急求组织百家讲坛的演讲稿_百度知道
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如果要组织一个讲坛~现在需要演讲稿和大致流程！谢谢知道的请给出一个不错的方案~谢谢啦
百家讲坛—我也来凑凑热闹，小三谈佛 ( 22:03:47) 现在这个社会，不仅在中国，在世界各地，都是一副剑拔弩张的样子，有的地方战争还正在进行，这是一个很大的危机。战争目的或许只有一个，那就是为了利益，只要有利益的存在，战争—这种掠夺的手段就永远不会消失。当世界各地的人都在日益关心环保事业的时候，为什么偏偏忘了环保一下自己的心灵呢，难道战争不正是我们某些人，心灵被污染，精神被污染了吗？而这个危机的根源的的确确来自我们人类的心灵吗？也许只是哺乳动物，这种利私的哺育方式，从一开始就奠定了人类掠夺，争抢的本性。自古以来，佛、道、儒三教轮流辅佐中国的政权。按我个人特别喜好道家的自由自在，也尊重儒家的济天下的思想，但最让我感触深的却是佛教。佛教从后汉就传入了中国，流传了几两千多年直到现在，已经渐渐地迷失了它的本性了，（佛本身是要人学智慧，不要被迷失本性的，偏偏人们还是迷失了，真滑稽）开始沦为一种宗教了，而在当初她是跟孔夫子一样，乃是一种教育，佛教就是佛陀的教育的简称，我这么说是有根据的，公元六十七年（永平十年）中国政府邀请两位法师—摩疼滕与竺法兰来中国，这是佛教正式进入中国。那时候政府的一个办公机构就叫寺，而管外交的则叫做鸿胪寺，但是外交部只能短期的接待外宾，是不能让他们常住的，为了解决这个问题，皇帝不得不另设机构，重新设的机构也叫寺，这个寺就是佛教的教育机构，第一个寺是在洛阳的白马寺，我们大家只要知道了这个历史，就晓得寺与宗教是无关的，他原本只是一个教育的机构。我去过很多地方的寺庙，现在她们教育的性能已经完全丧失，都是些专门牛鬼神打交道的场所。因此我们大家看到的并非是佛教的本来面目，这对佛教来说是很冤枉的。那现在的佛教究竟有几种存在方式呢？？？现在的佛教大致有四种存在形式：1、宗教；2、哲学；3、邪教；4、传统的佛教。我们不可否认现在全国大部分的寺庙，都是以宗教的方式存在，他们可以让人膜拜，祈祷求福，超度祭祀，我把她们归在宗教里是有根据的。而在日本有很多大学把佛学当作一门学问—哲学来学习，这也不是真正的佛教，更可气的是有很多人利用佛教害人，使她成为了邪教，宗教也好，学术也好至少是不害人的，而一旦成为邪教，多少人跌入苦海啊？！最后一种当然就是佛陀的教育，但是我确实是见得太少了，几乎快要不存在了，我们只有弄懂了这些才知道佛教是真正的好东西，中国有句古话叫名不正，则言不顺，现在我们可以名正言顺的来了解和学习佛教了，让这一种伟大的教育重新发光，造福更多人。年少的时候，我非常喜欢看电影，最喜欢看的是少林寺，那时候特别不能接受的就是佛教，电影中那些老和尚总要絮絮叨叨好久，而且从来不练武功，长大后，自从遇到一本经书—《金刚经》之后才喜欢上佛教的。《金刚经》这本书很有意思，照我们一般人的观念来看，佛一般脚踩莲花，离地三尺，腾空而起，但是这本书有意思就在于她，一开始就讲佛和我们普通人一样，照样要吃饭，吃饭要化缘，化缘要光着脚去化，脚走脏了，回来还要和我们普通人一样要洗脚，你说有意思吧？这本书的开头是这样的：如是我闻。一时佛在舍卫国。只树给孤独园。与大比丘众。千二百五十人俱。尔时世尊。食时。著衣持钵。入舍卫大城乞食。于其城中。次第乞已。还至本处。饭食讫。收衣钵。洗足已。敷座而坐。这就是金刚经开头，也和我们正常人一样，从吃饭讲起，我们有很多青年朋友认为吃饭很简单，其实吃饭并不是容易的事，在北京的白云观有一副名对，从明朝就开始有的一副对子，它是这样写的：世间莫若修行好，天下无如吃饭难。可见吃饭并不容易，在这里我奉劝青年朋友，平常的东西就是道，中国的另一位哲学家老子曾说过：道在屎溺。现在我们医院检查身体不是可见这句话很有道理吗。因此越平凡的事物，越存在着真理，真正仙佛的境界，其实最平凡，是你我大家都可以做到的。大家是否注意每一本佛经开头都是四个字：「如是我闻」。为什么呢？涅盘经上说，佛在涅盘的时侯，阿难问他：你要走了，将来我要记录你的言语，别人怎会相信呢？还以为我是假造的。佛就告诉阿难，在一本经开始时，加上「如是」二字，「如是我闻」就是你听到佛这样说。 你阿难只负责记载，佛所讲的东西，你一字不漏记下来。为表示负责，阿难特别说明是「我闻」，是当时听到佛说的。「如是」两个字是古文，照我们中国文字的写法，应该是「我闻如是」，佛经翻成中文，产生了另外一种文学，用倒装的文法。「如是我闻」成为中国佛教文学的一种体裁，优美而有文艺气息，鸠摩罗什译经时加上「如是我闻」，味道就不一样了。如果按一般的人念这段经，一定是手敲木鱼，然后念经，我想问大家知道为什么要敲木鱼吗？？？下一讲我们继续……
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出门在外也不愁哪位英文高手能帮我写一篇英语演讲稿3分钟 主题是责任_百度知道
哪位英文高手能帮我写一篇英语演讲稿3分钟 主题是责任
哪位英文高手能帮我写篇英语演讲稿3钟 主题责任 要参加演讲比赛 没面经验 跪求
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Ladies and Gentlemen , Good afternoon! I’m very glad to stand here and give you a short speech. today my topic is youth. I hope you will like it , and found the importance in your youth so that more cherish it. First I want to ask you some questions: 1、Do you know what is youth? 2、How do you master your youth? Youth Youth is not a time of life, it it is not rosy cheeks , red lips and supple knees, it is a matter of the emotions :
it is the freshness of the deep springs of life . Youth means a temperamental predominance of courage over timidity of the appetite , for adventure over the love of ease. This often exists in a man of 60 more than a boy of 20 . Nobody grows old merely by a number of years . We grow old by deserting our ideals. Years wrinkle the skin , but to give up enthusiasm wrinkles the soul . Worry , fear , self –distrust bows the heart and turns the spirit back to dust . Whether 60 of 16 , there is in every human being ‘s heart the lure of wonders, the unfailing childlike appetite of what’s next and the joy of the game of living . In the center of your heart and my heart there’s a wireless station : so long as it receives messages of beauty , hope ,cheer, courage and power from men and from the infinite, so long as you are young . When the aerials are down , and your spirit is covered with snows of cynicism and the ice of pessimism, then you are grown old ,even at 20 , but as long as your aerials are up ,to catch waves of optimism , there is hope you may die young at 80. Thank you! 青春 青春指岁月指态粉嫩脸红润唇矫健膝并青春青春表现意志坚强与懦弱想象丰富与苍白、情充沛与贫乏等面青春命深处清泉喷涌 青春追求勇气盖怯弱、进取压倒苟安青春才存则60见者比20岁少更具青春力仅仅岁月流逝并能使衰旦抛弃理想信念则垂垂 岁月能使皮肤起皱旦丧失激情则连灵魂枯使枯死水毫力 60岁者<img class="word-replace" src="/api/getdecpic?picenc=0ad岁少罢每内深处都渴望奇迹都孩般眨着期待双眼期待着期待着情趣我灵魂深处都座线电转站------我轻则总能听希望呼唤总能发喜悦欢呼总能传达勇气讯号总能表现青春力……… 旦青春线倒灵魂即玩世恭雪、悲观厌世冰覆盖；即使<img class="word-replace" src="/api/getdecpic?picenc=0af.其实已垂垂要青春线高高耸起随接收乐观电波-----即使八旬行木却仍拥青春仍轻 谢谢
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sorry firstThere is one word that is on the lips of Americans, day and night: sorry.One time when I was walking on the street, a young man ran by hurriedly, brushing against my handbag. Even as he continued on his way, he turned back and said sorry to me. Even in a rush, he didn’t forget to apologize. One day, after I bought a mango, the salesman was giving me the change, but I wasn’t ready for it and a coin dropped to the ground. I’m sorry, he said while bending down to pick it up. I was puzzled-why would he apologize when it was my fault?Another time, I stepped on a man’s foot in an escalator. At the same time, we both said sorry. I thought it interesting, was it really necessary for him to apologize? Later on, an American friend explained to me that according to the American mentality, the escalator is a public place, and everyone should be able to stand in it. After someone occupies a position in the elevator, making it difficult for someone else to find a place to stand, isn’t it necessary to express an apology? If you go to the movies and the tickets happen to be sold out, the ticket seller will say: Sorry, the tickets are sold out. Whenever one of your hopes goes unfulfilled, an American will say sorry, as a sign of sympathy.During my stay in America, I often came across situations in which I was supposed to say sorry. Gradually, I realized that when friction occurs in daily life, Americans don’t care much about who is responsible. If someone is troubled, a sorry is always necessary. When this happens, even if the other person is hurt, the sorry cools tempers and human generosity is displayed. Perhaps this is why I never saw anyone quarreling on the buses, subways or streets of America.
The word responsibility means the obligation to answer for actions. Often this means answering to authority. Responsibility is also loosely used as the recognition that in order to achieve one&#39;s purposes, one must act oneself (&take responsibility&) rather than expecting others to do something (compare initiative).In ethics, moral responsibility is primarily the responsibility related to actions and their consequences in social relations. It generally concerns the harm caused to an individual, a group or the entire society by the actions or inactions of another individual, group or entire society. This is the mechanism by which blame can be placed, and influences many important social constructs, such as prosecution under the legal system.The term often refers to a system of principles and judgments shared by cultural, religious, and philosophical concepts and beliefs, by which humans subjectively determine whether given actions are right or wrong. These concepts and beliefs are often generalized and codified by a culture or group, and thus serve to regulate the behavior of its members. Conformity to such codification may also be called morality, and the group may depend on widespread conformity to such codes for its continued existence. A &moral& may be a particular principle (in the summarized form) as applied in a given situation.The term also appears in the discussion of subjects such as determinism and other world views that deny free will, since without such freedom it is difficult to be blamed for one&#39;s actions, and without this moral responsibility the nature of punishment and ethics comes into question.This is an inappropri &moral responsibility& is not equivalent to &responsibility&: the first is a term referenced in philosophy, in dealing with free will-- see, for example &Moral Responsibility& at the Stanford Encyclopedia of Philosophy, the second is a general word that is applicable to multiple usages. Combining the two eliminates the preciseness of the former, and confuses the latter. So no, don&#39; &responsibility& is too nebulous to be the merged topic. Rather, this should be a disambiguation page. There are multiple &responsibility& articles under various disciplines, some of which would be appropriate merge together, and many already listed under &See Also&
If your English is not so bad, Please believe in yourself, if one helped you this time, we may not help you the next time. Please believe in yourself.
Ladies and Gentlemen , Good afternoon! I’m very glad to stand here and give you a short speech. today my topic is “youth”. I hope you will like it , and found the importance in your youth so that more cherish it. First I want to ask you some questions: 1、Do you know what is youth? 2、How do you master your youth? Youth Youth is not a time of life, it it is not rosy cheeks , red lips and supple knees, it is a matter of the emotions :
it is the freshness of the deep springs of life . Youth means a temperamental predominance of courage over timidity of the appetite , for adventure over the love of ease. This often exists in a man of 60 more than a boy of 20 . Nobody grows old merely by a number of years . We grow old by deserting our ideals. Years wrinkle the skin , but to give up enthusiasm wrinkles the soul . Worry , fear , self –distrust bows the heart and turns the spirit back to dust . Whether 60 of 16 , there is in every human being ‘s heart the lure of wonders, the unfailing childlike appetite of what’s next and the joy of the game of living . In the center of your heart and my heart there’s a wireless station : so long as it receives messages of beauty , hope ,cheer, courage and power from men and from the infinite, so long as you are young . When the aerials are down , and your spirit is covered with snows of cynicism and the ice of pessimism, then you are grown old ,even at 20 , but as long as your aerials are up ,to catch waves of optimism , there is hope you may die young at 80. Thank you! 青春 青春不是指岁月，而是指心态。粉嫩的脸，红润的唇，矫健的膝并不是青春。青春表现在意志的坚强与懦弱。想象的丰富与苍白、情感的充沛与贫乏等方面。青春是生命深处清泉的喷涌。 青春是追求。只有当勇气盖过怯弱、进取压倒苟安之时，青春才存在。果如此，则60见之长者比20岁之少年更具青春活力。仅仅岁月的流逝并不能使他们衰老。而一旦抛弃理想和信念，则垂垂老也。 岁月只能使皮肤起皱。而一旦丧失生活的激情，则连灵魂枯老，使人生枯如死水，毫无活力。 60岁长者也好，16岁少年也罢，每个人的内心深处都渴望奇迹，都如孩子一般眨着期待的双眼，期待着下一次，期待着生活的情趣，你我灵魂深处都有一座无线电中转站------只有你我年轻，则总能听到希望的呼唤，总能发出喜悦的欢呼，总能传达勇气的讯号，总能表现出青春的活力……… 一旦青春的天线倒下，你的灵魂即为玩世不恭之雪、悲观厌世之冰覆盖；即使你年方20.其实你已垂垂老也。而只要你青春的天线高高耸起，就可以随时接收到乐观的电波-----即使你年过八旬，行将就木，而你却仍然拥有青春，你仍然年轻。 谢谢！
汗~楼上的竟是我本周的背诵篇目~Vice President Johnson, Mr. Speaker, Mr. Chief Justice, President Eisenhower, Vice President Nixon, President Truman, reverend clergy, fellow citizens, we observe today not a victory of party, but a celebration of freedom--symbolizing an end, as well as a beginning--signifying renewal, as well as change. For I have sworn I before you and Almighty God the same solemn oath our forebears l prescribed nearly a century and three quarters ago. The world is very different now. For man holds in his mortal hands the power to abolish all forms of human poverty and all forms of human life. And yet the same revolutionary beliefs for which our forebears fought are still at issue around the globe--the belief that the rights of man come not from the generosity of the state, but from the hand of God. We dare not forget today that we are the heirs of that first revolution. Let the word go forth from this time and place, to friend and foe alike, that the torch has been passed to a new generation of Americans--born in this century, tempered by war, disciplined by a hard and bitter peace, proud of our ancient heritage--and unwilling to witness or permit the slow undoing of those human rights to which this Nation has always been committed, and to which we are committed today at home and around the world. Let every nation know, whether it wishes us well or ill, that we shall pay any price, bear any burden, meet any hardship, support any friend, oppose any foe, in order to assure the survival and the success of liberty. This much we pledge--and more. To those old allies whose cultural and spiritual origins we share, we pledge the loyalty of faithful friends. United, there is little we cannot do in a host of cooperative ventures. Divided, there is little we can do--for we dare not meet a powerful challenge at odds and split asunder. To those new States whom we welcome to the ranks of the free, we pledge our word that one form of colonial control shall not have passed away merely to be replaced by a far more iron tyranny. We shall not always expect to find them supporting our view. But we shall always hope to find them strongly supporting their own freedom--and to remember that, in the past, those who foolishly sought power by riding the back of the tiger ended up inside. To those peoples in the huts and villages across the globe struggling to break the bonds of mass misery, we pledge our best efforts to help them help themselves, for whatever period is required--not because the Communists may be doing it, not because we seek their votes, but because it is right. If a free society cannot help the many who are poor, it cannot save the few who are rich. To our sister republics south of our border, we offer a special pledge--to convert our good words into good deeds--in a new alliance for progress--to assist free men and free governments in casting off the chains of poverty. But this peaceful revolution of hope cannot become the prey of hostile powers. Let all our neighbors know that we shall join with them to oppose aggression or subversion anywhere in the Americas. And let every other power know that this Hemisphere intends to remain the master of its own house. To that world assembly of sovereign states, the United Nations, our last best hope in an age where the instruments of war have far outpaced the instruments of peace, we renew our pledge of support--to prevent it from becoming merely a forum for invective--to strengthen its shield of the new and the weak--and to enlarge the area in which its writ may run. Finally, to those nations who would make themselves our adversary, we offer not a pledge but a request: that both sides begin anew the quest for peace, before the dark powers of destruction unleashed by science engulf all humanity in planned or accidental self-destruction. We dare not tempt them with weakness. For only when our arms are sufficient beyond doubt can we be certain beyond doubt that they will never be employed. But neither can two great and powerful groups of nations take comfort from our present course--both sides overburdened by the cost of modern weapons, both rightly alarmed by the steady spread of the deadly atom, yet both racing to alter that uncertain balance of terror that stays the hand of mankind&#39;s final war. So let us begin anew--remembering on both sides that civility is not a sign of weakness, and sincerity is always subject to proof. Let us never negotiate out of fear. But let us never fear to negotiate. Let both sides explore what problems unite us instead of belaboring those problems which divide us. Let both sides, for the first time, formulate serious and precise proposals for the inspection and control of arms--and bring the absolute power to destroy other nations under the absolute control of all nations. Let both sides seek to invoke the wonders of science instead of its terrors. Together let us explore the stars, conquer the deserts, eradicate disease, tap the ocean depths, and encourage the arts and commerce. Let both sides unite to heed in all corners of the earth the command of Isaiah--to &undo the heavy burdens ... and to let the oppressed go free.& And if a beachhead of cooperation may push back the jungle of suspicion, let both sides join in creating a new endeavor, not a new balance of power, but a new world of law, where the strong are just and the weak secure and the peace preserved. All this will not be finished in the first 100 days. Nor will it be finished in the first 1,000 days, nor in the life of this Administration, nor even perhaps in our lifetime on this planet. But let us begin. In your hands, my fellow citizens, more than in mine, will rest the final success or failure of our course. Since this country was founded, each generation of Americans has been summoned to give testimony to its national loyalty. The graves of young Americans who answered the call to service surround the globe. Now the trumpet summons us again--not as a call to bear arms, not as a call to battle, though embattled we are--but a call to bear the burden of a long twilight struggle, year in and year out, &rejoicing in hope, patient in tribulation&--a struggle against the common enemies of man: tyranny, poverty, disease, and war itself. Can we forge against these enemies a grand and global alliance, North and South, East and West, that can assure a more fruitful life for all mankind? Will you join in that historic effort? In the long history of the world, only a few generations have been granted the role of defending freedom in its hour of maximum danger. I do not shank from this responsibility--I welcome it. I do not believe that any of us would exchange places with any other people or any other generation. The energy, the faith, the devotion which we bring to this endeavor will light our country and all who serve it--and the glow from that fire can truly light the world. And so, my fellow Americans: ask not what your country can do for you--ask what you can do for your country. My fellow citizens of the world: ask not what America will do for you, but what together we can do for the freedom of man. Finally, whether you are citizens of America or citizens of the world, ask of us the same high standards of strength and sacrifice which we ask of you. With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth God&#39;s work must truly be our own.这是jfk的就职演说，有很多关于责任的好段落~~~比如And so, my fellow Americans: ask not what your country can do for you--ask what you can do for your country. My fellow citizens of the world: ask not what America will do for you, but what together we can do for the freedom of man. 可以引用
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