最新ted演講稿pdf版(十六篇)

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格式：DOC 上傳日期：2023-02-08 10:04:33 頁碼：10

最新ted演講稿pdf版(十六篇)

2023-02-08 10:04:33 小編：zdfb

演講稿是演講者根據(jù)幾條原則性的提綱進(jìn)行演講，比較靈活，便于臨場發(fā)揮，真實感強(qiáng)，又具有照讀式演講和背誦式演講的長處。那么你知道演講稿如何寫嗎？下面是小編為大家整理的演講稿，歡迎大家分享閱讀。

ted演講稿pdf版篇一

當(dāng)我九歲的時候我第一次去參加夏令營我媽媽幫我整理好了我的行李箱里面塞滿了書這對于我來說是一件極為自然的事情因為在我的家庭里閱讀是主要的家庭活動聽上去你們可能覺得我們是不愛交際的但是對于我的家庭來說這真的只是接觸社會的另一種途徑你們有自己家庭接觸時的溫暖親情家人靜坐在你身邊但是你也可以自由地漫游在你思維深處的冒險樂園里我有一個想法野營會變得像這樣子，當(dāng)然要更好些 (笑聲) 我想象到十個女孩坐在一個小屋里都穿著合身的女式睡衣愜意地享受著讀書的過程

(laughter)

(笑聲)

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

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

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

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

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

于是我放好我的書放回了屬于它們的行李箱中并且我把它們放到了床底下在那里它們度過了暑假余下的每一天我對這樣做感到很愧疚不知為什么我感覺這些書是需要我的它們在呼喚我，但是我卻放棄了它們我確實放下了它們，并且我再也沒有打開那個箱子直到我和我的家人一起回到家中在夏末的時候

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

現(xiàn)在，我向你們講述這個夏令營的故事我完全可以給你們講出其他50種版本就像這個一樣的故事-- 每當(dāng)我感覺到這樣的時候它告訴我出于某種原因，我的寧靜和內(nèi)向的風(fēng)格并不是正確道路上的必需品我應(yīng)該更多地嘗試一個外向者的角色而在我內(nèi)心深處感覺得到，這是錯誤的內(nèi)向的人們都是非常優(yōu)秀的，確實是這樣但是許多年來我都否認(rèn)了這種直覺于是我首先成為了華爾街的一名律師而不是我長久以來想要成為的一名作家一部分原因是因為我想要證明自己也可以變得勇敢而堅定并且我總是去那些擁擠的酒吧當(dāng)我只是想要和朋友們吃一頓愉快的晚餐時我做出了這些自我否認(rèn)的抉擇如條件反射一般甚至我都不清楚我做出了這些決定

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

這就是很多內(nèi)向的人正在做的事情這當(dāng)然是我們的損失但這同樣也是同事們的損失我們所在團(tuán)隊集體的損失當(dāng)然，冒著被指為夸大其詞的風(fēng)險我想說，更是世界的損失因為當(dāng)涉及創(chuàng)造和領(lǐng)導(dǎo)的時候我們需要內(nèi)向的人做到最好三分之一到二分之一的人都是內(nèi)向的--三分之一到二分之一你要知道這可意味著每兩到三個人中就有一個內(nèi)向的所以即使你自己是一個外向的人我正在說你的同事和你的配偶和你的孩子還有現(xiàn)在正坐在你旁邊的那個家伙-- 他們都要屈從于這樣的偏見一種在我們的社會中已經(jīng)扎根的現(xiàn)實偏見我們從很小的時候就把它藏在內(nèi)心最深處甚至都不說幾句話，關(guān)于我們正在做的事情。

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

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

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

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

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

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

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

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

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

事實上，歷史上一些有改革能力的領(lǐng)袖都是內(nèi)向的人我會舉一些例子給你們埃莉諾·羅斯福，羅沙·帕克斯，甘地 -- 所有這些人都把自己描述成內(nèi)向，說話溫柔甚至是害羞的人他們?nèi)匀徽驹诹司酃鉄粝?即使他們渾身上下都感知他們說不要這證明是一種屬于它自身的特殊的力量因為人們都會感覺這些領(lǐng)導(dǎo)者同時是掌舵者并不是因為他們喜歡指揮別人抑或是享受眾人目光的聚焦他們處在那個位置因為他們沒有選擇因為他們行駛在他們認(rèn)為正確的道路上

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

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

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

同時我想說從文化意義上講我們需要一種更好的平衡我們需要更多的陰陽的平衡在這兩種類型的人之間這點是極為重要的當(dāng)涉及創(chuàng)造力和生產(chǎn)力的時候因為當(dāng)心理學(xué)家們看待最有創(chuàng)造力的人的生命的時候他們尋找到的是那些擅長變換思維的人提出想法的人但是他們同時也有著極為顯著的偏內(nèi)向的痕跡

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

這是因為獨處是非常關(guān)鍵的因素對于創(chuàng)造力來說所以達(dá)爾文自己一個人漫步在小樹林里并且斷然拒絕了晚餐派對的邀約西奧多·蓋索，更多時候以蘇索博士的名號知名他夢想過很多的驚人的創(chuàng)作在他在加利福尼亞州拉霍亞市房子的后面的一座孤獨的束層的塔形辦公室中而且其實他很害怕見面見那些讀過他的書的年輕的孩子們害怕他們會期待他這樣一位令人愉快的，圣誕老人形象的人物同時又會因發(fā)現(xiàn)他含蓄緘默的性格而失望史蒂夫·沃茲尼亞克發(fā)明了第一臺蘋果電腦一個人獨自坐在他的機(jī)柜旁在他當(dāng)時工作的惠普公司并且他說他永遠(yuǎn)不會在那方面成為一號專家但他還沒因太內(nèi)向到要離開那里那個他成長起來的地方

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

當(dāng)然了這并不意味著我們都應(yīng)該停止合作-- 恰當(dāng)?shù)睦幽?，是史蒂夫·沃茲尼亞克和史蒂夫·喬布斯的著名?lián)手創(chuàng)建蘋果電腦公司--但是這并不意味著和獨處有重大關(guān)系并且對于一些人來說這是他們賴以呼吸生存的空氣事實上，幾個世紀(jì)以來我們已經(jīng)非常明白獨處的卓越力量只是到了最近，非常奇怪，我們開始遺忘它了如果你看看世界上主要的宗教你會發(fā)現(xiàn)探尋者-- 摩西，耶穌，佛祖，穆罕默德 -- 那些獨身去探尋的人們在大自然的曠野中獨處，思索在那里，他們有了深刻的頓悟和對于奧義的揭示之后他們把這些思想帶回到社會的其他地方去沒有曠原，沒有啟示

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

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

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

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

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

如果說現(xiàn)在這一切都是真的那么為什么我們還得到這樣錯誤的結(jié)論? 為什么我們要這樣創(chuàng)立我們的學(xué)校，還有我們的工作單位?為什么我們要讓這些內(nèi)向的人覺得那么愧疚。對于他們只是想要離開，一個人獨處一段時間的事實? 有一個答案在我們的文化史中埋藏已久西方社會特別是在美國總是偏愛有行動的人而不是有深刻思考的人有深刻思考的“人” 但是在美國早期的時候我們生活在一個被歷史學(xué)家稱作“性格特征”的文化那時我們?nèi)匀?，在這點上，判斷人們的價值從人們的內(nèi)涵和道義正直而且如果你看一看這個時代關(guān)于自立的書籍的話它們都有這樣一種標(biāo)題： “性格”，世界上最偉大的事物并且它們以亞伯拉罕·林肯這樣的為標(biāo)榜一個被形容為謙虛低調(diào)的男人拉爾夫·瓦爾多·愛默生稱他是 “一個以‘優(yōu)越’二形容都不為過的人”

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

但是接著我們來到了二十世紀(jì) 并且我們?nèi)谌肓艘环N新的文化一種被歷史學(xué)家稱作“個性”的文化所發(fā)生的改變就是我們從農(nóng)業(yè)經(jīng)濟(jì)發(fā)展為一個大商業(yè)經(jīng)濟(jì)的世界而且人們突然開始搬遷從小的城鎮(zhèn)搬向城市并且一改他們之前的在生活中和所熟識的人們一起工作的方式現(xiàn)在他們在一群陌生人中間有必要去證明自己這樣做是非常可以理解的像領(lǐng)袖氣質(zhì)和個人魅力這樣的品質(zhì) 突然間似乎變得極為重要那么可以肯定的是，自助自立的書的內(nèi)容變更了以適應(yīng)這些新的需求并且它們開始擁有名稱像是《如何贏得朋友和影響他人》(戴爾?卡耐基所著《人性的弱點》) 他們的特點是做自己的榜樣不得不說確實是好的推銷員所以這就是我們今天生活的世界這是我們的文化遺產(chǎn)

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

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

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

所以現(xiàn)在我很高興同你們分享我手提箱中的東西猜猜是什么? 書我有一個手提箱里面裝滿了書這是瑪格麗特·阿特伍德的《貓的眼睛》這是一本米蘭·昆德拉的書這是一本《迷途指津》是邁蒙尼德寫的但這些實際上都不是我的書我還是帶著它們，陪伴著我因為它們都是我祖父最喜愛的作家所寫

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

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

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

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

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

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

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

所以我就出版了一本關(guān)于內(nèi)向性格的書它花了我7年的時間完成它而對我來說，這七年像是一種極大的喜悅因為我在閱讀，我在寫作我在思考，我在探尋這是我的版本對于爺爺一天中幾個小時都要獨自待在圖書館這件事但是現(xiàn)在突然間我的工作變得很不同了我的工作變成了站在這里講述它講述內(nèi)向的性格 (笑聲)而且這對于我來說是有一點困難的因為我很榮幸在現(xiàn)在被你們所有人所傾聽這可不是我自然的文化背景

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

所以我準(zhǔn)備了一會就像這樣以我所能做到的最好的方式我花了最近一年的時間練習(xí)在公共場合發(fā)言在我能得到的每一個機(jī)會中我把這一年稱作我的“危險地發(fā)言的一年” (笑聲) 而且它的確幫了我很大的忙但是我要告訴你們一個幫我更大的忙的事情那就是我的感覺，我的信仰，我的希望當(dāng)談及我們態(tài)度的時候對于內(nèi)向性格的，對于安靜，對于獨處的態(tài)度時我們確實是在急劇變化的邊緣上保持微妙的平衡我的意思是，我們在保持平衡現(xiàn)在我將要給你們留下一些東西三件對于你們的行動有幫助的事情獻(xiàn)給那些觀看我的演講的人

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

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

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

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

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

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

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

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

thank you. thank you.

非常感謝你們!

ted演講稿pdf版篇二

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

(laughter)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

thank you very much.

(applause)

thank you. thank you.

ted演講稿pdf版篇三

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

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

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

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

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

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

ted演講稿pdf版篇四

擁抱他人，擁抱自己

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

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

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

我們每個人都有個自我，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€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)實的世界是孤獨彼此分離的。而在孩童期的某段時間，我們開始形成自我這個觀點。宇宙中的小小個體有了自己的名字，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)，看法和觀點慢慢變成事實，成為我們身份的一部分。而那個自我，也變成我們?nèi)松飞锨靶械膶?dǎo)航儀。然后，這個所謂的自我，是他人自我的映射，還是我們真實的自己呢?我們究竟想成為什么樣，應(yīng)該成為什么樣的呢?

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

這個和自我打交道，尋找自己身份的過程在我的成長記憶中一點都不容易。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，在很長一段時間就是我存在狀態(tài)。然而回頭看，對自我的解構(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，而另一個自我會產(chǎn)生，這個自我可能更堅強(qiáng)，可能更可憎，有時你也不想變成那樣。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明白其實自我從來沒有存在過?

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

我在70年代英格蘭海邊長大，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群體的。我是一個全白人天主教會學(xué)校里面黑皮膚無神論小孩。我與他人是不同的，而那個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，我的頭發(fā)不對，我的過去不對，我的一切都是另類定義的，在這個社會里，我其實并不真實存在。我首先是個異類，其次才是個女孩。我是可見卻毫無意義的人。

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

這時候，另一個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消失了，我放開四肢，也成為了一位不錯的舞者。我將所有的情緒都融入到舞蹈的動作中去，我可以在舞蹈中與自己相溶，盡管在現(xiàn)實生活中卻無法做到。

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

16歲的時候，我遇到了另一個機(jī)會，第一部參演的電影。我無法用語言來表達(dá)在演戲的時候我所感受到的平和，我無處著落的自我可以與那個角色融為一體，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，我又會回到自己粗糙不明，笨拙的自我。

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

19歲的時候，我已經(jīng)是富有經(jīng)驗的專業(yè)電影演員，而我還是在尋找自我的定義。我申請了大學(xué)的人類學(xué)專業(yè)。phyllislee博士面試了我，她問我：“你怎么定義種族?”我覺得我很了解這個話題，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，其實一個肯尼亞黑人和烏干達(dá)黑人之間基因差異比一個肯尼亞黑人和挪威白人之間差異要更多。因為我們都是從非洲來的，所以在非洲，基因變異演化的時間是最久的?！睋Q句話說，種族在生物學(xué)或任何科學(xué)上都沒有事實根據(jù)。另一方面，我對于自我的定義瞬時失去了一大片基礎(chǔ)。但那就是生物學(xué)事實，我們都是非洲后裔，一位在160 0__年前的偉大女性mitochondrialeve的后人。而種族這個無效的概念是我們基于恐懼和無知自己捏造出來的。

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

奇怪的是，這個發(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。我還是堅信“自我”的價值甚過一切。而且我們身處的世界就是如此，我們的整個價值系統(tǒng)和現(xiàn)實環(huán)境都是在服務(wù)“自我”的價值?？纯床煌袠I(yè)里面對于自我的塑造，看看它們創(chuàng)造的那些工作，產(chǎn)出的那些利潤。我們甚至必須相信自我是真實存在的。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話題的幌子。

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

但其實我們的終極自我其實是我們的本源，合一。掙扎自我是否真實，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。而這點當(dāng)我們意識到現(xiàn)實是你中有我，我中有你，和諧統(tǒng)一，而自我是種假象時就會體會到了。我們可以想想，什么時候我們是身心統(tǒng)一的，例如說我跳舞，表演的時候，我和我的本源連結(jié)，而我的自我被拋在一邊。那時，我和身邊的一切--空氣，大地，聲音，觀眾的反饋都連結(jié)在一起。我的知覺是敏銳和鮮活的，就像初生的嬰兒那樣，合一。

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

當(dāng)我在演戲的時候，我讓另一個自我住在我體內(nèi)，我代表它行動。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)扮演過奴隸時代的復(fù)仇鬼魂，也扮演過__年的國務(wù)卿。不管他們這些自我是怎樣的，他們都在那時與我相連。而我也深信作為演員，我的成功，或是作為個體，我的成長都是源于我缺乏“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。是因為我沒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，我以為我對他人的理解是因為我缺乏自我。那個曾經(jīng)是我深感羞恥的東西其實是種啟示。

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

當(dāng)我真的理解我的自我不過是種映射，是種工具，一件奇怪的事情發(fā)生了。我不再讓它過多控制我的生活。我學(xué)習(xí)管理它，像把它帶去看醫(yī)生一樣，我很熟悉那些因自我而失調(diào)的舉動。我不因自我而羞恥，事實上，我很尊敬我的自我和它的功能。而隨著時間過去，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發(fā)生在你身上。

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

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

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

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

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

讓我們共生共榮，并不要太過激進(jìn)著急。試著放下沉重的自我，點亮知覺的火把，尋找我們的本源，我們與萬事萬物之間的聯(lián)系。我們初生時就懂得這個道理的。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。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。簡單的覺醒就是開始。

thank you for listening.

(applause) 謝謝。

ted演講稿pdf版篇五

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

thank you. (applause)

ted演講稿pdf版篇六

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

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

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

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

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

所以有趣的是，幸運餅干是怎么從日本的東西變成中國的東西的呢?簡單地說，我們在二戰(zhàn)時扣押了所以的日本人，包括那些做幸運餅干的。這時候，中國人來了，看到了商機(jī)，自然就據(jù)為己有了。

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

左宗棠雞，在美國海軍軍校被稱為左司令雞。我很喜歡這道菜。在我的書里，這道菜實際上叫左將軍的長征，它確實在美國很受歡迎，因為它是甜的，油炸的，是雞肉做的——全部都是美國人的最愛。

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

我意識到左宗棠將軍有點像美國的桑德斯上校(肯德基創(chuàng)始人)，因為他是因雞肉而出名的而不是戰(zhàn)爭。而在中國，左宗棠確實是因為戰(zhàn)爭而不是雞肉聞名的。

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

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

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

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

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

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

ted演講稿pdf版篇七

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

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

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

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

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

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

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

這就是互聯(lián)網(wǎng)的運作方式。這就是我說的秘密。因為互聯(lián)網(wǎng)提供的是一個機(jī)會均等平臺。你分享的鏈接跟他分享的鏈接一樣有趣，我分享的鏈接也不賴。只要我們有一個瀏覽器，不論你的財富幾何，你都可以去到想瀏覽的頁面。

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

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

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

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

ted演講稿pdf版篇八

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

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

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

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

(laughter)

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

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

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

(laughter)

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

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

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

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

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

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

(laughter)

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

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

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

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

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

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

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

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

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

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

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

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

thank you very much.

(applause)

ted演講稿pdf版篇九

try something new for 30 days 小計劃幫你實現(xiàn)大目標(biāo)

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

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

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

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

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

我也認(rèn)識到如果你真想一些槽糕透頂?shù)氖?，你可以?0天里做這些事。你曾想寫小說嗎?每年11月，數(shù)以萬計的人們在30天里，從零起點嘗試寫他們自己的5萬字小說。這結(jié)果就是，你所要去做的事就是每天寫1667個字要寫一個月。所以我做到了。順便說一下，秘密在于除非在一天里你已經(jīng)寫完了1667個字，要不你就甭想睡覺。你可能被剝奪睡眠，但你將會完成你的小說。那么我寫的書會是下一部偉大的美國小說嗎?不是的。我在一個月內(nèi)寫完它。它看上去太可怕了。但在我的余生，如果我在一個ted聚會上遇見約翰·霍奇曼，我不必開口說，“我是一個電腦科學(xué)家。”不，不會的，如果我愿意我可以說，“我是一個小說家。”

(laughter)

(笑聲)

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

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

(laughter)

(笑聲)

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

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

thanks.

謝謝。

(applause)

(掌聲)

ted演講稿pdf版篇十

瞧，她笑的多開心呀，兩只眼睛成了彎彎的月亮，微微的翹起的小鼻子向上聳起，紅紅的小嘴隨著咯咯的笑聲一張一合的，就連那兩只小羊角辮也在抖動著。你知道她是誰嗎?告訴你，那就是我。

我個兒不高，大約1米1左右。我有很多特點，最大的特點就是喜歡動物。

初冬，我在街上花錢買了兩只小雞，一只乳白色，一只橘黃色。買了它們滿以為媽媽也會像我一樣高興，可一進(jìn)門，媽媽就不高興的說：“你怎么把這小東西買回來啦?他會凍死的。”我不以為然，我決心要把它們養(yǎng)活。我先把它們放在地上，又拿來小米喂它們，可它們只是嘰嘰嘰地叫，不肯吃。媽媽走過來說：“天氣冷，它們凍得顧不上吃了。”我仔細(xì)一看，果然，它們凍得直發(fā)抖。于是，我把它們放在手心上，它們才嘰嘰嘰地吃起來。晚上，我在桌前寫作業(yè)，小雞在旁邊并不吃我給它們的小米，總是嘰嘰嘰地叫。每辦法，只好把它們放在我的棉衣里，它們才不叫了。我安心地寫完作業(yè)，把它們拿出來，它們又開始叫了，我只好跟它們“同床共枕”。

總算熬到開暖氣的那一天了，房間變暖了，小雞的羽毛也長了。晚上，我把它們放在盒子里，怕它們跑了，就在上面又蒙上了一層布。結(jié)果第二天，小雞悶死了。我傷心的哭了，并且一連好幾天都很傷心。

我曾經(jīng)被趙忠祥伯伯主持的《動物世界》所感動，希望自己長大以后，為保護(hù)動物做宣傳。我也曾被那些鋪殺動物的不法分子所激怒，為那些無辜被害的動物流淚。有一次，我在電視上看到公安局抓獲一批走私動物皮的犯罪分子，既高興，又傷心，傷心的是有那么多的動物被他們殘忍的殺害了，高興的是公安局的叔叔終于把那一伙慘無人道的走私分之抓獲了，僥幸生存的一批動物可以得到保護(hù)了。

這就是我，一個喜歡動物，愛護(hù)動物的小女孩。

ted演講稿pdf版篇十一

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

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

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

他們和一頭抹香鯨相撞，給船體撞了一個毀滅性的大洞。當(dāng)船在巨浪中開始沉沒時，人們在三條救生小艇中抱作一團(tuán)。

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

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

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

他們就是捕鯨船esse_上的人們，后來的他們的故事成為《白鯨記》的一部分。

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

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

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

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

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

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

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

我們長大以后，我們總是會被鼓勵把恐懼視為軟弱，需要像乳牙或輪滑鞋一樣扔掉的幼稚的東西。

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

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

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

這也許就是為什么我們認(rèn)為有時候恐懼，本身就是一種危險或帶來危險。 “不要愁?！蔽覀兛偸菍e人說。“不要慌”。英語中，恐懼是我們需要征服的東西。是我們必須對抗的東西，是我們必須克服的東西。

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

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

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

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

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

我小時候住在加利福尼亞，你們都知道，是非常適合居住的位置，但是對一個小孩來說，加利福尼亞也會有點嚇人。

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

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

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

我們說小孩子感受到這種恐懼是因為他們有生動的想象力。但是在某個時候，我們大多數(shù)學(xué)會了拋棄這種想法而變得成熟。

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

我們都知道床下沒有魔鬼，也不是每個地震都會震垮房子。但是我們當(dāng)中最有想象力的人們并沒有因為成年而拋棄這種恐懼，這也許并不是巧合。

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

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

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

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

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

船傾覆后已經(jīng)過了24個小時。這時人們制定了一個計劃，但是其實他們沒什么太多的選擇。

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

在納撒尼爾·菲爾布里克(nathaniel philbrick)描述這場災(zāi)難的動人文章中，他寫到“這些人離陸地如此之遠(yuǎn)，似乎永遠(yuǎn)都不可能到達(dá)地球上的任何一塊陸地?！?/p>

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

我們身體會怎樣? 我們的思想會有什么變化? 也就是在那之后，我意識到我過去總是問自己的那些些問題和孩子們在夜里害怕是多么的相像。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

他們夢想到一系列恐怖的場景。問題在于他們聽從了一個錯誤的故事。所有他們恐懼中他們只對其中最聳人聽聞，最生動的故事，也是他們想象中最早出現(xiàn)的場景：食人族。

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

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

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

也許如果我們都試著解讀自己的恐懼，我們就能少被其中的一些幻象所迷惑。

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

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

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

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

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

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

(applause)

(掌聲)

ted演講稿pdf版篇十二

尊敬的老師、同學(xué)們：

大家好!

很多年以前，我曾經(jīng)說過，時間可以改變一切。

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

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

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

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

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

ted演講稿pdf版篇十三

i grew up diagnosed as phobically shy,

我從小就有社交恐懼癥

and like at least 20 other people in a room of this size,

這樣的空間大約20人

i was a stutterer.

就能讓以前的我結(jié)巴語塞

do you dare raise your hand?

更別提舉手了根本不可能

and it sticks with us.

這種困擾如影隨形

it really does stick with us,

你走到哪它就跟到哪

because when we are treated that way,

當(dāng)大家對你的存在視若無睹

we feel invisible sometimes,

你會開始感覺自己是隱形人

or talked around and at.

而別人都在你背后竊竊私語

and as i started to look at people,

后來我仔細(xì)去觀察周遭的人

which is mostly all i did,

一直以來我都只敢默默觀察

i noticed that some people really wanted attention

然后發(fā)現(xiàn)有些人無法忍受被忽視

and recognition.

他們要得到大家的注意力和認(rèn)同

remember, i was young then.

當(dāng)時我年輕、懵懂

so what did they do? what we still do perhaps too often?

渴望注意力的人會做什么? 也許現(xiàn)在太多人在做一樣的事而不自知

we talk about ourselves.

他們談?wù)摰某３６际亲约?/p>

and yet there are other people i observed who had what i called a mutualitymindset.

但另一批人就不同了我說他們的人際關(guān)系往往有一種“互相”的心態(tài)

in each situation, they found a way to talk about us and create that “us”idea.

無論什么場合他們的談話里都會出現(xiàn)“我們”這個概念

so my idea to reimagine the world is to see it one where we all becomegreater opportunity-makers with and for others.

在我心目中的理想世界每個人都能為自己和別人創(chuàng)造機(jī)會

there’s no greater opportunity or call for action for us now

就是現(xiàn)在我們必須把握良機(jī)、采取行動

than to become opportunity-makers who use best talents together more oftenfor the greater good

多去整合各種才能盡可能的利益他人

and accomplish things we couldn’t have done on our own.

一人做不到的多人或許有辦法

and i want to talk to you about that,

這就是我今天的重點

cause even more than giving,

比單純給予

even more than giving,

施舍、捐贈更有影響力的

is the capacity for us to do something smarter together

就是人們學(xué)會集思廣益

for the greater good that lifts us both up

共同合作創(chuàng)造雙贏局面

and that can scale.

其中的利益會一層層積累

that’s why i’m sitting here.

這是我今天演講的重點

but i also want to point something else out.

不過我還想說一件事

each one of you is better than anybody else at something.

臺下的你必定在某些事上比其他人都拿手

that disproves that popular notion that if you’re the smartest person inthe room,

和那句名言“你絕不是這里最厲害的人”

you’re in the wrong room.

恰恰相反

so let me tell you about a hollywood party i went to a couple yearsback,

我在幾年前的一個好萊塢聚會上

and i met this up-and-coming actress,

遇見了位有潛力的女演員

and we were soon talking about something that we both felt passionatelyabout,

我們很快就找到共同話題-

public art.

公共藝術(shù)

and she had the fervent belief that every new building in los angeles

她堅信洛杉磯的每棟建筑里

should have public art in it. she wanted a regulation for it,

都應(yīng)該有公共藝術(shù) 她想要一套專屬公共藝術(shù)的規(guī)范

and she fervently started,

所以她興忡忡的著手進(jìn)行

what is here from chicago?

這里有誰是芝加哥人嗎?

she fervently started talking about these bean-shaped reflective sculpturesin millennium park,

她滔滔不絕的說著千禧公園里的云門雕塑

and people would walk up to it

人們好奇的上前一探究竟

and they’d smile in the reflection of it,

看著自己的映像微笑

and they’d pose and they’d vamp and they’d take selfies together

擺pose、贊嘆、自拍留念

and they’d laugh.

然后笑成一團(tuán)

and as she was talking, a thought came to my mind.

聽著聽著我突然靈光乍現(xiàn)

i said, “i know someone you ought to meet.

我告訴她: “妳應(yīng)該見見這個人

he’s getting out of san quentin in a couple of weeks

再幾周他就要從圣昆丁州立監(jiān)獄出來了

and he shares your fervent desire that art should engage and enable peopleto connect.”

他跟妳一樣覺得藝術(shù)應(yīng)該讓人有共鳴、激發(fā)想像力”

he spent five years in solitary,

他被單獨監(jiān)禁了五年

and i met him because i gave a speech at san quentin,

我因為在圣昆丁演講而與他結(jié)識

and he’s articulate

他口條不錯

and he’s rather easy on the eyes

長的也不賴

because he’s buff. he had workout regime he did everyday.

因為他是條熱愛健身的漢子

i think she was following me at that point.

女演員大概還滿有興趣的

i said, “he’d be an une_pected ally.”

我又說: “他會是個得力助手”

and not just that. there’s james. he’s an architect

除了他之外我把詹姆也拉進(jìn)來詹姆是建筑師

and he’s a professor,

也是個教授

and he loves place-making, and place-making is when you have thosemini-plazas

他對地方營造很有興趣外頭的小廣場、

and those urban walkways

城市人行道

and where they’re dotted with art,

任何有藝術(shù)點綴的地方都屬于地方營造的范疇

where people draw and come up and talk sometimes.

許多人會在那兒畫畫、閑聊

i think they’d make good allies.

我想他們一定能合作無間

and indeed they were.

果真沒錯

they met together. they prepared.

他們碰面之后就開始籌備

they spoke in front of the lost angeles city council.

到洛杉磯市政府傳達(dá)訴求

and the council members not only passed the regulation,

結(jié)果市議員通過了他們訂的條例

half of them came down and asked to pose with them afterwards.

之后甚至半數(shù)議員還去與藝術(shù)品合影

they were startling, compelling and credible.

他們給人的印象是震懾、具說服力、可靠

you can’t buy that.

全都是用錢買不到的

what i’m asking you to consider is what kind of opportunity-makers we mightbecome,

希望各位想想自己能成為哪種機(jī)會制造者

because more than wealth

比財富、

or fancy titles

頭銜、

or a lot of contacts,

人脈更可觀的

it’s our capacity to connect around each other’s better side and bring itout.

是我們發(fā)掘他人優(yōu)點的能力

and i’m not saying this is easy,

這一點都不容易

and i’m sure many of you have made the wrong moves too about who you wantedto connect with,

相信許多人都有找錯對象、牽錯線的經(jīng)驗

but what i want to suggest is, this is an opportunity.

但畢竟都是個“機(jī)會”

i started thinking about it way back when i was a wall street journalreporter and i was in europe

這個領(lǐng)悟要從好幾年前說起當(dāng)時我在歐洲擔(dān)任華爾街日報記者

and i was supposed to cover trends and trends that transcended business orpolitics or lifestyle.

采訪內(nèi)容為時尚與流行跨越商業(yè)、政治、生活型態(tài)隔閡的流行

so i had to have contacts in different worlds very different than mine,

因此得和背景截然不同的人打交道

because otherwise you couldn’t spot the trends.

否則就無法掌握潮流走向

and third, i had to write a story in a way stepping into the reader’sshoes,

寫故事時還得設(shè)身處地為讀者想

they could see how these trends could affect their lives.

要讓他們覺得自己和這些潮流息息相關(guān)

that’s what opportunity-makers do.

這就是機(jī)會制造者的任務(wù)

and here’s a strange thing:

奇怪之處在于

unlike an increasing number of americans who are working and living andplaying with people who think e_actly like them

越來越多人工作、生活、娛樂都喜歡尋找與自己相似的人

because we then become more rigid and e_treme,

久而久之就變得挑剔、極端起來

opportunity-makers are actively seeking situations with people unlikethem,

機(jī)會制造者尋找與自己不相似的人

and they’re building relationships,

和他們建立關(guān)系

and because they do that,

這樣做的話

they have trusted relationships where they can bring the right team in

兩方之間就有互信能在適當(dāng)?shù)臅r機(jī)介紹彼此適當(dāng)?shù)娜?/p>

and recruit them to solve a problem better and faster and seize moreopportunities.

用更快、更好的方法解決問題同時也抓住了更多機(jī)會

they’re not affronted by differences.

機(jī)會創(chuàng)造者不會被歧異冒犯

they’re fascinated by them,

反而深受吸引

and that is a huge shift in mindset,

這是心態(tài)上的極端不同

and once you feel it, you want it to happen a lot more.

你一旦意識到就會為它的魅力著迷

this world is calling out for us to have a collective mindset,

和別人形成“共同體”才是王道

and i believe in doing that.

我個人深信

it’s especially important now.

攜手合作在這世代特別重要

why is it important now?

為什么呢?

because things can be devised like drones

機(jī)器小幫手

and drugs and data collection,

藥物開發(fā)、數(shù)據(jù)收集

and they can be devised by more people.

都可以讓更多人參與其中

and cheaper ways for beneficial purposes

用更經(jīng)濟(jì)的方式創(chuàng)造收益

and then, as we know from the news every day, they can be used fordangerous ones.

只是水能載舟亦能復(fù)舟也可能被有心人士利用

it calls on us, each of us, to a higher calling.

這個理念非常需要大家的重視

but here’s the icing on the cake:

成為機(jī)會制造者是一箭雙雕

it’s not just the first opportunity that you do with somebody else that’sprobably your greatest,

除了獲得和更高竿對象合作的機(jī)會

as an institution or an inpidual.

無論對于機(jī)構(gòu)或個人來說

it’s after you’ve had that e_perience and you trust each other.

都是開啟了這扇門建立信任后

it’s the une_pected things that you devise later on you never could havepredicted.

團(tuán)隊合作帶來的驚人成果

for e_ample, marty is the husband of that actress i mentioned,

麥迪是那位女演員的丈夫

and he watched them when they were practicing,

詹姆等三人排練時他就在旁邊看

and he was soon talking to wally, my friend the e_-con,

并很快和韋利聊開了就是剛出獄的那位

about that e_ercise regime.

大概在聊健身吧?

and he thought, i have a set of racquetball courts.

麥迪心想: “我有個壁球館

that guy could teach it. a lot of people who work there are members at mycourts.

韋利可以來當(dāng)教練很多教練都是體育館的會員

they’re frequent travelers.

他們很常來我這邊

they could practice in their hotel room, no equipment provided.

旅館房間里沒有設(shè)備也照樣能練習(xí)”

that’s how wally got hired.

韋利就這樣得到了板球教練的工作

not only that, years later he was also teaching racquetball.

幾年后他也開始教壁球?qū)W生

years after that, he was teaching the racquetball teachers.

再過了幾年則是教壁球老師

what i’m suggesting is, when you connect with people

我想說的是當(dāng)你把周遭有相同興趣、

around a shared interest and action,

喜好的人圈在一塊

you’re accustomed to serendipitous things happening into the future,

就會逐漸適應(yīng)隨之而來、意想不到的收獲

and i think that’s what we’re looking at.

我想這才是至關(guān)重要

we open ourselves up to those opportunities,

面對機(jī)會我們敞開心胸

and in this room are key players and technology,

關(guān)鍵推手-這里的你們再加上科技

key players who are uniquely positioned to do this,

每個人各司其職有自己的位置

to scale systems and projects together.

提升制度和計劃的整體價值

so here’s what i’m calling for you to do. remember the three traits ofopportunity-makers.

我想拜讬大家的就是記得機(jī)會制造者的三項特質(zhì)

opportunity-makers keep honing their top strength

一、機(jī)會制造者不斷磨練自己專長

and they become pattern seekers.

開拓事物運作的新方式

they get involved in different worlds than their worlds

二、他們樂于接觸不同人的世界

so they’re trusted and they can see those patterns,

獲取信任學(xué)習(xí)各種合作方式

and they communicate to connect around sweet spots of shared interest.

三、他們周旋于各方之間讓參與的人都分一杯羹

so what i’m asking you is, the world is hungry.

我想說的是人與人之間太缺乏連結(jié)

i truly believe, in my firsthand e_perience,

根據(jù)親身經(jīng)驗我相信

the world is hungry for us to unite together as opportunity-makers

這世界很需要機(jī)會制造者

and to emulate those behaviors as so many of you already do, i know thatfirsthand,

可能臺下的你已經(jīng)是其中之一大家都應(yīng)該效仿機(jī)會制造者

and to reimagine a world where we use our best talents together

重塑我們的世界融合各領(lǐng)域人才

more often to accomplish greater thing together than we could on ourown.

一人不能做的事借由合作來完成

just remember,

請把這句話放在心上

as dave liniger once said,

大衛(wèi)˙林杰說過

“you can’t succeed coming to the potluck with only a fork.”

“只帶一只叉子就來百樂餐的人永遠(yuǎn)無法成功”(注: 后衍伸為商業(yè)成長需要集體合作、貢獻(xiàn))

thank you very much.

謝謝大家

thank you.

謝謝。

ted演講稿pdf版篇十四

my subject today is learning. and in that spirit, i want to spring on youall a pop quiz. ready? when does learning begin? now as you ponder thatquestion, maybe you're thinking about the first day of preschool orkindergarten, the first time that kids are in a classroom with a teacher. ormaybe you've called to mind the toddler phase when children are learning how towalk and talk and use a fork. maybe you've encountered the zero-to-threemovement, which asserts that the most important years for learning are theearliest ones. and so your answer to my question would be: learning begins atbirth.

well today i want to present to you an idea that may be surprising and mayeven seem implausible, but which is supported by the latest evidence frompsychology and biology. and that is that some of the most important learning weever do happens before we're born, while we're still in the womb. now i'm ascience reporter. i write books and magazine articles. and i'm also a those two roles came together for me in a book that i wrote called"origins." "origins" is a report from the front lines of an e_citing new fieldcalled fetal origins. fetal origins is a scientific discipline that emerged justabout two decades ago, and it's based on the theory that our health andwell-being throughout our lives is crucially affected by the nine months wespend in the womb. now this theory was of more than just intellectual interestto me. i was myself pregnant while i was doing the research for the book. andone of the most fascinating insights i took from this work is that we're alllearning about the world even before we enter it.

when we hold our babies for the first time, we might imagine that they'reclean slates, unmarked by life, when in fact, they've already been shaped by usand by the particular world we live in. today i want to share with you some ofthe amazing things that scientists are discovering about what fetuses learnwhile they're still in their mothers' bellies.

first of all, they learn the sound of their mothers' voices. because soundsfrom the outside world have to travel through the mother's abdominal tissue andthrough the amniotic fluid that surrounds the fetus, the voices fetuses hear,starting around the fourth month of gestation, are muted and muffled. oneresearcher says that they probably sound a lot like the the voice of charliebrown's teacher in the old "peanuts" cartoon. but the pregnant woman's own voicereverberates through her body, reaching the fetus much more readily. and becausethe fetus is with her all the time, it hears her voice a lot. once the baby'sborn, it recognizes her voice and it prefers listening to her voice over anyoneelse's.

how can we know this? newborn babies can't do much, but one thing they'rereally good at is sucking. researchers take advantage of this fact by rigging uptwo rubber nipples, so that if a baby sucks on one, it hears a recording of itsmother's voice on a pair of headphones, and if it sucks on the other nipple, ithears a recording of a female stranger's voice. babies quickly show theirpreference by choosing the first one. scientists also take advantage of the factthat babies will slow down their sucking when something interests them andresume their fast sucking when they get bored. this is how researchersdiscovered that, after women repeatedly read aloud a section of dr. seuss' "thecat in the hat" while they were pregnant, their newborn babies recognized thatpassage when they hear it outside the womb. my favorite e_periment of this kindis the one that showed that the babies of women who watched a certain soap operaevery day during pregnancy recognized the theme song of that show once they wereborn. so fetuses are even learning about the particular language that's spokenin the world that they'll be born into.

a study published last year found that from birth, from the moment ofbirth, babies cry in the accent of their mother's native language. french babiescry on a rising note while german babies end on a falling note, imitating themelodic contours of those languages. now why would this kind of fetal learningbe useful? it may have evolved to aid the baby's survival. from the moment ofbirth, the baby responds most to the voice of the person who is most likely tocare for it -- its mother. it even makes its cries sound like the mother'slanguage, which may further endear the baby to the mother, and which may givethe baby a head start in the critical task of learning how to understand andspeak its native language.

but it's not just sounds that fetuses are learning about in utero. it'salso tastes and smells. by seven months of gestation, the fetus' taste buds arefully developed, and its olfactory receptors, which allow it to smell, arefunctioning. the flavors of the food a pregnant woman eats find their way intothe amniotic fluid, which is continuously swallowed by the fetus. babies seem toremember and prefer these tastes once they're out in the world. in onee_periment, a group of pregnant women was asked to drink a lot of carrot juiceduring their third trimester of pregnancy, while another group of pregnant womendrank only water. si_ months later, the women's infants were offered cerealmi_ed with carrot juice, and their facial e_pressions were observed while theyate it. the offspring of the carrot juice drinking women ate morecarrot-flavored cereal, and from the looks of it, they seemed to enjoy itmore.

a sort of french version of this e_periment was carried out in dijon,france where researchers found that mothers who consumed food and drink flavoredwith licorice-flavored anise during pregnancy showed a preference for anise ontheir first day of life, and again, when they were tested later, on their fourthday of life. babies whose mothers did not eat anise during pregnancy showed areaction that translated roughly as "yuck." what this means is that fetuses areeffectively being taught by their mothers about what is safe and good to s are also being taught about the particular culture that they'll bejoining through one of culture's most powerful e_pressions, which is 're being introduced to the characteristic flavors and spices of theirculture's cuisine even before birth.

now it turns out that fetuses are learning even bigger lessons. but beforei get to that, i want to address something that you may be wondering about. thenotion of fetal learning may conjure up for you attempts to enrich the fetus --like playing mozart through headphones placed on a pregnant belly. but actually,the nine-month-long process of molding and shaping that goes on in the womb is alot more visceral and consequential than that. much of what a pregnant womanencounters in her daily life -- the air she breathes, the food and drink sheconsumes, the chemicals she's e_posed to, even the emotions she feels -- areshared in some fashion with her fetus. they make up a mi_ of influences asinpidual and idiosyncratic as the woman herself. the fetus incorporates theseofferings into its own body, makes them part of its flesh and blood. and oftenit does something more. it treats these maternal contributions as information,as what i like to call biological postcards from the world outside.

so what a fetus is learning about in utero is not mozart's "magic flute"but answers to questions much more critical to its survival. will it be borninto a world of abundance or scarcity? will it be safe and protected, or will itface constant dangers and threats? will it live a long, fruitful life or ashort, harried one? the pregnant woman's diet and stress level in particularprovide important clues to prevailing conditions like a finger lifted to thewind. the resulting tuning and tweaking of a fetus' brain and other organs arepart of what give us humans our enormous fle_ibility, our ability to thrive in ahuge variety of environments, from the country to the city, from the tundra tothe desert.

to conclude, i want to tell you two stories about how mothers teach theirchildren about the world even before they're born. in the autumn of 1944, thedarkest days of world war ii, german troops blockaded western holland, turningaway all shipments of food. the opening of the nazi's siege was followed by oneof the harshest winters in decades -- so cold the water in the canals frozesolid. soon food became scarce, with many dutch surviving on just 500 calories aday -- a quarter of what they consumed before the war. as weeks of deprivationstretched into months, some resorted to eating tulip bulbs. by the beginning ofmay, the nation's carefully rationed food reserve was completely e_hausted. thespecter of mass starvation loomed. and then on may 5th, 1945, the siege came toa sudden end when holland was liberated by the allies.

the "hunger winter," as it came to be known, killed some 10,000 people andweakened thousands more. but there was another population that was affected --the 40,000 fetuses in utero during the siege. some of the effects ofmalnutrition during pregnancy were immediately apparent in higher rates ofstillbirths, birth defects, low birth weights and infant mortality. but otherswouldn't be discovered for many years. decades after the "hunger winter,"researchers documented that people whose mothers were pregnant during the siegehave more obesity, more diabetes and more heart disease in later life thaninpiduals who were gestated under normal conditions. these inpiduals'prenatal e_perience of starvation seems to have changed their bodies in myriadways. they have higher blood pressure, poorer cholesterol profiles and reducedglucose tolerance -- a precursor of diabetes.

why would undernutrition in the womb result in disease later? onee_planation is that fetuses are making the best of a bad situation. when food isscarce, they pert nutrients towards the really critical organ, the brain, andaway from other organs like the heart and liver. this keeps the fetus alive inthe short-term, but the bill comes due later on in life when those other organs,deprived early on, become more susceptible to disease.

but that may not be all that's going on. it seems that fetuses are takingcues from the intrauterine environment and tailoring their physiologyaccordingly. they're preparing themselves for the kind of world they willencounter on the other side of the womb. the fetus adjusts its metabolism andother physiological processes in anticipation of the environment that awaits the basis of the fetus' prediction is what its mother eats. the meals apregnant woman consumes constitute a kind of story, a fairy tale of abundance ora grim chronicle of deprivation. this story imparts information that the fetususes to organize its body and its systems -- an adaptation to prevailingcircumstances that facilitates its future survival. faced with severely limitedresources, a smaller-sized child with reduced energy requirements will, in fact,have a better chance of living to adulthood.

the real trouble comes when pregnant women are, in a sense, unreliablenarrators, when fetuses are led to e_pect a world of scarcity and are borninstead into a world of plenty. this is what happened to the children of thedutch "hunger winter." and their higher rates of obesity, diabetes and heartdisease are the result. bodies that were built to hang onto every calorie foundthemselves swimming in the superfluous calories of the post-war western world they had learned about while in utero was not the same as the worldinto which they were born.

here's another story. at 8:46 a.m. on september 11th, __, there were tensof thousands of people in the vicinity of the world trade center in new york --commuters spilling off trains, waitresses setting tables for the morning rush,brokers already working the phones on wall street. 1,700 of these people werepregnant women. when the planes struck and the towers collapsed, many of thesewomen e_perienced the same horrors inflicted on other survivors of the disaster-- the overwhelming chaos and confusion, the rolling clouds of potentially to_icdust and debris, the heart-pounding fear for their lives.

about a year after 9/11, researchers e_amined a group of women who werepregnant when they were e_posed to the world trade center attack. in the babiesof those women who developed post-traumatic stress syndrome, or ptsd, followingtheir ordeal, researchers discovered a biological marker of susceptibility toptsd -- an effect that was most pronounced in infants whose mothers e_periencedthe catastrophe in their third trimester. in other words, the mothers withpost-traumatic stress syndrome had passed on a vulnerability to the condition totheir children while they were still in utero.

now consider this: post-traumatic stress syndrome appears to be a reactionto stress gone very wrong, causing its victims tremendous unnecessary there's another way of thinking about ptsd. what looks like pathology to usmay actually be a useful adaptation in some circumstances. in a particularlydangerous environment, the characteristic manifestations of ptsd -- ahyper-awareness of one's surroundings, a quick-trigger response to danger --could save someone's life. the notion that the prenatal transmission of ptsdrisk is adaptive is still speculative, but i find it rather poignant. it wouldmean that, even before birth, mothers are warning their children that it's awild world out there, telling them, "be careful."

let me be clear. fetal origins research is not about blaming women for whathappens during pregnancy. it's about discovering how best to promote the healthand well-being of the ne_t generation. that important effort must include afocus on what fetuses learn during the nine months they spend in the ng is one of life's most essential activities, and it begins much earlierthan we ever imagined.

thank you.

ted演講稿pdf版篇十五

親愛的同學(xué)們：

大家好!

我今天演講的主題是“關(guān)注食品安全”。

隨著中國社會經(jīng)濟(jì)的快速發(fā)展和人民生活水平的提高，人們越來越重視健康和食品安全，尤其是“__”奶粉等食品安全事件的發(fā)生，這也引起了人們的關(guān)注。

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

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

但我們經(jīng)?？吹揭恍W(xué)生在校園的雜貨店，餐館甚至小攤子前，一些學(xué)生在購買、食用價廉質(zhì)次的食品。那么，你了解這些看似誘人和便宜的食物背后的危險嗎?

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

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

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

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

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

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

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

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

謝謝大家!

ted演講稿pdf版篇十六

敬愛的老師，親愛的同學(xué)：

曾有一個人，以筆當(dāng)武器有力地打擊日本侵略者，而他的“橫眉冷對千夫指，俯首甘為孺子牛”，有如太極一般柔中帶剛;曾有一個人，他放棄可茍且偷安的生活，毅然投身隨時有著生命危險的革命事業(yè)，率領(lǐng)中國人民打下了屬于自己的江山。

前者與后者在同一個時代，那是中國淪落的時代。在列強(qiáng)侵略的鐵蹄踐踏下的中國，人民的民族意識仍然很弱，仍在外來侵略者以及軍閥的壓迫下過著渾渾噩噩的生活。前者剛開始并沒有意識到精神上的麻木才是最可怕的，他看到的只是民不聊生的慘狀，當(dāng)他看到人們在病痛的折磨下而含恨離世，他突然想到如果能成為一名救死扶傷的醫(yī)生，醫(yī)治病人，也許人民的生活會好起來。

于是他不辭辛苦飄洋來到異國學(xué)習(xí)醫(yī)術(shù)。他很努力，只希望早日學(xué)成，回國去搶救那些正處于水深火熱之中的人民，但在一次令他終身難忘的事情之后，他改變了他的認(rèn)識。他不再熱衷于學(xué)醫(yī)，而是拿起鋒利的毛筆與侵略者做抗掙。

那一天他路過街邊的電影院，瞥見了銀幕上中國人目睹自己的同胞受到侵略者迫害而毫無反應(yīng)地令人吃驚的一幕，此時此刻他如醍醐灌頂一般猛地清醒過來了，原來僅僅醫(yī)治好人們的肉體是不夠的，因為無法醫(yī)治好他們麻木的靈魂，即使擁有健康的身體也永遠(yuǎn)只是任人使喚，任人踐踏的奴隸。要想讓人民過上幸福的生活，讓祖國擺脫列強(qiáng)地控制，就必須改變?nèi)藗兊乃枷?，讓人民覺醒!他棄醫(yī)從文，先改變了自己，然后用自己的筆喚醒了無數(shù)的中國人。

后者同樣生活當(dāng)時那個兵荒馬亂的年代，他目睹民生疾苦，便發(fā)誓要改變中國現(xiàn)狀，盡管父親封建，甚至不讓他讀書，接受文化的熏陶。但他叛逆，偏偏要上激進(jìn)的學(xué)堂，他從老師那知道了到中國民不聊生的根源，愈來愈按柰不住自己那顆已經(jīng)被改變的想法塞滿的心。

但他又異常冷靜，他知道以個人之力要談改變，無異于飛蛾撲火，想要中國徹底擺脫列強(qiáng)的統(tǒng)治，軍閥的壓迫，就必須結(jié)交天下的愛國愛民的仁人志士，共同_舊制度，改變舊中國。在湖南第一師范的那幾年，師生之間的志同道合，大大的鼓舞了他。在后來他投身革命后還總結(jié)分析出了前輩想要改革為何卻屢屢以失敗告終的原因，于是他發(fā)出了”槍桿子底下出政權(quán)“的歷史性的呼聲，從次中國無產(chǎn)階級組建起自己的武裝力量，為后來打下新中國奠定了基礎(chǔ)。

這兩位愛國人士想必大家都知道，他們的豐功偉績也永載史冊。他們想改變國家，改變世界，就先從改變自身做起。自己擁有了目標(biāo)，有了抱負(fù)，才能改變自己，改變世界!有時的成功并不是來源于不變的固執(zhí)，而是改變，學(xué)會審時度勢，學(xué)會變通。

最新ted演講稿pdf版(十六篇)

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