp was going tobe just like this, but better. (laughter) i had a vision of 10 girls sitting ina cabin cozily reading books in their matching nightgowns.

　　(laughter)

　　camp was more like a keg party without any alcohol. and on the very firstday our counselor gathered us all together and she taught us a cheer that shesaid we would be doing every day for the rest of the summer to instill campspirit. and it went like this: "r-o-w-d-i-e, that's the way we spell rowdie.rowdie, rowdie, let's get rowdie." yeah. so i couldn't figure out for the lifeof me why we were supposed to be so rowdy, or why we had to spell this wordincorrectly. (laughter) but i recited a cheer. i recited a cheer along witheverybody else. i did my best. and i just waited for the time that i could gooff and read my books.

　　but the first time that i took my book out of my suitcase, the coolest girlin the bunk came up to me and she asked me, "why are you being so mellow?" --mellow, of course, being the e_act opposite of r-o-w-d-i-e. and then the secondtime i tried it, the counselor came up to me with a concerned e_pression on herface and she repeated the point about camp spirit and said we should all workvery hard to be outgoing.

　　and so i put my books away, back in their suitcase, and i put them under mybed, and there they stayed for the rest of the summer. and i felt kind of guiltyabout this. i felt as if the books needed me somehow, and they were calling outto me and i was forsaking them. but i did forsake them and i didn't open thatsuitcase again until i was back home with my family at the end of thesummer.

　　now, i tell you this story about summer camp. i could have told you 50others just like it -- all the times that i got the message that somehow myquiet and introverted style of being was not necessarily the right way to go,that i should be trying to pass as more of an e_trovert. and i always senseddeep down that this was wrong and that introverts were pretty e_cellent just asthey were. but for years i denied this intuition, and so i became a wall streetlawyer, of all things, instead of the writer that i had always longed to be --partly because i needed to prove to myself that i could be bold and assertivetoo. and i was always going off to crowded bars when i really would havepreferred to just have a nice dinner with friends. and i made theseself-negating choices so refle_ively, that i wasn't even aware that i was makingthem.

　　now this is what many introverts do, and it's our loss for sure, but it isalso our colleagues' loss and our communities' loss. and at the risk of soundinggrandiose, it is the world's loss. because when it comes to creativity and toleadership, we need introverts doing what they do best. a third to a half of thepopulation are introverts -- a third to a half. so that's one out of every twoor three people you know. so even if you're an e_trovert yourself, i'm talkingabout your coworkers and your spouses and your children and the person sittingne_t to you right now -- all of them subject to this bias that is pretty deepand real in our society. we all internalize it from a very early age withouteven having a language for what we're doing.

　　now to see the bias clearly you need to understand what introversion is.it's different from being shy. shyness is about fear of social judgment.introversion is more about, how do you respond to stimulation, including socialstimulation. so e_troverts really crave large amounts of stimulation, whereasintroverts feel at their most alive and their most switched-on and their mostcapable when they're in quieter, more low-key environments. not all the time --these things aren't absolute -- but a lot of the time. so the key then toma_imizing our talents is for us all to put ourselves in the zone of stimulationthat is right for us.

　　but now here's where the bias comes in. our most important institutions,our schools and our workplaces, they are designed mostly for e_troverts and fore_troverts' need for lots of stimulation. and also we have this belief systemright now that i call the new groupthink, which holds that all creativity andall productivity comes from a very oddly gregarious place.

　　so if you picture the typical classroom nowadays: when i was going toschool, we sat in rows. we sat in rows of desks like this, and we did most ofour work pretty autonomously. but nowadays, your typical classroom has pods ofdesks -- four or five or si_ or seven kids all facing each other. and kids areworking in countless group assignments. even in subjects like math and creativewriting, which you think would depend on solo flights of thought, kids are nowe_pected to act as committee members. and for the kids who prefer to go off bythemselves or just to work alone, those kids are seen as outliers often or,worse, as problem cases. and the vast majority of teachers reports believingthat the ideal student is an e_trovert as opposed to an introvert, even thoughintroverts actually get better grades and are more knowledgeable, according toresearch. (laughter)

　　okay, same thing is true in our workplaces. now, most of us work in openplan offices, without walls, where we are subject to the constant noise and gazeof our coworkers. and when it comes to leadership, introverts are routinelypassed over for leadership positions, even though introverts tend to be verycareful, much less likely to take outsize risks -- which is something we mightall favor nowadays. and interesting research by adam grant at the wharton schoolhas found that introverted leaders often deliver better outcomes than e_trovertsdo, because when they are managing proactive employees, they're much more likelyto let those employees run with their ideas, whereas an e_trovert can, quiteunwittingly, get so e_cited about things that they're putting their own stamp onthings, and other people's ideas might not as easily then bubble up to thesurface.

　　now in fact, some of our transformative leaders in history have beenintroverts. i'll give you some e_amples. eleanor roosevelt, rosa parks, gandhi-- all these peopled described themselves as quiet and soft-spoken and even shy.and they all took the spotlight, even though every bone in their bodies wastelling them not to. and this turns out to have a special power all its own,because people could feel that these leaders were at the helm, not because theyenjoyed directing others and not out of the pleasure of being looked at; theywere there because they had no choice, because they were driven to do what theythought was right.

　　now i think at this point it's important for me to say that i actually lovee_troverts. i always like to say some of my best friends are e_troverts,including my beloved husband. and we all fall at different points, of course,along the introvert/e_trovert spectrum. even carl jung, the psychologist whofirst popularized these terms, said that there's no such thing as a pureintrovert or a pure e_trovert. he said that such a man would be in a lunaticasylum, if he e_isted at all. and some people fall smack in the middle of theintrovert/e_trovert spectrum, and we call these people ambiverts. and i oftenthink that they have the best of all worlds. but many of us do recognizeourselves as one type or the other.

　　and what i'm saying is that culturally we need a much better balance. weneed more of a yin and yang between these two types. this is especiallyimportant when it comes to creativity and to productivity, because whenpsychologists look at the lives of the most creative people, what they find arepeople who are very good at e_changing ideas and advancing ideas, but who alsohave a serious streak of introversion in them.

　　and this is because solitude is a crucial ingredient often to creativity.so darwin, he took long walks alone in the woods and emphatically turned downdinner party invitations. theodor geisel, better known as dr. seuss, he dreamedup many of his amazing creations in a lonely bell tower office that he had inthe back of his house in la jolla, california. and he was actually afraid tomeet the young children who read his books for fear that they were e_pecting himthis kind of jolly santa claus-like figure and would be disappointed with hismore reserved persona. steve wozniak invented the first apple computer sittingalone in his cubical in hewlett-packard where he was working at the time. and hesays that he never would have become such an e_pert in the first place had henot been too introverted to leave the house when he was growing up.

　　now of course, this does not mean that we should all stop collaborating --and case in point, is steve wozniak famously coming together with steve jobs tostart apple computer -- but it does mean that solitude matters and that for somepeople it is the air that they breathe. and in fact, we have known for centuriesabout the transcendent power of solitude. it's only recently that we'vestrangely begun to forget it. if you look at most of the world's majorreligions, you will find seekers -- moses, jesus, buddha, muhammad -- seekerswho are going off by themselves alone to the wilderness where they then haveprofound epiphanies and revelations that they then bring back to the rest of thecommunity. so no wilderness, no revelations.

　　this is no surprise though if you look at the insights of contemporarypsychology. it turns out that we can't even be in a group of people withoutinstinctively mirroring, mimicking their opinions. even about seemingly personaland visceral things like who you're attracted to, you will start aping thebeliefs of the people around you without even realizing that that's what you'redoing.

　　and groups famously follow the opinions of the most dominant or charismaticperson in the room, even though there's zero correlation between being the besttalker and having the best ideas -- i mean zero. so ... (laughter) you might befollowing the person with the best ideas, but you might not. and do you reallywant to leave it up to chance? much better for everybody to go off bythemselves, generate their own ideas freed from the distortions of groupdynamics, and then come together as a team to talk them through in awell-managed environment and take it from there.

　　now if all this is true, then why are we getting it so wrong? why are wesetting up our schools this way and our workplaces? and why are we making theseintroverts feel so guilty about wanting to just go off by themselves some of thetime? one answer lies deep in our cultural history. western societies, and inparticular the u.s., have always favored the man of action over the man ofcontemplation and "man" of contemplation. but in america's early days, we livedin what historians call a culture of character, where we still, at that point,valued people for their inner selves and their moral rectitude. and if you lookat the self-help books from this era, they all had titles with things like"character, the grandest thing in the world." and they featured role models likeabraham lincoln who was praised for being modest and unassuming. ralph waldoemerson called him "a man who does not offend by superiority."

　　but then we hit the 20th century and we entered a new culture thathistorians call the culture of personality. what happened is we had evolved anagricultural economy to a world of big business. and so suddenly people aremoving from small towns to the cities. and instead of working alongside peoplethey've known all their lives, now they are having to prove themselves in acrowd of strangers. so, quite understandably, qualities like magnetism andcharisma suddenly come to seem really important. and sure enough, the self-helpbooks change to meet these new needs and they start to have names like "how towin friends and influence people." and they feature as their role models reallygreat salesmen. so that's the world we're living in today. that's our culturalinheritance.

　　now none of this is to say that social skills are unimportant, and i'm alsonot calling for the abolishing of teamwork at all. the same religions who sendtheir sages off to lonely mountain tops also teach us love and trust. and theproblems that we are facing today in fields like science and in economics are sovast and so comple_ that we are going to need armies of people coming togetherto solve them working together. but i am saying that the more freedom that wegive introverts to be themselves, the more likely that they are to come up withtheir own unique solutions to these problems.

　　so now i'd like to share with you what's in my suitcase today. guess what?books. i have a suitcase full of books. here's margaret atwood, "cat's eye."here's a novel by milan kundera. and here's "the guide for the perple_ed" bymaimonides. but these are not e_actly my books. i brought these books with mebecause they were written by my grandfather's favorite authors.

　　my grandfather was a rabbi and he was a widower who lived alone in a smallapartment in brooklyn that was my favorite place in the world when i was growingup, partly because it was filled with his very gentle, very courtly presence andpartly because it was filled with books. i mean literally every table, everychair in this apartment had yielded its original function to now serve as asurface for swaying stacks of books. just like the rest of my family, mygrandfather's favorite thing to do in the whole world was to read.

　　but he also loved his congregation, and you could feel this love in thesermons that he gave every week for the 62 years that he was a rabbi. he wouldtakes the fruits of each week's reading and he would weave these intricatetapestries of ancient and humanist thought. and people would come from all overto hear him speak.

　　but here's the thing about my grandfather. underneath this ceremonial role,he was really modest and really introverted -- so much so that when he deliveredthese sermons, he had trouble making eye contact with the very same congregationthat he had been speaking to for 62 years. and even away from the podium, whenyou called him to say hello, he would often end the conversation prematurely forfear that he was taking up too much of your time. but when he died at the age of94, the police had to close down the streets of his neighborhood to accommodatethe crowd of people who came out to mourn him. and so these days i try to learnfrom my grandfather's e_ample in my own way.

　　so i just published a book about introversion, and it took me about sevenyears to write. and for me, that seven years was like total bliss, because i wasreading, i was writing, i was thinking, i was researching. it was my version ofmy grandfather's hours of the day alone in his library. but now all of a suddenmy job is very different, and my job is to be out here talking about it, talkingabout introversion. (laughter) and that's a lot harder for me, because ashonored as i am to be here with all of you right now, this is not my naturalmilieu.

　　so i prepared for moments like these as best i could. i spent the last yearpracticing public speaking every chance i could get. and i call this my "year ofspeaking dangerously." (laughter) and that actually helped a lot. but i'll tellyou, what helps even more is my sense, my belief, my hope that when it comes toour attitudes to introversion and to quiet and to solitude, we truly are poisedon the brink on dramatic change. i mean, we are. and so i am going to leave younow with three calls for action for those who share this vision.

　　number one: stop the madness for constant group work. just stop it.(laughter) thank you. (applause) and i want to be clear about what i'm saying,because i deeply believe our offices should be encouraging casual, chattycafe-style types of interactions -- you know, the kind where people cometogether and serendipitously have an e_change of ideas. that is great. it'sgreat for introverts and it's great for e_troverts. but we need much moreprivacy and much more freedom and much more autonomy at work. school, samething. we need to be teaching kids to work together, for sure, but we also needto be teaching them how to work on their own. this is especially important fore_troverted children too. they need to work on their own because that is wheredeep thought comes from in part.

　　okay, number two: go to the wilderness. be like buddha, have your ownrevelations. i'm not saying that we all have to now go off and build our owncabins in the woods and never talk to each other again, but i am saying that wecould all stand to unplug and get inside our own heads a little more often.

　　number three: take a good look at what's inside your own suitcase and whyyou put it there. so e_troverts, maybe your suitcases are also full of books. ormaybe they're full of champagne glasses or skydiving equipment. whatever it is,i hope you take these things out every chance you get and grace us with yourenergy and your joy. but introverts, you being you, you probably have theimpulse to guard very carefully what's inside your own suitcase. and that'sokay. but occasionally, just occasionally, i hope you will open up yoursuitcases for other people to see, because the world needs you and it needs thethings you carry.

　　so i wish you the best of all possible journeys and the courage to speaksoftly.

　　thank you very much.

　　(applause)

　　thank you. thank you.

ted演講稿 篇7

　　I was one of the only kids in college who had a reason to go to the P.O.bo_ at the end of the day, and that was mainly because my mother has neverbelieved in email, in Facebook, in te_ting or cell phones in general. And sowhile other kids were BBM-ing their parents, I was literally waiting by themailbo_ to get a letter from home to see how the weekend had gone, which was alittle frustrating when Grandma was in the hospital, but I was just looking forsome sort of scribble, some unkempt cursive from my mother.

　　And so when I moved to New York City after college and got completelysucker-punched in the face by depression, I did the only thing I could think ofat the time. I wrote those same kinds of letters that my mother had written mefor strangers, and tucked them all throughout the city, dozens and dozens ofthem. I left them everywhere, in cafes and in libraries, at the U.N.,everywhere. I blogged about those letters and the days when they were necessary,and I posed a kind of crazy promise to the Internet: that if you asked me for ahand-written letter, I would write you one, no questions asked. Overnight, myinbo_ morphed into this harbor of heartbreak -- a single mother in Sacramento, agirl being bullied in rural Kansas, all asking me, a 22-year-old girl who barelyeven knew her own coffee order, to write them a love letter and give them areason to wait by the mailbo_.

　　Well, today I fuel a global organization that is fueled by those trips tothe mailbo_, fueled by the ways in which we can harness social media like neverbefore to write and mail strangers letters when they need them most, but most ofall, fueled by crates of mail like this one, my trusty mail crate, filled withthe scriptings of ordinary people, strangers writing letters to other strangersnot because they're ever going to meet and laugh over a cup of coffee, butbecause they have found one another by way of letter-writing.

　　But, you know, the thing that always gets me about these letters is thatmost of them have been written by people that have never known themselves lovedon a piece of paper. They could not tell you about the ink of their own loveletters. They're the ones from my generation, the ones of us that have grown upinto a world where everything is paperless, and where some of our bestconversations have happened upon a screen. We have learned to diary our painonto Facebook, and we speak swiftly in 140 characters or less.

　　But what if it's not about efficiency this time? I was on the subwayyesterday with this mail crate, which is a conversation starter, let me tellyou. If you ever need one, just carry one of these. (Laughter) And a man juststared at me, and he was like, "Well, why don't you use the Internet?" And Ithought, "Well, sir, I am not a strategist, nor am I specialist. I am merely astoryteller." And so I could tell you about a woman whose husband has just comehome from Afghanistan, and she is having a hard time unearthing this thingcalled conversation, and so she tucks love letters throughout the house as a wayto say, "Come back to me. Find me when you can." Or a girl who decides that sheis going to leave love letters around her campus in Dubuque, Iowa, only to findher efforts ripple-effected the ne_t day when she walks out onto the quad andfinds love letters hanging from the trees, tucked in the bushes and the benches.Or the man who decides that he is going to take his life, uses Facebook as a wayto say goodbye to friends and family. Well, tonight he sleeps safely with astack of letters just like this one tucked beneath his pillow, scripted bystrangers who were there for him when.

　　These are the kinds of stories that convinced me that letter-writing willnever again need to flip back her hair and talk about efficiency, because she isan art form now, all the parts of her, the signing, the scripting, the mailing,the doodles in the margins. The mere fact that somebody would even just sitdown, pull out a piece of paper and think about someone the whole way through,with an intention that is so much harder to unearth when the browser is up andthe iPhone is pinging and we've got si_ conversations rolling in at once, thatis an art form that does not fall down to the Goliath of "get faster," no matterhow many social networks we might join. We still clutch close these letters toour chest, to the words that speak louder than loud, when we turn pages intopalettes to say the things that we have needed to say, the words that we haveneeded to write, to sisters and brothers and even to strangers, for far toolong. Thank you.

ted演講稿 篇8

　　in a funny, rapid-fire 4 minutes, ale_is ohanian of reddit tells thereal-life fable of one humpback whale's rise to web stardom. the lesson ofmister splashy pants is a shoo-in classic for meme-makers and marketers in thefacebook age.

　　這段有趣的4分鐘演講，來自 reddit 網(wǎng)站創(chuàng)始人 ale_isohanian。他講了一個(gè)座頭鯨在網(wǎng)上一夜成名的真實(shí)故事。“濺水先生”的故事是臉書時(shí)代米姆(小編注：根據(jù)《牛津英語(yǔ)詞典》，meme被定義為：“文化的基本單位，通過非遺傳的方式，特別是模仿而得到傳遞�！�)制造者和傳播者共同創(chuàng)造的經(jīng)典案例。

　　演講的開頭，ale_is ohanian介紹了“濺水先生”的故事�！熬G色和平”環(huán)保組織為了阻止日本的捕鯨行為，在一只鯨魚體內(nèi)植入新片，并發(fā)起一個(gè)為這只座頭鯨起名的活動(dòng)�！熬G色和平”組織希望起低調(diào)奢華有內(nèi)涵的名字，但經(jīng)過reddit的宣傳和推動(dòng)，票數(shù)最多的卻是非常不高大上的“濺水先生”這個(gè)名字。經(jīng)過幾番折騰，“綠色和平”接受了這個(gè)名字，并且這一行動(dòng)成功阻止了日本捕鯨活動(dòng)。

　　演講內(nèi)容節(jié)選(ale_ ohanian 從社交網(wǎng)絡(luò)的角度分析這個(gè)事件)

　　and actually, redditors in the internet community were happy toparticipate, but they weren't whale lovers. a few of them certainly were. butwe're talking about a lot of people who were just really interested and reallycaught up in this great meme, and in fact someone from greenpeace came back onthe site and thanked reddit for its participation. but this wasn't really out ofaltruism. this was just out of interest in doing something cool.

　　事實(shí)上，reddit的社區(qū)用戶們很高興參與其中，但他們并非是鯨魚愛好者。當(dāng)然，他們中的一小部分或許是。我們看到的是一群人積極地去參與到這個(gè)米姆(社會(huì)活動(dòng))中，實(shí)際上“綠色和平”中的人登陸 ，感謝大家的參與。網(wǎng)友們這么做并非是完全的利他主義。他們只是覺得做這件事很酷。

　　and this is kind of how the internet works. this is that great big secret.because the internet provides this level playing field. your link is just asgood as your link, which is just as good as my link. as long as we have abrowser, anyone can get to any website no matter how big a budget you have.

　　這就是互聯(lián)網(wǎng)的運(yùn)作方式。這就是我說的秘密。因?yàn)榛ヂ?lián)網(wǎng)提供的是一個(gè)機(jī)會(huì)均等平臺(tái)。你分享的鏈接跟他分享的鏈接一樣有趣，我分享的鏈接也不賴。只要我們有一個(gè)瀏覽器，不論你的財(cái)富幾何，你都可以去到想瀏覽的頁(yè)面。

　　the other important thing is that it costs nothing to get that contentonline now. there are so many great publishing tools that are available, it onlytakes a few minutes of your time now to actually produce something. and the costof iteration is so cheap that you might as well give it a go.

　　另外，從互聯(lián)網(wǎng)獲取內(nèi)容不需要任何成本。如今，互聯(lián)網(wǎng)有各種各樣的發(fā)布工具，你只需要幾分鐘就可以成為內(nèi)容的提供者。這種行為的成本非常低，你也可以試試。

　　and if you do, be genuine about it. be honest. be up front. and one of thegreat lessons that greenpeace actually learned was that it's okay to losecontrol. the final message that i want to share with all of you -- that you cando well online. if you want to succeed you've got to be okay to just losecontrol. thank you.

　　如果你真的決定試試，那么請(qǐng)真摯、誠(chéng)實(shí)、坦率地去做�！熬G色和平”在這個(gè)故事中獲得的教訓(xùn)是，有時(shí)候失控并不一定是壞事。最后我想告訴你們的是——你可以在網(wǎng)絡(luò)上做得很好。如果你想在網(wǎng)絡(luò)上成功，你得經(jīng)得起一點(diǎn)失控。謝謝。

ted演講稿 篇9

　　chinese restaurants have played an important role in american history, as amatter of fact. the cuban missile crisis was resolved in a chinese restaurantcalled yenching palace in washington, d.c., which unfortunately is closed now,and about to be turned into walgreen's. and the house that john wilkes boothplanned the assassination of abraham lincoln is actually also now a chineserestaurant called wok 'n roll, on h street in washington.

　　事實(shí)上，中國(guó)餐館在美國(guó)歷史上發(fā)揮了很重要的作用。古巴導(dǎo)彈危機(jī)是在華盛頓一家名叫“燕京館”的中餐館里解決的。很不幸，這家餐館現(xiàn)在關(guān)門了，即將被改建成沃爾格林連鎖藥店。而約翰·威爾克斯·布斯刺殺林肯總統(tǒng)的那所房子現(xiàn)在也成了一家中餐館，就是位于華盛頓的“鍋和卷”。

　　and if you think about it, a lot of the foods that you think of or we thinkof or americans think of as chinese food are barely recognizable to chinese, fore_ample: beef with broccoli, egg rolls, general tso's chicken, fortune cookies,chop suey, the take-out bo_es.

　　如果你仔細(xì)想想，就會(huì)發(fā)現(xiàn)很多你們所認(rèn)為或我們所認(rèn)為，或是美國(guó)人所認(rèn)為的中國(guó)食物，中國(guó)人并不認(rèn)識(shí)。比如西蘭花牛肉、蛋卷、左宗棠雞、幸運(yùn)餅干、雜碎、外賣盒子。

　　so, the interesting question is, how do you go from fortune cookies beingsomething that is japanese to being something that is chinese? well, the shortanswer is, we locked up all the japanese during world war ii, including thosethat made fortune cookies, so that's the time when the chinese moved in, kind ofsaw a market opportunity and took over.

　　所以有趣的是，幸運(yùn)餅干是怎么從日本的東西變成中國(guó)的東西的呢?簡(jiǎn)單地說，我們?cè)诙��?zhàn)時(shí)扣押了所以的日本人，包括那些做幸運(yùn)餅干的。這時(shí)候，中國(guó)人來了，看到了商機(jī)，自然就據(jù)為己有了。

　　general tso's chicken -- which, by the way, in the us naval academy iscalled admiral tso's chicken. i love this dish. the original name in my book wasactually called the long march of general tso, and he has marched very farindeed, because he is sweet, he is fried, and he is chicken -- all things thatamericans love.

　　左宗棠雞，在美國(guó)海軍軍校被稱為左司令雞。我很喜歡這道菜。在我的書里，這道菜實(shí)際上叫左將軍的長(zhǎng)征，它確實(shí)在美國(guó)很受歡迎，因?yàn)樗�是甜的，油炸的，是雞肉做的——全部都是美國(guó)人的最愛。

　　so, you know, i realized when i was there, general tso is kind of a lotlike colonel sanders in america, in that he's known for chicken and not war. butin china, this guy's actually known for war and not chicken.

　　我意識(shí)到左宗棠將軍有點(diǎn)像美國(guó)的桑德斯上校(肯德基創(chuàng)始人)，因?yàn)樗�是因雞肉而出名的而不是戰(zhàn)爭(zhēng)。而在中國(guó)，左宗棠確實(shí)是因?yàn)閼?zhàn)爭(zhēng)而不是雞肉聞名的。

　　so it's kind of part of the phenomenon i called spontaneousself-organization, right, where, like in ant colonies, where little decisionsmade by -- on the micro-level actually have a big impact on the macro-level.

　　這就有點(diǎn)像我所說的自發(fā)組織現(xiàn)象。就像在螞蟻群中，在微觀層面上做的小小決定會(huì)在宏觀層面上產(chǎn)生巨大的影響。

　　and the great innovation of chicken mcnuggets was not nuggetfying them,because that's kind of an easy concept, but the trick behind chicken mcnuggetswas, they were able to remove the chicken from the bone in a cost-effectivemanner, which is why it took so long for other people to copy them.

　　麥樂雞塊的發(fā)明并沒有給他們帶來切實(shí)收益，因?yàn)檫@個(gè)想法很簡(jiǎn)單，但麥樂雞背后的技巧是如何用一種劃算的方式來把雞肉從骨頭上剔出來。這就是為什么過了這么久才有人模仿他們。

　　we can think of chinese restaurants perhaps as linu_: sort of an opensource thing, right, where ideas from one person can be copied and propagatedacross the entire system, that there can be specialized versions of chinesefood, you know, depending on the region.

　　我們可以把中餐館比作linu_：一種開源系統(tǒng)。一個(gè)人的想法可以在整個(gè)系統(tǒng)中被復(fù)制，被普及。在不同的地區(qū)，就有特別版本的中國(guó)菜。

ted演講稿 篇10

　　在我們身邊有許多動(dòng)物，例如：小貓、小狗、小鳥……它們都是我們關(guān)愛的對(duì)象。

　　我家養(yǎng)著一只可愛的小狗，我把它取名叫小黑。他可是我最忠實(shí)的朋友。每次我放學(xué)回到家的時(shí)候，小狗就會(huì)蹲在地上向我搖搖尾巴，咪咪地笑，可愛極了!晚上的時(shí)候，我吃完了飯，就去喂小狗吃飯。小狗吃得津津有味，還不停地汪!汪!汪!好像在說：“這飯真好吃，謝謝你啦朋友!”

　　小狗還有一項(xiàng)本領(lǐng)，你知道嗎?那就是抓小偷。晚上的時(shí)候小狗可是我家的“警察”。一旦有小偷進(jìn)我們村，小狗就會(huì)發(fā)出警報(bào)，通知所有的警察們一起來抓小偷，到最后小偷投降了，小狗可就榜上有名了。

　　世界上有許多戶人家，家里都養(yǎng)著一只只可愛的小動(dòng)物。他們把小動(dòng)物照顧得健健康康的，還把它們訓(xùn)練很聰明。但是有些人卻把那可愛的小動(dòng)物當(dāng)成是自己的敵人，整天虐待小動(dòng)物，對(duì)小動(dòng)物進(jìn)行了狠毒的“家法”，實(shí)在是太可氣了!我希望在這個(gè)“大家庭”里，每個(gè)人都能保護(hù)這里的每一只動(dòng)物，關(guān)心它，愛護(hù)它。

　　讓我們把愛心相連，關(guān)愛這里的每一只動(dòng)物吧!

ted演講稿 篇11

　　動(dòng)物，它們是我們的朋友;動(dòng)物，我們要保護(hù)它們;動(dòng)物，也有尊嚴(yán);動(dòng)物;也有血有肉;動(dòng)物，它跟我們一樣，也是一條生命啊。

　　人們常常捕殺那些可憐的小動(dòng)物，在他們的腦子里，只想著殺了他們賺錢，他們似乎已經(jīng)喪失意志。如果我親眼看見他們捕殺動(dòng)物，我會(huì)問他們：“難道他們沒有家人嗎?你沒有體驗(yàn)過骨肉分離的滋味，你想過那是什么滋味兒?jiǎn)?它們也有血有肉、它們也知道感恩，你想過在他們即將被你們殺死的時(shí)候，心里會(huì)想些什么嗎?你們不知道，有那么多無辜的小動(dòng)物經(jīng)過你的手被殺死，難道他們有罪嗎?難道他們生下來就應(yīng)該被殘害嗎?難道你們不該被遭報(bào)應(yīng)嗎?

　　你們可以換位思考一下，假如你是一條無辜的小動(dòng)物，在你生下來的那一刻，你親眼看見你的母親死于非命或你被那些人給殺害了，你們心里會(huì)怎么想?你們就會(huì)親身體驗(yàn)到骨肉分離的滋味吧?既然你想到這些，你們就該好好反思反思，那些無辜的小生命就該死于你們這些心腸狠毒的人手里嗎?就算它們?cè)撍�，也輪不到你們�?dòng)手。我不知道你們知不知道，那些小生命臨死之前會(huì)是什么樣的神情?你們不知道，為什么?因?yàn)槟銈儧]血沒肉，你們殺了那么多無辜的小動(dòng)物，該死的人不是它們，而是你們，因?yàn)楫?dāng)你給它們東西的時(shí)候，他們會(huì)知道感恩。

　　也許你們會(huì)想，就是一條畜生，有什么好值錢的?殺就殺唄，反正還能給我賺點(diǎn)錢，你們這樣想就錯(cuò)了，不只錯(cuò)，而且大錯(cuò)特錯(cuò)。對(duì)，他們雖然是畜生，它們好歹是條生命，對(duì)，它們雖不值錢，但它們不該死……

　　好啦，話不多說，我希望那些捕殺小動(dòng)物的人，你們?cè)缫稽c(diǎn)改過自新，不然，你們?cè)缤硎艿椒�律的制裁�?/p>

ted演講稿 篇12

　　大家好!我今天演講的題目是《青春》。

　　青春如行云流水，淌指而過，抓不住也握不穩(wěn)，因此青春也顯得格外珍貴，容不得半點(diǎn)浪費(fèi)，但親愛的朋友，請(qǐng)不必感嘆青春的柔弱易逝，她是如此富有生機(jī)與精彩。她能夠支持你站穩(wěn)崗位，負(fù)好己責(zé)，拼搏出你要的生活。那么正值青春的我們，就應(yīng)該乘青春正值旺季，草長(zhǎng)鶯飛之時(shí)，懷揣著激情，勇敢的面對(duì)生活，燃放自己，用流逝的青春去換一個(gè)我們要的明天。

　　還記得剛來到大學(xué)的日子嗎?想起來，不遠(yuǎn)，仿似昨天，可細(xì)細(xì)想下來，又覺得是好遠(yuǎn)，好像已經(jīng)是好遠(yuǎn)的好久以前了�；匚哆@一路走來，有高考后自己汗水沒有白流的欣慰，有考入大學(xué)時(shí)的興奮，有離開家遇見她們的悸動(dòng)。當(dāng)然，也有過難過與失意，或者悲傷和失落，因?yàn)閷W(xué)校的小道沒有林蔭，食堂大媽的手藝不合我們的胃口，教室桌椅的坐著不舒服等等�？墒请S著我們攜手上課下課，吃飯玩耍，開開玩笑間，多出來的胡茬也悄悄的留下了歲月的痕跡的兩年里，逝去的青春，我們漸漸熟悉，擁有了熟悉的笑臉，親切的言語(yǔ)，可以曰人，可以曰家，可以曰天下。慢慢的那些細(xì)小的不滿與失意也盡然被圖書館里的書香掩蓋，翻閱一頁(yè)頁(yè)間，學(xué)習(xí)充滿了我們青春的每一個(gè)角落�？此迫绱撕�(jiǎn)單，瑣碎，卻也無不在努力勾勒出我們多姿多彩的青春。

　　此時(shí)，那些流年里的光景也忽隱忽現(xiàn)得很好看。原來?yè)碛星啻旱奈覀兪侨绱烁挥�，因�(yàn)槟贻p，就有資本，我們用來投資明天，投資下一個(gè)屬于美好的自己。想著夢(mèng)想，踐行著一步兩步，越走越遠(yuǎn)。放棄了叫囂，學(xué)會(huì)了低頭。放低了身段，學(xué)會(huì)了靜修�？辞遄约阂�走的道路，研修我們要有的專業(yè)。裝幾本書，壓壓包，穿行于向左向右的知識(shí)之路，緊緊的身影，只因追求學(xué)海的博大。握幾只筆，彎彎手，畫擺于朝里朝外的錦繡藍(lán)圖，沙沙的響聲，只為設(shè)計(jì)美好的明天。沒有花前月下的甜蜜，也不羨慕牡丹花下的香醉，盡管單調(diào)，但卻不會(huì)在等到將來有一天，青春一到用時(shí)方恨曾經(jīng)虛度。我們青春，我們簡(jiǎn)單，我們過季時(shí)間，純釀出自己的舞酒。

　　親愛的朋友們，不可否認(rèn)我們都迷茫過。因?yàn)檫@因?yàn)槟牵�放縱過、難過過、沖突過、生氣過、莫名過，可是在每一個(gè)夜晚過后，新的一天又如約而至，又有一天的時(shí)間來改變改善，那么我們還有什么理由繼續(xù)生氣、放縱…以至于浪費(fèi)我們?nèi)绱苏滟F的青春。青春是短暫的，但是就是再短暫的時(shí)光也沒有借口在我們的生命里虛度。我們要盡青春之力，負(fù)生命之責(zé)，付出自己，饋贈(zèng)給予，收獲人生財(cái)富，留著在以后的歲月給我們成長(zhǎng)和成熟提供一個(gè)契機(jī)。那么同學(xué)，如果你還在迷茫，拋棄迷茫吧，把握人生的航向，牢記勤字當(dāng)頭，不懈搖槳，搏擊濤海大浪，泛舟人生。用我們的青春和生命奏響時(shí)代的強(qiáng)音，用我們的聰明和勇氣揚(yáng)起理想的風(fēng)帆，打開成功的閥門，讓美好的下一刻順流而來，繪畫出人生精彩的篇章。

　　我的演講完了，謝謝!

ted演講稿 篇13

　　每個(gè)人至少擁有一個(gè)夢(mèng)想，有一個(gè)理由去堅(jiān)強(qiáng)，心若沒有了棲息的地方，到哪里都是在流浪。水之一方，沒有了昨天，今天，明天;海之一角，沒有了前世，今生，來生;所思所議在剎那間全部盛開，又凋落…捧起時(shí)間的潮汐，埋葬以前的心愿，期待著明天會(huì)更好，至少我們會(huì)變得成熟了，感知到這個(gè)世界在微妙的變動(dòng)。時(shí)間散落在平靜的心湖中，蕩起陣陣漣漪，一圈圈的希冀，勾勒出我們的人生藍(lán)圖。

　　不知明天會(huì)怎樣?或許風(fēng)和日麗，或許陰雨綿綿，亦或許狂風(fēng)怒卷。但我們還是期待這它的到來，期待它給我們帶來驚喜，人生就是由無數(shù)的未知構(gòu)成。它猶如舞臺(tái)上的一出戲，不同的是，在人生的舞臺(tái)上演出是沒有彩排的。

　　卡耐基說過：It'syourtakingpartinginthelifeandtheactionsbutnotyouroutcomethatcounts.沒有凝固的生命，沒有亙古的荒原，只要我們滿懷期待，擁有夢(mèng)想，任何的消沉都會(huì)綻放瑰麗的神奇，在沒有色彩的地方創(chuàng)造色彩，在沒有聲音的地方創(chuàng)造聲音，在沒有奇跡的地方創(chuàng)造奇跡。

　　明天，真的會(huì)更好。

ted演講稿 篇14

　　尊敬的老師、同學(xué)們：

　　大家好!

　　很多年以前，我曾經(jīng)說過，時(shí)間可以改變一切。

　　看著那些老舊的照片，感覺好像還是活在過去，想著想著……如今，也回不到從前了，也聽不到那欠扁的笑容了，其實(shí)，我以為一輩子都不會(huì)忘記的事情就在我們念念不忘的日子里，而被我遺忘了，努力想記起你們的名字，卻是徒然，真的記不起了……

　　歲月如流水，轉(zhuǎn)瞬之間，又是一年過去了。以前習(xí)慣了嘻嘻哈哈、笑容滿面的我，現(xiàn)在時(shí)常稍作停頓，時(shí)而顧盼，時(shí)而思考，一路走來，不斷的思考，不少的煩惱，也不愿錯(cuò)過每一處風(fēng)景。時(shí)間的力量，不僅在于它可以讓你重新審視這個(gè)世界，而且是一種解藥可以沖淡回憶。不愿記起的、快樂的、難以釋懷的、所有的記憶。也可以把人的思維方式也全盤更新一遍。突然有一天，回頭再找尋原來的我，才發(fā)現(xiàn)我已非我。

　　在家的日子就是那么無聊、那么無奈。只是吃好睡好、但是同樣的24小時(shí)就很難熬。每天都是傻乎乎在家發(fā)呆，在家也想了很多以前悔恨的事，走過的、路過的、玩過的……都留下我那悔恨的足跡……現(xiàn)在，我就要做一個(gè)全新的我，也不再是以前的我，而是“少說話，多辦事”“……”的我。一切不幸之事隨著時(shí)間而覆蓋……

　　每個(gè)人都是一道靚麗的風(fēng)景線，但世界不會(huì)為你而改變，環(huán)境也不會(huì)主動(dòng)去適應(yīng)我們自己。因而，我們只能去改變自己，去適應(yīng)環(huán)境，進(jìn)而取得成功。

　　改變自己，方可以意志的血滴和拼搏的汗水釀成歷久彌香的瓊漿，方可以不凋的希望和不滅的夢(mèng)想編織絢麗輝煌的彩虹，方可以永恒的執(zhí)著和頑強(qiáng)的韌力筑起固若金湯的鐵壁銅墻。

ted演講稿 篇15

　　“讓我們的笑容充滿著青春的驕傲”在我的風(fēng)雨中飄過。在初一上學(xué)期，因?yàn)橄Т珀�，伶分陰，帶來了許許多多的歡樂和充足。那是一個(gè)雨下的瘋狂的下午，從飯?zhí)玫剿奚嵊幸粭l擁擠卻可以免受雨洗禮的走廊，從飯?zhí)玫剿奚徇�有一條要經(jīng)過籃球場(chǎng)但要被淋成落湯雞的雨路。在我的眼中，好像要在慌忙的情況下選擇人生的道路。在和同桌面面相覷的同時(shí)，我似乎聽到“玉山白雪飄零燃燒少年的心”的歌聲，縱然我像一只飛起來的風(fēng)箏和我的同伴在下著雨的藍(lán)天中飛翔，看著雨中的彩虹。雨打著嬌嫩的肩膀，身后是同學(xué)的驚訝�，F(xiàn)在回眸當(dāng)時(shí)的清爽，是難以從聲帶里發(fā)出的感受，當(dāng)時(shí)頭發(fā)飛揚(yáng)著青春，意蘊(yùn)著明日的美好，在小學(xué)是找不到的，我想在大學(xué)就更難以尋覓了。這就是初中生與小學(xué)生的不一般。青春的彩帶圍繞著著我，陪伴著我的飛翔。“唱出你的熱情，伸出你雙手，讓我擁抱著你的夢(mèng)”呵，擁抱著我的夢(mèng)!我擁有青春的驕傲，我擁抱我的夢(mèng)!

　　雖然走過的路不長(zhǎng)，雖然還沒走的路漫長(zhǎng)，雖然這是過去的記憶。但是留下的痕跡是那般的深，但是前面風(fēng)景是如此的多嬌，但是我可以把握現(xiàn)在�！按猴L(fēng)不解風(fēng)情，吹動(dòng)少年的心，昨日臉上的淚痕隨記憶風(fēng)干了”。

　　“讓我們的笑容充滿著青春的驕傲，青春的驕傲，讓我們期待明天會(huì)更好”

　　有著么一首陪伴自己的歌，它的歌聲被融入在生活中，融入在我的初中的天空，引著我飛翔，看雨中的彩虹。讓我們期待明天會(huì)更好!即使飛渡了歲月的河山，它卻永永遠(yuǎn)遠(yuǎn)地引導(dǎo)著我：

　　明天會(huì)更好!

ted演講稿 篇16

　　敬愛的老師，親愛的同學(xué)：

　　每一天清晨太陽(yáng)都會(huì)從東邊升起，到了傍晚就會(huì)從西邊落下，這個(gè)沒有任何一個(gè)人能夠改變，同樣我們沒法讓時(shí)間停止，也沒不可能讓別人怎摸樣，唯一能改變的，僅有自己!

　　小的時(shí)候，我總會(huì)問別人這樣一個(gè)問題：你覺得我好不好，那莫在你心中我排第幾呢?尤其是對(duì)自己親近的人，如果他們的回答讓我不高興的話，我總會(huì)很生氣很生氣，下意識(shí)的覺得他們不喜歡我，所以就拼命的讓他們改變看法，誰(shuí)出我滿意的答案!并且讓他們都也必須要為我而改變，否則我會(huì)很難過的!

　　此刻想起來的確是可笑至極了，可是在今日我仍會(huì)向好朋友問這樣的問題。

　　可是初中畢竟不是以前了，漸漸的我和身邊的同學(xué)變得很疏遠(yuǎn)，無論是男生還是女生，無論是班里的同學(xué)還是年級(jí)里面的，關(guān)系都不是很好，那種感覺真的好難受，我想哭，可是卻不敢。

　　我不明白為什末，我無力去對(duì)別人說你應(yīng)當(dāng)，你必須之類的話了。

　　不明白為什末，一霎那間我忽然懂得了什莫，我想要求自己做些深末。可能是因?yàn)榇丝痰沫h(huán)境吧，我不再在乎別人的看法，只做自己而已。

　　我以往無數(shù)次的想過要改變自己，可是好像都失敗了，我不想明白原因，只想做我自己，所以此刻的我不再在乎別人的看法，已經(jīng)不再在乎很多事情了，我不明白這算不算改變，如果是的話，那末是變好還是壞!

　　可是我清楚的體會(huì)到此刻的生活比以前簡(jiǎn)便很多，趣味很多。

　　是啊，即使很多人都認(rèn)為江山易改本性難移，可是改變自己還是比改變別人要容易得多吖!

ted演講稿 篇17

　　布琳。布朗致力于研究人與人的關(guān)系——我們感同身受的能力、獲得歸屬感的能力、愛的能力。在TED休斯敦一次富有感染力的幽默談話中，她跟我們分享了她的研究發(fā)現(xiàn)，一個(gè)讓她更想深入了解自己以及人類的發(fā)現(xiàn)，洞悉人性也更了解自己。同時(shí)建議父母，全心全意去愛，即使沒有回報(bào)、即使很困難，也要勇敢面對(duì)，因?yàn)楦械酱嗳醮�表我還活著，我們要相信自己夠好，絕對(duì)值得被愛。

　　那我就這么開始吧：幾年前，一個(gè)活動(dòng)策劃人打電話給我，因?yàn)槲耶?dāng)時(shí)要做一個(gè)演講。她在電話里說：“我真很苦惱該如何在宣傳單上介紹你。”我心想，怎么會(huì)苦惱呢？她繼續(xù)道：“你看，我聽過你的演講，我覺得我可以稱你為研究者，可我擔(dān)心的是，如果我這么稱呼你，沒人會(huì)來聽，因?yàn)榇蠹移毡檎J(rèn)為研究員很無趣而且脫離現(xiàn)實(shí)。”（笑聲）好。然后她說：“但是我喜歡你的演講，就跟講故事一樣很吸引人。我想來想去，還是覺得稱你為講故事的人比較妥當(dāng)�！倍�那個(gè)做學(xué)術(shù)的，感到不安的我脫口而出道：“你要叫我什么？”她說：“我要稱你為講故事的人。"我心想：”為什么不干脆叫魔法小精靈？“（笑聲）我說：”讓我考慮一下�！拔以囍�鼓起勇氣。我對(duì)自己說，我是一個(gè)講故事的人。我是一個(gè)從事定性研究的科研人員。我收集故事；這就是我的工作。或許故事就是有靈魂的數(shù)據(jù)。或許我就是一個(gè)講故事的人。于是我說：”聽著，要不你就稱我為做研究兼講故事的人。“她說：”哈哈，沒這么個(gè)說法呀。“（笑聲）所以我是個(gè)做研究兼講故事的人，我今天想跟大家談?wù)摰摹�—我們要談�(wù)摰脑掝}是關(guān)于拓展認(rèn)知——我想給你們講幾個(gè)故事是關(guān)于我的一份研究的，這份研究從本質(zhì)上拓寬了我個(gè)人的認(rèn)知，也確確實(shí)實(shí)改變了我生活、愛、工作還有教育孩子的方式。

　　我的故事從這里開始。當(dāng)我還是個(gè)年輕的博士研究生的時(shí)候，第一年，有位研究教授對(duì)我們說：”事實(shí)是這樣的，如果有一個(gè)東西你無法測(cè)量，那么它就不存在�！拔倚南胨�只是在哄哄我們這些小孩子吧。我說：“真的么？”他說：“當(dāng)然�！蹦愕弥�道我有一個(gè)社會(huì)工作的學(xué)士文憑，一個(gè)社會(huì)工作的碩士文憑，我在讀的是一個(gè)社會(huì)工作的博士文憑，所以我整個(gè)學(xué)術(shù)生涯都被人所包圍，他們大抵相信生活是一團(tuán)亂麻，接受它。而我的觀點(diǎn)則傾向于，生活是一團(tuán)亂麻，解開它，把它整理好，再歸類放入便當(dāng)盒里。（笑聲）我覺得我領(lǐng)悟到了關(guān)鍵，有能力去創(chuàng)一番事業(yè)，讓自己——真的，社會(huì)工作的一個(gè)重要理念是置身于工作的不適中。我就是要把這不適翻個(gè)底朝天每科都拿到A。這就是我當(dāng)時(shí)的信條。我當(dāng)時(shí)真的是躍躍欲試。我想這就是我要的職業(yè)生涯，因?yàn)槲覍?duì)亂成一團(tuán)，難以處理的課題感興趣。我想要把它們弄清楚。我想要理解它們。我想侵入那些我知道是重要的東西把它們摸透，然后用淺顯易懂的方式呈獻(xiàn)給每一個(gè)人。

　　所以我的起點(diǎn)是“關(guān)系”。因?yàn)楫?dāng)你從事了20xx年的社會(huì)工作，你必然會(huì)發(fā)現(xiàn)關(guān)系是我們活著的原因。它賦予了我們生命的意義。就是這么簡(jiǎn)單。無論你跟誰(shuí)交流工作在社會(huì)執(zhí)法領(lǐng)域的也好，負(fù)責(zé)精神健康、虐待和疏于看管領(lǐng)域的也好我們所知道的是，關(guān)系是種感應(yīng)的能力——生物神經(jīng)上，我們是這么被設(shè)定的——這就是為什么我們?cè)谶@兒。所以我就從關(guān)系開始。下面這個(gè)場(chǎng)景我們?cè)偈煜げ贿^了，你的上司給你作工作評(píng)估，她告訴了你37點(diǎn)你做得相當(dāng)棒的地方，還有一點(diǎn)——成長(zhǎng)的空間？（笑聲）然后你滿腦子都想著那一點(diǎn)成長(zhǎng)的空間，不是么。這也是我研究的一個(gè)方面，因?yàn)楫?dāng)你跟人們談?wù)搻矍椋�他們告訴你的是一件讓他們心碎的事。當(dāng)你跟人們談?wù)摎w屬感，他們告訴你的是最讓他們痛心的被排斥的經(jīng)歷。當(dāng)你跟人們談?wù)撽P(guān)系，他們跟我講的是如何被斷絕關(guān)系的故事。

　　所以很快的——在大約開始研究這個(gè)課題6周以后——我遇到了這個(gè)前所未聞的東西它揭示了關(guān)系以一種我不理解也從沒見過的方式。所以我暫停了原先的研究計(jì)劃，對(duì)自己說，我得弄清楚這到底是什么。它最終被鑒定為恥辱感。恥辱感很容易理解，即害怕被斷絕關(guān)系。有沒有一些關(guān)于我的事如果別人知道了或看到了，會(huì)認(rèn)為我不值得交往。我要告訴你們的是：這種現(xiàn)象很普遍；我們都會(huì)有（這種想法）。沒有體驗(yàn)過恥辱的人不具有人類的同情或關(guān)系。沒人想談?wù)撟约旱聂苁�，你談�(wù)摰脑缴伲�你越感到可恥。滋生恥辱感的是一種“我不夠好。"的心態(tài)——我們都知道這是個(gè)什么滋味：”我不夠什么。我不夠苗條，不夠有錢，不夠漂亮，不夠聰明，職位不夠高�！岸�支撐這種心態(tài)的是一種刻骨銘心的脆弱，關(guān)鍵在于要想產(chǎn)生關(guān)系，我們必須讓自己被看見，真真切切地被看見。

　　你知道我怎么看待脆弱。我恨它。所以我思考著，這次是輪到我用我的標(biāo)尺擊潰它的時(shí)候了。我要闖進(jìn)去，把它弄清楚，我要花一年的時(shí)間，徹底瓦解恥辱，我要搞清楚脆弱是怎么運(yùn)作的，然后我要智取勝過它。所以我準(zhǔn)備好了，非常興奮。跟你預(yù)計(jì)的一樣，事與愿違。（笑聲）你知道這個(gè)（結(jié)果）。我能告訴你關(guān)于恥辱的很多東西，但那樣我就得占用別人的時(shí)間了。但我在這兒可以告訴你，歸根到底——這也許是我學(xué)到的最重要的東西在從事研究的數(shù)十年中。我預(yù)計(jì)的一年變成了六年，成千上萬的故事，成百上千個(gè)采訪，焦點(diǎn)集中。有時(shí)人們發(fā)給我期刊報(bào)道，發(fā)給我他們的故事——不計(jì)其數(shù)的數(shù)據(jù)，就在這六年中。我大概掌握了它。

　　我大概理解了這就是恥辱，這就是它的運(yùn)作方式。我寫了本書，我出版了一個(gè)理論，但總覺得哪里不對(duì)勁——它其實(shí)是，如果我粗略地把我采訪過的人分成具有自我價(jià)值感的人——說到底就是自我價(jià)值感——他們勇于去愛并且擁有強(qiáng)烈的歸屬感——另一部分則是為之苦苦掙扎的人，總是懷疑自己是否足夠好的人。區(qū)分那些敢于去愛并擁有強(qiáng)烈歸屬感的人和那些為之而苦苦掙扎的人的變量只有一個(gè)。那就是，那些敢于去愛并擁有強(qiáng)烈歸屬感的人相信他們值得被愛，值得享有歸屬感。就這么簡(jiǎn)單。他們相信自己的價(jià)值。而對(duì)于我，那個(gè)阻礙人與人之間關(guān)系的最困難的部分是我們對(duì)于自己不值得享有這種關(guān)系的恐懼，無論從個(gè)人，還是職業(yè)上我都覺得我有必要去更深入地了解它。所以接下來我找出所有的采訪記錄找出那些體現(xiàn)自我價(jià)值的，那些持有這種觀念的記錄，集中研究它們。

　　這群人有什么共同之處？我對(duì)辦公用品有點(diǎn)癡迷，但這是另一個(gè)話題了。我有一個(gè)牛皮紙文件夾，還有一個(gè)三福極好筆，我心想，我該怎么給這項(xiàng)研究命名呢？第一個(gè)蹦入我腦子的是全心全意這個(gè)詞。這是一群全心全意，靠著一種強(qiáng)烈的自我價(jià)值感在生活的人們。所以我在牛皮紙夾的上端這樣寫道，而后我開始查看數(shù)據(jù)。事實(shí)上，我開始是用四天時(shí)間集中分析數(shù)據(jù)，我從頭找出那些采訪，找出其中的故事和事件。主題是什么？有什么規(guī)律？我丈夫帶著孩子離開了小鎮(zhèn)，因?yàn)槲依鲜窍萑胂窠芸诉d。波洛克（美國(guó)近代抽象派畫家）似的瘋狂狀態(tài)，我一直在寫，完全沉浸在研究的狀態(tài)中。下面是我的發(fā)現(xiàn)。這些人的共同之處在于勇氣。我想在這里先花一分鐘跟大家區(qū)分一下勇氣和膽量。勇氣，最初的定義，當(dāng)它剛出現(xiàn)在英文里的時(shí)候——是從拉丁文cor，意為心，演變過來的——最初的定義是真心地?cái)⑹鲆粋�(gè)故事，告訴大家你是誰(shuí)的。所以這些人就具有勇氣承認(rèn)自己不完美。他們具有同情心，先是對(duì)自己的，再是對(duì)他人的，因?yàn)�，事�?shí)是，我們?nèi)绻�不能善待自己，我們也無法善待他人。最后一點(diǎn)，他們都能和他人建立關(guān)系，——這是很難做到的——前提是他們必須坦誠(chéng)，他們?cè)敢夥砰_自己設(shè)定的那個(gè)理想的自我以換取真正的自我，這是贏得關(guān)系的必要條件。

　　他們還有另外一個(gè)共同之處那就是，他們?nèi)�然接受脆弱。他們相信讓他們變得脆弱的東西也讓他們變得美麗。他們不認(rèn)為脆弱是尋求舒適，也不認(rèn)為脆弱是鉆心的疼痛——正如我之前在關(guān)于恥辱的采訪中聽到的。他們只是簡(jiǎn)單地認(rèn)為脆弱是必須的。他們會(huì)談到愿意說出"我愛你"，愿意做些沒有的事情，愿意等待醫(yī)生的電話，在做完乳房X光檢查之后。他們?cè)敢鉃榍楦型顿Y，無論有沒有結(jié)果。他們覺得這些都是最根本的。

　　我當(dāng)時(shí)認(rèn)為那是背叛。我無法相信我盡然對(duì)科研宣誓效忠——研究的定義是控制（變量）然后預(yù)測(cè)，去研究現(xiàn)象，為了一個(gè)明確的目標(biāo)，去控制并預(yù)測(cè)。而我現(xiàn)在的使命即控制并預(yù)測(cè)卻給出了這樣一個(gè)結(jié)果：要想與脆弱共存就得停止控制，停止預(yù)測(cè)于是我崩潰了——（笑聲）——其實(shí)更像是這樣。（笑聲）它確實(shí)是。我稱它為崩潰，我的心理醫(yī)生稱它為靈魂的覺醒。靈魂的覺醒當(dāng)然比精神崩潰要好聽很多，但我跟你說那的確是精神崩潰。然后我不得不暫且把數(shù)據(jù)放一邊，去求助心理醫(yī)生。讓我告訴你：你知道你是誰(shuí)當(dāng)你打電話跟你朋友說：“我覺得我需要跟人談?wù)�。你有什么好的建議嗎？“因?yàn)槲掖蠹s有五個(gè)朋友這么回答：”喔。我可不想當(dāng)你的心理醫(yī)生。“（笑聲）我說：”這是什么意思？“他們說：”我只是想說，別帶上你的標(biāo)尺來見我�！拔艺f：”行�！�

　　就這樣我找到了一個(gè)心理醫(yī)生。我跟她，戴安娜，的第一次見面——我?guī)�去了一份表單上面都是那些全身心投入生活的人的生活方式，然后我坐下了。她說：”你好嗎？“我說：”我很好。還不賴。“她說：”發(fā)生了什么事？“這是一個(gè)治療心理醫(yī)生的心理醫(yī)生，我們不得不去看這些心理醫(yī)生，因?yàn)樗麄兊膹U話測(cè)量?jī)x很準(zhǔn)（知道你什么時(shí)候在說真心話）。（笑聲）所以我說：“事情是這樣的。我很糾結(jié)�！彼�說：“你糾結(jié)什么？”我說：”嗯，我跟脆弱過不去。而且我知道脆弱是恥辱和恐懼的根源是我們?yōu)樽晕覂r(jià)值而掙扎的根源，但它同時(shí)又是歡樂，創(chuàng)造性，歸屬感，愛的源泉。所以我覺得我有問題，我需要幫助。“我補(bǔ)充道：”但是，這跟家庭無關(guān)，跟童年無關(guān)�！埃ㄐβ暎�“我只需要一些策略�！保ㄐβ暎�（掌聲）謝謝。戴安娜的反應(yīng)是這樣的。（笑聲）我接著說：“這很糟糕，對(duì)么？”她說：“這不算好，也不算壞�！保ㄐβ暎�“它本身就是這樣�！蔽艺f：“哦，我的天，要悲劇了。”

　�。ㄐβ暎�

　�。ū瘎。┕�然發(fā)生了，但又沒有發(fā)生。大概有一年的時(shí)間。你知道的，有些人當(dāng)他們發(fā)現(xiàn)脆弱和溫柔很重要的時(shí)候，他們放下所有戒備，欣然接受。（我要聲明）一，這不是我，二，我朋友里面也沒有這樣的人。（笑聲）對(duì)我來說，那是長(zhǎng)達(dá)一年的斗爭(zhēng)。是場(chǎng)激烈的混戰(zhàn)。脆弱打我一拳，我又還擊它一拳。最后我輸了，但我或許贏回了我的生活。

　　然后我再度投入到了我的研究中，又花了幾年時(shí)間真正試圖去理解那些全身心投入生活的人，他們做了怎樣的決定，他們是如何應(yīng)對(duì)脆弱的。為什么我們?yōu)橹�痛苦掙扎？我是�?dú)自在跟脆弱斗爭(zhēng)嗎？不是。這是我學(xué)到的：我們麻痹脆弱——（例如）當(dāng)我們等待（醫(yī)生）電話的時(shí)候。好笑的是，我在Twitter微博和Facebook上發(fā)布了一條狀態(tài)，“你怎樣定義脆弱？什么會(huì)讓你感到脆弱？“在1個(gè)半小時(shí)內(nèi)，我收到了150條回復(fù)。因?yàn)槲蚁胫�道大家都是怎么想的。（回�?fù)中有）不得不請(qǐng)求丈夫幫忙，因?yàn)槲也×�，而且我們剛結(jié)婚；跟丈夫提出要愛；跟妻子提出要愛；被拒絕；約某人出來；等待醫(yī)生的答復(fù)；被裁員；裁掉別人——這就是我們生活的世界。我們活在一個(gè)脆弱的世界里。我們應(yīng)對(duì)的方法之一是麻痹脆弱。

　　我覺得這不是沒有依據(jù)——這也不是依據(jù)存在的唯一理由，我認(rèn)為我們當(dāng)代問題的一大部分都可以歸咎于它——在美國(guó)歷史上，我們是欠債最多，肥胖，毒癮、用藥最為嚴(yán)重的一代。問題是——我從研究中認(rèn)識(shí)到——你無法選擇性地麻痹感情。你不能說，這些是不好的。這是脆弱，這是悲哀，這是恥辱，這是恐懼，這是失望，我不想要這些情感。我要去喝幾瓶啤酒，吃個(gè)香蕉堅(jiān)果松餅。（笑聲）我不想要這些情感。我知道臺(tái)下傳來的是會(huì)意的笑聲。別忘了，我是靠“入侵”你們的生活過日子的。天哪。（笑聲）你無法只麻痹那些痛苦的情感而不麻痹所有的感官，所有的情感。你無法有選擇性地去麻痹。當(dāng)我們麻痹那些（消極的情感），我們也麻痹了歡樂，麻痹了感恩，麻痹了幸福。然后我們會(huì)變得痛不欲生，我們繼而尋找生命的意義，然后我們感到脆弱，然后我們喝幾瓶啤酒，吃個(gè)香蕉堅(jiān)果松餅。危險(xiǎn)的循環(huán)就這樣這形成了。

　　我們需要思考的一件事是我們是為什么，怎么樣麻痹自己的。這不一定是指吸毒。我們麻痹自己的另一個(gè)方式是把不確定的事變得確定。宗教已經(jīng)從一種信仰、一種對(duì)不可知的相信變成了確定。我是對(duì)的，你是錯(cuò)的。閉嘴。就是這樣。只要是確定的就是好的。我們?cè)绞呛ε�，我們就越脆弱，然后我們變得愈加害怕。這件就是當(dāng)今政治的現(xiàn)狀。探討已經(jīng)不復(fù)存在。對(duì)話已經(jīng)蕩然無存。有的僅僅是指責(zé)。你知道研究領(lǐng)域是如何描述指責(zé)的嗎？一種發(fā)泄痛苦與不快的方式。我們追求完美。如果有人想這樣塑造他的生活，那個(gè)人就是我，但這行不通。因?yàn)槲覀冏龅闹皇前哑ü缮系馁樔馀驳轿覀兊哪樕�。（笑聲）這真是，我希望一百年以后，當(dāng)人們回過頭來會(huì)不禁感嘆：”哇！“

　�。ㄐβ暎�

　　我們想要，這是最危險(xiǎn)的，我們的孩子變得完美。讓我告訴你我們是如何看待孩子的。從他們出生的那刻起，他們就注定要掙扎。當(dāng)你把這些完美的寶寶抱在懷里的時(shí)候，我們的任務(wù)不是說：”看看她，她完美的無可挑剔�！岸�是確保她保持完美——保證她五年級(jí)的時(shí)候可以進(jìn)網(wǎng)球隊(duì)，七年級(jí)的時(shí)候穩(wěn)進(jìn)耶魯。那不是我們的任務(wù)。我們的任務(wù)是注視著她，對(duì)她說，“你知道嗎？你并不完美，你注定要奮斗，但你值得被愛，值得享有歸屬感。”這才是我們的職責(zé)。給我看用這種方式培養(yǎng)出來的一代孩子，我保證我們今天有的問題會(huì)得到解決。我們假裝我們的行為不會(huì)影響他人。不僅在我們個(gè)人生活中我們這么做，在工作中也一樣——無論是緊急救助，石油泄漏，還是產(chǎn)品召回——我們假裝我們做的事對(duì)他人不會(huì)造成什么大影響。我想對(duì)這些公司說：嘿，這不是我們第一次牛仔競(jìng)技。我們只要你坦誠(chéng)地，真心地說一句："對(duì)不起，我們會(huì)處理這個(gè)問題�！�

　　但還有一種方法，我把它留給你們。這是我的心得：卸下我們的面具，讓我們被看見，深入地被看見，即便是脆弱的一面；全心全意地去愛，盡管沒有任何擔(dān)�！�—這是最困難的，我也可以告訴你，作為一名家長(zhǎng)，這個(gè)非常非常困難——帶著一顆感恩的心，保持快樂哪怕是在最恐懼的時(shí)候哪怕我們懷疑：”我能不能愛得這么深？我能不能如此熱情地相信這份感情？我能不能如此矢志不渝？“在消極的時(shí)候能打住，而不是一味地幻想事情會(huì)如何變得更糟，對(duì)自己說：”我已經(jīng)很感恩了，因?yàn)槟芨惺艿竭@種脆弱，這意味著我還活著�！白詈�，還有最重要的一點(diǎn)，那就是相信我們已經(jīng)做得夠好了。因?yàn)槲蚁嘈女?dāng)我們?cè)谝粋�(gè)讓人覺得“我已經(jīng)足夠了”的環(huán)境中打拼的時(shí)候我們會(huì)停止抱怨，開始傾聽，我們會(huì)對(duì)周圍的人會(huì)更友善，更溫和，對(duì)自己也會(huì)更友善，更溫和。

　　這就是我演講的全部?jī)?nèi)容。謝謝大家。

　�。ㄕ坡暎�

ted演講稿 篇18

　　親愛的同學(xué)們：

　　大家好!

　　我今天演講的主題是“關(guān)注食品安全”。

　　隨著中國(guó)社會(huì)經(jīng)濟(jì)的快速發(fā)展和人民生活水平的提高，人們?cè)絹碓街匾暯】岛褪称钒踩�，尤其是“__”奶粉等食品安全事件的發(fā)生，這也引起了人們的關(guān)注。

　　給我們敲響了安全的警鐘，“食品安全”已成為與國(guó)民健康，社會(huì)穩(wěn)定，經(jīng)濟(jì)發(fā)展和市場(chǎng)繁榮相關(guān)的重要因素。

　　對(duì)于我們每個(gè)同學(xué)來說，學(xué)習(xí)和了解相關(guān)的食品衛(wèi)生知識(shí)，養(yǎng)成良好的飲食習(xí)慣，提高自我保護(hù)意識(shí)，抵制劣質(zhì)食品的誘惑是非常必要和實(shí)際的。

　　但我們經(jīng)常看到一些學(xué)生在校園的雜貨店，餐館甚至小攤子前，一些學(xué)生在購(gòu)買、食用價(jià)廉質(zhì)次的食品。那么，你了解這些看似誘人和便宜的食物背后的危險(xiǎn)嗎?

　　據(jù)衛(wèi)生監(jiān)督部門的技術(shù)人員介紹，由于學(xué)生的零用錢相對(duì)有限，大多數(shù)這些經(jīng)營(yíng)者“便宜進(jìn)便宜出”，采取購(gòu)買一些“三無”產(chǎn)品的原則，大多數(shù)食品是基于顏料和糖精。在這里我建議學(xué)生：

　　1.建立食品安全概念，了解食品安全知識(shí)，增強(qiáng)自我保護(hù)能力。購(gòu)買食品時(shí)，應(yīng)選擇常規(guī)的大型購(gòu)物中心和超市。購(gòu)買食品時(shí)，應(yīng)盡量選擇一些知名品牌。同時(shí)，我們必須注意食品包裝上是否有制造商，生產(chǎn)日期以及保質(zhì)期是否已過。

　　如果你在小商店購(gòu)買食品，你必須看好制造商，生產(chǎn)日期，保質(zhì)期，注意包裝袋是否損壞。無生產(chǎn)許可證和qs徽標(biāo)的食品不能購(gòu)買或食用。

　　2.養(yǎng)成良好的飲食觀念。不食用流動(dòng)攤點(diǎn)的小吃、零食等，自覺抵制，三無食物，劣質(zhì)食品，學(xué)生在學(xué)校盡可能在學(xué)校食堂吃飯。

　　3.養(yǎng)成健康的飲食習(xí)慣。不挑食，不偏食，一日三餐，定時(shí)定量，不暴飲暴食。帶上自己的杯子，多喝開水。事實(shí)上，開水是的飲料。

　　有些飲料含有防腐劑，色素等，經(jīng)常飲用不利于年輕學(xué)生的健康。

　　老師，同學(xué)們，食品安全都是不小的事，“病從口入”重預(yù)防。如今，已進(jìn)入春天的季節(jié)萬物復(fù)蘇，各種細(xì)菌正在悄然滋生和迅速傳播。

　　讓我們自覺行動(dòng)，注重食品安全，重視“問題食品”對(duì)身體健康和青少年成長(zhǎng)的危害，遠(yuǎn)離“問題食品”和“不合格食品”，不斷提高我們的食品安全意識(shí)。自我保護(hù)意識(shí)，為構(gòu)建平安和諧、健康向上的校園環(huán)境而不懈努力!

　　謝謝大家!

ted演講稿 篇19

　　大家好!

　　有句話說：世界上沒有兩片完全相同的樹葉。更沒有相同的兩個(gè)人，我們不能拿普遍的眼光憑某件事看待每個(gè)人，而當(dāng)我們被錯(cuò)誤的認(rèn)識(shí)時(shí)，就要調(diào)整自己的心態(tài)——做自己。

　　有句話說得好：走自己的路，讓別人說去吧!我們生在當(dāng)下，不可能讓每個(gè)人贊同自己，別人對(duì)你提的建議而并非完全適合你，此時(shí)就需要自己端正心態(tài)，明確自己的路，堅(jiān)定不移的走下去。李娜在取得法網(wǎng)冠軍后長(zhǎng)期低迷，被眾人評(píng)議為曇花一現(xiàn)，劉翔在20__年奧運(yùn)年會(huì)上因一個(gè)轉(zhuǎn)身使13億中國(guó)人民惋惜，當(dāng)聽到劉翔退賽的消息時(shí)，不知有多少人為之嘩然。難道他們真像眾人所說的不堪一擊嗎?如果是，那就不會(huì)有20__年7連勝的佳績(jī)，那就不會(huì)有尤金賽中12秒87的世界紀(jì)錄，他們也有沮喪，但更多的是奮起，是努力造就一個(gè)新的自己。

　　一個(gè)蘋果，有人說它甜，有人說他酸。我們不能避免被別人評(píng)論，我們不能，但我們可以更好。

　　我們只想完成自己的心愿，我們要做的是努力，付出。而不是別人嘴上說的自己，因?yàn)槲覀冎幌胱鲎约�，只能做自己�?/p>

ted演講稿 篇20

　　寒假里，一向喜歡運(yùn)動(dòng)的我只報(bào)了一個(gè)運(yùn)動(dòng)班——羽毛球班，可這次的教練，讓我收獲了一個(gè)意想不到的知識(shí)。

　　記得寒假的第一節(jié)羽毛球課，教我打羽毛球的教練有翻天覆地的變化，原先教我的是吳教練，可這是最厲害的阮教練教我們，阮教練原先是教高級(jí)，最喜歡用殺球來打那些不聽話的人，雖然我沒有嘗試過，但看那力度，就會(huì)讓我忐忑不安。

　　當(dāng)我第一次和阮教練打球時(shí)，經(jīng)常有十幾個(gè)球打不到對(duì)面，而我卻為了接到球跑的氣喘吁吁，“下一個(gè)”阮教練每次都用復(fù)雜的聲音，對(duì)我說著，眼神里流露出一絲無奈。

　　過了幾天后，阮教練好像在家里想了很久，在今天做了一個(gè)決定，“每個(gè)人有一個(gè)球打不過網(wǎng)，就兩個(gè)俯臥撐�！蔽乙宦�，立刻傻了，我一般有十幾個(gè)球沒打過來，那不是要做二十幾個(gè)俯臥撐，那不累死。但教練已經(jīng)下了命令，不能不遵從，只好盡力而為吧!我痛苦的想著�！跋乱粋�(gè)。”教練忽然叫道。我定眼看了看，到我了，時(shí)間怎么過的這樣快?只好盡力而為。

　　“前面兩個(gè)球，后面開放。”教練大聲叫道，“媽呀!”我小聲嘀咕著，“為什么一到我就變換一個(gè)打法?”可這是，阮教練已經(jīng)發(fā)球，我只好認(rèn)認(rèn)真真地打球，想一切方法讓我可以準(zhǔn)確地打到每一個(gè)球。我不停地跑，喜歡出汗的我已經(jīng)汗流滿面，可我還是努力接到球�！耙粋�(gè)，哈哈，你終于有一個(gè)了�！苯叹氄f道，“還有幾個(gè)，加油哦!這時(shí)，我萬分激動(dòng)，剛剛有十幾個(gè)，這次只有一個(gè)，太好了。我的眼睛里留下了成功的淚花。

　　這件事已經(jīng)過去了幾天幾夜，但我的腦海里對(duì)這件事仍然記憶猶新，阮教練叫我們做俯臥撐，其實(shí)就是給我們加大壓力，有一句俗話說：有了壓力，就有了動(dòng)力�！耙�?yàn)樽龈┡P撐累，辛苦，所以我為了不做俯臥撐，當(dāng)然就會(huì)想方設(shè)法接到球。

ted演講稿 篇21

　　人的一生在世間浮沉，難免會(huì)迷失方向、迷失自己。因而，能夠時(shí)刻正確認(rèn)識(shí)自己，就顯得尤為重要。蘇格拉底曾說：“美德即知識(shí)，認(rèn)識(shí)你自己�！边@恰恰說明了，能夠正確認(rèn)識(shí)自己，也是一種至高無上的美德。

　　有的時(shí)候，人們迷失了自己，只是無法找尋到自己真實(shí)的存在，不知道自己存在的意義和價(jià)值，因而對(duì)人生感到迷茫。這個(gè)時(shí)候，只需要繼續(xù)尋找，總能夠找到前進(jìn)的方向。然而有的時(shí)候，人們迷失了自己之后，不去尋找真實(shí)的自己，反而把自己臆想成另一種存在，然后就以那種存在的姿態(tài)去繼續(xù)自己的人生。那種時(shí)候，人們就很難再找回自己，甚至?xí)�走上一條極端的不歸路。

　　就如同古代帝王，相信每一任帝王在登基之初都是想做一任明君造福百姓的。但是有的帝王會(huì)因?yàn)闄?quán)欲熏心，真的把自己當(dāng)成神，可以主宰終生，最終背離了自己的初衷。紂王要剖比干之心，厲王要“止謗”，連一代圣君唐太宗也差點(diǎn)殺掉勇于勸諫的魏征。由此可見，不能正確認(rèn)識(shí)自己的后果是多么可怕。這也說明了，正確認(rèn)識(shí)自己，有的時(shí)候幫助的甚至不僅僅是自己。

　　但是，在人生迷茫之后，還能正確認(rèn)識(shí)自己，真的那么困難嗎?

　　其實(shí)，正確認(rèn)識(shí)自己，只需要自己足夠虛心，能夠聽取別人的意見和建議，有去正視自己和改過自新的勇氣便可。

　　齊王在聽了鄒忌的勸諫之后，立刻認(rèn)識(shí)到自己的不足，下令改革。法國(guó)作家盧梭，他的《懺悔錄》是一部空前絕后的“靈魂自白書”，他在書中真實(shí)地記錄了他的一生，包括他曾做過小偷、拋棄摯友、嫁禍他人的種.種丑行。讀此《懺悔錄》時(shí)常令人感到觸目驚心，因?yàn)楫?dāng)他把自己剖析得體無完膚的時(shí)候，就是他真正認(rèn)識(shí)自己、超越了自己的時(shí)候。

　　所以說，有的時(shí)候，正確認(rèn)識(shí)自己，只需要自己思維的一個(gè)轉(zhuǎn)變，但就是這樣一個(gè)小小的轉(zhuǎn)變，帶來的影響卻可以是不可估量的。對(duì)于個(gè)人而言，正確認(rèn)識(shí)自己可以幫助自己更好地發(fā)展，有時(shí)也可以造福身邊的人。而對(duì)于統(tǒng)治階級(jí)而言，正確認(rèn)識(shí)自己，就可以造福整個(gè)國(guó)家，給整個(gè)社會(huì)帶去寧?kù)o安樂。

　　人生來不就是為了找到自己真實(shí)的存在嗎?所以，正確認(rèn)識(shí)自己吧。

ted演講稿 篇22

　　one day in 1819, 3,000 miles off the coast of chile, in one of the mostremote regions of the pacific ocean, 20 american sailors watched their shipflood with seawater.

　　1819年的某一天， 在距離智利海岸3000英里的地方， 有一個(gè)太平洋上的最偏遠(yuǎn)的水域， 20名美國(guó)船員目睹了他們的船只進(jìn)水的場(chǎng)面。

　　they'd been struck by a sperm whale, which had ripped a catastrophic holein the ship's hull. as their ship began to sink beneath the swells, the menhuddled together in three small whaleboats.

　　他們和一頭抹香鯨相撞，給船體撞了 一個(gè)毀滅性的大洞。 當(dāng)船在巨浪中開始沉沒時(shí)， 人們?cè)谌龡l救生小艇中抱作一團(tuán)。

　　these men were 10,000 miles from home, more than 1,000 miles from thenearest scrap of land. in their small boats, they carried only rudimentarynavigational equipment and limited supplies of food and water.

　　這些人在離家10000萬英里的地方， 離最近的陸地也超過1000英里。 在他們的小艇中，他們只帶了 落后的導(dǎo)航設(shè)備 和有限的食物和飲水。

　　these were the men of the whaleship esse_, whose story would later inspireparts of "moby dick."

　　他們就是捕鯨船esse_上的人們， 后來的他們的故事成為《白鯨記》的一部分。

　　even in today's world, their situation would be really dire, but thinkabout how much worse it would have been then.

　　即使在當(dāng)今的世界，碰上這種情況也夠杯具的，更不用說在當(dāng)時(shí)的情況有多糟糕。

　　no one on land had any idea that anything had gone wrong. no search partywas coming to look for these men. so most of us have never e_perienced asituation as frightening as the one in which these sailors found themselves, butwe all know what it's like to be afraid.

　　岸上的人根本就還沒意識(shí)到出了什么問題。 沒有任何人來搜尋他們。 我們當(dāng)中大部分人沒有經(jīng)歷過 這些船員所處的可怕情景，但我們都知道害怕是什么感覺。

　　we know how fear feels, but i'm not sure we spend enough time thinkingabout what our fears mean.

　　我們知道恐懼的感覺， 但是我不能肯定我們會(huì)花很多時(shí)間想過 我們的恐懼到底意味著什么。

　　as we grow up, we're often encouraged to think of fear as a weakness, justanother childish thing to discard like baby teeth or roller skates.

　　我們長(zhǎng)大以后，我們總是會(huì)被鼓勵(lì)把恐懼 視為軟弱，需要像乳牙或輪滑鞋一樣 扔掉的幼稚的東西。

　　and i think it's no accident that we think this way. neuroscientists haveactually shown that human beings are hard-wired to be optimists.

　　我想意外事故并非我們所想的那樣。 神經(jīng)系統(tǒng)科學(xué)家已經(jīng)知道人類 生來就是樂觀主義者。

　　so maybe that's why we think of fear, sometimes, as a danger in and ofitself. "don't worry," we like to say to one another. "don't panic." in english,fear is something we conquer. it's something we fight.

　　這也許就是為什么我們認(rèn)為有時(shí)候恐懼， 本身就是一種危險(xiǎn)或帶來危險(xiǎn)。 “不要愁。”我們總是對(duì)別人說�！安灰�慌”。 英語(yǔ)中，恐懼是我們需要征服的東西。是我們必須對(duì)抗的東西，是我們必須克服的東西。

　　it's something we overcome. but what if we looked at fear in a fresh way?what if we thought of fear as an amazing act of the imagination, something thatcan be as profound and insightful as storytelling itself?

　　但是我們?nèi)绻麚Q個(gè)視角看恐懼會(huì)如何呢? 如果我們把恐懼當(dāng)做是想象力的一個(gè)驚人成果， 是和我們講故事一樣 精妙而有見地的東西，又會(huì)如何呢?

　　it's easiest to see this link between fear and the imagination in youngchildren, whose fears are often e_traordinarily vivid.

　　在小孩子當(dāng)中，我們最容易看到恐懼與想象之間的聯(lián)系， 他們的恐懼經(jīng)常是超級(jí)生動(dòng)的。

　　when i was a child, i lived in california, which is, you know, mostly avery nice place to live, but for me as a child, california could also be alittle scary.

　　我小時(shí)候住在加利福尼亞， 你們都知道，是非常適合居住的位置， 但是對(duì)一個(gè)小孩來說，加利福尼亞也會(huì)有點(diǎn)嚇人。

　　i remember how frightening it was to see the chandelier that hung above ourdining table swing back and forth during every minor earthquake, and i sometimescouldn't sleep at night, terrified that the big one might strike while we weresleeping.

　　我記得每次小地震的時(shí)候 當(dāng)我看到我們餐桌上的吊燈 晃來晃去的時(shí)候是多么的嚇人， 我經(jīng)常會(huì)徹夜難眠，擔(dān)心大地震 會(huì)在我們睡覺的時(shí)候突然襲來。

　　and what we say about kids who have fears like that is that they have avivid imagination. but at a certain point, most of us learn to leave these kindsof visions behind and grow up.

　　我們說小孩子感受到這種恐懼 是因?yàn)樗麄冇猩鷦?dòng)的想象力。 但是在某個(gè)時(shí)候，我們大多數(shù)學(xué)會(huì)了 拋棄這種想法而變得成熟。

　　we learn that there are no monsters hiding under the bed, and not everyearthquake brings buildings down. but maybe it's no coincidence that some of ourmost creative minds fail to leave these kinds of fears behind as adults.

　　我們都知道床下沒有魔鬼， 也不是每個(gè)地震都會(huì)震垮房子。但是我們當(dāng)中最有想象力的人們 并沒有因?yàn)槌赡甓鴴仐夁@種恐懼，這也許并不是巧合。

　　the same incredible imaginations that produced "the origin of species,""jane eyre" and "the remembrance of things past," also generated intense worriesthat haunted the adult lives of charles darwin, charlotte bront and marcelproust. so the question is, what can the rest of us learn about fear fromvisionaries and young children?

　　同樣不可思議的想象力創(chuàng)造了《物種起源》， 《簡(jiǎn)·愛》和《追憶似水年華》， 也就是這種與生俱來的深深的擔(dān)憂一直纏繞著成年的 查爾斯·達(dá)爾文，夏洛特·勃朗特和馬塞爾·普羅斯特。 問題就來了， 我們其他人如何能從這些 夢(mèng)想家和小孩子身上學(xué)會(huì)恐懼?

　　well let's return to the year 1819 for a moment, to the situation facingthe crew of the whaleship esse_. let's take a look at the fears that theirimaginations were generating as they drifted in the middle of the pacific.

　　讓我們暫時(shí)回到1819年， 回到esse_捕鯨船的水手們面對(duì)的情況。 讓我們看看他們漂流在太平洋中央時(shí) 他們的想象力給他們帶來的恐懼感覺。

　　twenty-four hours had now passed since the capsizing of the ship. the timehad come for the men to make a plan, but they had very few options.

　　船傾覆后已經(jīng)過了24個(gè)小時(shí)。 這時(shí)人們制定了一個(gè)計(jì)劃， 但是其實(shí)他們沒什么太多的選擇。

　　in his fascinating account of the disaster, nathaniel philbrick wrote thatthese men were just about as far from land as it was possible to be anywhere onearth.

　　在納撒尼爾·菲爾布里克(nathaniel philbrick)描述這場(chǎng)災(zāi)難的 動(dòng)人文章中，他寫到“這些人離陸地如此之遠(yuǎn)，似乎永遠(yuǎn)都不可能到達(dá)地球上的任何一塊陸地。”

　　the men knew that the nearest islands they could reach were the marquesasislands, 1,200 miles away. but they'd heard some frightening rumors.

　　這些人知道離他們最近的島 是1200英里以外的馬克薩斯群島(marquesas islands)。 但是他們聽到了讓人恐怖的謠言。

　　they'd been told that these islands, and several others nearby, werepopulated by cannibals. so the men pictured coming ashore only to be murderedand eaten for dinner. another possible destination was hawaii, but given theseason, the captain was afraid they'd be struck by severe storms.

　　他們聽說這些群島， 以及附近的一些島嶼上都住著食人族。 所以他們腦中都是上岸以后就會(huì)被殺掉 被人當(dāng)做盤中餐的畫面。 另一個(gè)可行的目的地是夏威夷，但是船長(zhǎng)擔(dān)心 他們會(huì)被困在風(fēng)暴當(dāng)中。

　　now the last option was the longest, and the most difficult: to sail 1,500miles due south in hopes of reaching a certain band of winds that couldeventually push them toward the coast of south america.

　　所以最后的選擇是到最遠(yuǎn)，也是最艱險(xiǎn)的地方： 往南走1500英里希望某股風(fēng) 能最終把他們 吹到南美洲的海岸。

　　but they knew that the sheer length of this journey would stretch theirsupplies of food and water. to be eaten by cannibals, to be battered by storms,to starve to death before reaching land.

　　但是他們知道這個(gè)行程中一旦偏航 將會(huì)耗盡他們食物和飲水的供給。 被食人族吃掉，被風(fēng)暴掀翻， 在登陸前餓死。

　　these were the fears that danced in the imaginations of these poor men, andas it turned out, the fear they chose to listen to would govern whether theylived or died.

　　這就是縈繞在這群可憐的人想象中的恐懼， 事實(shí)證明，他們選擇聽從的恐懼 將決定他們的生死。

　　now we might just as easily call these fears by a different name. what ifinstead of calling them fears, we called them stories?

　　也許我們可以很容易的用別的名稱來稱呼這些恐懼。 我們不稱之為恐懼， 而是稱它們?yōu)楣适氯绾?

　　because that's really what fear is, if you think about it. it's a kind ofunintentional storytelling that we are all born knowing how to do. and fears andstorytelling have the same components.

　　如果你仔細(xì)想想，這是恐懼真正的意義。 這是一種與生俱來的， 無意識(shí)的講故事的能力。 恐懼和講故事有著同樣的構(gòu)成。

　　they have the same architecture. like all stories, fears have characters.in our fears, the characters are us. fears also have plots. they have beginningsand middles and ends. you board the plane.

　　他們有同樣的結(jié)構(gòu)。 如同所有的故事，恐懼中有角色。 在恐懼中，角色就是我們自己。 恐懼也有情節(jié)。他們有開頭，有中間，有結(jié)尾。 你登上飛機(jī)。

　　the plane takes off. the engine fails. our fears also tend to containimagery that can be every bit as vivid as what you might find in the pages of anovel. picture a cannibal, human teeth sinking into human skin, human fleshroasting over a fire.

　　飛機(jī)起飛。結(jié)果引擎故障。 我們的恐懼會(huì)包括各種生動(dòng)的想象， 不比你看到的任何一個(gè)小說遜色。 想象食人族，人類牙齒 咬在人類皮膚上，人肉在火上烤。

　　fears also have suspense. if i've done my job as a storyteller today, youshould be wondering what happened to the men of the whaleship esse_. our fearsprovoke in us a very similar form of suspense.

　　恐懼中也有懸念。 如果我今天像講故事一樣，留個(gè)懸念不說了， 你們也許會(huì)很想知道 esse_捕鯨船上，人們到底怎么樣了。我們的恐懼用懸念一樣的方式刺激我們。

　　just like all great stories, our fears focus our attention on a questionthat is as important in life as it is in literature: what will happen ne_t?

　　就像一個(gè)很好的故事，我們的恐懼也如同一部好的文學(xué)作品一樣， 將我們的注意力集中在對(duì)我們生命至關(guān)重要的問題上： 后來發(fā)生了什么?

　　in other words, our fears make us think about the future. and humans, bythe way, are the only creatures capable of thinking about the future in thisway, of projecting ourselves forward in time, and this mental time travel isjust one more thing that fears have in common with storytelling.

　　換而言之，我們的恐懼讓我們想到未來。 另外，人來是唯一有能力 通過這種方式想到未來的生物， 就是預(yù)測(cè)時(shí)間推移后我們的狀況， 這種精神上的時(shí)間旅行是恐懼與講故事的另一個(gè)共同點(diǎn)。

　　as a writer, i can tell you that a big part of writing fiction is learningto predict how one event in a story will affect all the other events, and fearworks in that same way.

　　我是一個(gè)作家，我要告訴你們寫小說一個(gè)很重要的部分 就是學(xué)會(huì)預(yù)測(cè)故事中一件 事情如何影響另一件事情， 恐懼也是同樣這么做的。

　　in fear, just like in fiction, one thing always leads to another. when iwas writing my first novel, "the age of miracles," i spent months trying tofigure out what would happen if the rotation of the earth suddenly began to slowdown. what would happen to our days?

　　恐懼中，如同小說一樣，一件事情總是導(dǎo)致另一件事情。 我寫我的第一部小說《奇跡時(shí)代》的時(shí)候， 我花了數(shù)月的時(shí)間想象如果地球旋轉(zhuǎn)突然變慢了之后會(huì)發(fā)生什么。 我們的一天變得如何?

　　what would happen to our crops? what would happen to our minds? and then itwas only later that i realized how very similar these questions were to the onesi used to ask myself as a child frightened in the night.

　　我們身體會(huì)怎樣? 我們的思想會(huì)有什么變化? 也就是在那之后，我意識(shí)到 我過去總是問自己的那些些問題 和孩子們?cè)谝估锖ε率嵌嗝吹南嘞瘛?/p>

　　if an earthquake strikes tonight, i used to worry, what will happen to ourhouse? what will happen to my family? and the answer to those questions alwaystook the form of a story.

　　要是在過去，如果今晚發(fā)生地震，我會(huì)很擔(dān)心， 我的房子會(huì)怎么樣啊?家里人會(huì)怎樣啊? 這類問題的答案通常都會(huì)和故事一樣。

　　so if we think of our fears as more than just fears but as stories, weshould think of ourselves as the authors of those stories. but just asimportantly, we need to think of ourselves as the readers of our fears, and howwe choose to read our fears can have a profound effect on our lives.

　　所以我們認(rèn)為我們的恐懼不僅僅是恐懼 還是故事，我們應(yīng)該把自己當(dāng)作 這些故事的作者。 但是同樣重要的是，我們需要想象我們自己是我們恐懼的解讀者，我們選擇如何 去解讀這些恐懼會(huì)對(duì)我們的生活產(chǎn)生深遠(yuǎn)的影響。

　　now, some of us naturally read our fears more closely than others. i readabout a study recently of successful entrepreneurs, and the author found thatthese people shared a habit that he called "productive paranoia," which meantthat these people, instead of dismissing their fears, these people read themclosely, they studied them, and then they translated that fear into preparationand action.

　　現(xiàn)在，我們中有些人比其他人更自然的解讀自己的恐懼。 最近我看過一個(gè)關(guān)于成功的企業(yè)家的研究， 作者發(fā)現(xiàn)這些人都有個(gè)習(xí)慣 叫做“未雨綢繆“，意思是，這些人，不回避自己的恐懼， 而是認(rèn)真解讀并研究恐懼， 然后把恐懼轉(zhuǎn)換成準(zhǔn)備和行動(dòng)。

　　so that way, if their worst fears came true, their businesses wereready.

　　這樣，如果最壞的事情發(fā)生了， 他們的企業(yè)也有所準(zhǔn)備。

　　and sometimes, of course, our worst fears do come true. that's one of thethings that is so e_traordinary about fear. once in a while, our fears canpredict the future.

　　當(dāng)然，很多時(shí)候，最壞的事情確實(shí)發(fā)生了。 這是恐懼非凡的一面。 曾幾何時(shí)，我們的恐懼預(yù)測(cè)將來。

　　but we can't possibly prepare for all of the fears that our imaginationsconcoct. so how can we tell the difference between the fears worth listening toand all the others? i think the end of the story of the whaleship esse_ offersan illuminating, if tragic, e_ample.

　　但是我們不可能為我們想象力構(gòu)建的所有 恐懼來做準(zhǔn)備。 所以，如何區(qū)分值得聽從的恐懼 和不值得的呢? 我想捕鯨船esse_的故事結(jié)局提供了一個(gè)有啟發(fā)性，同時(shí)又悲慘的例子。

　　after much deliberation, the men finally made a decision. terrified ofcannibals, they decided to forgo the closest islands and instead embarked on thelonger and much more difficult route to south america.

　　經(jīng)過數(shù)次權(quán)衡，他們最終做出了決定。 由于害怕食人族，他們決定放棄最近的群島 而是開始更長(zhǎng) 更艱難的南美洲之旅。

　　after more than two months at sea, the men ran out of food as they knewthey might, and they were still quite far from land. when the last of thesurvivors were finally picked up by two passing ships, less than half of the menwere left alive, and some of them had resorted to their own form ofcannibalism.

　　在海上呆了兩個(gè)多月后，他們 的食物如預(yù)料之中消耗殆盡， 而且他們?nèi)匀浑x陸地那么遠(yuǎn)。 當(dāng)最后的幸存者最終被過往船只救起時(shí)， 只有一小半的人還活著，實(shí)際上他們中的一些人自己變成了食人族。

　　herman melville, who used this story as research for "moby dick," wroteyears later, and from dry land, quote, "all the sufferings of these miserablemen of the esse_ might in all human probability have been avoided had they,immediately after leaving the wreck, steered straight for tahiti.

　　赫爾曼·梅爾維爾(herman melville)將這個(gè)故事作為 《白鯨記》的素材，在數(shù)年后寫到： esse_船上遇難者的悲慘結(jié)局或許是可以通過人為的努力避免的， 如果他們當(dāng)機(jī)立斷地離開沉船， 直奔塔西提群島。

　　but," as melville put it, "they dreaded cannibals." so the question is, whydid these men dread cannibals so much more than the e_treme likelihood ofstarvation?

　　“但是”，梅爾維爾說道：“他們害怕食人族” 問題是，為什么這些人對(duì)于食人族的恐懼 超過了更有可能的饑餓威脅呢?

　　why were they swayed by one story so much more than the other? looked atfrom this angle, theirs becomes a story about reading. the novelist vladimirnabokov said that the best reader has a combination of two very differenttemperaments, the artistic and the scientific.

　　為什么他們會(huì)被一個(gè)故事 影響如此之大呢? 從另一個(gè)角度來看， 這是一個(gè)關(guān)于解讀的故事。 小說家弗拉基米爾·納博科夫(vladimirnabokov)說 最好的讀者能把兩種截然不同的性格結(jié)合起來， 一個(gè)是藝術(shù)氣質(zhì)，一個(gè)是科學(xué)精神。

　　a good reader has an artist's passion, a willingness to get caught up inthe story, but just as importantly, the readers also needs the coolness ofjudgment of a scientist, which acts to temper and complicate the reader'sintuitive reactions to the story. as we've seen, the men of the esse_ had notrouble with the artistic part.

　　好的讀者有藝術(shù)家的熱情， 愿意融入故事當(dāng)中， 但是同樣重要的是，這些讀者還要 有科學(xué)家的冷靜判斷， 這能幫助他們穩(wěn)定情緒并分析 其對(duì)故事的直覺反應(yīng)。我們可以看出來，esse_上的人在藝術(shù)部分一點(diǎn)問題都沒有。

　　they dreamed up a variety of horrifying scenarios. the problem was thatthey listened to the wrong story. of all the narratives their fears wrote, theyresponded only to the most lurid, the most vivid, the one that was easiest fortheir imaginations to picture: cannibals.

　　他們夢(mèng)想到一系列恐怖的場(chǎng)景。 問題在于他們聽從了一個(gè)錯(cuò)誤的故事。 所有他們恐懼中 他們只對(duì)其中最聳人聽聞，最生動(dòng)的故事，也是他們想象中最早出現(xiàn)的場(chǎng)景： 食人族。

　　but perhaps if they'd been able to read their fears more like a scientist,with more coolness of judgment, they would have listened instead to the lessviolent but the more likely tale, the story of starvation, and headed fortahiti, just as melville's sad commentary suggests.

　　也許，如果他們能像科學(xué)家那樣 稍微冷靜一點(diǎn)解讀這個(gè)故事， 如果他們能聽從不太驚悚但是更可能發(fā)生的 半路餓死的故事，他們可能就會(huì)直奔塔西提群島，如梅爾維爾充滿惋惜的評(píng)論所建議的那樣。

　　and maybe if we all tried to read our fears, we too would be less oftenswayed by the most salacious among them.

　　也許如果我們都試著解讀自己的恐懼， 我們就能少被 其中的一些幻象所迷惑。

　　maybe then we'd spend less time worrying about serial killers and planecrashes, and more time concerned with the subtler and slower disasters we face:the silent buildup of plaque in our arteries, the gradual changes in ourclimate.

　　我們也就能少花一點(diǎn)時(shí)間在 為系列殺手或者飛機(jī)失事方面的擔(dān)憂， 而是更多的關(guān)心那些悄然而至 的災(zāi)難： 動(dòng)脈血小板的逐漸堆積， 氣候的逐漸變遷。

　　just as the most nuanced stories in literature are often the richest, sotoo might our subtlest fears be the truest. read in the right way, our fears arean amazing gift of the imagination, a kind of everyday clairvoyance, a way ofglimpsing what might be the future when there's still time to influence how thatfuture will play out.

　　如同文學(xué)中最精妙的故事通常是最豐富的故事， 我們最細(xì)微的恐懼才是最真實(shí)的恐懼。 用正確的方法的解讀，我們的恐懼就是我們想象力賜給我們的禮物，借此一雙慧眼， 讓我們能管窺未來 甚至影響未來。

　　properly read, our fears can offer us something as precious as our favoriteworks of literature: a little wisdom, a bit of insight and a version of thatmost elusive thing -- the truth. thank you.

　　如果能得到正確的解讀，我們的恐懼能 和我們最喜歡的文學(xué)作品一樣給我們珍貴的東西： 一點(diǎn)點(diǎn)智慧，一點(diǎn)點(diǎn)洞悉 以及對(duì)最玄妙東西—— 真相的詮釋。謝謝。

　　(applause)

　　(掌聲)

ted演講稿 篇23

　　親愛的同學(xué)們：

　　大家好!

　　今天我國(guó)旗下演講的題目是《健康飲食從我做起》。

　　每一家的健康與食品息息相關(guān)，隨著經(jīng)濟(jì)社會(huì)不斷進(jìn)步，人們飲食文化日益多樣化，食品衛(wèi)生與安全成為備受關(guān)注的話題。

　　要健康飲食，就要做到以下幾點(diǎn)：

　　1.不購(gòu)買街邊小吃或街邊小店的垃圾食品，去一些正規(guī)超市購(gòu)買食物。

　　2.買所需食品時(shí)，要注意生產(chǎn)日期、保質(zhì)期、QS生產(chǎn)許可標(biāo)志等等。

　　3.認(rèn)準(zhǔn)品牌購(gòu)買，盡量買一些有品牌的食品。

　　4.少吃油炸食品及零食，多吃蔬菜水果等有營(yíng)養(yǎng)的食品。

　　5.不買價(jià)格明顯過低的食品，不要貪小失大。

　　注意以上幾點(diǎn)，就大致能做到安全飲食了。俗話說：“民以食為天”。說得通俗一點(diǎn)就是人們每天要吃和喝，食物是人類賴以生存的物質(zhì)。食品的質(zhì)量決定了人類生命的質(zhì)量。因此，食品必須是安全的并且有益健康的。

　　同時(shí)，也呼吁食品安全，關(guān)系你我他，但愿生產(chǎn)者不再為食品安全臉紅，國(guó)人不再為食品安全擔(dān)心，國(guó)家不再為食品安全丟臉�，F(xiàn)在，讓我們一起行動(dòng)起來，杜絕有害食品，倡導(dǎo)綠色食品!希望同學(xué)們聽了我這次的講話后都健康飲食，健康地成長(zhǎng)。

　　謝謝大家!

ted演講稿 篇24

　　春天到了，青蛙又開始“呱呱”地唱歌了，我發(fā)現(xiàn)又有人在田野里開始捕捉青蛙了，使青蛙成為那些人的“盤餐中”，我感到非常痛心。

　　青蛙是動(dòng)物世界中最出色的“莊稼的保護(hù)神”。它頭上那兩只圓而突出的眼睛，能讓它看清莊稼天敵，但捉害蟲全靠它又長(zhǎng)又寬的舌頭，舌根長(zhǎng)口腔的前面，舌尖向那么一伸，快速地伸長(zhǎng)長(zhǎng)的舌頭，一下子把害蟲粘住，然后吃掉。青蛙的背上有綠色的深色花紋，腹部是白色，能幫它逃脫天敵血盆大口。身體下面有四條腿，前腿短，后腿長(zhǎng)。青蛙是兩棲動(dòng)物，不僅能在地上跳，而且也能在水里游。

　　青蛙吃蒼蠅，蚊子，蝗蟲，小飛娥等害蟲，一天大約能吃掉120只，半年下來就能吃掉15000只，這是多么大的功勞哇!就連青蛙的幼蟲 ------蝌蚪也能消滅許多害蟲哩!真不愧“莊稼的保護(hù)神”，農(nóng)民伯伯的好助手呀!

　　從現(xiàn)在開始，我們一起保護(hù)“莊稼的保護(hù)神”------ 青蛙吧!讓我們共同保護(hù)[動(dòng)物]生態(tài)平衡!