小水嫩精品福利视频导航,亚洲AV日韩AV天堂久久,无码aⅴ精品一区二区三区浪潮

使用正確的寫作思路書寫演講稿會(huì)更加事半功倍。在日常生活和工作中，能夠利用到演講稿的場(chǎng)合越來(lái)越多。我們想要好好寫一篇演講稿，可是卻無(wú)從下手嗎？下面是小編幫大家整理的優(yōu)秀演講稿模板范文，供大家參考借鑒，希望可以幫助到有需要的朋友。

ted演講稿下載篇一

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

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

there’s a few things i learned while doing these 30-day challenges. thefirst was, instead of the months flying by, forgotten, the time was much morememorable. this was part of a challenge i did to take a picture everyday for amonth. and i remember e_actly where i was and what i was doing that day. i alsonoticed that as i started to do more and harder 30-day challenges, myself-confidence grew. i went from desk-dwelling computer nerd to the kind of guywho bikes to work — for fun. even last year, i ended up hiking up 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(shí)，我學(xué)到以下一些事。第一件事是，取代了飛逝而過(guò)易被遺忘的歲月的是這段時(shí)間非常的更加令人難忘。挑戰(zhàn)的一部分是要一個(gè)月內(nèi)每天我要去拍攝一張照片。我清楚地記得那一天我所處的位置我都在干什么。我也注意到隨著我開始做更多的，更難的30天里具有挑戰(zhàn)性的事時(shí)，我自信心也增強(qiáng)了。我從一個(gè)臺(tái)式計(jì)算機(jī)宅男極客變成了一個(gè)愛騎自行車去工作的人——為了玩樂。甚至去年，我完成了在非洲最高山峰乞力馬扎羅山的遠(yuǎn)足。在我開始這30天做挑戰(zhàn)性的事之前我從來(lái)沒有這樣熱愛冒險(xiǎn)過(guò)。

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

我也認(rèn)識(shí)到如果你真想一些槽糕透頂?shù)氖?，你可以?0天里做這些事。你曾想寫小說(shuō)嗎?每年11月，數(shù)以萬(wàn)計(jì)的人們?cè)?0天里，從零起點(diǎn)嘗試寫他們自己的5萬(wàn)字小說(shuō)。這結(jié)果就是，你所要去做的事就是每天寫1667個(gè)字要寫一個(gè)月。所以我做到了。順便說(shuō)一下，秘密在于除非在一天里你已經(jīng)寫完了1667個(gè)字，要不你就甭想睡覺。你可能被剝奪睡眠，但你將會(huì)完成你的小說(shuō)。那么我寫的書會(huì)是下一部偉大的美國(guó)小說(shuō)嗎?不是的。我在一個(gè)月內(nèi)寫完它。它看上去太可怕了。但在我的余生，如果我在一個(gè)ted聚會(huì)上遇見約翰·霍奇曼，我不必開口說(shuō)，“我是一個(gè)電腦科學(xué)家。”不，不會(huì)的，如果我愿意我可以說(shuō)，“我是一個(gè)小說(shuō)家?！?/p>

(laughter)

(笑聲)

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

我這兒想提的最后一件事。當(dāng)我做些小的、持續(xù)性的變化，我可以不斷嘗試做的事時(shí)，我學(xué)到我可以把它們更容易地堅(jiān)持做下來(lái)。這和又大又瘋狂的具有挑戰(zhàn)性的事情無(wú)關(guān)。事實(shí)上，它們的樂趣無(wú)窮。但是，它們就不太可能堅(jiān)持做下來(lái)。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(wèn)題是：大家還在等什么呀?我保準(zhǔn)大家在未來(lái)的30天定會(huì)經(jīng)歷你喜歡或者不喜歡的事，那么為什么不考慮一些你常想做的嘗試并在未來(lái)30天里試試給自己一個(gè)機(jī)會(huì)。

thanks.

謝謝。

(applause)

(掌聲)

ted演講稿下載篇二

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

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

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

so this whole interaction with self and identity was a very difficult 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(gè)和自我打交道，尋找自己身份的過(guò)程在我的成長(zhǎng)記憶中一點(diǎn)都不容易。我想成為的那些“自我”不斷被否定再否定，而我害怕自己無(wú)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(wú)望，在很長(zhǎng)一段時(shí)間就是我存在狀態(tài)。然而回頭看，對(duì)自我的解構(gòu)是那么頻繁，以至于我發(fā)現(xiàn)了這樣一種規(guī)律。自我是變化的，受他人影響，分裂或被打敗，而另一個(gè)自我會(huì)產(chǎn)生，這個(gè)自我可能更堅(jiān)強(qiáng)，可能更可憎，有時(shí)你也不想變成那樣。所謂自我不是固定不變的。而我需要經(jīng)歷多少次自我的破碎重生才會(huì)明白其實(shí)自我從來(lái)沒有存在過(guò)?

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(zhǎng)大，我的父親是康沃爾的白人，母親是津巴布韋的黑人。而想象我和父母是一家人對(duì)于其他人來(lái)說(shuō)總是不太自然。自然有它自己的魔術(shù)，棕色皮膚的寶寶誕生了。但從我五歲開始，我就有種感覺我不是這個(gè)群體的。我是一個(gè)全白人天主教會(huì)學(xué)校里面黑皮膚無(wú)神論小孩。我與他人是不同的，而那個(gè)熱衷于歸屬的自我卻到處尋找方式尋找歸屬感。這種認(rèn)同感讓自我感受到存在感和重要性，因此十分重要。這點(diǎn)是如此重要，如果沒有自我，我們根本無(wú)法與他人溝通。沒有它，我們無(wú)所適從，無(wú)法獲取成功或變得受人歡迎。但我的膚色不對(duì)，我的頭發(fā)不對(duì)，我的過(guò)去不對(duì)，我的一切都是另類定義的，在這個(gè)社會(huì)里，我其實(shí)并不真實(shí)存在。我首先是個(gè)異類，其次才是個(gè)女孩。我是可見卻毫無(wú)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(shí)候，另一個(gè)世界向我敞開了大門：舞蹈表演。那種關(guān)于自我的嘮叨恐懼在舞蹈時(shí)消失了，我放開四肢，也成為了一位不錯(cuò)的舞者。我將所有的情緒都融入到舞蹈的動(dòng)作中去，我可以在舞蹈中與自己相溶，盡管在現(xiàn)實(shí)生活中卻無(wú)法做到。

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

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

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

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

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

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

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

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

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

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

and when i realized and really understood that my self is a projection 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(guò)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(guò)多控制我的生活。我學(xué)習(xí)管理它，像把它帶去看醫(yī)生一樣，我很熟悉那些因自我而失調(diào)的舉動(dòng)。我不因自我而羞恥，事實(shí)上，我很尊敬我的自我和它的功能。而隨著時(shí)間過(guò)去，我的技術(shù)也更加熟練，我可以更多的和我的本源共存。如果你愿意嘗試，不可以思議的事情也會(huì)發(fā)生在你身上。

i was in congo in february, dancing and celebrating with women who'vesurvived the destruction of their selves in literally unthinkable ways --destroyed because other brutalized, psychopathic selves all over that beautifulland are fueling our selves' addiction to ipods, pads, and bling, which furtherdisconnect ourselves from ever feeling their pain, their suffering, their 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(guò)各種無(wú)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(wú)以為這就是生活，那么我們是在貶低和遠(yuǎn)離生命的意義。在這種脫節(jié)的狀態(tài)中，我們是可以建設(shè)沒有窗戶的工廠，破壞海洋生態(tài)，將__作為戰(zhàn)爭(zhēng)的工具。為我們的自我做個(gè)解釋：這是看似完善的世界里的裂痕，海洋，河流，石油和鮮血正不斷地從縫中涌出。

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

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

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

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

thank you for listening.

(applause) 謝謝。

ted演講稿下載篇三

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演講稿下載篇四

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ted演講稿下載篇五

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

(laughter)

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

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

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

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

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

now to see the bias clearly you need to understand what introversion '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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

thank you very much.

(applause)

thank you. thank you.

ted演講稿下載篇六

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

(laughter)

(笑聲)

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

但是當(dāng)我第一次把書從行李箱中拿出來(lái)的時(shí)候床鋪中最酷的那個(gè)女孩向我走了過(guò)來(lái) 并且她問(wèn)我：“為什么你要這么安靜?”安靜，當(dāng)然，是r-o-w-d-i-e的反義詞 “喧鬧”的反義詞而當(dāng)我第二次拿書的時(shí)候我們的顧問(wèn)滿臉憂慮的向我走了過(guò)來(lái)接著她重復(fù)了關(guān)于“露營(yíng)精神”的要點(diǎn)并且說(shuō)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(guò)了暑假余下的每一天我對(duì)這樣做感到很愧疚不知為什么我感覺這些書是需要我的它們?cè)诤魡疚遥俏覅s放棄了它們我確實(shí)放下了它們，并且我再也沒有打開那個(gè)箱子直到我和我的家人一起回到家中在夏末的時(shí)候

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

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

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

這就是很多內(nèi)向的人正在做的事情這當(dāng)然是我們的損失但這同樣也是同事們的損失我們所在團(tuán)隊(duì)集體的損失當(dāng)然，冒著被指為夸大其詞的風(fēng)險(xiǎn)我想說(shuō)，更是世界的損失因?yàn)楫?dāng)涉及創(chuàng)造和領(lǐng)導(dǎo)的時(shí)候我們需要內(nèi)向的人做到最好三分之一到二分之一的人都是內(nèi)向的--三分之一到二分之一你要知道這可意味著每?jī)傻饺齻€(gè)人中就有一個(gè)內(nèi)向的所以即使你自己是一個(gè)外向的人我正在說(shuō)你的同事和你的配偶和你的孩子還有現(xiàn)在正坐在你旁邊的那個(gè)家伙-- 他們都要屈從于這樣的偏見一種在我們的社會(huì)中已經(jīng)扎根的現(xiàn)實(shí)偏見我們從很小的時(shí)候就把它藏在內(nèi)心最深處甚至都不說(shuō)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(lái)清楚地看待這種偏見我們需要真正了解“內(nèi)向”到底指什么它和害羞是不同的害羞是對(duì)于社會(huì)評(píng)論的恐懼內(nèi)向更多的是你怎樣對(duì)于刺激作出回應(yīng)包括來(lái)自社會(huì)的刺激其實(shí)內(nèi)向的人是很渴求大量的鼓舞和激勵(lì)的反之內(nèi)向者最感覺到他們的存在這是他們精力最充足的時(shí)候，最具有能力的時(shí)候當(dāng)他們存在于更安靜的，更低調(diào)的環(huán)境中并不是所有時(shí)候--這些事情都不是絕對(duì)的-- 但是存在于很多時(shí)候所以說(shuō)，關(guān)鍵在于把我們的天賦發(fā)揮到最大化這對(duì)于我們來(lái)說(shuō)就足夠把我們自己放到對(duì)于我們正確又合適的激勵(lì)的區(qū)域中去

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

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

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

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

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

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

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

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

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

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

and this is because solitude is a crucial ingredient often to 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?yàn)楠?dú)處是非常關(guān)鍵的因素對(duì)于創(chuàng)造力來(lái)說(shuō) 所以達(dá)爾文自己一個(gè)人漫步在小樹林里并且斷然拒絕了晚餐派對(duì)的邀約西奧多·蓋索，更多時(shí)候以蘇索博士的名號(hào)知名他夢(mèng)想過(guò)很多的驚人的創(chuàng)作在他在加利福尼亞州拉霍亞市房子的后面的一座孤獨(dú)的束層的塔形辦公室中而且其實(shí)他很害怕見面見那些讀過(guò)他的書的年輕的孩子們害怕他們會(huì)期待他這樣一位令人愉快的，圣誕老人形象的人物同時(shí)又會(huì)因發(fā)現(xiàn)他含蓄緘默的性格而失望史蒂夫·沃茲尼亞克發(fā)明了第一臺(tái)蘋果電腦一個(gè)人獨(dú)自坐在他的機(jī)柜旁在他當(dāng)時(shí)工作的惠普公司并且他說(shuō)他永遠(yuǎn)不會(huì)在那方面成為一號(hào)專家但他還沒因太內(nèi)向到要離開那里那個(gè)他成長(zhǎng)起來(lái)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(dú)處有重大關(guān)系并且對(duì)于一些人來(lái)說(shuō) 這是他們賴以呼吸生存的空氣事實(shí)上，幾個(gè)世紀(jì)以來(lái)我們已經(jīng)非常明白獨(dú)處的卓越力量只是到了最近，非常奇怪，我們開始遺忘它了如果你看看世界上主要的宗教你會(huì)發(fā)現(xiàn)探尋者-- 摩西，耶穌，佛祖，穆罕默德 -- 那些獨(dú)身去探尋的人們?cè)诖笞匀坏臅缫爸歇?dú)處，思索在那里，他們有了深刻的頓悟和對(duì)于奧義的揭示之后他們把這些思想帶回到社會(huì)的其他地方去沒有曠原，沒有啟示

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(lái)我們甚至不能和一組人待在一起而不去本能地模仿他們的意見與想法甚至是看上去私人的，發(fā)自內(nèi)心的事情像是你被誰(shuí)所吸引你會(huì)開始模仿你周圍的人的信仰甚至都覺察不到你自己在做什么

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

如果說(shuō)現(xiàn)在這一切都是真的那么為什么我們還得到這樣錯(cuò)誤的結(jié)論? 為什么我們要這樣創(chuàng)立我們的學(xué)校，還有我們的工作單位?為什么我們要讓這些內(nèi)向的人覺得那么愧疚。對(duì)于他們只是想要離開，一個(gè)人獨(dú)處一段時(shí)間的事實(shí)? 有一個(gè)答案在我們的文化史中埋藏已久西方社會(huì)特別是在美國(guó)總是偏愛有行動(dòng)的人而不是有深刻思考的人有深刻思考的“人” 但是在美國(guó)早期的時(shí)候我們生活在一個(gè)被歷史學(xué)家稱作“性格特征”的文化那時(shí)我們?nèi)匀唬谶@點(diǎn)上，判斷人們的價(jià)值從人們的內(nèi)涵和道義正直而且如果你看一看這個(gè)時(shí)代關(guān)于自立的書籍的話它們都有這樣一種標(biāo)題： “性格”，世界上最偉大的事物并且它們以亞伯拉罕·林肯這樣的為標(biāo)榜一個(gè)被形容為謙虛低調(diào)的男人拉爾夫·瓦爾多·愛默生稱他是 “一個(gè)以‘優(yōu)越’二形容都不為過(guò)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(lái)到了二十世紀(jì) 并且我們?nèi)谌肓艘环N新的文化一種被歷史學(xué)家稱作“個(gè)性”的文化所發(fā)生的改變就是我們從農(nóng)業(yè)經(jīng)濟(jì)發(fā)展為一個(gè)大商業(yè)經(jīng)濟(jì)的世界而且人們突然開始搬遷從小的城鎮(zhèn)搬向城市并且一改他們之前的在生活中和所熟識(shí)的人們一起工作的方式現(xiàn)在他們?cè)谝蝗耗吧酥虚g有必要去證明自己這樣做是非常可以理解的像領(lǐng)袖氣質(zhì)和個(gè)人魅力這樣的品質(zhì) 突然間似乎變得極為重要那么可以肯定的是，自助自立的書的內(nèi)容變更了以適應(yīng)這些新的需求并且它們開始擁有名稱像是《如何贏得朋友和影響他人》(戴爾?卡耐基所著《人性的弱點(diǎn)》) 他們的特點(diǎn)是做自己的榜樣不得不說(shuō)確實(shí)是好的推銷員所以這就是我們今天生活的世界這是我們的文化遺產(chǎn)

現(xiàn)在沒有誰(shuí)能夠說(shuō) 社交技能是不重要的并且我也不是想呼吁大家廢除團(tuán)隊(duì)合作模式但仍是相同的宗教，卻把他們的圣人送到了孤獨(dú)的山頂上仍然教導(dǎo)我們愛與信任還有我們今天所要面對(duì)的問(wèn)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(lái) 共同解決這些問(wèn)題但是我想說(shuō)，越給內(nèi)向者自由讓他們做自己他們就做得越好去想出他們獨(dú)特的關(guān)于問(wèn)題的解決辦法

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

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

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(lái)每周他都作為一名猶太教的祭司他會(huì)從每周的閱讀中汲取養(yǎng)分并且他會(huì)編織這些錯(cuò)綜復(fù)雜的古代和人文主義的思想的掛毯并且人們會(huì)從各個(gè)地方前來(lái) 聽他的講話

但是有這么一件關(guān)于我祖父的事情在這個(gè)正式的角色下隱藏著他是一個(gè)非常謙虛的非常內(nèi)向的人是那么的謙虛內(nèi)向以至于當(dāng)他在向人們講述的時(shí)候他都不敢有視線上的接觸和同樣的教堂會(huì)眾他已經(jīng)發(fā)言有62年了甚至都還遠(yuǎn)離領(lǐng)獎(jiǎng)臺(tái) 當(dāng)你們讓他說(shuō)“你好”的時(shí)候他總會(huì)提早結(jié)束這對(duì)話擔(dān)心他會(huì)占用你太多的時(shí)間但是當(dāng)他94歲去世的時(shí)候警察們需要封鎖他所居住的街道鄰里來(lái)容納擁擠的人們前來(lái)哀悼他的人們這些天來(lái)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(shí)間完成它而對(duì)我來(lái)說(shuō)，這七年像是一種極大的喜悅因?yàn)槲以陂喿x，我在寫作我在思考，我在探尋這是我的版本對(duì)于爺爺一天中幾個(gè)小時(shí)都要獨(dú)自待在圖書館這件事但是現(xiàn)在突然間我的工作變得很不同了我的工作變成了站在這里講述它講述內(nèi)向的性格 (笑聲)而且這對(duì)于我來(lái)說(shuō)是有一點(diǎn)困難的因?yàn)槲液軜s幸在現(xiàn)在被你們所有人所傾聽這可不是我自然的文化背景

所以我準(zhǔn)備了一會(huì)就像這樣以我所能做到的最好的方式我花了最近一年的時(shí)間練習(xí)在公共場(chǎng)合發(fā)言在我能得到的每一個(gè)機(jī)會(huì)中我把這一年稱作我的“危險(xiǎn)地發(fā)言的一年” (笑聲) 而且它的確幫了我很大的忙但是我要告訴你們一個(gè)幫我更大的忙的事情那就是我的感覺，我的信仰，我的希望當(dāng)談及我們態(tài)度的時(shí)候對(duì)于內(nèi)向性格的，對(duì)于安靜，對(duì)于獨(dú)處的態(tài)度時(shí) 我們確實(shí)是在急劇變化的邊緣上保持微妙的平衡我的意思是，我們?cè)诒３制胶猬F(xiàn)在我將要給你們留下一些東西三件對(duì)于你們的行動(dòng)有幫助的事情獻(xiàn)給那些觀看我的演講的人

number one: stop the madness for constant group work. just stop it.(laughter) thank you. (applause) and i want to be clear about what i'm saying,because i deeply believe our offices should be encouraging casual, chattycafe-style types of interactions -- you know, the kind where people cometogether and serendipitously have an e_change of 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(duì)于經(jīng)常要團(tuán)隊(duì)協(xié)作的執(zhí)迷與瘋狂停止它就好了 (笑聲) 謝謝你們 (掌聲) 我想讓我所說(shuō)的事情變得清晰一些因?yàn)槲覍?duì)于我們的辦公深信不疑應(yīng)該鼓勵(lì)它們那種休閑隨意的，聊天似的咖啡廳式的相互作用-- 你們知道的，道不同不相為謀，人們聚到一起并且互相交換著寶貴的意見這是很棒的這對(duì)于內(nèi)向者很好，同樣對(duì)于外向者也好但是我們需要更多的隱私和更多的自由還有更多對(duì)于我們本身工作的自主權(quán) 對(duì)于學(xué)校，也是同樣的。我們當(dāng)然需要教會(huì)孩子們要一起學(xué)習(xí)工作但是我們同樣需要教會(huì)孩子們?cè)趺礃营?dú)立完成任務(wù) 這對(duì)于外向的孩子們來(lái)說(shuō)同樣是極為重要的他們需要獨(dú)立完成工作因?yàn)閺哪撤N程度上，這是他們深刻思考的來(lái)源

好了，第二個(gè)：去到野外(打開思維) 就像佛祖一樣，擁有你們自己對(duì)于事物的揭示啟迪我并不是說(shuō) 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(shuō)話了但是我要說(shuō)我們都可以堅(jiān)持去去除一些障礙物然后深入我們自己的大腦思想時(shí)不時(shí)得再深入一點(diǎn)

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

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

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

thank you. thank you.

非常感謝你們!

ted演講稿下載篇七

敬愛的老師，親愛的同學(xué)：

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

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

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

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

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

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

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

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

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

ted演講稿下載篇八

親愛的同學(xué)們：

大家好!

我今天演講的主題是“關(guān)注食品安全”。

隨著中國(guó)社會(huì)經(jīng)濟(jì)的快速發(fā)展和人民生活水平的提高，人們?cè)絹?lái)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(guó)民健康，社會(huì)穩(wěn)定，經(jīng)濟(jì)發(fā)展和市場(chǎng)繁榮相關(guān)的重要因素。

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

但我們經(jīng)?？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(gòu)買、食用價(jià)廉質(zhì)次的食品。那么，你了解這些看似誘人和便宜的食物背后的危險(xiǎn)嗎?

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

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

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

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

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

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

老師，同學(xué)們，食品安全都是不小的事，“病從口入”重預(yù)防。如今，已進(jìn)入春天的季節(jié)萬(wàn)物復(fù)蘇，各種細(xì)菌正在悄然滋生和迅速傳播。

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

謝謝大家!

ted演講稿下載篇九

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

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

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

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

so, i immediately went to look up the __ online edition, e_pecting to finda revision worth noting. here's the updated version of this 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 inspanidual 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 inspanidual 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演講稿下載篇十

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(lái)自 reddit 網(wǎng)站創(chuàng)始人 ale_isohanian。他講了一個(gè)座頭鯨在網(wǎng)上一夜成名的真實(shí)故事。“濺水先生”的故事是臉書時(shí)代米姆(小編注：根據(jù)《牛津英語(yǔ)詞典》，meme被定義為：“文化的基本單位，通過(guò)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。“綠色和平”環(huán)保組織為了阻止日本的捕鯨行為，在一只鯨魚體內(nèi)植入新片，并發(fā)起一個(gè)為這只座頭鯨起名的活動(dòng)?！熬G色和平”組織希望起低調(diào)奢華有內(nèi)涵的名字，但經(jīng)過(guò)reddit的宣傳和推動(dòng)，票數(shù)最多的卻是非常不高大上的“濺水先生”這個(gè)名字。經(jīng)過(guò)幾番折騰，“綠色和平”接受了這個(gè)名字，并且這一行動(dòng)成功阻止了日本捕鯨活動(dòng)。

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

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

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

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

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

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

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

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

【本文地址：http://aiweibaby.com/zuowen/447660.html】

ted演講稿下載(十篇)

ted演講稿下載篇一

ted演講稿下載篇二

ted演講稿下載篇三

ted演講稿下載篇四

ted演講稿下載篇五

ted演講稿下載篇六

ted演講稿下載篇七

ted演講稿下載篇八

ted演講稿下載篇九

ted演講稿下載篇十

ted演講稿（優(yōu)秀19篇）

ted演講稿（匯總12篇）

ted演講稿范文（16篇）

ted演講稿（通用19篇）

ted演講稿（精選20篇）

ted演講稿（專業(yè)18篇）

ted演講稿（熱門12篇）

ted演講稿（模板18篇）

最新ted演講稿下載 ted演講稿(優(yōu)質(zhì)5篇)

2023年ted演講視頻下載保護(hù)動(dòng)物ted演講稿(模板6篇)

ted演講稿(匯總6篇)

ted演講 ted自律的演講稿學(xué)生(精選10篇)

ted演講稿下載(十篇)

最新ted演講稿(四篇)

最新ted演講幸福(四篇)

堅(jiān)持的ted演講(5篇)

ted經(jīng)典演講稿(三篇)

ted演講稿下載(七篇)

2023年ted演講稿(八篇)

2022年ted演講稿(十篇)

ted演講稿下載(十篇)

ted演講稿下載篇一

ted演講稿下載篇二

ted演講稿下載篇三

ted演講稿下載篇四

ted演講稿下載篇五

ted演講稿下載篇六

ted演講稿下載篇七

ted演講稿下載篇八

ted演講稿下載篇九

ted演講稿下載篇十

ted演講稿（優(yōu)秀19篇）

ted演講稿（匯總12篇）

ted演講稿范文（16篇）

ted演講稿（通用19篇）

ted演講稿（精選20篇）

ted演講稿（專業(yè)18篇）

ted演講稿（熱門12篇）

ted演講稿（模板18篇）

最新ted演講稿下載 ted演講稿(優(yōu)質(zhì)5篇)

2023年ted演講視頻下載 保護(hù)動(dòng)物ted演講稿(模板6篇)

ted演講稿(匯總6篇)

ted演講 ted自律的演講稿學(xué)生(精選10篇)

ted演講稿下載(十篇)

最新ted演講稿(四篇)

最新ted演講 幸福(四篇)

堅(jiān)持的ted演講(5篇)

ted經(jīng)典演講稿(三篇)

ted演講稿下載(七篇)

2023年ted演講稿(八篇)

2022年ted演講稿(十篇)

2023年ted演講視頻下載保護(hù)動(dòng)物ted演講稿(模板6篇)

最新ted演講幸福(四篇)