英語演講稿勵(lì)志文章(精選3篇)
英語演講稿勵(lì)志文章 篇1
It is a commonplace among moralists that you cannot get happiness bypursuing it. This is only true if you pursue it unwisely. Gamblers at MonteCarlo are pursuing money, and most of them lose it instead, but there are otherways of pursuing money which often succeed. So it is with happiness. If youpursue it by means of drink, you are forgetting the hang-over. Epicurus pursuedit by living only in congenial society and eating only dry bread, supplementedby a little cheese on feast days. His method proved successful in his case, buthe was a valetudinarian, and most people would need something more vigorous. Formost people, the pursuit of happiness, unless supplemented in various ways, istoo abstract and theoretical to be adequate as a personal rule of life. But Ithink that whatever personal rule of life you may choose it should not, exceptin rare and heroic cases, be incompatible with happiness.
There are a great many people who have all the material conditions ofhappiness, i.e. health and a sufficient income, and who, nevertheless, areprofoundly unhappy. In such cases it would seem as if the fault must lie with awrong theory as to how to live. In one sense, we may say that any theory as tohow to live is wrong. We imagine ourselves more different from the animals thanwe are. Animals live on impulse, and are happy as long as external conditionsare favorable. If you have a cat it will enjoy life if it has food and warmthand opportunities for an occasional night on the tiles. Your needs are morecomplex than those of your cat, but they still have their basis in instinct. Incivilized societies, especially in English-speaking societies, this is too aptto be forgotten. People propose to themselves some one paramount objective, andrestrain all impulses that do not minister to it. A businessman may be soanxious to grow rich that to this end he sacrifices health and privateaffections. When at last he has become rich, no pleasure remains to him exceptharrying other people by exhortations to imitate his noble example. Many richladies, although nature has not endowed them with any spontaneous pleasure inliterature or art, decide to be thought cultured, and spend boring hourslearning the right thing to say about fashionable new books that are written togive delight, not to afford opportunities for dusty snobbism.
If you look around at the men and women whom you can call happy, you willsee that they all have certain things in common. The most important of thesethings is an activity which at most gradually builds up something that you areglad to see coming into existence. Women who take an instinctive pleasure intheir children can get this kind of satisfaction out of bringing up a family.Artists and authors and men of science get happiness in this way if their ownwork seems good to them. But there are many humbler forms of the same kind ofpleasure. Many men who spend their working life in the city devote theirweekends to voluntary and unremunerated toil in their gardens, and when thespring comes, they experience all the joys of having created beauty.
The whole subject of happiness has, in my opinion, been treated toosolemnly. It had been thought that man cannot be happy without a theory of lifeor a religion. Perhaps those who have been rendered unhappy by a bad theory mayneed a better theory to help them to recovery, just as you may need a tonic whenyou have been ill. But when things are normal a man should be healthy without atonic and happy without a theory. It is the simple things that really matter. Ifa man delights in his wife and children, has success in work, and finds pleasurein the alternation of day and night, spring and autumn, he will be happywhatever his philosophy may be. If, on the other hand, he finds his wifefateful, his childrens noise unendurable, and the office a nightmare; if in thedaytime he longs for night, and at night sighs for the light of day, then whathe needs is not a new philosophy but a new regimen----a different diet, or moreexercise, or what not.
Man is an animal, and his happiness depends on his physiology more than helikes to think. This is a humble conclusion, but I cannot make myself disbelieveit. Unhappy businessmen, I am convinced, would increase their happiness more bywalking six miles every day than by any conceivable change of philosophy.
道德家們常說:幸?孔非笫堑貌坏降。只有用不明智的方式去追求才是這樣。蒙特卡洛城的賭徒們追求金錢,但多數(shù)人卻把錢輸?shù)袅耍硗庖恍┳非蠼疱X的辦法卻常常成功。追求幸福也是一樣。如果你通過暢飲來追求幸福,那你就忘記了酒醉后的不適。埃畢丘魯斯追求幸福的辦法是只和志趣相投的人一起生活,只吃不涂黃油的面包,節(jié)日才加一點(diǎn)奶酪。他的辦法對(duì)他來說是成功的,但他是個(gè)體弱多病的人,而多數(shù)人需要的是精力充沛。就多數(shù)人來說,除非你有別的補(bǔ)充辦法,這樣追求快樂就過于抽象和脫離實(shí)際,不宜作為個(gè)人的生活準(zhǔn)則。不過,我覺得無論你選擇什么樣的生活準(zhǔn)則,除了那些罕見的和英雄人物的例子外,都應(yīng)該是和幸福相容的。
很多人擁有獲得幸福的全部物質(zhì)條件,即健康的身體和豐足的收入,可是他們非常不快樂。就這種情況來說,似乎問題處在生活理論的錯(cuò)誤上。從某種意義上講,我們可以說任何關(guān)于生活的理論都是不正確的。我們和動(dòng)物的區(qū)別并沒有我們想象的那么大。動(dòng)物是憑沖動(dòng)生活的,只要客觀條件有利,它們就會(huì)快樂。如果你有一只貓,它只要有東西吃,感到暖和,偶爾晚上得到機(jī)會(huì)去尋歡,它就會(huì)很快活。你的需要比你的貓要復(fù)雜一些,但還是以本能為基礎(chǔ)的。在文明社會(huì)中,特別是在講英語的社會(huì)中,這一點(diǎn)很容易被忘卻。人們給自己定下一個(gè)最高的目標(biāo),對(duì)一切不利于實(shí)現(xiàn)這一目標(biāo)的沖動(dòng)都加以克制。生意人可能因?yàn)榍型l(fā)財(cái)以致不惜犧牲健康和愛情。等他終于發(fā)了財(cái),他除了苦苦勸人效法他的好榜樣而攪得別人心煩外,并沒有得到快樂。很多有錢的貴婦人,盡管自然并未賦予她們?nèi)魏涡蕾p文學(xué)或藝術(shù)的興趣,卻決意要使別人認(rèn)為她們是有教養(yǎng)的,于是他們花費(fèi)很多煩人的時(shí)間學(xué)習(xí)怎樣談?wù)撃切┝餍械男聲。這些書寫出來是要給人以樂趣的,而不是要給人以附庸風(fēng)雅的機(jī)會(huì)的。
只要你觀察一下周圍那些你可稱之為幸福的男男女女,就會(huì)看出他們都有某些共同之處。在這些共同之處中有一點(diǎn)是最重要的:那就是活動(dòng)本身,它在大多數(shù)情況下本身就很有趣,而且可逐漸的使你的愿望得以實(shí)現(xiàn)。生性喜愛孩子的婦女,能夠從撫養(yǎng)子女中得到這種滿足。藝術(shù)家、作家和科學(xué)家如果對(duì)自己的工作感到滿意,也能以同樣的方式得到快樂。不過,還有很多是較低層次的快樂。許多在城里工作的人到了周末自愿地在自家的庭院里做無償?shù)膭趧?dòng),春天來時(shí),他們就可盡情享受自己創(chuàng)造的美景帶來的快樂。
在我看來,整個(gè)關(guān)于快樂的話題一向都被太嚴(yán)肅的對(duì)待過了。過去一直有這樣的看法:如果沒有一種生活的理論或者宗教信仰,人是不可能幸福的。也許那些由于理論不好才導(dǎo)致不快樂的人需要一種較好的理論幫助他們重新快活起來,就像你生過病需要吃補(bǔ)藥一樣。但是,正常情況下,一個(gè)人不吃補(bǔ)藥也應(yīng)當(dāng)是健康的;沒有理論也應(yīng)當(dāng)是幸福的。真正有關(guān)系的是一些簡(jiǎn)單的事情。如果一個(gè)男人喜愛他的妻子兒女,事業(yè)有成,而且無論白天黑夜,春去秋來,總是感到高興,那么不管他的理論如何,都會(huì)是快樂的。反之,如果他討厭自己的妻子,受不了孩子們的吵鬧,而且害怕上班;如果他白天盼望夜晚,而到了晚上又巴望著天明,那么,他所需要的就不是一種新的理論,而是一種新的生活----改變飲食習(xí)慣,多鍛煉身體等等。
人是動(dòng)物,他的幸福更多的時(shí)候取決于其生理狀況而非思想狀況。這是一個(gè)很庸俗的結(jié)論,然而我無法使自己懷疑它。我確信,不幸福的商人與其找到新的理論來使自己幸福,還不如每天步行六英里更見效。
英語演講稿勵(lì)志文章 篇2
各位領(lǐng)導(dǎo),同事:
上午好,記得奧斯特洛夫斯基的《鋼鐵是怎樣煉成的》這部名著中有這么一段話:生活賦予我們一種巨大的和無限高貴的禮品,這就是青春:充滿著力量,充滿著期待,志愿,充滿著求知和斗爭(zhēng)的志向,充滿著希望和信心的青春。的確如此,青春是人生最美好的季節(jié),青春是人生最鏗鏘的篇章,青春是摧枯拉朽的豪情,青春是旭日東升力量,青春的我們意氣風(fēng)發(fā),青春的我們敢為人先,青春的我們斗志昂揚(yáng)。
十年磨一劍,霜刃未曾試。剛剛走出大學(xué)校門的我們,帶著對(duì)前程事業(yè)無限的憧憬,帶著年輕人無比的朝氣,敢為人先的激情和對(duì)教師職業(yè)的無限熱愛,跨入了剛剛落成的北郊新校園。
漫步校園,看整齊氣派的教學(xué)樓,藝美樓,實(shí)驗(yàn)樓;郁郁蔥蔥的友誼林,校友林,學(xué)子林,朝氣蓬勃的莘莘學(xué)子孜孜不倦,意氣風(fēng)發(fā)的教師隊(duì)伍兢兢業(yè)業(yè)……身在北郊校園,面對(duì)如此充滿生機(jī)與活力的北郊沃土,怎能不引起我們年輕教師心中那份身為北郊人的榮耀與自豪呢 工作中,同事間團(tuán)結(jié)協(xié)作,和衷共濟(jì),眾志成城;生活中,朋友間互幫互助,坦誠(chéng)相待,其樂融融。身在北郊校園,面對(duì)如此充滿熱情和溫情的北郊熱土,怎能不使我們青年教師感受到工作的安心,順心,生活的舒心,溫馨 身為北郊新教師,我切身的感受到北郊是一個(gè)煥發(fā)著勃勃生命力的學(xué)校,為年輕教師的發(fā)展搭建了一個(gè)廣闊的舞臺(tái),為年輕教師的茁壯成長(zhǎng)提供了一片肥沃的土地。也切身感受到她對(duì)輕教師的那份殷切的關(guān)懷。不僅給我們提供了豐厚的物質(zhì)條件,而且開展新老教師師徒結(jié)隊(duì)和各類教研活動(dòng),促進(jìn)我們年輕教師早日成材。問渠哪得清如許 為有源頭活水來。正是這種宗旨和理念,一批年輕教師不斷成長(zhǎng),為北郊的繁榮發(fā)展不斷的注入新鮮血液,北郊必將生生不息,充滿生機(jī)。
現(xiàn)在北郊正處于二次創(chuàng)業(yè)的關(guān)鍵性時(shí)刻,勵(lì)精圖治,百?gòu)U待興,新的路子和成功的經(jīng)驗(yàn),都需要我們?nèi)ヌ剿魅ノ ?chuàng)業(yè)是艱苦的,布滿荊棘和坎坷;創(chuàng)業(yè)是喜悅的,充滿著成就和自豪。創(chuàng)業(yè)對(duì)于我們青年教師來說是機(jī)遇也是挑戰(zhàn),創(chuàng)業(yè)必須勤勤懇懇,踏踏實(shí)實(shí)一步一個(gè)腳印。
身為北郊的新教師,在今后的工作中,我必將會(huì)嚴(yán)格要求自己,提高自身水平,不斷進(jìn)取,愛崗敬業(yè),厚德愛生,以自己的一腔熱誠(chéng)投入到工作中去;把自己的一片愛心奉獻(xiàn)給學(xué)生,在這個(gè)神圣的崗位上實(shí)現(xiàn)自己的人生價(jià)值,為北郊事業(yè)的蒸蒸日上添磚加瓦。
青春是美好的,青春更是短暫的。羨子年少正得路,有如扶桑初日升。君不見,高堂明鏡悲白發(fā),朝如青絲墓如雪。我們不能在人生最光輝的時(shí)刻虛度年華,碌碌無為。迷人的彩虹出自大雨的洗禮,豐碩的果實(shí)來自辛勤的耕耘。我們應(yīng)好好地把握青春,學(xué)那搏擊風(fēng)雨的海燕去展翅翱翔;學(xué)那高大挺拔的青松去傲雪經(jīng)霜。
雄關(guān)漫道真如鐵,而今邁步從頭越。青年教師們,讓我們用我們的辛勤付出和努力奮斗,使我們的青春在北郊二次創(chuàng)業(yè)中閃光!
我的演講完了,謝謝大家。
英語演講稿勵(lì)志文章 篇3
尊敬的領(lǐng)導(dǎo)、老師,親愛的同學(xué)們:
大家好!
自信是什么?自信是成功的第一秘訣,它不僅是對(duì)自己能力的信任,更是對(duì)自己所追求目標(biāo)的堅(jiān)定信念。有了它,才能駛向勝利的彼岸。蘇格拉底也說:“一個(gè)人是否有成就,只要看他是否具有自尊和自信。”總之,自信是指向勝利的導(dǎo)航塔,是前進(jìn)的不竭動(dòng)力。
當(dāng)中國(guó)革命處于低潮時(shí),毛澤東堅(jiān)信“星星之火,可以燎原”;當(dāng)敵人日搜夜捕,陳毅“屢不得脫”時(shí),他滿懷自信,高唱“血雨腥風(fēng)應(yīng)有涯”,“人間開遍自由花”!陳毅的《梅嶺三章》就是撼人心魄的自信之歌、勝利之歌!著名科學(xué)家門捷列夫說得好:“只有自信,才能讓人在最佳的心理狀態(tài)下工作,而不致被懷疑吞食你的想象力”。
自卑卻與自信背道而馳。自卑者往往對(duì)別人的優(yōu)點(diǎn)看得過多、過重,而對(duì)自己的長(zhǎng)處認(rèn)識(shí)不足,只覺得自己什么都不行,又不想去努力趕上,于是沉重的心理壓力使這些人唯唯諾諾,裹足不前。自卑者的心理障礙限制了能力的發(fā)展,使他們坐失成功的良機(jī),最終一事無成。只要走出了自卑的陰影,迎接我們的就是一片艷陽天。
無論是《千手觀音》還是舞動(dòng)奇跡中的《追光》,演員們都以強(qiáng)者的信念與命運(yùn)抗?fàn),?zhàn)勝了自卑,他們震撼的演出博得了觀眾熱烈的掌聲,深受人們的喜愛?梢,戰(zhàn)勝自卑,培養(yǎng)自信,是我們必然的選擇。
自負(fù)者與自信者也格格不入。自負(fù)與自卑都是極端心理,自負(fù)者在取得一些成績(jī)后沾沾自喜,甚至目空一切,妄自尊大。這些人就算是先前取得一些成就,也只是曇花一現(xiàn)。歷史上的教訓(xùn)值得我們記取。楚漢相爭(zhēng)時(shí),項(xiàng)羽在推翻暴秦的殘酷統(tǒng)治的斗爭(zhēng)中起了不可低估的作用,但暫時(shí)的軍事優(yōu)勢(shì)使他盲目自負(fù),自封 “霸王”,結(jié)果被劉邦打敗,昔日不可一視的英雄,落得自刎烏江的下場(chǎng)。從這里我摩恩可以看到,正確估價(jià)自己的長(zhǎng)處和成績(jī),正視自己的短處和不足,劃清自信與自負(fù)的界限,對(duì)一個(gè)成功者來說真的很重要。
總的來說,在我們的生活學(xué)習(xí)中,我們要相信自己,卻不自負(fù);要正視不足,卻不自卑。選擇自信,戰(zhàn)勝自卑,遠(yuǎn)離自負(fù),這是新世紀(jì)的要求,是追求完美人格的要求。“數(shù)風(fēng)流人物,還看今朝”,毛澤東充滿自信的名言,將永遠(yuǎn)激勵(lì)我們前進(jìn)。
我的演講完畢,謝謝大家!