自己英語(yǔ)演講稿(14篇)

第1篇 機(jī)遇把握在自己的手中英語(yǔ)演講稿范文

what are the opportunities? some people say that opportunity is like a beauty! when you met or you do not grasp the courage to get to know her, she will be fleeting, or by others as she would sure have. and when you realize that, she has not! only 'hate free' the.

some people always complain about life and work, there is no bole chollima find themselves in this piece to their own development opportunities and space. so obscure, mediocre and incompetent. but i also think that the opportunity is grasped in its own hands, we must strive to create their own. only your hard work is paid, and are prepared to do, and will be given the opportunity.

college of technology a few days before the primary science teaching and research staff to inform me to shenyang to participate in the 'central research institute for education and research center for science education in primary schools sponsored by the second national (northeast) primary science class selection of quality seminars.' for me this is not the formal for the science teacher is really a great, unique learning opportunities. this is from last semester to participate in talking about the essay contest, i am usually very concerned about education as a result of teaching activities, the regular education to the county web site to see, there are no suitable to participate in the activities of their own, once i saw the call for the provincial colleges of education in primary science papers and instructional design. i found all levels of teaching materials and reference materials, and online instructional design carefully reading the wording of science, because since the work i have been engaged in the mathematical disciplines, mathematics is the primary and for a science or a layman, but since we must do a good job to do. i will be a good topica class, began to try to figure out how to write lesson plans in order to have innovation, do not fall into the familiar sets, as well as learning the value of certain. sought after i finished teaching at a renowned teacher, he believes that line, i only sent to college of technology lesson plans. but it was not until this semester , college of technology only notified to the participating provinces, but also published in book publishing.

although the school has three full-time science teacher, but because of age, some cling to the idea of fields, so the school activities in the scientific disciplines are always blank.劉校長(zhǎng)i am seeking to see progress, work must be enforced vigorously. let me declare members of the college of technology teaching and research in teacher training teacher backbone 'activities. also my personal teaching ability is also e_cellent, i am very glad that the selection in the college of technology, i selected those who have become. (this also indicates that i would like to in the scientific disciplines continue to enrich their own teaching ability, after a lot of teaching and learning activities to take part, and it is difficult to pay work)

and劉校長(zhǎng)talk about this matter, i said she would like to thank for giving me the opportunity to declare the training of teachers, have the opportunity to learn to go out. and she said that if work is not your personal efforts, i simply did not e_pect to declare your. opportunity for everyone is equal is the chance to create your own, set up a bridge for better progress. as long as you are not afraid of suffering, the future you will be in the scientific disciplines of the results.

it can be said that some teachers taught in science classes for many years did not become the subject of teacher training, but also there has been little success. i can not say that god favored me in particular, care, giving me the opportunity, but i am down-to-earth, step by step and be prepared to usher in the work of a good teaching opportunity, i will seize this rare opportunity to make our improvements!

機(jī)遇是什么？有人說機(jī)遇就像一個(gè)美女!當(dāng)你遇見的時(shí)候你不去把握或者沒膽量去結(jié)識(shí)她的話，她就會(huì)稍縱即逝，或者她會(huì)被別人所把握，所擁有。而當(dāng)你意識(shí)到的時(shí)候，她已不在！只能“空余恨”了。

有些人總是在生活和工作中抱怨，沒有伯樂發(fā)現(xiàn)自己這匹千里馬給自己發(fā)展的機(jī)會(huì)和空間。所以才默默無聞，平庸無能。但我更認(rèn)為機(jī)遇是把握在自己手中的，要由自己去創(chuàng)造爭(zhēng)取。就是只有你付出辛苦了，有準(zhǔn)備的去做了，才會(huì)獲得機(jī)會(huì)。

前幾天進(jìn)修學(xué)校的小學(xué)科學(xué)教研員通知我去沈陽(yáng)參加 “中央教育科研所小學(xué)科學(xué)教育研究中心主辦的全國(guó)第二屆(東北區(qū))小學(xué)科學(xué)優(yōu)質(zhì)課評(píng)選研討會(huì)”.對(duì)于我這個(gè)不正規(guī)的科學(xué)老師來說真是一次天大的、難得的學(xué)習(xí)機(jī)會(huì). 這話要從上學(xué)期參與的論文比賽說起,我平時(shí)由于很關(guān)注教育的教學(xué)活動(dòng),經(jīng)常到縣教育網(wǎng)站看看,有沒有適合自己參加的活動(dòng),有一次我看到了省教育學(xué)院征集小學(xué)科學(xué)學(xué)科的論文和教學(xué)設(shè)計(jì).我就找來各年級(jí)的教材和參考資料,又到網(wǎng)上細(xì)心閱讀科學(xué)教學(xué)設(shè)計(jì)的寫法,因?yàn)閰⒓庸ぷ饕詠砦乙恢睆氖聰?shù)學(xué)學(xué)科,對(duì)于小學(xué)數(shù)學(xué)是輕車熟路,而對(duì)于科學(xué)還是一個(gè)門外漢,但既然要做就要做好.我定好課題<植物的葉>;一課后,就開始揣摩怎么才能把教案寫的有創(chuàng)新,不落入熟套,還有一定的學(xué)習(xí)價(jià)值.我寫完以后又征求了教學(xué)上有名望的老師的意見,他認(rèn)為行了,我才把教案送到進(jìn)修學(xué)校.但直到這學(xué)期開學(xué),進(jìn)修學(xué)校才通知送到省里參評(píng),還可以在出版的書中發(fā)表.

雖然學(xué)校有3個(gè)專職的科學(xué)教師,但都因?yàn)槟挲g大,有些固守田園的思想,所以學(xué)校在科學(xué)學(xué)科的活動(dòng)中總是一片空白.劉校長(zhǎng)看我很求上進(jìn),做事雷厲風(fēng)行.就讓我申報(bào)了進(jìn)修學(xué)校教研員幫帶骨干教師培養(yǎng)名師”活動(dòng).也是我的個(gè)人教學(xué)能力還過硬,很慶幸在進(jìn)修學(xué)校的評(píng)選中,我卻成為入選者.(這也預(yù)示著我要在科學(xué)學(xué)科上不斷豐富自己的教學(xué)能力，以后要參加很多教學(xué)活動(dòng)的，也是要付出艱辛的勞動(dòng)的)

和劉校長(zhǎng)談?wù)撈疬@件事時(shí),我說要感謝她給了我申報(bào)培訓(xùn)名師的機(jī)會(huì),才有了外出學(xué)習(xí)的機(jī)會(huì).而她卻說如果沒有你個(gè)人工作上的努力,我是根本想不到要申報(bào)你的。機(jī)會(huì)對(duì)于每個(gè)人來說是均等的,是你自己創(chuàng)造的機(jī)會(huì),架設(shè)好了進(jìn)步的橋梁.只要你不怕苦，以后你還會(huì)在科學(xué)學(xué)科上出成績(jī)的。

可以說有些老師教了很多年的科學(xué)課也沒有成為培養(yǎng)名師的對(duì)象，也沒有取得什么成績(jī)。而我不能說是上帝對(duì)我特別青睞、關(guān)照，給了我機(jī)遇，而是我扎扎實(shí)實(shí)的、一步一步的有準(zhǔn)備的工作才迎來了美好的教學(xué)機(jī)遇，我會(huì)抓住這次難得的機(jī)遇讓自己的工作不斷進(jìn)步！

第2篇 初中英語(yǔ)演講稿：改變我們自己

changing ourselves

honorable judges, ladies and gentlemen, good morning!

today, my topic is “changing ourselves”.

at first, i'd like to tell you a little story about an insurance salesman in tokyo. even though this man tried very hard to promote the insurance, nobody bought it. one day, he came to a small temple and began to brag about his insurance. after listening to his introduction, the monk said: “your recommendation of insurance can't arouse any of my interests! when you are communicating with others, you must have the charm to attract others, or you will be unpromising in the future. young man, try to change yourself!”

the salesman thought deeply about each word. from then on, he invited all his friends to point out his weakness and kept on improving himself bit by bit for all his life. thirty years later, he became a millionaire. and this man is the famous salesperson in the world: yuan yi ping. his e_perience reflects one attitude: sometimes, we should change ourselves instead of changing the world.

human beings always scan others, therefore, lots of people just see the flaws of them, then they will blame and criticize the outside factors, some people will even try to change them! unfortunately, they ignore the importance of the inner factors.

everybody in the world needs to e_amine himself critically, everybody has to learn to be tolerant and generous. you won't think the world is splendid unless you change your attitude first.

dear friends, we'd better remodel ourselves rather than blame each other. if we do so, we'll find that yesterday's sorrow is today's gratification, yesterday's opponent is today's assistant, and yesterday's failure is today's success! remember: if we can change ourselves, we can change the whole world!

thank you!

尊敬的評(píng)委、女士們、先生們：早上好!

今天，我演講的題目是：“改變我們自己”.

首先，我很高興與你們一同分享一個(gè)關(guān)于東京的一位保險(xiǎn)公司推銷員的小故事。盡管他十分努力地向別人推銷保險(xiǎn)，沒有人能夠接受，也沒人買他的保險(xiǎn)。有一天，他來到了一個(gè)小寺廟，開始夸起他的保險(xiǎn)來。老和尚仔細(xì)地聽完了他的介紹后，說：“你的介紹絲毫引不起我投保的意愿。人與人之間，像這樣相對(duì)而坐的時(shí)候，一定有具備一種強(qiáng)烈吸引對(duì)方的魅力，如果你做不到這一點(diǎn)，將來就沒什么前途可言了……小伙子，先努力改造自己吧!”

從寺廟里出來，年輕人一路思索著老和尚的話，若有所悟。接下來，他請(qǐng)了所有的朋友來指出他的'缺點(diǎn)與薄弱處，從而改變自己。他整個(gè)一生都堅(jiān)持著一點(diǎn)一點(diǎn)地提高自身。三十年之后，他成了世界著名的百萬富翁。而這位推銷員正是世界上最偉大的推銷大師：原一平。他的例子印證了這句話，那就是：有些時(shí)候，迫切應(yīng)該改變的，或許不是環(huán)境，而是我們自己。

人的眼睛長(zhǎng)得朝向外部，總在觀察、審視著別人。因此不少人總是先看到別人的缺點(diǎn)、短處，看到世事的不平。于是動(dòng)輒指責(zé)、批評(píng)、埋怨別人和外部世界。甚至有人用了很多心思企圖去改變它們，結(jié)果反倒忽視了改變自身的重要性。每個(gè)人都應(yīng)該仔細(xì)地檢查一下自己，每個(gè)人都應(yīng)該學(xué)著去容忍、寬容別人。除非我們都從改變自己的態(tài)度做起，否則世界將永遠(yuǎn)不會(huì)變得美麗。

親愛的朋友們，我們最好改變自己，而不是埋怨別人。如果我們這么做了，我們會(huì)發(fā)現(xiàn)：昨天的惆悵會(huì)轉(zhuǎn)化為喜悅，昨天的對(duì)手今天可能變?yōu)橹?，昨天的失敗?huì)轉(zhuǎn)化為勝利。永遠(yuǎn)記?。喝绻覀兌几淖兞俗约?，那么我們就能改變整個(gè)世界!

第3篇 英語(yǔ)演講稿：用肢體語(yǔ)言來塑造自己

肢體語(yǔ)言影響著他人對(duì)我們的看法，但同時(shí)它也影響著我們對(duì)自己的看法。我們?nèi)绾斡糜弥w語(yǔ)言來塑造自己，我們一起來學(xué)習(xí)英語(yǔ)演講稿：用肢體語(yǔ)言來塑造自己，僅供參考！

英語(yǔ)演講稿：用肢體語(yǔ)言來塑造自己

so i want to start by offering you a free no-tech life hack, and all it requires of you is this: that you change your posture for two minutes. but before i give it away, i want to ask you to right now do a little audit of your body and what you're doing with your body. so how many of you are sort of making yourselves smaller? maybe you're hunching, crossing your legs, maybe wrapping your ankles. sometimes we hold onto our arms like this. sometimes we spread out. (laughter) i see you. (laughter) so i want you to pay attention to what you're doing right now. we're going to come back to that in a few minutes, and i'm hoping that if you learn to tweak this a little bit, it could significantly change the way your life unfolds.

so, we're really fascinated with body language, and we're particularly interested in other people's body language. you know, we're interested in, like, you know — (laughter) — an awkward interaction, or a smile, or a contemptuous glance, or maybe a very awkward wink, or maybe even something like a handshake.

narrator: here they are arriving at number 10, and look at this lucky policeman gets to shake hands with the president of the united states. oh, and here comes the prime minister of the — ? no. (laughter) (applause) (laughter) (applause)

amy cuddy: so a handshake, or the lack of a handshake, can have us talking for weeks and weeks and weeks. even the bbc and the new york times. so obviously when we think about nonverbal behavior, or body language -- but we call it nonverbals as social scientists -- it's language, so we think about communication. when we think about communication, we think about interactions. so what is your body language communicating to me? what's mine communicating to you?

and there's a lot of reason to believe that this is a valid way to look at this. so social scientists have spent a lot of time looking at the effects of our body language, or other people's body language, on judgments. and we make sweeping judgments and inferences from body language. and those judgments can predict really meaningful life outcomes like who we hire or promote, who we ask out on a date. for e_ample, nalini ambady, a researcher at tufts university, shows that when people watch 30-second soundless clips of real physician-patient interactions, their judgments of the physician's niceness predict whether or not that physician will be sued. so it doesn't have to do so much with whether or not that physician was incompetent, but do we like that person and how they interacted? even more dramatic, ale_ todorov at princeton has shown us that judgments of political candidates' faces in just one second predict 70 percent of u.s. senate and gubernatorial race outcomes, and even, let's go digital, emoticons used well in online negotiations can lead to you claim more value from that negotiation. if you use them poorly, bad idea. right? so when we think of nonverbals, we think of how we judge others, how they judge us and what the outcomes are. we tend to forget, though, the other audience that's influenced by our nonverbals, and that's ourselves.

we are also influenced by our nonverbals, our thoughts and our feelings and our physiology. so what nonverbals am i talking about? i'm a social psychologist. i study prejudice, and i teach at a competitive business school, so it was inevitable that i would become interested in power dynamics. i became especially interested in nonverbal e_pressions of power and dominance.

and what are nonverbal e_pressions of power and dominance? well, this is what they are. so in the animal kingdom, they are about e_panding. so you make yourself big, you stretch out, you take up space, you're basically opening up. it's about opening up. and this is true across the animal kingdom. it's not just limited to primates. and humans do the same thing. (laughter) so they do this both when they have power sort of chronically, and also when they're feeling powerful in the moment. and this one is especially interesting because it really shows us how universal and old these e_pressions of power are. this e_pression, which is known as pride, jessica tracy has studied. she shows that people who are born with sight and people who are congenitally blind do this when they win at a physical competition. so when they cross the finish line and they've won, it doesn't matter if they've never seen anyone do it. they do this. so the arms up in the v, the chin is slightly lifted. what do we do when we feel powerless? we do e_actly the opposite. we close up. we wrap ourselves up. we make ourselves small. we don't want to bump into the person ne_t to us. so again, both animals and humans do the same thing. and this is what happens when you put together high and low power. so what we tend to do when it comes to power is that we complement the other's nonverbals. so if someone is being really powerful with us, we tend to make ourselves smaller. we don't mirror them. we do the opposite of them.

so i'm watching this behavior in the classroom, and what do i notice? i notice that mba students really e_hibit the full range of power nonverbals. so you have people who are like caricatures of alphas, really coming into the room, they get right into the middle of the room before class even starts, like they really want to occupy space. when they sit down, they're sort of spread out. they raise their hands like this. you have other people who are virtually collapsing when they come in. as soon they come in, you see it. you see it on their faces and their bodies, and they sit in their chair and they make themselves tiny, and they go like this when they raise their hand. i notice a couple of things about this. one, you're not going to be surprised. it seems to be related to gender. so women are much more likely to do this kind of thing than men. women feel chronically less powerful than men, so this is not surprising. but the other thing i noticed is that it also seemed to be related to the e_tent to which the students were participating, and how well they were participating. and this is really important in the mba classroom, because participation counts for half the grade.

so business schools have been struggling with this gender grade gap. you get these equally qualified women and men coming in and then you get these differences in grades, and it seems to be partly attributable to participation. so i started to wonder, you know, okay, so you have these people coming in like this, and they're participating. is it possible that we could get people to fake it and would it lead them to participate more?

so my main collaborator dana carney, who's at berkeley, and i really wanted to know, can you fake it till you make it? like, can you do this just for a little while and actually e_perience a behavioral outcome that makes you seem more powerful? so we know that our nonverbals govern how other people think and feel about us. there's a lot of evidence. but our question really was, do our nonverbals govern how we think and feel about ourselves?

there's some evidence that they do. so, for e_ample, we smile when we feel happy, but also, when we're forced to smile by holding a pen in our teeth like this, it makes us feel happy. so it goes both ways. when it comes to power, it also goes both ways. so when you feel powerful, you're more likely to do this, but it's also possible that when you pretend to be powerful, you are more likely to actually feel powerful.

so the second question really was, you know, so we know that our minds change our bodies, but is it also true that our bodies change our minds? and when i say minds, in the case of the powerful, what am i talking about? so i'm talking about thoughts and feelings and the sort of physiological things that make up our thoughts and feelings, and in my case, that's hormones. i look at hormones. so what do the minds of the powerful versus the powerless look like? so powerful people tend to be, not surprisingly, more assertive and more confident, more optimistic. they actually feel that they're going to win even at games of chance. they also tend to be able to think more abstractly. so there are a lot of differences. they take more risks. there are a lot of differences between powerful and powerless people. physiologically, there also are differences on two key hormones: testosterone, which is the dominance hormone, and cortisol, which is the stress hormone. so what we find is that high-power alpha males in primate hierarchies have high testosterone and low cortisol, and powerful and effective leaders also have high testosterone and low cortisol. so what does that mean? when you think about power, people tended to think only about testosterone, because that was about dominance. but really, power is also about how you react to stress. so do you want the high-power leader that's dominant, high on testosterone, but really stress reactive? probably not, right? you want the person who's powerful and assertive and dominant, but not very stress reactive, the person who's laid back.

so we know that in primate hierarchies, if an alpha needs to take over, if an individual needs to take over an alpha role sort of suddenly, within a few days, that individual's testosterone has gone up significantly and his cortisol has dropped significantly. so we have this evidence, both that the body can shape the mind, at least at the facial level, and also that role changes can shape the mind. so what happens, okay, you take a role change, what happens if you do that at a really minimal level, like this tiny manipulation, this tiny intervention? 'for two minutes,' you say, 'i want you to stand like this, and it's going to make you feel more powerful.'

so this is what we did. we decided to bring people into the lab and run a little e_periment, and these people adopted, for two minutes, either high-power poses or low-power poses, and i'm just going to show you five of the poses, although they took on only two. so here's one. a couple more. this one has been dubbed the 'wonder woman' by the media. here are a couple more. so you can be standing or you can be sitting. and here are the low-power poses. so you're folding up, you're making yourself small. this one is very low-power. when you're touching your neck, you're really protecting yourself. so this is what happens. they come in, they spit into a vial, we for two minutes say, 'you need to do this or this.' they don't look at pictures of the poses. we don't want to prime them with a concept of power. we want them to be feeling power, right? so two minutes they do this. we then ask them, 'how powerful do you feel?' on a series of items, and then we give them an opportunity to gamble, and then we take another saliva sample. that's it. that's the whole e_periment.

so this is what we find. risk tolerance, which is the gambling, what we find is that when you're in the high-power pose condition, 86 percent of you will gamble. when you're in the low-power pose condition, only 60 percent, and that's a pretty whopping significant difference. here's what we find on testosterone. from their baseline when they come in, high-power people e_perience about a 20-percent increase, and low-power people e_perience about a 10-percent decrease. so again, two minutes, and you get these changes. here's what you get on cortisol. high-power people e_perience about a 25-percent decrease, and the low-power people e_perience about a 15-percent increase. so two minutes lead to these hormonal changes that configure your brain to basically be either assertive, confident and comfortable, or really stress-reactive, and, you know, feeling sort of shut down. and we've all had the feeling, right? so it seems that our nonverbals do govern how we think and feel about ourselves, so it's not just others, but it's also ourselves. also, our bodies change our minds.

but the ne_t question, of course, is can power posing for a few minutes really change your life in meaningful ways? so this is in the lab. it's this little task, you know, it's just a couple of minutes. where can you actually apply this? which we cared about, of course. and so we think it's really, what matters, i mean, where you want to use this is evaluative situations like social threat situations. where are you being evaluated, either by your friends? like for teenagers it's at the lunchroom table. it could be, you know, for some people it's speaking at a school board meeting. it might be giving a pitch or giving a talk like this or doing a job interview. we decided that the one that most people could relate to because most people had been through was the job interview.

so we published these findings, and the media are all over it, and they say, okay, so this is what you do when you go in for the job interview, right? (laughter) you know, so we were of course horrified, and said, oh my god, no, no, no, that's not what we meant at all. for numerous reasons, no, no, no, don't do that. again, this is not about you talking to other people. it's you talking to yourself. what do you do before you go into a job interview? you do this. right? you're sitting down. you're looking at your iphone -- or your android, not trying to leave anyone out. you are, you know, you're looking at your notes, you're hunching up, making yourself small, when really what you should be doing maybe is this, like, in the bathroom, right? do that. find two minutes. so that's what we want to test. okay? so we bring people into a lab, and they do either high- or low-power poses again, they go through a very stressful job interview. it's five minutes long. they are being recorded. they're being judged also, and the judges are trained to give no nonverbal feedback, so they look like this. like, imagine this is the person interviewing you. so for five minutes, nothing, and this is worse than being heckled. people hate this. it's what marianne lafrance calls 'standing in social quicksand.' so this really spikes your cortisol. so this is the job interview we put them through, because we really wanted to see what happened. we then have these coders look at these tapes, four of them. they're blind to the hypothesis. they're blind to the conditions. they have no idea who's been posing in what pose, and they end up looking at these sets of tapes, and they say, 'oh, we want to hire these people,' -- all the high-power posers -- 'we don't want to hire these people. we also evaluate these people much more positively overall.' but what's driving it? it's not about the content of the speech. it's about the presence that they're bringing to the speech. we also, because we rate them on all these variables related to competence, like, how well-structured is the speech? how good is it? what are their qualifications? no effect on those things. this is what's affected. these kinds of things. people are bringing their true selves, basically. they're bringing themselves. they bring their ideas, but as themselves, with no, you know, residue over them. so this is what's driving the effect, or mediating the effect.

so when i tell people about this, that our bodies change our minds and our minds can change our behavior, and our behavior can change our outcomes, they say to me, 'i don't -- it feels fake.' right? so i said, fake it till you make it. i don't -- it's not me. i don't want to get there and then still feel like a fraud. i don't want to feel like an impostor. i don't want to get there only to feel like i'm not supposed to be here. and that really resonated with me, because i want to tell you a little story about being an impostor and feeling like i'm not supposed to be here.

when i was 19, i was in a really bad car accident. i was thrown out of a car, rolled several times. i was thrown from the car. and i woke up in a head injury rehab ward, and i had been withdrawn from college, and i learned that my i.q. had dropped by two standard deviations, which was very traumatic. i knew my i.q. because i had identified with being smart, and i had been called gifted as a child. so i'm taken out of college, i keep trying to go back. they say, 'you're not going to finish college. just, you know, there are other things for you to do, but that's not going to work out for you.' so i really struggled with this, and i have to say, having your identity taken from you, your core identity, and for me it was being smart, having that taken from you, there's nothing that leaves you feeling more powerless than that. so i felt entirely powerless. i worked and worked and worked, and i got lucky, and worked, and got lucky, and worked.

eventually i graduated from college. it took me four years longer than my peers, and i convinced someone, my angel advisor, susan fiske, to take me on, and so i ended up at princeton, and i was like, i am not supposed to be here. i am an impostor. and the night before my first-year talk, and the first-year talk at princeton is a 20-minute talk to 20 people. that's it. i was so afraid of being found out the ne_t day that i called her and said, 'i'm quitting.' she was like, 'you are not quitting, because i took a gamble on you, and you're staying. you're going to stay, and this is what you're going to do. you are going to fake it. you're going to do every talk that you ever get asked to do. you're just going to do it and do it and do it, even if you're terrified and just paralyzed and having an out-of-body e_perience, until you have this moment where you say, 'oh my gosh, i'm doing it. like, i have become this. i am actually doing this.'' so that's what i did. five years in grad school, a few years, you know, i'm at northwestern, i moved to harvard, i'm at harvard, i'm not really thinking about it anymore, but for a long time i had been thinking, 'not supposed to be here. not supposed to be here.'

so at the end of my first year at harvard, a student who had not talked in class the entire semester, who i had said, 'look, you've gotta participate or else you're going to fail,' came into my office. i really didn't know her at all. and she said, she came in totally defeated, and she said, 'i'm not supposed to be here.' and that was the moment for me. because two things happened. one was that i realized, oh my gosh, i don't feel like that anymore. you know. i don't feel that anymore, but she does, and i get that feeling. and the second was, she is supposed to be here! like, she can fake it, she can become it. so i was like, 'yes, you are! you are supposed to be here! and tomorrow you're going to fake it, you're going to make yourself powerful, and, you know, you're gonna — ' (applause) (applause) 'and you're going to go into the classroom, and you are going to give the best comment ever.' you know? and she gave the best comment ever, and people turned around and they were like, oh my god, i didn't even notice her sitting there, you know? (laughter)

she comes back to me months later, and i realized that she had not just faked it till she made it, she had actually faked it till she became it. so she had changed. and so i want to say to you, don't fake it till you make it. fake it till you become it. you know? it's not — do it enough until you actually become it and internalize.

the last thing i'm going to leave you with is this. tiny tweaks can lead to big changes. so this is two minutes. two minutes, two minutes, two minutes. before you go into the ne_t stressful evaluative situation, for two minutes, try doing this, in the elevator, in a bathroom stall, at your desk behind closed doors. that's what you want to do. configure your brain to cope the best in that situation. get your testosterone up. get your cortisol down. don't leave that situation feeling like, oh, i didn't show them who i am. leave that situation feeling like, oh, i really feel like i got to say who i am and show who i am.

so i want to ask you first, you know, both to try power posing, and also i want to ask you to share the science, because this is simple. i don't have ego involved in this. (laughter) give it away. share it with people, because the people who can use it the most are the ones with no resources and no technology and no status and no power. give it to them because they can do it in private. they need their bodies, privacy and two minutes, and it can significantly change the outcomes of their life. thank you. (applause) (applause

第4篇 2022高中生英語(yǔ)演講稿：無論成敗，但求做最好的自己

無論成敗 但求做最好的自己-be the best of whatever you are!

if you can't be a pine on the top of the hill，

如果你當(dāng)不成山巔的一棵勁松，

be a scrub in the valley---but be

就做山谷里的小樹吧---但務(wù)必

the best little scrub by the side of the rill;

做溪流邊最棒的一棵小樹;

be a bush if you can't be a tree。

當(dāng)不了樹就做一叢灌木，

if you can't be a bush be a bit of grass--

當(dāng)不成灌木還可以做小草--但務(wù)必

and some highway happier make。

做路邊最快樂的一株小草。

if you can't be a muskie then just be a bass--

如果你不是大梭魚就做一尾鱸魚吧，

but the liveliest bass in the lake!

但要做湖里最活潑的小鱸魚!

we can't all be captains， we've got to be crew，

我們不能都做船長(zhǎng)，必須有人當(dāng)船員，

there's something for all of us here，

可每個(gè)人都有自己的事兒，

there's big work to do， and there's lesser to do，

有的事情大，有的事情小，

and the task you must do is the near。

而你要完成的任務(wù)就近在咫尺。

if you can't be a highway then just be a trail，

如果你不能做大道就做一條小徑，

if you can't be the sun be a star;

若是不能做太陽(yáng)就做星星;

it isn't by size that you win or you fail--

決定成敗的不是你的大小--

be the best of whatever you are!

只要你做最好的自己!

第5篇 如何改變自己的英語(yǔ)演講稿及翻譯

it’s my great pleasure to stand here to present my speech—change the world, change ourselves.

it’s noticable that western holidays are becoming increasingly popular day by day, while chinese traditional festivals are being somewhat neglected. not long before about 10 doctors in beijing university and qinghua unversity announced that we should reject the invasion of western holidays ,because they regard western holidays as an challenge against our traditional festivals and culture.

frankly speaking, i don’t quite agree with them.indeed, we should never neglect or even discard our traditonal festivals as china boasts a brilliant history and splendid traditions. (e_amples).but why can’t we absorb the meaningful western holidays and culture.

there are obvious reasons why some western holidays are so popular in china. on the one hand, some of the western holidays which we chinese don’t have are reasonable and meaningful, such as father’s day and april fool’s day etc. on the other hand,the prevalence of globalization enables western culture to prevail in china. overwhelmed by such a trend,chinese unconsiciously get involved in western holidays and culture.

with the further development of the whole world, the cultural communication between different countries and nations becomes faster and more and more important. we are indeed from different nations, but we are the citizens of the same world, so the outstanding culture of different nations is the commom wealth of everyone on the earth.the only way for us to protect our traditional culture is to reject the foreign culture? the answer is definitely no. what we ought to do is to spare no effort to educate chinese to get to know and treasure our splendid traditions instead of rejecting foreign culture. only by educating can we set our confidence and belief towards our culture. only by educating can we preserve and promote the wealth that ourancesters left for us.

at last i’d like to share a famouse saying of gandhi with all of you ,that is:if you want to change the world, then you must change yourself first.”

我很高興能站在這里,現(xiàn)在我speech-change世界,改變自己。 引人注目的是,西方的節(jié)日日益變得越來越流行,而中國(guó)的傳統(tǒng)節(jié)日都是受冷落。在不久的將來大約10醫(yī)生在北京大學(xué)和清華大學(xué)宣布,我們應(yīng)該拒絕入侵的西方節(jié)日,因?yàn)樗麄冋J(rèn)為西方節(jié)日作為一種挑戰(zhàn)我們的傳統(tǒng)節(jié)日和文化。 坦白地說,我不完全同意他們。事實(shí)上,我們不應(yīng)該忽視甚至拋棄我們的傳統(tǒng)節(jié)日作為中國(guó)擁有輝煌的歷史和燦爛的傳統(tǒng)。(例子)。但是我們?yōu)槭裁床荒芪瘴鞣轿幕囊饬x。 有明顯的原因,一些西方節(jié)日在中國(guó)非常受歡迎。另一方面,一些西方的節(jié)日,我們中國(guó)人不合理和有意義的事情,比如父親節(jié),愚人節(jié)等等。另一方面,普遍的全球化使得中西文化在中國(guó)的流行。被這一趨勢(shì)、中國(guó)unconsiciously卷入西方節(jié)日和文化。 摘要隨著世界的發(fā)展,文化交流不同國(guó)家和民族之間變得更快和更非常多,藝術(shù)設(shè)計(jì)多重要。我們確實(shí)是來自不同的國(guó)家,但我們是公民相同的世界,所以不同的民族優(yōu)秀傳統(tǒng)文化中找到財(cái)富是地球上的每個(gè)人都…我們唯一的方法來保護(hù)我們的傳統(tǒng)文化,就是拒絕外國(guó)的文化嗎?答案是絕對(duì)不行。我們應(yīng)該做的就是不遺余力地教導(dǎo)中國(guó)人了解并珍惜我們的輝煌的傳統(tǒng),而不是拒絕外國(guó)文化。只有通過教育才能將我們的信心和勇氣向我們的文化。只有通過教育才能保持和提升的財(cái)富,我們祖先留給我們。 最后,我想說的一個(gè)著名的分享與你們?cè)谝黄?。甘?那就是:如果你想要改變世界,那么你必須改變你自己?！?/p>

第6篇 美國(guó)第一夫人的英語(yǔ)演講稿：為自己的理想奮斗

美國(guó)第一夫人米歇爾5月18日參加了高中畢業(yè)生的畢業(yè)典禮，告誡他們要走自己的路，為自己的夢(mèng)想奮斗，戰(zhàn)勝逆境。下面是小編為大家整理的美國(guó)第一夫人致畢業(yè)生的演講精選，希望能幫助大家學(xué)習(xí)英語(yǔ)。

first lady michelle obama has some advice for some tennessee high school graduates: strike your own path in college and life and work to overcome inevitable failures with determination and grit.

美國(guó)第一夫人米歇爾5月18日向高中畢業(yè)生給出寶貴建議，告誡他們?cè)诖髮W(xué)、生活和工作中要走自己的路，依靠決心和勇氣戰(zhàn)勝不可避免的失敗。

mrs. obama spoke for 22 minutes to the graduates of martin luther king jr. academic magnet high school on saturday in her only high school commencement address this year. the ceremony took place in the gymnasium of nearby tennessee state university.

當(dāng)天在田納西州馬丁·路德·金高中畢業(yè)典禮上，米歇爾致辭22分鐘，這是她今年唯一一場(chǎng)高中演講。演講在附近田納西州立大學(xué)的體育館舉行。

the first lady told the 170 graduates that she spent too much of her own time in college focusing on academic achievements. while her success in college and law school led to a high-profile job, she said, she ended up leaving to focus on public service.

在演講中，她告訴170名畢業(yè)生，當(dāng)年她在大學(xué)致力于學(xué)業(yè)，之后憑借在學(xué)校的成功如愿以償?shù)卣「呗殻贿^最終還是投身公共服務(wù)。

'my message to all of you today is this: do not waste a minute living someone else's dream,' she said. 'it takes a lot of real work to discover what brings you joy ... and you won't find what you love simply by checking bo_es or padding your gpa.'

“今天我要告訴大家的是：不要為別人的夢(mèng)想浪費(fèi)一分鐘。要想知道帶給你快樂的是什么，必須付出真正的努力。僅僅依靠查看郵箱或夸大成績(jī)，你不會(huì)找到鐘愛的工作?！?/p>

she said mlk reminded her of her own high school e_perience in chicago.

她說馬丁·路德·金高中讓她聯(lián)想到自己在芝加哥的高中經(jīng)歷。

'my no. 1 goal was to go to a high school that would push me and challenge me,' she said. 'i wanted to go somewhere that would celebrate achievement. a place where academic success wouldn't make me a target of teasing or bullying, but instead would be a badge of honor.'

“我的第一目標(biāo)是進(jìn)入能提高和考驗(yàn)我的高中?！?她說，“我想去一個(gè)歌頌成就的地方。在那里，學(xué)術(shù)成功不會(huì)使我成為戲弄或欺負(fù)的對(duì)象，而是榮譽(yù)的象征?！?/p>

but mrs. obama lamented that not all students have the same opportunities. 'unfortunately, schools like this don't e_ist for every kid,' she said. 'you are blessed.'

但夫人感慨萬千：并非所有學(xué)生都有同樣的機(jī)遇。她說，“可惜，這樣的學(xué)校并非為每個(gè)孩子而存在，你們很幸運(yùn)。”

the first lady told graduates that failure may be a part of their college lives and careers, and that how they respond to any pitfalls will define them.

她告訴畢業(yè)生們，失敗也許是他們大學(xué)生活和職業(yè)生涯的一部分，未來取決于他們?nèi)绾蚊鎸?duì)困難和錯(cuò)誤。

overcoming adversity has been the hallmark of many great people, she said.

她說戰(zhàn)勝逆境一直是許多偉大人物的標(biāo)志。

'oprah was demoted from her first job as a news anchor, and now she doesn't even need a last name,' she said of media giant oprah winfrey. 'and then there's this guy barack obama ... he lost his first race for congress, and now he gets to call himself my husband.'

“奧普拉從事第一份新聞主播工作時(shí)曾被降職，而今，提到她甚至不需要提她的姓。” 她提到傳媒巨人奧普拉·溫弗里，“還有巴拉克·這個(gè)家伙。第一次國(guó)會(huì)競(jìng)選他大敗而歸，而現(xiàn)在，他開始自稱是我的丈夫?！?/p>

the first lady joked: “i could take up a whole afternoon talking about his failures.”

第一夫人還開玩笑說，“我可以用整個(gè)下午講他的失敗?！?/p>

mrs. obama later presented graduate diplomas on stage and posed for photos with graduates.

隨后，夫人在臺(tái)上為畢業(yè)生頒發(fā)了畢業(yè)證書，并與他們合影留念。

'we didn't know we would get to hug her,' said graduate natey kinzounza, 18. 'she's got a great sense of humor. she's like my mom, she's just a very real person.'

“我們不知道我們可以擁抱她?！?8歲的畢業(yè)生納蒂·金宗齊說，“她幽默詼諧，她就好像我媽媽，是非常真實(shí)的人?！?/p>

第7篇 ted英語(yǔ)演講稿：擁抱他人，擁抱自己

thandie newton embracing otherness, embracing myself

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 of understanding and acceptance has been an interesting one for me, and it's given me an insight into the whole notion of self, which i think is worth sharing with you 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)?。我個(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 know how 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 like that initial stage is over -- oneness: infancy, unformed, primitive. it's no longer valid or real. what is real is separateness, and at some point in early babyhood, the idea of self starts to form. our little portion of oneness is given a name, is told all kinds of things about itself, and these details, opinions and ideas become facts, which go towards building ourselves, our identity. and that self becomes the vehicle for navigating our social world. but the self is a projection based on other people's projections. is it who we really 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牡谝粋€(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飞锨靶械膶?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 one for me growing up. the self that i attempted to take out into the world was rejected over and over again. and my panic at not having a self that fit, and the confusion that came from my self being rejected, created an_iety, shame and hopelessness, which kind of defined me for a long time. but in retrospect, the destruction of my self was so repetitive that i started to see a pattern. the self 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 i realized 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 from cornwall, and my mom is black from zimbabwe. even the idea of us as a family was challenging to most people. but nature had its wicked way, and brown babies were born. but from about the age of five, i was aware that i didn't fit. i was the black atheist kid in the all-white catholic school run by nuns. i was an anomaly, 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. that confirms its e_istence and its importance. and it is important. it has an e_tremely important function. without it, we literally can't interface with others. 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, i didn't really e_ist. and i was 'other' before being anything else -- even before being 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 literally lose myself. and i was a really good dancer. i would put all my emotional e_pression into my dancing. i could be in the movement in a way that i wasn't able 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 first acting role in a film. i can hardly find the words to describe the peace i felt when 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 a fully-functioning self -- one that i controlled, that i steered, that i gave life to. but the shooting day would end, and i'd return to my gnarly, awkward self.

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 for definition. i applied to read anthropology at university. dr. phyllis lee gave me my interview, and she asked me, 'how would you define race?' well, i thought i 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 more genetic difference between a black kenyan and a black ugandan than there is between a black kenyan and, say, a white norwegian. because we all stem from africa. so in africa, there's been more time to create genetic diversity.' in other words, race has no basis in biological or scientific fact. on the one hand, result. right? on the other hand, my definition of self just lost a huge chunk of its credibility. but what was credible, what is biological and scientific fact, is that we all stem from africa -- in fact, from a woman called mitochondrial eve who lived 160,000 years ago. and race is an illegitimate concept 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)。phyllis lee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锷蟻碚f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?！睋Q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 02022年前的偉大女性mitochondrial eve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 feeling of otherness. my desire to disappear was still very powerful. i had a degree from cambridge; i had a thriving career, but my self was a car crash, and i wound up with bulimia and on a therapist's couch. and of course i did. i still believed 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 and a physical reality to support the worth of self. look at the industry for self-image and the jobs it creates, the revenue it turns over. we'd be right in assuming that the self is an actual living thing. but it's not. it's a projection which our clever brains create in order to cheat ourselves from the reality 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袠I(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 infinite connection -- and that thing is oneness, our essence. the self's struggle for authenticity 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 the reality of oneness and the projection of self-hood. for a start, we can think about all the times when we do lose ourselves. it happens when i dance, when i'm acting. 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 from the audience. all my senses are alert and alive in much the same way as an infant 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 for awhile, because when the self is suspended so is divisiveness and judgment. and i've played everything from a vengeful ghost in the time of slavery to secretary of state in 2022. and no matter how other these selves might be, they're all related in me. and i honestly believe the key to my success as an actor and my progress as a person has been the very lack of self that used to make me feel so an_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 a self to get in the way. i thought i lacked substance, and the fact that i could feel others' meant that i had nothing of myself to feel. the thing that was a source 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2022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?。那個(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 and that it has a function, a funny thing happened. i stopped giving it so much authority. i give it its due. i take it to therapy. i've become very familiar with its dysfunctional behavior. but i'm not ashamed of my self. in fact, i respect my self and its function. and over time and with practice, i've tried to live more and more from my essence. and if you can do that, incredible things happen.

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've survived the destruction of their selves in literally unthinkable ways -- destroyed because other brutalized, psychopathic selves all over that beautiful land are fueling our selves' addiction to ipods, pads, and bling, which further disconnect ourselves from ever feeling their pain, their suffering, their death. because, hey, if we're all living in ourselves and mistaking it for life, then we're devaluing and desensitizing life. and in that disconnected state, yeah, we can build factory farms with no windows, destroy marine life and use rape as a weapon of war. so here's a note to self: the cracks have started to show in our constructed world, and oceans will continue to surge through the cracks, and oil and 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)，將奸作為戰(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 the earth and every other living thing. we've just been insanely trying to figure out how to live with each other -- billions of each other. only we're not living with each other; our crazy selves are living with each other and perpetuating an epidemic 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 get under that heavy self, light a torch of awareness, and find our essence, our connection to the infinite and every other living thing. we knew it from the day we were born. let's not be freaked out by our bountiful nothingness. it's more a reality than the ones our selves have created. imagine what kind of e_istence we can have if we honor inevitable death of self, appreciate the privilege of life and 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。

(鼓掌)

第8篇 ted英語(yǔ)演講稿：on what we think we know？我們以為自己知道的范文

i'm going to try and e_plain why it is that perhaps we don't understand as much as we think we do. i'd like to begin with four questions. this is not some sort of cultural thing for the time of year. that's an in-joke, by the way.

我會(huì)試著解釋為何 我們知道的東西很可能并沒有我們自以為知道的多 我想從四個(gè)問題開始,不是那種今年流行的文化問題 對(duì)了，剛剛那句是個(gè)圈內(nèi)笑話

but these four questions, actually, are ones that people who even know quite a lot about science find quite hard. and they're questions that i've asked of science television producers, of audiences of science educators -- so that's science teachers -- and also of seven-year-olds, and i find that the seven-year-olds do marginally better than the other audiences, which is somewhat surprising.

不過這四個(gè)問題，事實(shí)上 即使是很懂科學(xué)的人也會(huì)覺得很難應(yīng)答 我拿這些問題去問科學(xué)節(jié)目制片人 問那些有科學(xué)教育背景的觀眾 也問教科學(xué)的老師還有七歲孩童 我發(fā)現(xiàn)七歲孩童答得比其他人好 這是有些令人驚訝

so the first question, and you might want to write this down, either on a bit of paper, physically, or a virtual piece of paper in your head. and, for viewers at home, you can try this as well.

第一個(gè)問題，我建議你把問題記下來 抄在紙上，或想像中的紙上 坐在電腦前的你也可以試著作答.

a little seed weighs ne_t to nothing and a tree weighs a lot, right? i think we agree on that. where does the tree get the stuff that makes up this chair, right? where does all this stuff come from?

種籽很輕，而大樹很重，是嗎?我想我們都同意吧，大樹用來制成椅子的東西是從哪來的? 對(duì)吧?這些東西都是怎么來的?

(knocks)

(敲椅聲)

and your ne_t question is, can you light a little torch-bulb with a battery, a bulb and one piece of wire? and would you be able to, kind of, draw a -- you don't have to draw the diagram, but would you be able to draw the diagram, if you had to do it? or would you just say, that's actually not possible?

問題二，你能否點(diǎn)亮一個(gè)小燈泡 只用1個(gè)電池、1個(gè)燈泡、和1條電線? 那你能畫出上述問題的圖解嗎?不用真的畫 但如果需要的話， 你能畫出來嗎? 還是你會(huì)說 這個(gè)不可能?

the third question is, why is it hotter in summer than in winter? i think we can probably agree that it is hotter in summer than in winter, but why? and finally, would you be able to -- and you can sort of scribble it, if you like -- scribble a plan diagram of the solar system, showing the shape of the planets' orbits? would you be able to do that? and if you can, just scribble a pattern.

第三個(gè)問題，為什么夏天比冬天熱? 大家應(yīng)該都同意夏天比冬天還熱 但為何如此?最后，你能不能 簡(jiǎn)單的勾勒出 太陽(yáng)系的平面圖... 呈現(xiàn)出行星軌道運(yùn)行的形狀 你可以畫得出來嗎? 你畫得出來的話，就把形狀畫出來

ok. now, children get their ideas not from teachers, as teachers often think, but actually from common sense, from e_perience of the world around them, from all the things that go on between them and their peers, and their carers, and their parents, and all of that. e_perience. and one of the great e_perts in this field, of course, was, bless him, cardinal wolsey. be very careful what you get into people's heads because it's virtually impossible to shift it afterwards, right?

好，孩童對(duì)事物的概念不是老師教的 老師時(shí)常這么以為，但實(shí)際上概念來自于常理 來自于孩童對(duì)周遭世界的體驗(yàn) 來自于他們跟同伴彼此交流 還有跟保姆、父母親、所有人交流的經(jīng)驗(yàn) 這個(gè)領(lǐng)域中的一個(gè)專家，對(duì)了，愿他安息 就是渥西主教，他說要你將東西放進(jìn)其他人的鬧袋里的時(shí)候要小心 因?yàn)槟切〇|西幾乎不會(huì)再改變，對(duì)吧?

(laughter)

(笑聲)

i'm not quite sure how he died, actually. was he beheaded in the end, or hung?

我不太清楚他的死因，真的 他最后上了斷頭臺(tái)?還是被吊死?

(laughter)

(笑聲)

now, those questions, which, of course, you've got right, and you haven't been conferring, and so on. and i -- you know, normally, i would pick people out and humiliate, but maybe not in this instance.

現(xiàn)在回到那四個(gè)問題，大家都知道是什么問題了 你們彼此之間也沒有討論答案 我平時(shí)習(xí)慣點(diǎn)人站起來回答讓他丟臉 不過這次就不點(diǎn)了

a little seed weighs a lot and, basically, all this stuff, 99 percent of this stuff, came out of the air. now, i guarantee that about 85 percent of you, or maybe it's fewer at ted, will have said it comes out of the ground. and some people, probably two of you, will come up and argue with me afterwards, and say that actually, it comes out of the ground. now, if that was true, we'd have trucks going round the country, filling people's gardens in with soil, it'd be a fantastic business. but, actually, we don't do that. the mass of this comes out of the air. now, i passed all my biology e_ams in britain. i passed them really well, but i still came out of school thinking that that stuff came out of the ground.

種籽可以很重，基本上所有的這些 99%都來自于空氣 我相信有85%的人，或許在你們ted會(huì)比較少 會(huì)說木材來自于大地，而有些人 也許你們中的一兩位， 可能結(jié)束后會(huì)來找我爭(zhēng)論 說木材其實(shí)是來自于大地 若是如此，那我們就會(huì)有讓卡車跑來跑去 把人們的花園都填上土，那會(huì)是很棒的生意。 不過實(shí)際上我們不會(huì)那么做 因?yàn)槟静牡牟牧洗蟛糠制鋵?shí)是從空氣中來的 我在英國(guó)念書時(shí)考生物每考必過 我的成績(jī)很好，但畢業(yè)后 還是以為木材來自于大地

second one: can you light a little torch-bulb with a battery bulb and one piece of wire? yes, you can, and i'll show you in a second how to do that. now, i have some rather bad news, which is that i had a piece of video that i was about to show you, which unfortunately -- the sound doesn't work in this room, so i'm going to describe to you, in true 'monty python' fashion, what happens in the video. and in the video, a group of researchers go to mit on graduation day. we chose mit because, obviously, that's a very long way away from here, and you wouldn't mind too much, but it sort of works the same way in britain and in the west coast of the usa. and we asked them these questions, and we asked those questions of science graduates, and they couldn't answer them. and so, there's a whole lot of people saying, 'i'd be very surprised if you told me that this came out of the air. that's very surprising to me.' and those are science graduates. and we intercut it with, 'we are the premier science university in the world,' because of british-like hubris.

你能用一枚電池和一根電線點(diǎn)亮燈泡嗎? 是，你可以，我會(huì)示范怎么做。 不過，現(xiàn)在有個(gè)壞消息 本來有個(gè)影片要給大家看 可惜在這邊聲音放不出來 所以我就口頭描述一下的，用巨蟒劇團(tuán)的表演方式， 影片內(nèi)容是這樣的，在影片里有一群研究員 在畢業(yè)典禮那天去麻省理工學(xué)院 為什么是麻省理工呢?因?yàn)樗x這里很遠(yuǎn) 大家也就不會(huì)太介意 不過場(chǎng)景設(shè)在英國(guó)結(jié)果也差不多 或是設(shè)在美國(guó)西岸 我們問了麻省理工的畢業(yè)生這四個(gè)問題 這些理工科畢業(yè)生也答不出來 而且還有很多學(xué)生表示 “我很驚訝你說木材是從空氣中來的 ”這真的讓我很吃驚“，那些理工的畢業(yè)生這么說 我們用”我們是全球第一的理工大學(xué)“來作影片的結(jié)尾。 因?yàn)橛?guó)人很傲慢

(laughter)

(笑聲)

and when we gave graduate engineers that question, they said it couldn't be done. and when we gave them a battery, and a piece of wire, and a bulb, and said, 'can you do it?' they couldn't do it. right? and that's no different from imperial college in london, by the way, it's not some sort of anti-american thing going on.

我們拿第二個(gè)問題去問碩士畢業(yè)的工程師們 他們說這不可能做得到 我們拿了電池、電線、和燈泡 問他們”你能做到嗎?“，他們沒辦法，是吧? 順道一提，倫敦的帝國(guó)學(xué)院的情況估計(jì)也差不多如此 我們不是在做什么反美的事

as if. now, the reason this matters is we pay lots and lots of money for teaching people -- we might as well get it right. and there are also some societal reasons why we might want people to understand what it is that's happening in photosynthesis. for e_ample, one half of the carbon equation is how much we emit, and the other half of the carbon equation, as i'm very conscious as a trustee of kew, is how much things soak up, and they soak up carbon dio_ide out of the atmosphere.

雖然聽來頗像。問題的關(guān)鍵是我們花了很多錢 來教育大眾，我們應(yīng)該正確地來做這件事。 其中也有一些社會(huì)因素 讓我們想使大眾了解光合作用如何運(yùn)作 例如，有一半的碳儲(chǔ)量是人類排放的 而另一半碳儲(chǔ)量 我相當(dāng)關(guān)切，身為皇家植物園的受托管理人

that's what plants actually do for a living. and, for any finnish people in the audience, this is a finnish pun: we are, both literally and metaphorically, skating on thin ice if we don't understand that kind of thing.now, here's how you do the battery and the bulb. it's so easy, isn't it? of course, you all knew that. but if you haven't played with a battery and a bulb, if you've only seen a circuit diagram, you might not be able to do that, and that's one of the problems.

是植物吸收多少二氧化碳 植物就是以此維生的 如果在場(chǎng)有芬蘭人，這是芬蘭話的雙關(guān)語(yǔ) 我們無論在實(shí)際上或隱喻上，都是如履薄冰 要是我們不明白那些事 電池和燈泡只要這要做就行 很簡(jiǎn)單，不是嗎?你們都懂了 但要是你沒有親手碰過電池和燈泡 如果你只看過電路圖 你可能就做不出來，這是個(gè)麻煩

so, why is it hotter in summer than in winter? we learn, as children, that you get closer to something that's hot, and it burns you. it's a very powerful bit of learning, and it happens pretty early on. by e_tension, we think to ourselves, 'why it's hotter in summer than in winter must be because we're closer to the sun.' i promise you that most of you will have got that. oh, you're all shaking your heads, but only a few of you are shaking your heads very firmly.

那么，為何夏天比冬天熱? 我們從小就知道，離熱的東西太近 你就被燙到，這真很有效的教育方法 很小的時(shí)候大家就學(xué)到了 延伸這個(gè)論點(diǎn)，我們覺得夏天比冬天熱 一定是因?yàn)槲覀冸x太陽(yáng)比較近 我相信大多人都懂了 哦，大家都在搖頭 不過只有幾個(gè)人搖得很堅(jiān)定

other ones are kind of going like this. all right. it's hotter in summer than in winter because the rays from the sun are spread out more, right, because of the tilt of the earth. and if you think the tilt is tilting us closer, no, it isn't. the sun is 93 million miles away, and we're tilting like this, right? it makes no odds. in fact, in the northern hemisphere, we're further from the sun in summer, as it happens, but it makes no odds, the difference.

其他人只是這樣子搖而已，好吧 夏天比冬天熱是因?yàn)樘?yáng)的輻射線 傳播得比較多，地球傾斜的關(guān)系 如果你以為是朝太陽(yáng)的方向傾斜，那就錯(cuò)了 太陽(yáng)離地球1億5千萬公里，地球傾斜角度大略如此 傾斜不是差別所在，在北半球 夏天時(shí)我們離太陽(yáng)更遠(yuǎn) 跟傾斜沒有關(guān)系

ok, now, the scribble of the diagram of the solar system. if you believe, as most of you probably do, that it's hotter in summer than in winter because we're closer to the sun, you must have drawn an ellipse. right? that would e_plain it, right? e_cept, in your -- you're nodding -- now, in your ellipse, have you thought, 'well, what happens during the night?'

好，問題四是畫出太陽(yáng)系的平面圖 如果大家相信，大多數(shù)可能都相信 夏天比冬天熱是因?yàn)榈厍螂x太陽(yáng)較近 大家應(yīng)該都畫了橢圓形 對(duì)吧?這就能解釋了吧? 除非，你點(diǎn)頭了，你畫了個(gè)橢圓形 你有想過，「夜晚又是怎么回事」?

between australia and here, right, they've got summer and we've got winter, and what -- does the earth kind of rush towards the sun at night, and then rush back again? i mean, it's a very strange thing going on, and we hold these two models in our head, of what's right and what isn't right, and we do that, as human beings, in all sorts of fields.

澳洲和美國(guó)這邊，澳洲是夏天 這邊是冬天，難道說 地球在晚上會(huì)沖向太陽(yáng) 然后再?zèng)_回來?這實(shí)在很奇怪 我們腦中有兩種思考模式，對(duì)的和錯(cuò)的 身為人類，我們?cè)诤芏囝I(lǐng)域都這樣思考

so, here's copernicus' view of what the solar system looked like as a plan. that's pretty much what you should have on your piece of paper. right? and this is nasa's view. they're stunningly similar. i hope you notice the coincidence here.

左邊是哥白尼畫的太陽(yáng)系平面圖 跟你們紙上畫的差不多，對(duì)吧 右邊是nasa的版本，兩張圖非常相似 我希望大家注意其中的巧合 要是你知道人們有錯(cuò)誤觀念

what would you do if you knew that people had this misconception, right, in their heads, of elliptical orbits caused by our e_periences as children? what sort of diagram would you show them of the solar system, to show that it's not really like that? you'd show them something like this, wouldn't you? it's a plan, looking down from above. but, no, look what i found in the te_tbooks. that's what you show people, right?

你會(huì)怎么做 在他們腦中，楕圓形的軌道 是他們兒時(shí)經(jīng)驗(yàn)教的嗎? 你會(huì)給他們看什么樣的太陽(yáng)系示意圖? 證明太陽(yáng)系不是他們想的那樣 你會(huì)給他們看這種圖嗎? 這是俯瞰的平面圖 可是并非如此，瞧瞧我在教科書里找到的 你會(huì)給他們看這種圖對(duì)吧?

these are from te_tbooks, from websites, educational websites -- and almost anything you pick up is like that. and the reason it's like that is because it's dead boring to have a load of concentric circles, whereas that's much more e_citing, to look at something at that angle, isn't it? right?

出自教科書 出自教育網(wǎng)站 你找得到的幾乎都是這種圖 會(huì)以這種視角呈現(xiàn)是因?yàn)?只有一堆同心圓太死板無趣 從這種視角看太陽(yáng)系比較新鮮刺激 不是嗎?

and by doing it at that angle, if you've got that misconception in your head, then that two-dimensional representation of a three-dimensional thing will be ellipses. so you've -- it's crap, isn't it really? as we say.

因?yàn)榕蛇@種視角 如果你腦中有了這種誤解 用二度空間來呈現(xiàn)三度空間就會(huì)變成橢圓形 這真是糟糕，可不是嗎?

so, these mental models -- we look for evidence that reinforces our models. we do this, of course, with matters of race, and politics, and everything else, and we do it in science as well. so we look, just look -- and scientists do it, constantly -- we look for evidence that reinforces our models, and some folks are just all too able and willing to provide the evidence that reinforces the models.

因此，我們尋求證據(jù)來增強(qiáng)我們的心智模式 我們用這種方式處理種族、政治、所有事 當(dāng)然也用這種方式處理科學(xué)，我們只觀看 是科學(xué)家在這么做，我們不斷尋求證據(jù) 來增強(qiáng)我們的心智模式，有些人很有辦法 也樂意提供證據(jù)來增強(qiáng)那些模式

so, being i'm in the united states, i'll have a dig at the europeans. these are e_amples of what i would say is bad practice in science teaching centers.

所以我現(xiàn)在人在美國(guó)，就會(huì)說歐洲人的壞話 這些圖片都是我認(rèn)為不良的科學(xué)教育

these pictures are from la villette in france and the welcome wing of the science museum in london. and, if you look at the, kind of the way these things are constructed, there's a lot of mediation by glass, and it's very blue, and kind of professional -- in that way that, you know, woody allen comes up from under the sheets in that scene in 'annie hall,' and said, 'god, that's so professional.' and that you don't -- there's no passion in it, and it's not hands on, right, and, you know, pun intended.

類似教學(xué)中心，這些圖取自法國(guó)維葉特科博館 以及倫敦科博館的迎賓翼展示區(qū) 你看看這些東西建成的模樣 有很多玻璃隔板，藍(lán)光色調(diào)，弄得很專業(yè)似的 那種方式，就像是伍迪艾倫從床單里冒出來 在《安妮霍爾》戲中的那一幕 他說“老天，這真是太專業(yè)了” 這其中沒有熱情，沒有動(dòng)手參與，是嗎 這是個(gè)雙關(guān)，不過也有好的教學(xué)方法

whereas good interpretation -- i'll use an e_ample from nearby -- is san francisco e_ploratorium, where all the things that -- the demonstrations, and so on, are made out of everyday objects that children can understand, it's very hands-on, and they can engage with, and e_periment with. and i know that if the graduates at mit and in the imperial college in london had had the battery and the wire and the bit of stuff, and you know, been able to do it, they would have learned how it actually works, rather than thinking that they follow circuit diagrams and can't do it. so good interpretation is more about things that are bodged and stuffed and of my world, right? and things that -- where there isn't an e_tra barrier of a piece of glass or machined titanium, and it all looks fantastic, ok?

我舉一個(gè)例子，離這里很近，舊金山探索館 在那里所有的東西，展示品之類的 都是用孩子能懂的日常用品做成的 都可以動(dòng)手玩，孩子們可以專心玩好好體驗(yàn) 我知道麻省理工畢業(yè)生 以及倫敦帝國(guó)學(xué)院畢業(yè)生 手上有電池電線點(diǎn)亮燈泡的話 他們會(huì)明白其中的原理 而不是覺得他們照著電路圖來做是做不到的 好的教學(xué)方法不是 沉溺陶醉在自己世界里對(duì)吧? 那些東西也不該被隔著 用玻璃或是鈦制品隔開 看起來很漂亮就好，好嗎?

and the e_ploratorium does that really, really well. and it's amateur, but amateur in the best sense, in other words, the root of the word being of love and passion.

舊金山探索館在這點(diǎn)做得非常好 看上去很業(yè)余，但業(yè)余得很對(duì)頭 也就是說，根本的出發(fā)點(diǎn)是出自愛和熱情

so, children are not empty vessels, ok?so, as 'monty python' would have it, this is a bit lord privy seal to say so, but this is -- children are not empty vessels.

所以，孩童不是空瓶子 用“巨蟒劇團(tuán)”的說法 就是有點(diǎn)像英國(guó)掌璽大臣會(huì)說的 意思是說孩童不是空無一物的瓶子

they come with their own ideas and their own theories, and unless you work with those, then you won't be able to shift them, right?

他們生來就有自己的想法和理念 如果你沒從這些地方著手，就改變不了他們 對(duì)吧?

and i probably haven't shifted your ideas of how the world and universe operates, either. but this applies, equally, to matters of trying to sell new technology.

我大概沒有改變大家的想法 對(duì)于世界和宇宙到底如何運(yùn)作 不過這些道理同樣可以用在推銷新科技上也

for e_ample, we are, in britain, we're trying to do a digital switchover of the whole population into digital technology [for television].

例如，在英國(guó)，我們?cè)囍讶康碾娨?都換成新科技的數(shù)位電視

and it's one of the difficult things is that when people have preconceptions of how it all works, it's quite difficult to shift those.

有個(gè)難題是 人們對(duì)事物運(yùn)作的方式一旦有了成見 就很難去改變

so we're not empty vessels; the mental models that we have as children persist into adulthood. poor teaching actually does more harm than good.

我們不是空瓶子，我們保有心智模式 從幼年到成年一直都存在 不良的教學(xué)是弊多于利

in this country and in britain, magnetism is understood better by children before they've been to school than afterwards, ok? same for gravity, two concepts, so it's -- which is quite humbling, as a, you know, if you're a teacher, and you look before and after, that's quite worrying. they do worse in tests afterwards, after the teaching.

在美國(guó)和英國(guó)，在磁力知識(shí)上 孩童在就學(xué)前學(xué)得比較好 重力知識(shí)也一樣，兩個(gè)不同概念，這實(shí)在可悲 如果你是個(gè)老師，看見受教前和受教后的差別 實(shí)在令人憂心，學(xué)童在受教后考得更差

and we collude. we design tests, or at least in britain, so that people pass them. right? and governments do very well. they pat themselves on the back. ok?

我們都是共犯，我們?cè)O(shè)計(jì)測(cè)驗(yàn)方式 至少在英國(guó)是這樣，好讓人們能通過考試 政府也幫了不少忙，他們推波助瀾 懂嗎?

we collude, and actually if you -- if someone had designed a test for me when i was doing my biology e_ams, to really understand, to see whether i'd understood more than just kind of putting starch and iodine together and seeing it go blue, and really understood that plants took their mass out of the air, then i might have done better at science. so the most important thing is to get people to articulate their models.

我們都是共犯 如果有人替我設(shè)計(jì)測(cè)驗(yàn) 在我要考生物的時(shí)候 讓我能真正明白，明白我是否真的懂了 不是只在淀粉中加入碘液 看著反應(yīng)呈現(xiàn)藍(lán)色 而且能真正明白植物是從空氣中茁壯的 我的科學(xué)可能就會(huì)學(xué)得比較好 所以，最重要的是要讓人們能表述清楚他們的模型

your homework is -- you know, how does an aircraft's wing create lift? an obvious question, and you'll have an answer now in your heads. and the second question to that then is, ensure you've e_plained how it is that planes can fly upside down. ah ha, right.

回家作業(yè)是，機(jī)翼是怎樣幫助飛機(jī)起飛的? 這問題很好懂，大家心中也有答案了 注意事項(xiàng)是 你要確保自己能解釋為何飛機(jī)頭向下的時(shí)候也能飛， 對(duì)吧

second question is, why is the sea blue? all right? and you've all got an idea in your head of the answer. so, why is it blue on cloudy days? ah, see.

問題二，海為何是藍(lán)色的? 大家心中應(yīng)該都有答案了 那么，為什么陰天時(shí)海還是藍(lán)的?看吧 (笑聲) 我一直想在美國(guó)講這句話

(laughter)

(笑聲)

i've always wanted to say that in this country. (laughter) finally, my plea to you is to allow yourselves, and your children, and anyone you know, to kind of fiddle with stuff, because it's by fiddling with things that you, you know, you complement your other learning. it's not a replacement, it's just part of learning that's important. thank you very much. now -- oh, oh yeah, go on then, go on.

最后，我希望大家能讓自己，還有孩子 以及任何你認(rèn)識(shí)的人，去動(dòng)手接觸事物 因?yàn)橛H自接觸了事物，你知道的 你就補(bǔ)足了其他方面的學(xué)習(xí)不足，這不是替換 這只是學(xué)習(xí)中很重要的一部分 謝謝大家 那么，噢，沒關(guān)系，繼續(xù)吧

(applause)

(鼓掌)

第9篇 挑戰(zhàn)自己的英語(yǔ)演講稿

it’s my great pleasure to stand here to present my speech—change the world, change ourselves.

it’s noticable that western holidays are becoming increasingly popular day by day, while chinese traditional festivals are being somewhat neglected. not long before about 10 doctors in beijing university and qinghua unversity announced that we should reject the invasion of western holidays ,because they regard western holidays as an challenge against our traditional festivals and culture.

frankly speaking, i don’t quite agree with them.indeed, we should never neglect or even discard our traditonal festivals as china boasts a brilliant history and splendid traditions. (e_amples).but why can’t we absorb the meaningful western holidays and culture.

there are obvious reasons why some western holidays are so popular in china. on the one hand, some of the western holidays which we chinese don’t have are reasonable and meaningful, such as father’s day and april fool’s day etc. on the other hand,the prevalence of globalization enables western culture to prevail in china. overwhelmed by such a trend,chinese unconsiciously get involved in western holidays and culture.

with the further development of the whole world, the cultural communication between different countries and nations becomes faster and more and more important. we are indeed from different nations, but we are the citizens of the same world, so the outstanding culture of different nations is the commom wealth of everyone on the earth.the only way for us to protect our traditional culture is to reject the foreign culture? the answer is definitely no. what we ought to do is to spare no effort to educate chinese to get to know and treasure our splendid traditions instead of rejecting foreign culture. only by educating can we set our confidence and belief towards our culture. only by educating can we preserve and promote the wealth that our ancesters left for us.

at last i’d like to share a famouse saying of gandhi with all of you ,that is:if you want to change the world, then you must change yourself first.”

第10篇 英語(yǔ)演講稿范本：擁抱他人，擁抱自己

thandie newton embracing otherness, embracing myself

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 of understanding and acceptance has been an interesting one for me, and it's given me an insight into the whole notion of self, which i think is worth sharing with you 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)?。我個(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 know how 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 like that initial stage is over -- oneness: infancy, unformed, primitive. it's no longer valid or real. what is real is separateness, and at some point in early babyhood, the idea of self starts to form. our little portion of oneness is given a name, is told all kinds of things about itself, and these details, opinions and ideas become facts, which go towards building ourselves, our identity. and that self becomes the vehicle for navigating our social world. but the self is a projection based on other people's projections. is it who we really 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牡谝粋€(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飞锨靶械膶?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 one for me growing up. the self that i attempted to take out into the world was rejected over and over again. and my panic at not having a self that fit, and the confusion that came from my self being rejected, created an_iety, shame and hopelessness, which kind of defined me for a long time. but in retrospect, the destruction of my self was so repetitive that i started to see a pattern. the self 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 i realized 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 from cornwall, and my mom is black from zimbabwe. even the idea of us as a family was challenging to most people. but nature had its wicked way, and brown babies were born. but from about the age of five, i was aware that i didn't fit. i was the black atheist kid in the all-white catholic school run by nuns. i was an anomaly, 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. that confirms its e_istence and its importance. and it is important. it has an e_tremely important function. without it, we literally can't interface with others. 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, i didn't really e_ist. and i was 'other' before being anything else -- even before being 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 literally lose myself. and i was a really good dancer. i would put all my emotional e_pression into my dancing. i could be in the movement in a way that i wasn't able 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 first acting role in a film. i can hardly find the words to describe the peace i felt when 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 a fully-functioning self -- one that i controlled, that i steered, that i gave life to. but the shooting day would end, and i'd return to my gnarly, awkward self.

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 for definition. i applied to read anthropology at university. dr. phyllis lee gave me my interview, and she asked me, 'how would you define race?' well, i thought i 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 more genetic difference between a black kenyan and a black ugandan than there is between a black kenyan and, say, a white norwegian. because we all stem from africa. so in africa, there's been more time to create genetic diversity.' in other words, race has no basis in biological or scientific fact. on the one hand, result. right? on the other hand, my definition of self just lost a huge chunk of its credibility. but what was credible, what is biological and scientific fact, is that we all stem from africa -- in fact, from a woman called mitochondrial eve who lived 160,000 years ago. and race is an illegitimate concept 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)。phyllis lee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。”“那么生物上來說呢，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模栽诜侵?，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mitochondrial eve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 feeling of otherness. my desire to disappear was still very powerful. i had a degree from cambridge; i had a thriving career, but my self was a car crash, and i wound up with bulimia and on a therapist's couch. and of course i did. i still believed 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 and a physical reality to support the worth of self. look at the industry for self-image and the jobs it creates, the revenue it turns over. we'd be right in assuming that the self is an actual living thing. but it's not. it's a projection which our clever brains create in order to cheat ourselves from the reality 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袠I(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 infinite connection -- and that thing is oneness, our essence. the self's struggle for authenticity 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 the reality of oneness and the projection of self-hood. for a start, we can think about all the times when we do lose ourselves. it happens when i dance, when i'm acting. 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 from the audience. all my senses are alert and alive in much the same way as an infant might feel -- that feeling of oneness.

第11篇 ted英語(yǔ)演講：你在為自己創(chuàng)造著怎樣的現(xiàn)實(shí)

演講者：isaac lidsky 艾薩克

| 中英對(duì)照演講稿 |

when dorothy was a little girl, she wasfascinated by her goldfish. her father e_plained to her that fish swim byquickly wagging their tails to propel themselves through the water. withouthesitation, little dorothy responded, 'yes, daddy, and fish swim backwardsby wagging their heads.'

當(dāng)多蘿西還是一個(gè)小女孩的時(shí)候，她被她的金魚迷住了。她的父親向她解釋，魚是通過快速搖尾推動(dòng)自己在水中前進(jìn)。毫無猶豫地，小多蘿西回答道，“是的，爸爸，而且魚會(huì)通過搖頭來后退?！?/p>

in her mind, it was a fact as true as anyother. fish swim backwards by wagging their heads. she believed it.

在她的心里，這是一個(gè)確切的事實(shí)。魚通過搖頭來后退。她堅(jiān)信如此。

our lives are full of fish swimmingbackwards. we make assumptions and faulty leaps of logic. we harbor bias. weknow that we are right, and they are wrong. we fear the worst. we strive forunattainable perfection. we tell ourselves what we can and cannot do. in ourminds, fish swim by in reverse frantically wagging their heads and we don'teven notice them.

我們的生活中充滿著倒游的魚。我們制造假設(shè)和錯(cuò)誤跳躍的邏輯。我們心懷偏見。我們知道我們是對(duì)的，而他們是錯(cuò)的。我們害怕最糟糕的。我們力求無法獲得的完美。我們告訴自己什么是我們能做的和不能做的。在我們心里，魚是通過往相反方向瘋狂搖頭來游泳的，而我們甚至不曾察覺過它們。

i'm going to tell you five facts aboutmyself. one fact is not true. one: i graduated from harvard at 19 with anhonors degree in mathematics. two: i currently run a construction company inorlando. three: i starred on a television sitcom. four: i lost my sight to arare genetic eye disease. five: i served as a law clerk to two us supreme courtjustices. which fact is not true? actually, they're all true. yeah. they're alltrue.

我想告訴你們五件關(guān)于我的事實(shí)。其中有一件不是真的。第一：我19歲的時(shí)候以數(shù)學(xué)榮譽(yù)學(xué)士學(xué)位畢業(yè)于哈佛大學(xué)。第二：我現(xiàn)在在奧蘭多經(jīng)營(yíng)著一家建筑公司。第三：我主演過一部電視情景劇。第四：我因?yàn)榛忌弦环N罕有的遺傳性眼疾而失去了視力。第五：我曾經(jīng)給兩位美國(guó)最高法院的法官當(dāng)過法律助手。哪一個(gè)不是真的呢?事實(shí)上，它們都是真的。是的，它們都是真的。

at this point, most people really only careabout the television show.

這時(shí)候，大部分人其實(shí)都只關(guān)心那部電視劇。

i know this from e_perience. ok, so theshow was nbc's 'saved by the bell: the new class.' and i playedweasel wyzell, who was the sort of dorky, nerdy character on the show, whichmade it a very major acting challenge for me as a 13-year-old boy.

這是經(jīng)驗(yàn)告訴我的。好吧，那部電視劇是nbc的“savedbythebell:thenewclass.'而我飾演了weaselwyzell，一個(gè)在劇中帶點(diǎn)笨拙書呆子性格的角色，對(duì)于13歲的我來說，這是一個(gè)很重大的演出挑戰(zhàn)。

now, did you struggle with number four, myblindness? why is that? we make assumptions about so-called disabilities. as ablind man, i confront others' incorrect assumptions about my abilities everyday. my point today is not about my blindness, however. it's about my vision.going blind taught me to live my life eyes wide open. it taught me to spotthose backwards-swimming fish that our minds create. going blind cast them intofocus.

現(xiàn)在，你是否糾結(jié)于第四個(gè)事實(shí)，我的失明?為什么會(huì)這樣呢?我們對(duì)所謂的殘疾做出一些假設(shè)。作為盲人，我每天都面對(duì)別人對(duì)我能力的錯(cuò)誤假設(shè)。然而，我今天的重點(diǎn)不在于我的失明。而是在于我的視野。失明教會(huì)我用開闊的眼界去生活。它教會(huì)我去發(fā)現(xiàn)那些倒游的魚，我們內(nèi)心創(chuàng)造出來的魚。失明使它們變成了焦點(diǎn)。

what does it feel like to see? it'simmediate and passive. you open your eyes and there's the world. seeing isbelieving. sight is truth. right? well, that's what i thought.

看得見是怎么樣的一種感覺?是即時(shí)并且被動(dòng)的。你睜開雙眼，世界就在你眼前?？匆娛裁聪嘈攀裁?。眼見為實(shí)。對(duì)吧?好吧，我當(dāng)初是這么想的。

then, from age 12 to 25, my retinasprogressively deteriorated. my sight became an increasingly bizarre carnivalfunhouse hall of mirrors and illusions. the salesperson i was relieved to spotin a store was really a mannequin. reaching down to wash my hands, i suddenlysaw it was a urinal i was touching, not a sink, when my fingers felt its trueshape.

接著，從12歲到15歲，我的視網(wǎng)膜逐漸衰弱。我的視像變成了愈加奇異的嘉年華游樂場(chǎng)里的哈哈鏡。我在商店里好不容易發(fā)現(xiàn)的銷售員實(shí)際上是一個(gè)人體模型。俯下身去洗手，當(dāng)我的手指感受到它的真實(shí)形狀，我意識(shí)到我去觸摸的是小便池，而不是洗手池。

a friend described the photograph in my hand, and only then i could seethe image depicted. objects appeared, morphed and disappeared in my reality. itwas difficult and e_hausting to see. i pieced together fragmented, transitoryimages, consciously analyzed the clues, searched for some logic in my crumblingkaleidoscope, until i saw nothing at all.

一位朋友向我描述我手中的照片，只有在那時(shí)候我才能明白圖像描畫了些什么。物體在我的現(xiàn)實(shí)中出現(xiàn)、變形和消失。看見成為了一件困難的使我筋疲力盡的事情。我把支離破碎的、片刻的圖像拼接起來，憑感覺分析線索，在我破碎的萬花筒中尋找符合邏輯的對(duì)應(yīng)，直到我什么都看不見。

i learned that what we see is not universaltruth. it is not objective reality. what we see is a unique, personal, virtualreality that is masterfully constructed by our brain.

我認(rèn)識(shí)到我們所看到的并不即是普遍真理。并不是客觀現(xiàn)實(shí)。我們所看到的是獨(dú)一無二的虛擬現(xiàn)實(shí)，它是由我們的大腦巧妙地構(gòu)造出來的。

let me e_plain with a bit of amateurneuroscience. your visual corte_ takes up about 30 percent of your brain.that's compared to appro_imately eight percent for touch and two to threepercent for hearing. every second, your eyes can send your visual corte_ as manyas two billion pieces of information. the rest of your body can send your brainonly an additional billion. so sight is one third of your brain by volume andcan claim about two thirds of your brain's processing resources. it's nosurprise then that the illusion of sight is so compelling. but make no mistakeabout it: sight is an illusion.

請(qǐng)讓我以外行的身份解釋一遍神經(jīng)系統(tǒng)學(xué)。你的視覺皮層占據(jù)了你腦部的大概30%。相比于觸覺的8%以及聽覺的2-3%。每一秒鐘，你的雙眼能夠向你的視覺皮層傳達(dá)多達(dá)二十億的信息片段。其余的身體部分加起來也僅能夠傳達(dá)另外的十億。所以視覺占據(jù)了你腦部容量的三分之一并且占用了你腦部中三分之二的信息處理資源。因此意想得到的是視覺幻象是多么的令人信服。但是別誤會(huì)了：我們所看到的只是一種幻象。

here's where it gets interesting. to createthe e_perience of sight, your brain references your conceptual understanding ofthe world, other knowledge, your memories, opinions, emotions, mentalattention. all of these things and far more are linked in your brain to yoursight. these linkages work both ways, and usually occur subconsciously. so for e_ample, what you see impacts how you feel, and the way you feel can literally change what you see.

這是事情變得有趣的地方。為了制造視覺經(jīng)驗(yàn)，你的大腦參考了你對(duì)這個(gè)世界的概念性理解，其它知識(shí)、你的記憶、看法、情緒和心理關(guān)注。所有的這些東西和以及其它的都連結(jié)于你的大腦和視覺景象之間。這些連結(jié)是雙向作用的，并且常常在潛意識(shí)中發(fā)生。舉例子來說，你所看到的會(huì)影響到你的感覺，而你的感覺又能夠直接改變你所看到的。

numerous studies demonstrate this. if you are asked toestimate the walking speed of a man in a video, for e_ample, your answer willbe different if you're told to think about cheetahs or turtles. a hill appearssteeper if you've just e_ercised, and a landmark appears farther away if you'rewearing a heavy backpack. we have arrived at a fundamental contradiction.

許多的研究證明了這一點(diǎn)。如果你被要求去估計(jì)視頻中人物的行走速度，舉例來說，在被告知去想著獵豹或者烏龜?shù)那闆r下，你的答案將會(huì)不一樣。如果你剛剛運(yùn)動(dòng)完，你會(huì)感覺山變陡峭了，如果你背著一個(gè)很重的背包，眼前的目的地看起來距離更遠(yuǎn)。我們?cè)谶@里遇到了一種基本的矛盾。

what you see is a comple_ mental construction of your own making, but you e_perienceit passively as a direct representation of the world around you. you createyour own reality, and you believe it. i believed mine until it broke apart. thedeterioration of my eyes shattered the illusion.

你肉眼所看到的東西是你自己創(chuàng)造的一種復(fù)雜的心智建造，但是你被動(dòng)地經(jīng)歷著它讓它作為你周遭世界的一種直接呈現(xiàn)。你創(chuàng)造了屬于你自己的現(xiàn)實(shí)并且深信著它。我深信于我的現(xiàn)實(shí)直到它瓦解了。我雙眼的衰退粉碎了這種幻象。

you see, sight is just one way we shape ourreality. we create our own realities in many other ways. let's take fear asjust one e_ample. your fears distort your reality. under the warped logic offear, anything is better than the uncertain. fear fills the void at all costs,passing off what you dread for what you know, offering up the worst in place ofthe ambiguous, substituting assumption for reason. psychologists have a greatterm for it: awfulizing.

你看，視覺只是我們認(rèn)識(shí)世界的一種途徑。我們可以通過許多其它的方式去創(chuàng)造屬于我們自己的現(xiàn)實(shí)。讓我們來舉恐懼作為一個(gè)例子。你的恐懼扭曲了你的現(xiàn)實(shí)。在扭曲的恐懼邏輯影響下，任何事情都比未知要好。恐懼不惜一切代價(jià)填補(bǔ)空白，把你所懼怕的冒充成你所知道的，讓最糟糕取代了不明確，使假設(shè)代替了原因。心理學(xué)家對(duì)此有一個(gè)很好的術(shù)語(yǔ)：往壞處想。

right? fear replaces the unknown with theawful. now, fear is self-realizing. when you face the greatest need to lookoutside yourself and think critically, fear beats a retreat deep inside yourmind, shrinking and distorting your view, drowning your capacity for criticalthought with a flood of disruptive emotions. when you face a compellingopportunity to take action, fear lulls you into inaction, enticing you topassively watch its prophecies fulfill themselves.

對(duì)吧?恐懼把未知的替換成了可怕的。現(xiàn)在，恐懼在自我實(shí)現(xiàn)著。當(dāng)你非常迫切的需要去客觀看待自己并進(jìn)行批判性思考的時(shí)候，恐懼在你的內(nèi)心深處打起了退堂鼓，收縮并扭曲你的觀點(diǎn)，以洪水般涌現(xiàn)的破壞性情緒淹沒你批判思考的能力。當(dāng)你面對(duì)一個(gè)極具吸引力的機(jī)會(huì)去采取行動(dòng)時(shí)，恐懼誤導(dǎo)你去無所作為，誘使你被動(dòng)地看著它的預(yù)言一個(gè)個(gè)實(shí)現(xiàn)成真。

when i was diagnosed with my blindingdisease, i knew blindness would ruin my life. blindness was a death sentencefor my independence. it was the end of achievement for me. blindness meant iwould live an unremarkable life, small and sad, and likely alone. i knew it.this was a fiction born of my fears, but i believed it. it was a lie, but itwas my reality, just like those backwards-swimming fish in little dorothy'smind. if i had not confronted the reality of my fear, i would have lived it. iam certain of that.

當(dāng)我被診出患有致盲眼疾時(shí)，我料到失明將會(huì)毀了我的生活。失明對(duì)我的獨(dú)立能力判了死刑。它是我一生成就的終點(diǎn)。失明意味著我將度過平凡的一生，渺小且凄慘，極有可能孤獨(dú)終老。我就知道會(huì)這樣。這是我因?yàn)榭謶謳淼暮巵y造，但我相信了。它是一個(gè)謊言，但它曾是我的現(xiàn)實(shí)。就像小多蘿西內(nèi)心那些倒游的魚一樣。如若我不曾面對(duì)過我內(nèi)心恐懼創(chuàng)造出來的現(xiàn)實(shí)，我會(huì)就那樣活著。我很確定。

so how do you live your life eyes wideopen? it is a learned discipline. it can be taught. it can be practiced. i willsummarize very briefly.

所以你們?nèi)绾稳ヒ蚤_闊的眼界生活呢?這是一個(gè)需要學(xué)習(xí)的學(xué)科。它能被傳授。它能被練習(xí)。我簡(jiǎn)單地總結(jié)一下。

hold yourself accountable for every moment,every thought, every detail. see beyond your fears. recognize your assumptions.harness your internal strength. silence your internal critic. correct yourmisconceptions about luck and about success. accept your strengths and yourweaknesses, and understand the difference. open your hearts to your bountifulblessings.

讓自己學(xué)會(huì)負(fù)責(zé)，對(duì)每一時(shí)刻，每個(gè)想法，每個(gè)細(xì)節(jié)。超越你內(nèi)心的恐懼。識(shí)別出你所作的假設(shè)。展現(xiàn)你內(nèi)在的能力。消除你內(nèi)心的批判。修正你對(duì)于運(yùn)氣和成功的錯(cuò)誤概念。接受自己的長(zhǎng)處和短處，并清楚認(rèn)識(shí)它們之間的區(qū)別。打開你的心扉去迎接對(duì)你滿滿的祝福。

your fears, your critics, your heroes, yourvillains -- they are your e_cuses, rationalizations, shortcuts, justifications,your surrender. they are fictions you perceive as reality. choose to seethrough them. choose to let them go. you are the creator of your reality. withthat empowerment comes complete responsibility.

你的恐懼，你的批判，你的英雄，你的敵人——他們都是你的借口、合理化作用、捷徑、辯護(hù)、屈服。它們是你錯(cuò)認(rèn)為現(xiàn)實(shí)的小說。嘗試選擇看穿它們。嘗試讓它們遠(yuǎn)離自己。你是自我現(xiàn)實(shí)的創(chuàng)造者。伴隨這種權(quán)利而來的是你需要負(fù)起全部的責(zé)任。

i chose to step out of fear's tunnel intoterrain uncharted and undefined. i chose to build there a blessed life. farfrom alone, i share my beautiful life with dorothy, my beautiful wife, with ourtriplets, whom we call the tripskys, and with the latest addition to thefamily, sweet baby clementine.

我選擇走出恐懼的隧道，步入了未知的領(lǐng)域。我選擇在那里構(gòu)建幸福的人生。遠(yuǎn)離孤單，我分享我的美好生活，與多蘿西，我美麗的妻子，與我們的三胞胎，我們稱之為“tripskys”，還有新添的家庭成員，可愛的寶貝克萊蒙蒂。

what do you fear? what lies do you tellyourself? how do you embellish your truth and write your own fictions? whatreality are you creating for yourself?

你在害怕什么?你在欺騙自己什么?你是如何修飾自己的真相，編寫自己的小說?你在為自己創(chuàng)造著怎么樣的現(xiàn)實(shí)?

in your career and personal life, in yourrelationships, and in your heart and soul, your backwards-swimming fish do yougreat harm. they e_act a toll in missed opportunities and unrealized potential,and they engender insecurity and distrust where you seek fulfillment andconnection. i urge you to search them out.

在你的職業(yè)生涯和個(gè)人生活中，在你的人際關(guān)系中，在你的內(nèi)心和靈魂中，倒游的魚給你帶來巨大的傷害。它們使你為錯(cuò)失的機(jī)會(huì)以及尚未實(shí)現(xiàn)的潛能付出代價(jià)。它們?cè)谀銓で鬂M足與聯(lián)系時(shí)引起你的不安以及不信任。我呼吁大家把它們找出來。

helen keller said that the only thing worsethan being blind is having sight but no vision. for me, going blind was aprofound blessing, because blindness gave me vision. i hope you can see what isee.

海倫·凱勒曾說過，唯一比失明更糟糕的是擁有視力，卻沒有遠(yuǎn)見。失明對(duì)我來說是一種深深的祝福，因?yàn)槭鹘o予了我遠(yuǎn)見。我衷心希望你們也能看見我所看見的。

thank you.(applause)

謝謝。(掌聲)

bruno giussani: isaac, before you leave thestage, just a question. this is an audience of entrepreneurs, of doers, ofinnovators. you are a ceo of a company down in florida, and many are probablywondering, how is it to be a blind ceo? what kind of specific challenges do youhave, and how do you overcome them?

布魯諾·朱薩尼：艾薩克，在你離開之前，我想問一個(gè)問題。在座的各位都是創(chuàng)業(yè)者、實(shí)干家、創(chuàng)新者。你是佛羅里達(dá)一家公司的執(zhí)行總裁，很多人大概都會(huì)好奇，身為一名失明的執(zhí)行總裁究竟是怎么樣的呢?這使你面臨哪些具體的挑戰(zhàn)，而你又是怎么克服它們的呢?

isaac lidsky: well, the biggest challengebecame a blessing. i don't get visual feedback from people.

艾薩克·利德斯基：好吧，最大的挑戰(zhàn)成了一種祝福。我看不到別人的反應(yīng)。

bg: what's that noise there? il: yeah. so,for e_ample, in my leadership team meetings, i don't see facial e_pressions orgestures. i've learned to solicit a lot more verbal feedback. i basically forcepeople to tell me what they think. and in this respect, it's become, like isaid, a real blessing for me personally and for my company, because wecommunicate at a far deeper level, we avoid ambiguities, and most important, myteam knows that what they think truly matters.

布：有什么聲音在哪里嗎?艾：是的。比如說在我的領(lǐng)導(dǎo)團(tuán)隊(duì)的會(huì)議中，我無法看到別人的表情或者手勢(shì)。我學(xué)會(huì)去征求更多的言語(yǔ)反饋。我基本都要求人們把他們的想法告訴我。正因如此，它成為了，如我所說，對(duì)我個(gè)人還有我公司的一種真正的祝福。因?yàn)槲覀儷@得了更深層次的溝通。我們避免了歧義，還有更重要的，我的團(tuán)隊(duì)清楚知道他們的想法是真的要緊的。

bg: isaac, thank you for coming to ted. il:thank you, bruno.

布：艾薩克，感謝你來到了ted。艾：謝謝你，布魯諾。

第12篇 ted英語(yǔ)演講：認(rèn)為自己丑會(huì)對(duì)你不利

認(rèn)為自己丑會(huì)對(duì)你不利

this is my niece, stella. she's just turned one and started to walk. and she's walking in that really cool way that one-year-olds do, a kind of teetering, my-body's-moving- too-fast-for-my-legs kind of way.it is absolutely gorgeous. and one of her favorite things to do at the moment is to stare at herself in the mirror. she absolutely loves her reflection. she giggles and squeals, and gives herself these big, wet kisses. it is beautiful. apparently, all of her friends do this and my mom tells me that i used to do this,and it got me thinking: when did i stop doing this? when is it suddenly not okay to love the way that we look? because apparently we don't.

這是我的侄女，斯特拉。 她剛滿一歲并開始學(xué)走路了。 她正在用一歲的小孩通常使用的非?？岬姆绞阶呗?， 那種搖搖晃晃、身體比腿移動(dòng)得快得多的方式。 這真的很有意思。 她最喜歡做的事情之一 就是盯著鏡子里的自己。 她非常喜歡自己在鏡子里的影像。 她邊笑邊叫，然后給了鏡子中的自己一些大大的、濕濕的吻。 很漂亮。 很顯然，她所有的朋友都這樣做，然后我媽說我小時(shí)候也是這樣的， 這讓我想到一個(gè)問題：我是什么時(shí)候停止這樣做的? 從什么時(shí)候開始，突然間我們不再喜歡自己的長(zhǎng)相了?因?yàn)楹茱@然我們不再那樣做。

ten thousand people every month google, 'am i ugly?' this is faye. faye is 13 and she lives in denver.and like any teenager, she just wants to be liked and to fit in. it's sunday night. she's getting ready for the week ahead at school. and she's slightly dreading it, and she's a bit confused because despite her mom telling her all the time that she's beautiful, every day at school, someone tells her that she's ugly.because of the difference between what her mom tells her and what her friends at school, or her peers at school are telling her, she doesn't know who to believe. so, she takes a video of herself. she posts it to youtube and she asks people to please leave a comment: 'am i pretty or am i ugly?' well, so far, faye has received over 13,000 comments. some of them are so nasty, they don't bear thinking about.this is an average, healthy-looking teenage girl receiving this feedback at one of the most emotionally vulnerable times in her life. thousands of people are posting videos like this, mostly teenage girls, reaching out in this way. but what's leading them to do this?

每個(gè)月都有一萬人在谷歌上搜索 “我丑嗎?“ 這是法耶，她13歲，住在丹佛。就像所有的青少年一樣，她也想被別人喜歡并與人相處融洽。 這是星期天晚上。 她正在為下周的學(xué)校生活做準(zhǔn)備。 她有些害怕，并且有一點(diǎn)困惑，因?yàn)?盡管她媽媽一直告訴她說 她很漂亮， 但是每天在學(xué)校都會(huì)有人說她長(zhǎng)得難看。 因?yàn)樗龐寢尭嬖V她的和她在學(xué)校的朋友 或同齡人告訴她的是不同的， 所以她不知道該相信誰(shuí)。 因此，她為自己拍攝了一個(gè)視頻并放到了youtube上， 然后她讓大家來評(píng)論： “我長(zhǎng)得漂亮還是難看?” 截止目前，法耶共收到了超過13000個(gè)評(píng)論。 它們中的一些很下流，不值一提。 這是一個(gè)普通的、看起來很健康的少女 在她生命中情感最脆弱的時(shí)光收到的回復(fù)。 有成千上萬的人們上傳這樣的視頻， 他們中大部分都是十幾歲的女孩，用這種方式來接觸外界。然而是什么導(dǎo)致他們這樣做的呢?

well, today's teenagers are rarely alone. they're under pressure to be online and available at all times,talking, messaging, liking, commenting, sharing, posting — it never ends. never before have we been so connected, so continuously, so instantaneously, so young. and as one mom told me, it's like there's a party in their bedroom every night. there's simply no privacy. and the social pressures that go along with that are relentless. this always-on environment is training our kids to value themselves based on the number of likes they get and the types of comments that they receive. there's no separation between online and offline life. what's real or what isn't is really hard to tell the difference between. and it's also really hard to tell the difference between what's authentic and what's digitally manipulated.what's a highlight in someone's life versus what's normal in the conte_t of everyday.

今天的青少年很少獨(dú)處。 他們被迫上網(wǎng)并隨時(shí)保持在線， 聊天、發(fā)信息、點(diǎn)贊、評(píng)論、分享、上傳—— 無休無止。 我們之前從來沒有如此被緊密地聯(lián)系， 而且是如此地?zé)o休無止、如此快速，如此年輕。 正如一位媽媽跟我說的，似乎每天晚上他們的臥室里都有聚會(huì)。 簡(jiǎn)直毫無隱私。 而由此伴隨而來的社會(huì)壓力也是殘酷的。 這種永遠(yuǎn)在線的環(huán)境將我們的孩子訓(xùn)練成 要靠通過他們獲得的點(diǎn)贊數(shù)量 和收到的評(píng)論來肯定自己的價(jià)值。 沒有線上和線下之分， 很難區(qū)分什么是真實(shí)的什么不是真實(shí)的， 也很難區(qū)分現(xiàn)實(shí) 和虛擬世界。也分不清日常生活和精彩時(shí)光。

and where are they looking to for inspiration? well, you can see the kinds of images that are covering the newsfeeds of girls today. size zero models still dominate our catwalks. airbrushing is now routine.and trends like #thinspiration, #thighgap, #bikinibridge and #proana. for those who don't know, #proana means pro-anore_ia. these trends are teamed with the stereotyping and flagrant objectification of women in today's popular culture. it is not hard to see what girls are benchmarking themselves against. but boys are not immune to this either. aspiring to the chiseled jaw lines and ripped si_ packs of superhero-like sports stars and playboy music artists.

那他們又從哪里去獲得靈感呢? 你可以看看那些今天出現(xiàn)在各種新聞中 女孩的形象。 “零號(hào)尺寸”模特仍然統(tǒng)治著t形臺(tái)。 修飾照片現(xiàn)在也很常見。 現(xiàn)在的趨勢(shì)是#勵(lì)瘦、#大腿間距、 #比基尼橋和#安娜運(yùn)動(dòng)。 要跟那些不明白這些的人提一下，#安娜運(yùn)動(dòng)的意思是支持厭食。 這些趨勢(shì)與今天的流行文化中對(duì)女性的刻板印象 和公然物化結(jié)合在一起。 從中不難看出女孩子們是怎樣定位自己的。 但是男孩子們對(duì)此也不能幸免。 他們渴望擁有輪廓分明的下巴線條和像英雄般的體育明星以及花花公子音樂藝術(shù)家所擁有的六塊腹肌。

but, what's the problem with all of this? well, surely we want our kids to grow up as healthy, well balanced individuals. but in an image-obsessed culture, we are training our kids to spend more time and mental effort on their appearance at the e_pense of all of the other aspects of their identities. so, things like their relationships, the development of their physical abilities, and their studies and so on begin to suffer. si_ out of 10 girls are now choosing not to do something because they don't think they look good enough. these are not trivial activities. these are fundamental activities to their development as humans and as contributors to society and to the workforce. thirty-one percent, nearly one in three teenagers, are withdrawing from classroom debate. they're failing to engage in classroom debate because they don't want to draw attention to the way that they look. one in five are not showing up to class at all on days when they don't feel good about it. and when it comes to e_ams, if you don't think you look good enough, specifically if you don't think you are thin enough, you will score a lower grade point average than your peers who are not concerned with this. and this is consistent across finland, the u.s. and china, and is true regardless of how much you actually weigh. so to be super clear, we're talking about the way you think you look, not how you actually look. low body confidence is undermining academic achievement.

但是, 所有的這些表現(xiàn)的問題是什么呢? 我們當(dāng)然希望我們的孩子成長(zhǎng)為一個(gè)健康、均衡發(fā)展的個(gè)人。 但是在這樣一個(gè)對(duì)相貌著迷的文化中，我們正將我們的孩子訓(xùn)練成 將更多的時(shí)間和精力花在外貌上， 而對(duì)于其他方面的身份認(rèn)同關(guān)注更少的人。 因此，他們會(huì)在人際關(guān)系、體能發(fā)展 和學(xué)習(xí)等方面開始受挫。 現(xiàn)在10個(gè)女孩中有6個(gè)會(huì)因?yàn)樗齻冇X得自己不夠好看 而不去做某事。 這些都不是瑣事。 作為人類以及社會(huì)和職場(chǎng)的參與者的發(fā)展來說， 這些都是基本的。 有31%，也就是說將近三分之一的青少年 會(huì)從課堂辯論中退出。 他們退出是因?yàn)?不想讓別人注意到他們的長(zhǎng)相。 有五分之一的青少年在感覺不是很好的時(shí)候 甚至都不會(huì)在班級(jí)里露面。 考試的時(shí)候， 如果你覺得自己不夠好看，特別是如果你覺得自己不夠苗條的話， 那么跟那些不關(guān)心這些的同學(xué)比起來 你可能得到的平均分?jǐn)?shù)要比他們低。 這一點(diǎn)不管是在芬蘭、美國(guó) 還是中國(guó)都是一致的，而且不管你真實(shí)的體重是多少。 所以非常清楚，我們是在討論你所認(rèn)為的自己的長(zhǎng)相，而不是你的真實(shí)長(zhǎng)相。

but it's also damaging health. teenagers with low body confidence do less physical activity, eat less fruits and vegetables, partake in more unhealthy weight control practices that can lead to eating disorders. they have lower self-esteem. they're more easily influenced by people around them and they're at greater risk of depression. and we think it's for all of these reasons that they take more riskswith things like alcohol and drug use; crash dieting; cosmetic surgery; unprotected, earlier se_; and self-harm. the pursuit of the perfect body is putting pressure on our healthcare systems and costing our governments billions of dollars every year.

對(duì)身體的信心不足會(huì)削弱學(xué)業(yè)成績(jī)。 而且也會(huì)有損健康。 那些對(duì)自己身體信心不足的青少年會(huì)更少參加體育活動(dòng)， 吃更少的水果和蔬菜， 而會(huì)更多參加那些不健康的可能導(dǎo)致飲食失調(diào)的 體重控制訓(xùn)練。 他們的自尊心也會(huì)更低。 他們更容易受到周圍人的影響， 并且有更高的抑郁的風(fēng)險(xiǎn)。 基于以上理由，我們認(rèn)為他們有更高的風(fēng)險(xiǎn)去做 那些像酗酒、吸毒、 快速減肥、整容、無防護(hù)措施以及過早的性交 和自殘這樣的事情。對(duì)完美身材的追求正使醫(yī)保系統(tǒng)飽受壓力并且每年要花費(fèi)政府?dāng)?shù)十億美元。

and we don't grow out of it. women who think they're overweight — again, regardless of whether they are or are not — have higher rates of absenteeism. seventeen percent of women would not show up to a job interview on a day when they weren't feeling confident about the way that they look.

而且我們并不會(huì)因?yàn)殚L(zhǎng)大而放棄追求完美身材。 那些認(rèn)為自己超重的婦女——不管她們 是否真的超重—— 會(huì)有更高的缺勤率。 17%的女性會(huì)因?yàn)?某天感覺對(duì)自己的長(zhǎng)相不自信而不去參加那天的面試。

have a think about what this is doing to our economy. if we could overcome this, what that opportunity looks like. unlocking this potential is in the interest of every single one of us.

想一下這對(duì)我們的經(jīng)濟(jì) 會(huì)有什么影響。 如果我們能克服這些，將會(huì)帶來 哪些機(jī)會(huì)。 釋放這個(gè)潛能將有益于我們每一個(gè)人。

but how do we do that? well, talking, on its own, only gets you so far. it's not enough by itself. if you actually want to make a difference, you have to do something. and we've learned there are three key ways: the first is we have to educate for body confidence. we have to help our teenagers developstrategies to overcome image-related pressures and build their self-esteem. now, the good news is that there are many programs out there available to do this. the bad news is that most of them don't work. i was shocked to learn that many well-meaning programs are inadvertently actually making the situation worse. so we need to make damn sure that the programs that our kids are receiving are not only having a positive impact, but having a lasting impact as well.

但是我們?cè)撊绾稳プ瞿? 單獨(dú)的空談，也就只能到此為止了。 它本身是不夠的。 如果你真的想有所改變， 你得去做點(diǎn)什么。 而我們了解到這里有三個(gè)關(guān)鍵的方法： 首先我們得培養(yǎng)自己對(duì)身體充滿信心。 我們得幫助青少年想出 策略去克服跟形象有關(guān)的壓力 并且建立他們的自尊心。 好消息是現(xiàn)在已經(jīng)有許多這樣的項(xiàng)目。 壞消息是大多數(shù)這樣的項(xiàng)目沒有效。 我很震驚地了解到許多善意的 項(xiàng)目卻無意中 使得情況更糟糕了。 因此我們要確保 我們的孩子們正在接受的項(xiàng)目 不僅是對(duì)他們有積極影響的，而且還要有持續(xù)的影響。

and the research shows that the best programs address si_ key areas: the first is the influence of family, friends and relationships. the second is media and celebrity culture, then how to handle teasing and bullying, the way we compete and compare with one another based on looks, talking about appearance — some people call this 'body talk' or 'fat talk' — and finally, the foundations of respecting and looking after yourself. these si_ things are crucial starting points for anyone serious about delivering body-confidence education that works. an education is critical, but tackling this problem is going to require each and everyone of us to step up and be better role models for the women and girls in our own lives. challenging the status quo of how women are seen and talked about in our own circles.

it is not okay that we judge the contribution of our politicians by their haircuts or the size of their breasts, or to infer that the determination or the success of an olympian is down to her not being a looker. we need to start judging people by what they do, not what they look like.

we can all start by taking responsibility for the types of pictures and comments that we post on our own social networks. we can compliment people based on their effort and their actions and not on their appearance.

研究表明最好的項(xiàng)目 跟六個(gè)關(guān)鍵領(lǐng)域有關(guān)： 首先是家人和親朋好友的影響。 其次是媒體和名人文化， 然后是如何處理調(diào)侃和欺凌， 同其他人基于長(zhǎng)相的 競(jìng)爭(zhēng)和比較的方式， 對(duì)相貌的討論——有些人 稱之為'身材談話“或”肥胖談話“—— 最后一點(diǎn)，是你尊重 和看待自己的基礎(chǔ)。 這六件事對(duì)于那些 真正想要實(shí)現(xiàn)有效的身體信心教育的人來說 是至關(guān)重要的起點(diǎn)。 教育是很重要的， 但是解決這個(gè)問題需要 我們所有人提升自己并且成為我們生活中的婦女和女孩們更好的榜樣。 挑戰(zhàn)我們?cè)谌ψ又腥绾慰创驼務(wù)撆缘默F(xiàn)狀。 我們不能僅憑政治家的發(fā)型和胸圍 去判斷她的貢獻(xiàn)大小， 或者因?yàn)殚L(zhǎng)相不佳而推斷一個(gè)奧運(yùn)會(huì)運(yùn)動(dòng)員不會(huì)成功。 我們需要根據(jù)人們的所做所為去評(píng)判一個(gè)人，而不是他們的長(zhǎng)相。 我們可以從對(duì)我們 發(fā)布在社交網(wǎng)絡(luò)上的圖片和評(píng)論 擔(dān)起責(zé)任開始做起。 我們可以基于人們的努力 和行動(dòng)去贊美他們而不是他們的相貌。

and let me ask you, when was the last time that you kissed a mirror? ultimately, we need to work together as communities, as governments and as businesses to really change this culture of ours so that our kids grow up valuing their whole selves, valuing individuality, diversity, inclusion. we need to put the people that are making a real difference on our pedestals, making a difference in the real world.giving them the airtime, because only then will we create a different world. a world where our kids are free to become the best versions of themselves, where the way they think they look never holds them back from being who they are or achieving what they want in life.

讓我來問問你， 你上一次對(duì)著鏡子親吻 是什么時(shí)候? 最終，我們需要跟社區(qū)、政府和企業(yè)一起努力去改變我們的這些文化， 這樣我們的孩子才能在成長(zhǎng)中獲得完整的自我， 重視個(gè)性、多元和包容。 我們要讓那些正在改變 我們的現(xiàn)狀的人去改變 真實(shí)的世界。 給他們時(shí)間，因?yàn)橹挥羞@樣 我們才能創(chuàng)造一個(gè)不同的世界， 一個(gè)我們的孩子可以自由地成為最好的自己的世界， 一個(gè)他們不會(huì)因自己的長(zhǎng)相而阻礙他們成為自己想要成為的人或者獲得想要的東西的世界。

think about what this might mean for someone in your life. who have you got in mind? is it your wife?your sister? your daughter? your niece? your friend? it could just be the woman a couple of seats away from you today. what would it mean for her if she were freed from that voice of her inner critic, nagging her to have longer legs, thinner thighs, smaller stomach, shorter feet? what could it mean for her if we overcame this and unlocked her potential in that way?

想一下這對(duì)你生命中的某個(gè)人可能意味著什么。 你腦海中出現(xiàn)了誰(shuí)? 你的妻子? 你妹妹? 你女兒? 你侄女? 還是你的某個(gè)朋友?也可能只是今天 跟你隔著幾個(gè)座位的某個(gè)女性。 這將對(duì)她意味著什么呢? 如果她能擺脫內(nèi)心挑剔的聲音 嘮叨她要有 更長(zhǎng)更細(xì)的大腿,更瘦的肚子 和更短的腳。如果我們能克服這些并打開她在那方面的潛力，那對(duì)她來說又將意味著什么?

right now, our culture's obsession with image is holding us all back. but let's show our kids the truth.let's show them that the way you look is just one part of your identity and that the truth is we love themfor who they are and what they do and how they make us feel. let's build self-esteem into our school curriculums. let's each and every one of us change the way we talk and compare ourselves to other people. and let's work together as communities, from grassroots to governments, so that the happy little one-year-olds of today become the confident changemakers of tomorrow. let's do this. (applause)

現(xiàn)在，我們的文化中對(duì)形象的癡迷 阻礙了我們所有人。但是讓我們向孩子們展示真相。 讓我們向他們表明長(zhǎng)相 只是身份的一部分， 而事實(shí)是我們愛他們是因?yàn)?他們是誰(shuí) 和他們的所做所為以及他們給我們的感覺。 讓我們?cè)趯W(xué)校的課程中設(shè)置自尊心科目。 讓我們每一個(gè)人改變 我們談?wù)撟约汉透吮容^的方式。 讓我們作為團(tuán)體一起努力， 從基層到政府， 以便這些今天一歲大的快樂的孩子 成為 明天自信的變革者。 讓我們這樣做吧。 (掌聲)

第13篇 ted英語(yǔ)演講：你第一次意識(shí)到自己會(huì)死是什么時(shí)候

演說題目：the 4 stories we tell ourselves about death

演說者：stephen cave

演講稿

i have a question: who here remembers when they first realized they were going to die?

我要問大家一件事：在座的各位誰(shuí)還記得當(dāng)自己第一次意識(shí)到，自己有一天會(huì)死去時(shí)那一刻的感受?

i do. i was a young boy, and my grandfather had just died, and i remember a few days later lying in bed at night trying to make sense of what had happened. what did it mean that he was dead? where had he gone?it was like a hole in reality had opened up and swallowed him. but then the really shocking question occurred to me: if he could die, could it happen to me too?

我還記得，那時(shí)我還是個(gè)小男孩，我的祖父剛剛過世了，記得幾天后的一個(gè)夜晚，我躺在床上，是這回想之前所發(fā)生的一切，去世到底意味著什么?他去哪了?有點(diǎn)像現(xiàn)實(shí)中有個(gè)洞打開，把他吞了。但那時(shí)對(duì)我而言，有個(gè)震撼的問題是：如果他會(huì)死去，同樣的事也會(huì)發(fā)生在我身上嗎?

could that hole in reality open up and swallow me? would it open up beneath my bed and swallow me as i slept? well, at some point, all children become aware of death. it can happen in different ways, of course, and usually comes in stages. our idea of death develops as we grow older.

現(xiàn)實(shí)中真有個(gè)洞打開并把我吞下嗎?它會(huì)在我的床底下打開，并在我睡著的時(shí)候把我吞下嗎?嗯，某種程度而言，所有的孩子開始意識(shí)到死亡。當(dāng)然，它會(huì)以不同的方式發(fā)生，并且通常會(huì)在某個(gè)階段到來。隨著我們年齡的增長(zhǎng)，我們對(duì)死亡的觀念逐漸形成。

and if you reach back into the dark corners of your memory, you might remember something like what i felt when my grandfather died and when i realized it could happen to me too, that sense that behind all of this the void is waiting.

并且如果你回想起，你記憶中的最黑暗的角落時(shí)，你或許會(huì)想起和我感受相同的的一些事情，在我祖父去世的時(shí)侯我意識(shí)到，同樣事情也會(huì)發(fā)生在我身上，背后所有這一切的感受，是空虛的等待。

and this development in childhood reflects the development of our species. just as there was a point in your development as a child when your sense of self and of time became sophisticated enough for you to realize you were mortal, so at some point in the evolution of our species, some early human's sense of self and of time became sophisticated enough for them to become the first human to realize, 'i'm going to die.'

在童年時(shí)代的這種發(fā)展，反應(yīng)了人類的發(fā)展。就像你生命中的某一時(shí)刻，還是小孩的時(shí)候，對(duì)自我和時(shí)間的認(rèn)知，變得十分復(fù)雜，你意識(shí)到你難逃一死，所有在人類進(jìn)化的某個(gè)時(shí)刻，前人對(duì)自我和時(shí)間的認(rèn)知，開始變得復(fù)雜，然后成為第一批意識(shí)到，“我終將會(huì)死去?！钡娜藗?。

this is, if you like, our curse. it's the price we pay for being so damn clever. we have to live in the knowledge that the worst thing that can possibly happen one day surely will, the end of all our projects, our hopes, our dreams, of our individual world. we each live in the shadow of a personal apocalypse.

如果你能接受，這是我們的詛咒。那是我們對(duì)料知死亡所付出的代價(jià)。我們不得不生活在，最壞的的事情將會(huì)發(fā)生的狀態(tài)下，這一天當(dāng)然會(huì)來，終結(jié)我們所有的計(jì)劃，我們的希望，夢(mèng)想，也會(huì)帶走我們的一片天。我們每個(gè)人生活在自己的，末日陰影下。

and that's frightening. it's terrifying. and so we look for a way out. and in my case, as i was about five years old, this meant asking my mum. now when i first started asking what happens when we die, the grown-ups around me at the time answered with a typical english mi_ of awkwardness and half-hearted christianity,and the phrase i heard most often was that granddad was now 'up there looking down on us,' and if i should die too, which wouldn't happen of course, then i too would go up there, which made death sound a lot like an e_istential elevator.

那時(shí)很嚇人，很恐怖的。所以我們?cè)噲D尋找一個(gè)出路。以我為例，在我5歲左右的時(shí)候，我去問我的媽媽?，F(xiàn)在當(dāng)我開始問到，我們死亡時(shí)會(huì)發(fā)生什么，我周圍的大人們那個(gè)時(shí)候，會(huì)帶著尷尬的，基督教的經(jīng)典語(yǔ)句來回答我，我最常聽到的詞是，祖父現(xiàn)在，”在天上看著我們“，并且如果我也死去，當(dāng)然現(xiàn)在不會(huì)發(fā)生，那時(shí)我也會(huì)到天上去，讓死亡聽起來像，一部存在的升降電梯。

now this didn't sound very plausible. i used to watch a children's news program at the time, and this was the era of space e_ploration. there were always rockets going up into the sky, up into space, going up there. but none of the astronauts when they came back ever mentioned having met my granddad or any other dead people. but i was scared, and the idea of taking the e_istential elevator to see my granddad sounded a lot better than being swallowed by the void while i slept. and so i believed it anyway, even though it didn't make much sense.

現(xiàn)在聽起來不在是那么的真實(shí)可信。那時(shí)候我通常會(huì)看兒童的新聞節(jié)目，那時(shí)是個(gè)太空探索的時(shí)代。經(jīng)常會(huì)有火箭沖向藍(lán)天，進(jìn)入太空。但是沒有一個(gè)從太空歸來的航天員，提及我見到了我的祖父，或其它死去的人。但那時(shí)我很害怕，乘坐可能存在的升降電梯，去見我的祖父，相比在我睡夢(mèng)中巨大的空間吞噬，的想法更容易接受。所以我就相信了，盡管它沒有任何意義。

and this thought process that i went through as a child, and have been through many times since, including as a grown-up, is a product of what psychologists call a bias.

now a bias is a way in which we systematically get things wrong, ways in which we miscalculate, misjudge, distort reality, or see what we want to see, and the bias i'm talking about works like this: confront someone with the fact that they are going to die and they will believe just about any story that tells them it isn't true and they can, instead, live forever, even if it means taking the e_istential elevator.

我小時(shí)候就有這種思考模式，從那時(shí)候起發(fā)生過很多次，長(zhǎng)大后也是，這被心理學(xué)家稱之為，偏誤。(偏見與誤解)，偏誤有自己的流程，讓我們按照錯(cuò)誤的方式思考事物，計(jì)算錯(cuò)誤，判斷錯(cuò)誤，扭曲現(xiàn)實(shí)，或者只看到了我們想看到的東西。我這里說的偏誤，是這么回事：某些人面對(duì)，他們終將會(huì)死去的現(xiàn)實(shí)，他們只會(huì)相信，告訴他們的任何故事都不會(huì)是真的，他們可以永久的活著，即便乘坐可能存在的升降電梯。

now we can see this as the biggest bias of all. it has been demonstrated in over 400 empirical studies. now these studies are ingenious, but they're simple. they work like this. you take two groups of people who are similar in all relevant respects, and you remind one group that they're going to die but not the other, then you compare their behavior. so you're observing how it biases behavior when people become aware of their mortality.

現(xiàn)在我們可以將這個(gè)視為最大的偏誤。它已經(jīng)被400多項(xiàng)，實(shí)證研究證明。這些研究設(shè)計(jì)的很精巧，但非常簡(jiǎn)單。它們像這樣工作。你找兩組，各個(gè)方面都很相似的人，并且提醒一組人他們即將死去，而不告訴另一群人，然后比較他們的行為。你會(huì)觀察到，當(dāng)人們開始意識(shí)到他們大限將至，偏誤行為是如何產(chǎn)生的。

and every time, you get the same result:people who are made aware of their mortality are more willing to believe stories that tell them they can escape death and live forever. so here's an e_ample: one recent study took two groups of agnostics, that is people who are undecided in their religious beliefs. now, one group was asked to think about being dead.

并且你每次都能得到相同的結(jié)論：意識(shí)到會(huì)死亡的人，更愿意相信那些，告訴他們能夠擺脫死亡，并能長(zhǎng)生不老的故事。因此有下面這個(gè)例子：找兩組不可知論者，這些人沒有固定，的宗教信仰?，F(xiàn)在，其中一組被要求思考死亡。

the other group was asked to think about being lonely. they were then asked again about their religious beliefs. those who had been asked to think about being dead were afterwards twice as likely to e_press faithin god and jesus. twice as likely. even though the before they were all equally agnostic. but put the fear of death in them, and they run to jesus.

而另一種則被要求思考，孤獨(dú)。他們?cè)俅伪粏柕剿麄兊淖诮绦叛?。那些被要求死亡的那組人，有兩倍的可能性來表達(dá)，對(duì)上帝和耶穌的信仰。兩倍的可能性。即使他們之前是同樣的不可知論者。但對(duì)死亡的恐懼?jǐn)[在他們面前，他們會(huì)向耶穌靠攏。

now, this shows that reminding people of death biases them to believe, regardless of the evidence, and it works not just for religion, but for any kind of belief system that promises immortality in some form, whether it's becoming famous or having children or even nationalism, which promises you can live on as part of a greater whole. this is a bias that has shaped the course of human history.

這表明向人們提醒死亡，會(huì)讓他們忽視證據(jù)，使他們對(duì)所相信的事物產(chǎn)生偏誤，他不僅僅影響到宗教，如果沒有所有以，許諾在某種形式下永生的任何信仰制度，無論是否有名，或有孩子，甚至帶民族主義形式，承諾你能成為偉大的整體中的一員生活下去。這樣的偏誤塑造了，人類的歷史。

now, the theory behind this bias in the over 400 studies is called terror management theory, and the idea is simple. it's just this. we develop our worldviews, that is, the stories we tell ourselves about the world and our place in it, in order to help us manage the terror of death. and these immortality stories have thousands of different manifestations, but i believe that behind the apparent diversity there are actually just four basic forms that these immortality stories can take.

目前，在這偏誤背后，有超過400多項(xiàng)研究，被稱之為恐懼管理理論，這個(gè)理論很簡(jiǎn)單，我們發(fā)展出我們的世界觀。即我們告訴自己一個(gè)，關(guān)于時(shí)間和我們所在地方的故事，以便幫助我們管理，對(duì)死亡的恐懼。而這些永生的故事，有上千種不同的表現(xiàn)形式，但我相信在這些多樣化的面目下，實(shí)際只有四種基本形式，是這些永生故事都有的。

and we can see them repeating themselves throughout history, just with slight variations to reflect the vocabulary of the day. now i'm going to briefly introduce these four basic forms of immortality story, and i want to try to give you some sense of the way in which they're retold by each culture or generation using the vocabulary of their day.

并且我們能發(fā)現(xiàn)他們，在歷史中不斷重復(fù)，僅僅只有細(xì)微的差異，用來反應(yīng)當(dāng)時(shí)的語(yǔ)言。下面我會(huì)簡(jiǎn)要介紹這四種，永生故事的基本形式，并且我希望讓你們知道，在各個(gè)文化，或在不同時(shí)代中，使用當(dāng)時(shí)的語(yǔ)言傳播的方式。

now, the first story is the simplest. we want to avoid death, and the dream of doing that in this body in this world forever is the first and simplest kind of immortality story, and it might at first sound implausible, but actually, almost every culture in human history has had some myth or legend of an eli_ir of life or a fountain of youth or something that promises to keep us going forever.

第一個(gè)故事是最簡(jiǎn)單的。我們想要逃避死亡，并且夢(mèng)想著這身軀，能永久留存在世上，是第一個(gè)最簡(jiǎn)單的永生故事，一開始聽起來有些難以置信，但事實(shí)上，在人類歷史上的每一種文化，都流傳著一些神話或傳說，關(guān)于長(zhǎng)生藥或者不老泉，或者能讓我們一直，活下去的東西。

ancient egypt had such myths, ancient babylon, ancient india. throughout european history, we find them in the work of the alchemists, and of course we still believe this today, only we tell this story using the vocabulary of science. so 100 years ago,hormones had just been discovered, and people hoped that hormone treatments were going to cure aging and disease, and now instead we set our hopes on stem cells, genetic engineering, and nanotechnology.

古埃及有這種傳說，古巴比倫，古印度?？v觀這個(gè)歐洲歷史，在煉金術(shù)師的工作中可以發(fā)現(xiàn)它，直到今天我們依舊相信它，只不過我們使用科學(xué)的語(yǔ)言，來講這個(gè)故事。所以120__年前，荷爾蒙被發(fā)現(xiàn)了，人們希望荷爾蒙治療，能使我們永葆青春和治愈疾病，現(xiàn)在我們則是希望干細(xì)胞，基因工程，和納米技術(shù)。

but the idea that science can cure death is just one more chapter in the story of the magical eli_ir, a story that is as old as civilization. but betting everything on the idea of finding the eli_ir and staying alive forever is a risky strategy. when we look back through history at all those who have sought an eli_ir in the past, the one thing they now have in common is that they're all dead.

但科學(xué)能夠治愈死亡的觀點(diǎn)，只是神奇的靈丹妙藥故事的，又一個(gè)章節(jié)，和古文明一樣古老的故事。但把所有的賭注都?jí)涸趯ふ异`丹妙藥，和長(zhǎng)生不老上面，這樣風(fēng)險(xiǎn)未免太大。當(dāng)我們回顧整個(gè)歷史，所有那些在過去尋找靈丹妙藥的人，都有個(gè)共通點(diǎn)，是他們都難逃一死。

so we need a backup plan, and e_actly this kind of plan b is what the second kind of immortality story offers,and that's resurrection. and it stays with the idea that i am this body, i am this physical organism. it accepts that i'm going to have to die but says, despite that, i can rise up and i can live again. in other words, i can do what jesus did. jesus died, he was three days in the [tomb], and then he rose up and lived again.

所以我們需要個(gè)備用方案，精確講叫b方案，也就是第二類永生的故事，那就是復(fù)活。概念是我有這個(gè)身軀，是一個(gè)有機(jī)體。我是會(huì)死去的，但不論這些，我可以再次活過來的。換句話說，我能和耶穌一樣。耶穌死后，有三天在[墓里]，然后又活過來了。

and the idea that we can all be resurrected to live again is orthodo_ believe, not just for christians but also jews and muslims. but our desire to believe this story is so deeply embedded that we are reinventing it again for the scientific age, for e_ample, with the idea of cryonics. that's the idea that when you die, you can have yourself frozen, and then, at some point when technology has advanced enough, you can be thawed out and repaired and revived and so resurrected.

能夠復(fù)活的這個(gè)概念，不單源于東正教，也屬于猶太教和穆斯林的。但我們渴望去相信這個(gè)故事，是深植在我們的內(nèi)心，而到了科學(xué)時(shí)代，我們又重新將它提了出來，比如，人體冷凍。意思是當(dāng)你死后，你可以把自己冷凍起來，然后，直到有一天，科技，高度發(fā)達(dá)的時(shí)候，你可以把自己解凍和修復(fù)，然后復(fù)活。

and so some people believe an omnipotent god will resurrect them to live again, and other people believe an omnipotent scientist will do it.

并且有些人相信萬能的神，會(huì)人他們重新活過來，還有人則相信萬能的科學(xué)。

but for others, the whole idea of resurrection, of climbing out of the grave, it's just too much like a bad zombie movie. they find the body too messy, too unreliable to guarantee eternal life, and so they set their hopes on the third, more spiritual immortality story, the idea that we can leave our body behind and live on as a soul.

但是對(duì)某些人，對(duì)復(fù)活的這個(gè)看法，從墳?zāi)估锱莱鰜?，太像一部擺爛的僵尸電影。他們發(fā)現(xiàn)自己的身軀腐朽，也不大可能復(fù)活，無法擁有永恒的生命，所有他們有第三類型的故事，更偏向于精神上的永生故事，就是我們能夠離開我們的身軀，但靈魂永久長(zhǎng)存。

now, the majority of people on earth believe they have a soul, and the idea is central to many religions. but even though, in its current form, in its traditional form, the idea of the soul is still hugely popular, nonetheless we are again reinventing it for the digital age, for e_ample with the idea that you can leave your body behind by uploading your mind, your essence, the real you, onto a computer, and so live on as an avatar in the ether.

目前，地球上絕大多數(shù)的人，認(rèn)為他們是有靈魂的，這個(gè)觀念是許多宗教的核心，即便是這樣，在現(xiàn)有的形式下，在傳統(tǒng)的形式下，靈魂的觀念依舊受到了廣泛歡迎，在當(dāng)今的數(shù)字化時(shí)代，再次提起它，比如，你可以離開你的身體，你的心智，你的本質(zhì)，真正的你，上傳到了電腦中，以化身活在乙太的世界。

but of course there are skeptics who say if we look at the evidence of science, particularly neuroscience, it suggests that your mind, your essence, the real you, is very much dependent on a particular part of your body, that is, your brain. and such skeptics can find comfort in the fourth kind of immortality story, and that is legacy, the idea that you can live on through the echo you leave in the world, like the great greek warrior achilles, who sacrificed his life fighting at troy so that he might win immortal fame.

但是當(dāng)然，有人會(huì)懷疑說，如果我們察看科學(xué)的依據(jù)，特別是神經(jīng)系統(tǒng)科學(xué)，提及你的心智，你的本質(zhì)，真正的你，非常依賴你身體上一個(gè)特別的部分，也就是，你的大腦。這樣的懷疑者，有著第四類型的永生的故事，那就是遺傳的傳說。你可以長(zhǎng)存在世，透過你遺留在世上的事物,，就像古希臘戰(zhàn)士阿基里斯，他在特洛伊的戰(zhàn)斗中犧牲了自己的生命，使他贏得了不朽的名聲。

and the pursuit of fame is as widespread and popular now as it ever was, and in our digital age, it's even easier to achieve. you don't need to be a great warrior like achilles or a great king or hero. all you need is an internet connection and a funny cat. (laughter)

追求這樣的名聲從古至今，都一樣流行，在當(dāng)今的數(shù)字時(shí)代，它更容易實(shí)現(xiàn)。你不必要成為像阿基里斯這樣的勇士，或者一個(gè)偉大的國(guó)王或者英雄。你只要能上網(wǎng)和一只有趣的貓。(笑)

but some people prefer to leave a more tangible, biological legacy -- children, for e_ample. or they like, they hope, to live on as part of some greater whole, a nation or a family or a tribe, their gene pool. but again, there are skeptics who doubt whether legacy really is immortality. woody allen, for e_ample, who said, 'i don't want to live on in the hearts of my countrymen. i want to live on in my apartment.'

但有些人希望留下后代----子孫。或是他們想要，希望，成為整個(gè)整體中的一部分活下去，一個(gè)名族，或者一個(gè)家庭或者一個(gè)部落，他們的基因庫(kù)。但有人會(huì)懷疑，這些遺產(chǎn)是否，真的能永久流傳下去。比如，伍迪，艾倫，曾說過，“我不想活在我同胞的心里。我想活在我的公寓里?！?/p>

so those are the four basic kinds of immortality stories, and i've tried to give just some sense of how they're retold by each generation with just slight variations to fit the fashions of the day. and the fact that they recur in this way, in such a similar form but in such different belief systems, suggests, i think, that we should be skeptical of the truth of any particular version of these stories.

所以那些都是四種，基本的永生的故事，我試著說明這些故事，如何一代一代流傳著，但也都大同小異，以迎合當(dāng)今時(shí)代的潮流。事實(shí)上這些故事不停的被傳述，在不同的信仰中有著相似的形式，我覺得，我們應(yīng)該對(duì)，所有這些故事的真實(shí)性要有所懷疑。

the fact that some people believe an omnipotent god will resurrect them to live again and others believe an omnipotent scientist will do itsuggests that neither are really believing this on the strength of the evidence. rather, we believe these stories because we are biased to believe them, and we are biased to believe them because we are so afraid of death.

事實(shí)上有些人民相信，一個(gè)萬能的神能讓他們復(fù)活，還有一些人相信萬能的科學(xué)能使他們復(fù)活，這說明人們?cè)诖_鑿的證據(jù)面前，并不相信永生這回事兒，我們相信這些故事，只是因?yàn)槠?，我們偏誤去相信這些故事，因?yàn)槲覀兛謶炙劳觥?/p>

so the question is, are we doomed to lead the one life we have in a way that is shaped by fear and denial, or can we overcome this bias? well the greek philosopher epicurus thought we could. he argued that the fear of death is natural, but it is not rational. 'death,' he said, 'is nothing to us, because when we are here, death is not, and when death is here, we are gone.'

所以問題是，是否我們的人生注定生活在，對(duì)恐懼的抗拒和支配，還是我們能夠克服偏誤?，古希臘哲學(xué)家伊比鳩魯，認(rèn)為我們可以克服。他主張我們對(duì)死亡的恐懼是天生的，但不是理性的。他說，”死亡對(duì)我們來說不算什么，因?yàn)榈覀冊(cè)诘臅r(shí)候，死亡不在，而當(dāng)死亡在這里的時(shí)候，我們不在了?！?/p>

now this is often quoted, but it's difficult to really grasp, to really internalize, because e_actly this idea of being gone is so difficult to imagine. so 2,000 years later, another philosopher, ludwig wittgenstein, put it like this: 'death is not an event in life: we do not live to e_perience death. and so,' he added, 'in this sense, life has no end.'

這句話常被引用，但很難，抓住精髓和真正的內(nèi)在化，因?yàn)樗^的(不存在)，是很難想象的。所以兩千年之后，另一位哲學(xué)家，路德維格，維根斯坦，這樣說：“死亡并非人生中的大事：我們活著不是為了經(jīng)歷死亡，所以”他補(bǔ)充到，“從這個(gè)角度來看，生命是沒有終點(diǎn)的?！?/p>

so it was natural for me as a child to fear being swallowed by the void, but it wasn't rational, because being swallowed by the void is not something that any of us will ever live to e_perience.

當(dāng)我還小的時(shí)候，很自然的對(duì)在空虛中被吞噬產(chǎn)生恐懼，但這并非理性，因?yàn)樵诳仗撝斜煌淌?，不是任何人，?huì)活著能夠經(jīng)歷到的事情。

now, overcoming this bias is not easy because the fear of death is so deeply embedded in us, yet when we see that the fear itself is not rational, and when we bring out into the open the ways in which it can unconsciously bias us, then we can at least start to try to minimize the influence it has on our lives.

目前，克服偏誤不是那么容易的因?yàn)椋瑢?duì)死亡的恐懼已經(jīng)在我們心底生根發(fā)芽，但當(dāng)我們了解這些恐懼是不理性的，當(dāng)我們可以在臺(tái)面上提出來，這恐懼會(huì)無意識(shí)的讓我們偏誤，那么至少我們已經(jīng)開始，嘗試去減小它，對(duì)我們生活的影響。

now, i find it helps to see life as being like a book: just as a book is bounded by its covers, by beginning and end, so our lives are bounded by birth and death, and even though a book is limited by beginning and end, it can encompass distant landscapes, e_otic figures, fantastic adventures.

目前，我發(fā)現(xiàn)可以將生命，視為一本書：書的開頭和結(jié)尾，都被書皮包裹著，所以我們的生命被出生和死亡所固定，即便這本書受到開頭和結(jié)尾的限制，它能帶我們?nèi)ミb遠(yuǎn)的地方，異國(guó)的風(fēng)情，奇異的冒險(xiǎn)。

and even though a book is limited by beginning and end, the characters within it know no horizons. they only know the moments that make up their story, even when the book is closed. and so the characters of a book are not afraid of reaching the last page. long john silver is not afraid of you finishing your copy of 'treasure island.'

即便這本書受到開頭和結(jié)尾的限制，書里面的人物，是不會(huì)被限制的，它們當(dāng)下活出他們的故事，即便這本書被合上。書中的人物，不會(huì)害怕走到最后一頁(yè)。約翰，西弗不會(huì)害怕，你讀完《金銀島》。

and so it should be with us. imagine the book of your life, its covers, its beginning and end, and your birth and your death. you can only know the moments in between, the moments that make up your life. it makes no sense for you to fearwhat is outside of those covers, whether before your birth or after your death. and you needn't worry how long the book is, or whether it's a comic strip or an epic. the only thing that matters is that you make it a good story.

所以我們也應(yīng)當(dāng)如此。想象關(guān)于你生命的一本書，它的書皮，開頭和結(jié)局和出生和死亡。而你只知道生死之間，活出你生命的時(shí)刻。這不會(huì)讓你，對(duì)書皮之外的事產(chǎn)生恐懼，無論是你出生之前，還是，死亡之后。你不必?fù)?dān)心這本書有多厚，無論它是本連環(huán)畫還是部史詩(shī)。唯一重要的，是你活得精彩!

thank you.(applause)

謝謝。(掌聲)

第14篇 ted英語(yǔ)演講：你要等到什么時(shí)候做回真實(shí)的自己

你要等到什么時(shí)候做回真實(shí)的自己

is there a real you? this might seem to you like a very odd question. because, you might ask, how do we find the real you, how do you know what the real you is? and so forth.

真實(shí)的你存在嗎? 也許對(duì)你來說這是一個(gè) 奇怪的問題。 因?yàn)槟憧赡軙?huì)問， 我們?cè)趺磳ふ艺鎸?shí)的自己， 而你又如何知道什么才是 真實(shí)的自己呢? 諸如此類。

but the idea that there must be a real you, surely that's obvious. if there's anything real in the world, it's you. well, i'm not quite sure. at least we have to understand a bit better what that means. now certainly, i think there are lots of things in our culture around us which sort of reinforce the idea that for each one of us, we have a kind of a core, an essence. there is something about what it means to be you which defines you, and it's kind of permanent and unchanging. the most kind of crude way in which we have it, are things like horoscopes. you know, people are very wedded to these, actually.people put them on their facebook profile as though they are meaningul, you even know your chinese horoscope as well. there are also more scientific versions of this, all sorts of ways of profiling personality type, such as the myers-briggs tests, for e_ample. i don't know if you've done those. a lot of companies use these for recruitment. you answer a lot of questions, and this is supposed to reveal something about your core personality. and of course, the popular fascination with this is enormous. in magazines like this, you'll see, in the bottom left corner, they'll advertise in virtually every issue some kind of personality thing. and if you pick up one of those magazines, it's hard to resist, isn't it? doing the test to find what is your learning style, what is your loving style, or what is your working style? are you this kind of person or that?

不過一定存在一個(gè)真實(shí)的你， 這個(gè)想法顯然是成立的。如果這個(gè)世界存在什么真實(shí)的事物，那就是你。不過，我其實(shí)沒那么確定。 至少我們要對(duì)這個(gè)問題 理解的深入一些。 當(dāng)然，我認(rèn)為 我們周圍的文化中有很多東西 或多或少都強(qiáng)化了這樣一種想法， 那就是我們當(dāng)中的每一個(gè)人 都具備一個(gè)核心，一種本質(zhì)。 存在一些能夠定義你的東西， 使你成為你自己，它是永恒不變的。 其中有一些很不精確的方式， 比如星座，等等。 事實(shí)上人們對(duì)這些相當(dāng)癡迷。 把它們放在臉書資料里， 就好像這些東西很有意義似的， 你甚至還知道自己的生肖屬相。 還有更多具有科學(xué)性的版本， 各種各樣定義人格類型的方法， 比如像麥爾斯-布里格斯性格分類測(cè)試。 不知道你們有沒有做過這個(gè)。 很多公司把這種測(cè)試用在招聘中。 你要回答很多問題， 以此來揭示你的某些核心人格。當(dāng)然，這些測(cè)試是相當(dāng)流行的。 在這類的雜志中，你可以看到 幾乎在每一刊的左下角， 都有這類性格測(cè)試的廣告。 一旦你拿起這種雜志， 就很難抗拒，不是么? 用這些測(cè)試來找出你的學(xué)習(xí)模式， 你的戀愛模式， 還有你的工作模式。 比如你是哪種類型的人?

so i think that we have a common-sense idea that there is a kind of core or essence of ourselves to be discovered. and that this is kind of a permanent truth about ourselves, something that's the same throughout life. well, that's the idea i want to challenge. and i have to say now, i'll say it a bit later, but i'm not challenging this just because i'm weird, the challenge actually has a very, very long and distinguished history. here's the common-sense idea. there is you. you are the individuals you are,and you have this kind of core. now in your life, what happens is that you, of course, accumulate different e_periences and so forth. so you have memories, and these memories help to create what you are.you have desires, maybe for a cookie, maybe for something that we don't want to talk about at 11 o'clock in the morning in a school. you will have beliefs. this is a number plate from someone in america. i don't know whether this number plate, which says 'messiah 1,' indicates that the driver believes in the messiah, or that they are the messiah. either way, they have beliefs about messiahs. we have knowledge. we have sensations and e_periences as well. it's not just intellectual things. so this is kind of the common-sense model, i think, of what a person is. there is a person who has all the things that make up our life e_periences.

我想我們有一個(gè)共識(shí)， 就是都認(rèn)為自己有一種 有待發(fā)掘的核心特質(zhì)。 有一種關(guān)乎我們自身的永恒真相，一生都不會(huì)改變。然而這正是我要挑戰(zhàn)的認(rèn)知。我現(xiàn)在就得說，一會(huì)還會(huì)再講，我要挑戰(zhàn)這種認(rèn)知并不是因?yàn)槲疫@人很怪，事實(shí)上這個(gè)挑戰(zhàn)已經(jīng)有一段 悠久顯赫的歷史了。最普遍的想法是，這是你。你是你這個(gè)個(gè)體，并且有這類的核心特征。而在你的一生中，當(dāng)然你會(huì)積累不同的經(jīng)歷等等。于是你有了記憶， 這些記憶幫助你塑造了自己。你有欲望，也許只是想要一塊餅干，也許是一些早晨十一點(diǎn)在學(xué)校 我們不想去討論的東西你還會(huì)有信仰， 這是一個(gè)美國(guó)人的車牌。我不知道這個(gè)車牌顯示的“彌賽亞 1” 是否表示這個(gè)司機(jī)相信救世主，或者他們自己就是救世主。 不管怎樣，他們信仰彌賽亞。我們有知識(shí)。 也有直覺和經(jīng)歷。并不只有智力方面的東西。我想這就是一個(gè)有關(guān)“你是什么”的 常識(shí)性模型。你是這么一個(gè)人，擁有這些構(gòu)成你人生經(jīng)歷的事物。

but the suggestion i want to put to you today is that there's something fundamentally wrong with this model. and i can show you what's wrong with one click. which is there isn't actually a 'you' at the heart of all these e_periences. strange thought? well, maybe not. what is there, then? well, clearly there are memories, desires, intentions, sensations, and so forth. but what happens is these things e_ist, and they're kind of all integrated, they're overlapped, they're connected in various different ways.they're connecting partly, and perhaps even mainly, because they all belong to one body and one brain. but there's also a narrative, a story we tell about ourselves, the e_periences we have when we remember past things. we do things because of other things. so what we desire is partly a result of what we believe, and what we remember is also informing us what we know. and so really, there are all these things, like beliefs, desires,sensations, e_periences, they're all related to each other, and that just is you. in some ways, it's a small difference from the common-sense understanding. in some ways, it's a massive one.

但今天我想提出的觀點(diǎn)卻是，這個(gè)模型具有根本性的錯(cuò)誤。我可以很簡(jiǎn)潔的給你們展示問題在哪里。所有這些經(jīng)歷的中心其實(shí) 并不存在那個(gè)真實(shí)的“你”。這個(gè)想法很奇怪嗎?不盡然。那這些經(jīng)歷中究竟有些什么呢? 顯然，有記憶、欲望、意愿、直覺，等等諸如此類。但事實(shí)上這些事物是存在的，而且整合在一起，他們以各種各樣的方式相互交錯(cuò)，彼此連接。 他們之間有部分連接，也許甚至是大部分連接，因?yàn)樗麄儗儆谕粋€(gè)身體，同一個(gè)大腦。不過還有這樣一種敘述，關(guān)于自己的故事，那些在我們回憶過去時(shí)所獲得的經(jīng)歷。 我們所做的事情都有其緣由。我們的欲望部分源于我們的信仰，我們的記憶也決定了我們的認(rèn)知。的確，所有這些東西比如信仰，欲望，直覺和經(jīng)歷， 他們都相互關(guān)聯(lián)， 這就構(gòu)成了“你”。某種意義上， 這與我們的基本認(rèn)知只有些微的不同。而某種意義上，這種偏差卻是巨大的。

it's the shift between thinking of yourself as a thing which has all the e_periences of life, and thinking of yourself as simply that collection of all e_periences in life. you are the sum of your parts. now those parts are also physical parts, of course, brains, bodies and legs and things, but they aren't so important, actually. if you have a heart transplant,you're still the same person. if you have a memory transplant, are you the same person? if you have a belief transplant, would you be the same person? now this idea,that what we are, the way to understand ourselves, is as not of some permanent being, which has e_periences, but is kind of a collection of e_periences, might strike you as kind of weird.

這是在把你自己當(dāng)做 擁有所有這些人生經(jīng)歷的事物，以及把你自己當(dāng)做所有這些人生經(jīng)歷的合集 之間的一種轉(zhuǎn)換。 你是所有部分的集合。 當(dāng)然，這些也可以是身體的部分，比如大腦，軀干，肢體等等，但事實(shí)上這些都不那么重要。假設(shè)你做了心臟移植，你還是那個(gè)你。但如果你做了記憶移植，你還是那個(gè)你嗎?如果是信仰移植呢，你還是原來的你嗎?所以，這個(gè)關(guān)于我們是什么 以及如何認(rèn)識(shí)自身的想法，它認(rèn)為我們不是什么擁有經(jīng)歷的永恒個(gè)體， 而是這些經(jīng)歷的集合， 這種想法可能會(huì)讓你覺得有點(diǎn)兒奇怪。

but actually, i don't think it should be weird. in a way, it's common sense. because i just invite you to think about, by comparison, think about pretty much anything else in the universe, maybe apart from the very most fundamental forces or powers. let's take something like water. now my science isn't very good. we might say something like water has two parts hydrogen and one parts o_ygen, right? we all know that. i hope no one in this room thinks that what that means is there is a thing called water, and attached to it are hydrogen and o_ygen atoms, and that's what water is. of course we don't. we understand, very easily, very straightforwardly, that water is nothing more than the hydrogen and o_ygen molecules suitably arranged. everything else in the universe is the same. there's no mystery about my watch, for e_ample. we say the watch has a face,and hands, and a mechanism and a battery, but what we really mean is, we don't think there is a thing called the watch to which we then attach all these bits. we understand very clearly that you get the parts of the watch, you put them together, and you create a watch. now if everything else in the universe is like this, why are we different?

但事實(shí)上，我覺得一點(diǎn)都不。 某種程度上，這也是常識(shí)。 我請(qǐng)大家通過比較，想想宇宙中其它的諸多事物， 不用考慮那些最基本的力或者功。 舉個(gè)例子吧。 我的科學(xué)素養(yǎng)很一般。我們可以說水含有兩份氫 和一份氧，對(duì)吧?這個(gè)我們都知道。 希望這個(gè)屋子里沒有人會(huì)理解為 有一種叫做水的東西，附著著氫原子和氧原子， 認(rèn)為這就是水。 我們當(dāng)然不會(huì)這么想。 我們都能輕易而直接的理解，水不過是 氫和氧以恰當(dāng)?shù)男问脚帕卸傻摹?宇宙中的其他任何事物也一樣。 比如，我的手表也沒有什么神秘的。 我們說它有表面指針，還有機(jī)械裝置以及電池。 不過我們的真正意思 并不是認(rèn)為一種叫做表的東西，上面附著上所有這些元件。我們很清楚 當(dāng)你把所有這些元件組合起來，就可以得到一個(gè)手表。 如果宇宙中所有事物都是這樣， 我們又有什么特殊的呢?

why think of ourselves as somehow not just being a collection of all our parts, but somehow being a separate, permanent entity which has those parts? now this view is not particularly new, actually. it has quite a long lineage. you find it in buddhism, you find it in 17th, 18th-century philosophy going through to the current day, people like locke and hume. but interestingly, it's also a view increasingly being heard reinforced by neuroscience. this is paul broks, he's a clinical neuropsychologist, and he says this: 'we have a deep intuition that there is a core, an essence there, and it's hard to shake off,probably impossible to shake off, i suspect. but it's true that neuroscience shows that there is no centre in the brain where things do all come together.' so when you look at the brain, and you look at how the brain makes possible a sense of self, you find that there isn't a central control spot in the brain. there is no kind of center where everything happens. there are lots of different processes in the brain, all of which operate, in a way,quite independently. but it's because of the way that they relate that we get this sense of self. the term i use in the book, i call it the ego trick. it's like a mechanical trick. it's not that we don't e_ist, it's just that the trick is to make us feel that inside of us is something more unified than is really there.

為什么我們不把自己認(rèn)為是 所有部件的組合， 而是一個(gè)擁有那些部件的 某種獨(dú)立而永恒的存在? 這種看法其實(shí)并不新鮮。 它已經(jīng)有著一段很長(zhǎng)的傳承。在佛教里有， 十七，十八世紀(jì)的哲學(xué)里有 直至現(xiàn)在，以洛克(譯注：17世紀(jì)英國(guó)哲學(xué)家) 和休謨(譯注：18 世紀(jì)蘇格蘭哲學(xué)家)為代表的思想。 但有趣的是，這也是一種 越來越經(jīng)常聽到的被神經(jīng)科學(xué)不斷加強(qiáng)的想法。這是保羅·布洛克斯， 一位臨床神經(jīng)心理學(xué)家， 他是這樣說的： “我們有一種根深蒂固的直覺： 就是存在一種核心特質(zhì)， 很難擺脫， 我甚至懷疑也許是根本無法擺脫的。 但神經(jīng)科學(xué)的確顯示， 我們的大腦中沒有什么讓 所有東西都集合在一起的中心區(qū)域?！蹦敲串?dāng)你觀察大腦， 觀察大腦如何形成自我意識(shí)， 你會(huì)發(fā)現(xiàn)根本不存在什么中心控制點(diǎn)。 不存在所有事件集中發(fā)生的區(qū)域。 大腦中有大量不同的進(jìn)程， 各自以相當(dāng)獨(dú)立的方式運(yùn)行著。 但是，他們之間相互關(guān)聯(lián)的方式使得我們有了自我的意識(shí)。 我在書里把它叫做自我迷局。就像機(jī)械迷局一樣。 這不是說我們不存在， 而是這個(gè)迷局使得我們感覺 在我們內(nèi)部有一種更為統(tǒng)一的存在。

now you might think this is a worrying idea. you might think that if it's true, that for each one of us there is no abiding core of self, no permanent essence, does that mean that really, the self is an illusion?does it mean that we really don't e_ist? there is no real you. well, a lot of people actually do use this talk of illusion and so forth. these are three psychologists, thomas metzinger, bruce hood, susan blackmore, a lot of these people do talk the language of illusion, the self is an illusion, it's a fiction. but i don't think this is a very helpful way of looking at it. go back to the watch. the watch isn't an illusion,because there is nothing to the watch other than a collection of its parts. in the same way, we're not illusions either. the fact that we are, in some ways, just this very, very comple_ collection, ordered collection of things, does not mean we're not real. i can give you a very sort of rough metaphor for this.let's take something like a waterfall. these are the iguazu falls, in argentina. now if you take something like this, you can appreciate the fact that in lots of ways, there's nothing permanent about this. for one thing, it's always changing. the waters are always carving new channels. with changes and tides and the weather, some things dry up, new things are created. of course the water that flows through the waterfall is different every single instance. but it doesn't mean that the iguazu falls are an illusion. it doesn't mean it's not real. what it means is we have to understand what it is as something which has a history, has certain things that keep it together, but it's a process, it's fluid, it's forever changing.

也許你會(huì)覺得這個(gè)想法讓人感到沮喪。 你也許會(huì)想，如果這是真的， 我們每個(gè)人都沒有持久的核心自我， 沒有永恒的實(shí)質(zhì)， 這是否意味著自我是一種假象呢? 是否意味著我們并不存在? 沒有什么真正的你。的確有很多人接納了這種假象之類的說法。 比如有三位心理學(xué)家， 托馬斯·梅辛革，布魯斯·胡德 以及蘇珊·布萊克默， 這些人都支持這種假象學(xué)說， 認(rèn)為自我是一種假象，是虛構(gòu)的。不過我不覺得這種理解方式 在這個(gè)問題上有任何的幫助。 我們回到手表的例子。手表不是假象， 因?yàn)槌瞬考慕M合 沒有其它東西了。同樣的，我們也不是假象。 事實(shí)上，從某種角度來說， 我們只是一個(gè) 極其復(fù)雜的有序集合，并不意味著我們不是真實(shí)存在的。 我可以給你們一個(gè)非常粗淺的比喻。就拿瀑布來說吧。 這是阿根廷的伊瓜蘇瀑布。 如果仔細(xì)想想， 你就會(huì)領(lǐng)會(huì)到，從很多方面來看， 它都不是永恒的。 首先，它永遠(yuǎn)在變化中。

now that, i think, is a model for understanding ourselves, and i think it's a liberating model. because if you think that you have this fi_ed, permanent essence, which is always the same, throughout your life, no matter what, in a sense you're kind of trapped. you're born with an essence, that's what you are until you die, if you believe in an afterlife,maybe you continue. but if you think of yourself as being, in a way, not a thing as such,but a kind of a process, something that is changing, then i think that's quite liberating. because unlike the the waterfalls, we actually have the capacity to channel the direction of our development for ourselves to a certain degree. now we've got to be careful here, right? if you watch the _-factor too much, you might buy into this idea that we can all be whatever we want to be.that's not true. i've heard some fantastic musicians this morning, and i am very confident that i could in no way be as good as them. i could practice hard and maybe be good, but i don't have that really natural ability. there are limits to what we can achieve. there are limits to what we can make of ourselves. but nevertheless, we do have this capacity to, in a sense, shape ourselves. the true self, as it were then, is not something that is just there for you to discover, you don't sort of look into your soul and find your true self, what you are partly doing, at least, is actually creating your true self. and this, i think, is very, very significant, particularly at this stage of life you're at. you'll be aware of the fact how much of you changed over recent years. if you have any videos of yourself, three or four years ago, you probably feel embarrassed because you don't recognize yourself.

這些水總在沖蝕出新的路徑， 隨著潮汐和天氣的變化， 有的干涸了，有的則剛剛形成。 當(dāng)然，瀑布中流淌著的水 每一刻都是不同的。 但這并不是說伊瓜蘇瀑布就是假象。 并不是說它就是非真實(shí)的了。 這意味著，我們需要將它理解為是一種擁有過往的事物， 是某些東西的集合， 不過它是一個(gè)過程， 流動(dòng)著的，始終變化著的。 我覺得這就是一個(gè) 可以用來認(rèn)識(shí)我們自己的模型， 一個(gè)釋放性的模型。 因?yàn)槿绻阏J(rèn)為自己有什么 固定的永恒的特質(zhì)， 無論怎樣都終其一生而存在， 那么在某種意義上你已經(jīng)被套住了。 你生而具備某種特質(zhì)，而它就會(huì)定義你，直到死亡， 如果你相信有來生， 也許還會(huì)繼續(xù)。 但如果你換種方式， 認(rèn)為自己不是這樣一種事物， 而是一個(gè)過程， 一個(gè)處于變化中的過程， 我覺得這就是一種解放。 因?yàn)榕c瀑布不同， 我們其實(shí)在一定程度上具備 為自己的發(fā)展規(guī)劃方向的能力。 現(xiàn)在我們要小心了，對(duì)吧? 如果你看了太多“_ 音素”(譯注：英國(guó)真人選秀節(jié)目)，你可能會(huì)深信 我們可能成為任何想成為的人。但事實(shí)并非如此。今早我聽到一些非常棒的音樂家的演奏，我非常確信我沒法達(dá)到他們的水平。 我可以刻苦練習(xí)，也許會(huì)做的不錯(cuò)， 但我并不具備這個(gè)天賦。 我們可以實(shí)現(xiàn)的總是有限的。 在造就自我方面我們能力有限， 但無論如何，我們至少具備 在一定程度上塑造自己的能力。 真實(shí)的自己， 并不是等著你去發(fā)現(xiàn)的什么東西， 你不是在靈魂中尋找那個(gè)真實(shí)的自己。 你或多或少正在做的， 其實(shí)是在創(chuàng)造真實(shí)的自己。 這一點(diǎn)我覺得非常重要， 尤其對(duì)于你所在的人生階段。 你會(huì)意識(shí)到這些年 自己變化了多少。 如果你有自己三四年前的視頻， 你也許會(huì)感到很尷尬， 因?yàn)槟愣伎煺J(rèn)不出自己了。

so i want to get that message over, that what we need to do is think about ourselves as things that we can shape, and channel and change. this is the buddha,again: 'well-makers lead the water, fletchers bend the arrow, carpenters bend a log of wood, wise people fashion themselves.' and that's the idea i want to leave you with, that your true self is not something that you will have to go searching for, as a mystery, and maybe never ever find. to the e_tent you have a true self, it's something that you in part discover, but in part create. and that, i think, is a liberating and e_citing prospect. thank you very much.

我希望能傳遞這樣的信息， 我們需要做的 就是認(rèn)為我們自己是可以塑造，規(guī)劃，并不斷改變的事物。佛說：“水人調(diào)船，弓匠調(diào)角，巧匠調(diào)木，智者調(diào)身?！?這正是我要傳達(dá)給你們的理念， 你無須尋找真實(shí)的自己， 也許這是個(gè)永遠(yuǎn)無法解開的謎。 即便存在真實(shí)的自己，你也需要一邊發(fā)掘，一邊創(chuàng)造。這是一種自由釋放性的， 非常的令人振奮的觀點(diǎn)。謝謝大家。

《你要等到什么時(shí)候做回真實(shí)的自己》觀后感

從小到大我沒想過對(duì)自己可以用虛偽一詞。我現(xiàn)在終于承認(rèn)自己虛偽。我討厭虛偽，但又不得不虛偽。

真實(shí)的虛偽

對(duì)所謂的比賽嗤之以鼻，卻是如此的渴望?？傉J(rèn)為自己很高尚，不為世俗所動(dòng)容，可我錯(cuò)了，錯(cuò)得非常徹底。一副無所謂的嘴臉，一副不羈與世漠然的嘴臉，背后卻如此的平凡，如此渾濁。歌唱比賽，一班2個(gè)名額，自己內(nèi)心極大渴望擁有其中一個(gè)。卻很不屑地對(duì)別人說“哎呀，我無所謂，無所謂，無所謂的拉?！逼鋵?shí)真的是無所謂嗎?自己好虛偽，虛偽得讓自己感到前所未有的恐懼。不知道自己什么時(shí)候?qū)W會(huì)了虛偽，什么時(shí)候才能做回真實(shí)的自己?

不現(xiàn)實(shí)的虛偽

總想當(dāng)個(gè)“冰美人”，用冷漠還偽裝自己?？偢嬖V自己，只要冷漠，對(duì)何人，何事就都可以敬而遠(yuǎn)之，置之不理。常對(duì)著墻一遍又一遍的練習(xí)，用硬邦邦的表情說話，語(yǔ)調(diào)沒有一絲波瀾。然而，我失敗了。見到人說話嘴角會(huì)不自覺地向上揚(yáng)，瞇起的眼角，深陷下去的一個(gè)酒窩也紛紛出賣了我?；蛟S，天注定我當(dāng)不了“冰美人”，不能用冷漠的外套套在自己身上。

何時(shí)才能卸下偽裝，做回真實(shí)自己?