英語演講稿格式十五篇

英語演講稿格式(篇1)
    people love their automobiles,they allow us to where we want to and when we want to.they are a form of entertainment,they are a form of art,a pride of ownership.
    thefactis,whenwedoourmarketresearcharoundtheworld,weseethatthere'.and750millionpeopleintheworldtodayownacar.andyousay,boy,that'salot.
    butyouknowwhat?that'sjust12percentofthepopulation.wereallyhavetoaskthequestion:
    cantheworldsustainthatnumberofautomobiles?,.1billionvehicles.
    now,;thatwouldstretcharoundtheearth125times.
    事實上，當(dāng)我們在世界各地做世場調(diào)查時，我們發(fā)現(xiàn)人們對汽車的渴望?，F(xiàn)在全世界有7.5億人擁有汽車。你可能覺得，哇，這么多!
    但你們知道么?這個數(shù)字僅僅占全球人口的12%。我們不得不問這樣一個問題：
    地球能承受得了這么多車么?如果你注意到對未來10年、15年至20年的**，你會發(fā)現(xiàn)世界上停車場的數(shù)量將會增長到能容納下11億車輛。如果將這些汽車首尾相連地停放在地球上，它們將是地球周長的125倍。
    but recently we have found an unfortunate thing, have you found it, this year autumn and winter, we ningbo fog and haze have occurred. this time, the scope of the outbreak of serious pollution, the length of time this year, is rare for several years.
    many of our students have to wear a thick mask, or the face with a scarf wrapped tightly, fog and haze air pollution is a serious incident, a large amount of pollutant emissions is the root cause. a large number of people suggests that we have a car every person should consciously try to reduce the number of car, in order to maximize to reduce air pollution.
    大家都發(fā)現(xiàn)了吧，這幾年秋冬季節(jié)，我們鄭州曾經(jīng)發(fā)生過霧霾天氣。今年的這次，發(fā)生范圍之大，污染之嚴(yán)重，持續(xù)時間之長，是幾年來罕見的。我們許多學(xué)生戴上厚口罩或圍巾，將臉緊緊包住
    大氣污染和灰霾天氣是嚴(yán)重的大氣污染事件，污染物排放量大是根本原因。很多人建議，我們每個有車的人都應(yīng)該有意識地減少開車次數(shù)，以盡量減少空氣污染。
    now, meanwhile, we want to say,we'.carsaredramaticallycleaner,dramaticallysafer,.butthefactremains:.
    ifwearegoingtoreinventtheautomobiletoday,ratherthan100yearsago,,whatwouldwedo?
    在過去的100年中，汽車技術(shù)得到了飛速發(fā)展。汽車變得更清潔、更安全、更高效、更便宜，而不是我們想要的東西。但實實上，這款車的基本結(jié)構(gòu)和功能并沒有改變。
    如果我們今天來重新發(fā)明汽車，而不是在100年前，在已經(jīng)知道汽車的各種缺陷之后，結(jié)合現(xiàn)在的各種先進技術(shù)，我們會如何制造汽車？
    we're******greatprogressforthisgoal--,
    ( 原理)
    designedandvalidated,thatcangohead-to-headwiththeinternal***bustionengine--we'--anddoitintermsofitsaffordability,addskillvolumes,wehaven''tpossible.weactuallythinkthefuture'sgoingtobeevent-driven.
    建立氫燃料電池推進系統(tǒng)的目標(biāo)正在進行中，并在不斷改進。經(jīng)過設(shè)計和驗證，推進系統(tǒng)將與內(nèi)燃機相當(dāng)。我們打算淘汰內(nèi)燃機，努力提高經(jīng)濟性、技能、性能和耐用性。
    這就是我們在2010年引以為傲的事情。目前，我們還沒有發(fā)現(xiàn)任何跡象表明我們的想法在研發(fā)過程中是不可行的。我們相信，未來將是具體事件的方向。
    雖然我們不能代表未來，但我們會努力花時間創(chuàng)造未來。
    (優(yōu)點)
    when we pay more attention to how to take advantages of our cars,we found :they'reparked,theyparkedallaroundus.they'.
    now,ifyoutakethepower-,itturnsoutthat4percentoftheautomobiles,thepowerin4percentoftheautomobiles,equalsthatoftheelectricgridoftheu.s.that'sahugepower-generatingcapability,amobilepower-generatingcapability.
    'reparkedtogenerateelectricityforthegrid.
    我們的汽車和卡車90%的時間都在停車，我對如何在這段時間挖掘汽車的潛力很感興趣。這些車停在我們周圍，離車主不到100英尺。于美國電網(wǎng)的發(fā)電能力相比，四分之一的汽車電力相當(dāng)于美國電網(wǎng)的供電能力。
    由此可見，汽車的發(fā)電能力是強大的，也是移動發(fā)電。氫燃料電池使我們能夠充分利用我們的資源，即使汽車和卡車停在路邊，也能為電網(wǎng)發(fā)電。
    andthekeytoallofthisistomakeitaffordable,tomakeitexciting,togetitonapathwaywherethere'sawaytomakemoneydoingit.andagain,thisisaprettybigmarchtotakehere.however , it’s a fundenmental business propositon .
    if we can’t solve these problems,the growth of the auto industry will be capped by sustainability issues.
    sosincewecan'tpredictthefuture,.
    但最重要的是要讓汽車負(fù)擔(dān)得起，令人興奮，并有足夠的資金進行研究和開發(fā)。要實現(xiàn)我們的愿景，我們還有很長的路要走。
    英語演講稿格式(篇2)
    dear graduates,
    親愛的畢業(yè)生，
    tomorrow, or maybe today, you will be leaving us. like fresh winds blowing out of this lychee campus, like eagles spreading their wings, you aspire towards the azure sky higher and above. allow me, on behalf of the university, to add a few parting words to the beginning of your new journey.
    明天，也許今天，你會離開我們。象新鮮吹向擺脫這種荔枝校園，像鷹的翅膀傳播，你都渴望更高的湛藍的天空及以上。請允許我代表的大學(xué)，加上幾臨別字的開頭，您的新的征程。
    graduation is a remarkable acplishment.
    畢業(yè)是一個了不起的成就。
    here on the lychee campus, you've spent two to eight golden years of your prime youth, pursuing undergraduate or postgraduate studies. the freshly conferred master's or bachelor's degree is a recognition that you have covered a considerable part of your life's journey in the right direction, acplished a worthwhile business, withstood the tempering of university education, and acquired a positive capital for the days to e. my colleagues and i are happy and proud that you have made it.
    our warmest congratulations to all of you!
    在這里舉行的荔枝園，你用7:58歲的金總理的青春去讀本科或研究生。剛剛授予碩士或?qū)W士學(xué)位，是一個認(rèn)識到，你有相當(dāng)一部分涉及您的生命之旅的方向是正確的，成績是值得企業(yè)，經(jīng)受鍛煉的大學(xué)教育，并取得了積極的資金用于未來的日子里。我和我的同事們?yōu)槟銈兊某晒Ω械礁吲d和自豪。
    我們最熱烈地祝賀你們!
    graduation is an outlet for burning aspirations.
    畢業(yè)是一個出路燃燒愿望。
    it is time the hunters to confront the lofty mountains, and the seamen, the vast sea. the outside world can be extremely challenging at times, but therein also lies rich opportunities. a poem has this beautiful line, "a hundred thousand mountains/loom large/in the dim twilights/who is the brave one/to cross them/amidst rumbling thunders?
    /who, i pray thee?" i can see in your face an eagerness to answer the call. yes, who else, if not you?
    with that determination, the highest mountain will be climbed, and the vastest sea will be crossed.
    現(xiàn)在是獵人面對群山，水手，大海。外面的世界是非常具有挑戰(zhàn)性的時候，但其中也在于豐富的機會。一首詩了這個美麗的路線， “十萬山/織機大/在昏暗twilights /誰是勇敢的1 /交叉他們/聲隆隆雷鳴?
    /是誰，我祈禱你? ”我可以看到在你的臉熱衷于接聽**。是的，還有誰，如果不是你嗎?
    有了這個決心，山將攀登，廣闊的海洋將跨越。
    ?！　he world outside does not believe in tears, all it pays is initiative, confidence, and perseverance; nor does it believe in destiny, all it rewards is conscientiousness, diligence, and dutifulness. when you set out from this lychee campus, please check that you have left behind arrogance, insularity and slothfulness.
    try your honest best, but remember to face life with a **ile. as long as you have tried the utmost of your heart and strength, you can be ordinary but honorable, broke but respectable.
    外面的世界不相信眼淚，一切支付是主動，有信心，有毅力;也不相信命運，所有的獎勵是認(rèn)真，勤奮，和dutifulness 。當(dāng)你離開這個荔枝校園時，請檢查你是否留下了傲慢、不寬容和懶惰的快樂。你可以試著誠實，但不要忘記面對生活微笑。
    只要你有努力的心和力量，它可以平凡，但光榮，光榮爆發(fā)，但。
    graduation is tinged with a touch of anxiety.
    you are standing at a crossroad. where do you go from here? some of you have chosen to pursue further education, others have decided to go to work.
    whatever your choice, life is sure to await you with frustrations as well as rewards. remember, temporary frustrations is not hell, nor is partial rewards heaven. life is a curious mixture of both, and you have to f***e ahead in their amidst.
    all of us who stay on this campus would be more than happy to receive you back and share your story of growth. in times of success, think of us, and your joy will be doubled; in times of pain and bitterness, think of us, and together we will sing your favorite song:"why fuss over this little pain?
    we mariners have bigger dream to follow!"
    畢業(yè)是帶有一絲焦慮。
    你是站在一個十字路口。如果你從這里去**？你們中有些人選擇了繼續(xù)教育，有些人決定工作。
    不論您選擇什么，生活一定會歡迎您的到來與挫折以及回報。記住，暫時的挫折沒有地獄，也不是天堂的部分回報。生活是一種好奇心，你必須在其中前進。
    我們大家誰留在這個校園將非常高興地收到您返回并分享您的故事的增長。在時代的成功，我們認(rèn)為，和你的快樂將增加一倍;在時代的痛苦和辛酸，想到我們，我們將攜手唱你最喜愛的歌曲： “為什么要大驚小怪這個有一點痛?
    我們水手有更大的夢想后續(xù)! “
    graduation is a photo album with unfading pictures/forever engraved in the mind.
    in the days outside and ahead, whether you would be phenomenally successful or unduly frustrated, certain parts of this lychee campus will always stay in your mind, so w
    ill a couple of unf***ettable figures who has touched/bee part of your life. the same is also true of us, your teachers and elders. we will remember the days which you spent with us, the days which witnessed our successful application for phd degree conferment, and the days when we grow with the undergraduate teaching asses**ent.
    the vigor and spirit you've brought to this university will always stay in our minds, so will the years you've spent with us, and the wonders we have jointly created.
    畢業(yè)是一本相冊，永遠銘刻在心中。
    在未來的日子外，未來，您是否將非凡的成功或過于沮喪，某些地區(qū)這種荔枝校園將永遠留在您的想法，以便將幾個令人難忘的數(shù)字誰也接觸/成為你的生活。也是如此，我們的教師和長者。我們會記得你的日子里我們一起度過的日子目睹我們成功申請博士學(xué)位授予，和天，當(dāng)我們一起成長的本科教學(xué)評估。
    你帶給這所大學(xué)的活力和精神將永遠留在我們的腦海中，所以我們花了這么多年的時間一起創(chuàng)造我們的奇跡。
    when you take leave tomorrow, or maybe today, please check that you've brought with you all the happiness, strength, and good wishes this lychee campus has to offer, and thrown vexations, fears and gloom into the wind.
    autumn floods will join the rivers and flush to the sea, spring clouds will rise above the caves and lit up the sky with sunglows. so will you.
    all my best wishes with you, for each and everyone.
    秋天的洪水將使河流和海洋更加平坦，春天的云彩將超越洞穴照亮天空。因此，你會。
    所有我最良好的祝愿與你的每一個人。
    英語演講稿格式(篇3)
    宣傳產(chǎn)品英語演講稿范文
    ladiesandgentlemen:
    mayihaveyourattention,please.i’mgoingtoshowyouproduct.
    it’saelectroniclock.i’.nowlet’stakealookatit.
    itwa**adefromaluminiumalloy,akindofhardmaterial,..withtheincreasingpeople’sfeelingofinsecurity,it’snecessarytomakeusfeelprotected.thephenomenonisglobal,i’.
    ,anditspriceisfeasible.ithasbeenonthemarketforafewtimeinchina,andtheprofitsithadbroughtissatisfactory..-wincooperation.
    thankyou.
    女士們先生們，
    我能占用你們一些時間嗎。謝謝參加今天的合作洽談會。我給你看我們的產(chǎn)品-電子鎖。我相信聽了我的介紹你會發(fā)現(xiàn)它的優(yōu)點的?，F(xiàn)在讓我們看看這個產(chǎn)品。
    它是由一種安全的材料，鋁合金制成的。這種材料可以很好地保護你想要加密的項目。它最大的優(yōu)點是質(zhì)量高，體積小。
    隨著人們越來越不安全，保護我們變得越來越重要。這種現(xiàn)象是全球的。我相信我們的產(chǎn)品將在全球市場上具有競爭力。
    我公司近年來一直致力于開發(fā)此類產(chǎn)品。它的**也很合理。它在中國上市已經(jīng)有一段時間了，給我們帶來的利潤也相當(dāng)可觀。
    我真誠地希望它能給您帶來更好的利益，我們能有一個雙贏的合作。謝謝。
    英語演講稿格式(篇4)
    大學(xué)英語演講稿范文四篇
    大學(xué)英語演講稿【一】
    .forexample,.inaddition,.
    alotofmeasureshavebeentaken..besides,.however,.
    ontheonehand,.ontheotherhand,.inaword,..
    forexample,.inaddition,.alotofmeasureshavebeentaken..
    besides,.however,.ontheonehand,.
    ontheotherhand,.inaword,.由于環(huán)境破壞，我們生活的世界變得越來越無法容忍。
    例如，森林的破壞導(dǎo)致耕地減少和惡劣的天氣。此外，人類還面臨著空氣污染和水污染的問題。很多已經(jīng)采取措施。
    植樹有助于提高和美化環(huán)境。此外，《環(huán)境保**》已經(jīng)實施，并取得了良好的效果。然而,問題的環(huán)保仍難以解決。
    另一方面，污染和環(huán)境破壞在現(xiàn)代世界越來越嚴(yán)重。另一方面，缺乏解決環(huán)境保護問題的制識制約。總之，還有很長的路要走。我們享受一個干凈舒適的世界。
    由于環(huán)境破壞，我們生活的世界變得越來越無法容忍。例如，森林的破壞導(dǎo)致耕地減少和惡劣的天氣。此外，人類還面臨著空氣污染和水污染的問題。
    很多已經(jīng)采取措施。植樹有助于提高和美化環(huán)境。此外，《環(huán)境保**》已經(jīng)實施，并取得了良好的效果。
    然而,問題的環(huán)保仍難以解決。另一方面，污染和環(huán)境破壞在現(xiàn)代世界越來越嚴(yán)重。另一方面，缺乏解決環(huán)境保護問題的制識制約。
    總之，還有很長的路要走。我們享受一個干凈舒適的世界。
    大學(xué)英語演講稿【二】
    ibelieveinourfuturehonorablejudges,fellowstudents:recently,therisaheateddebateinoursociety.,.?
    willwebeabletobetterthelivesofothers??,whichwouldcringeattheslightestdis***fort.butthecynicsarewrong..
    wehelpeachothercleanthedormitory,goshoppingandbargaintogether,andtakeparttimejobstosupplementourpocketmoney.thecynicssaywecarefornothingotherthangrades;andweneglecttheneedforcharactercultivation.butagain,thecynicsarewrong.
    wecaredeeplyforeachother,wecherishfreedom,wetreasurejustice,andweseektruth.lastweek,.ascollegestudents,.
    weallfaceafundamentalchoice:cynici**o***ith,eachwillprofoundlyimpactourfuture,oreventhefutureofourcountry.ibelieveinallmyfellowclas**ates...
    wearepreparingtoassumenewresponsibilitiesandtasks,.ibelieveinourfuture.thankyou!
    各位評委和同學(xué)，最近社會上有一場激烈的爭論。大學(xué)生是稀有特權(quán)的持有者，并且在偉大的地方接受高等教育。
    但是，我們能毫無畏懼地面對挑戰(zhàn)嗎？我們能改善別人的生活嗎？我們能肩負(fù)起建設(shè)國家未來的重任嗎？
    懷疑論者說，大學(xué)生是被寵壞的一代，不能忍受任何挫折。但他們錯了。我看到的是大學(xué)生們正在努力獨立生活。我們互相幫助打掃衛(wèi)生，一起在街上討價還價，一起做兼職掙零花錢。
    懷疑論者說，我們只關(guān)心自己的成就，所以忽略了品格的培養(yǎng)。但是，他們又錯了。我們互相關(guān)心，我們渴往自由，我們珍惜正義，我們追求真理。
    上周，我的很多同學(xué)去驗血，為了給患血癌的孩子們做貢獻。作為大學(xué)生，我們正處在人生的分水嶺。我們都面臨一個重要的選擇：
    懷疑生活還是相信自己，每一件事都會對我們的生活，甚至祖國的未來產(chǎn)生重大影響。我相信我們的同學(xué)們，雖然我們依然缺乏經(jīng)驗，甚至有些志氣，但是我相信我們有勇氣和自信來面對生活的挑戰(zhàn)并承擔(dān)我們的責(zé)任。我們正在努力為新的任務(wù)做好準(zhǔn)備，用我們所學(xué)到的東西使世界變得更美好。
    我對我們的未來充滿信心。謝謝!
    大學(xué)英語演講稿【三】
    aseveryoneknows,englishisveryimportanttoday.ithasbeenusedeverywhereintheworld..ifwecanspeakenglishwell,wewillhavemorechancetosucceed.
    becausemoreandmorepeoplehavetakennoticeofit,.butformyself,,butalsobecauseofmyloveforit.whenilearnenglish,.
    whenireadenglishnovels,.whenispeakenglish,icanfeeltheconfidentfrommywords.wheniwriteenglish,icanseethebeautywhichisnotthesameasourchinese...
    iloveenglish,itgive**eacolorfuldream.ihopeicantravelaroundtheworldoneday.withmygoodenglish,.
    icanseemanyplacesofgreatintrests.idreamthaticangotolondon,becauseitisthebirthplaceofenglish.,ihopethattheycanloveourcountrylikeus.
    iknow,romewasnotbuiltinaday.ibelievethataftercontinuoushardstudy,onedayicanspeakenglishverywell.ifyouwanttobeloved,youshouldlearntoloveandbelovable.
    soibelieveasiloveenglisheveryday,itwilllovemetoo.iamsurethatiwillrealizemydreamoneday!thankyou!
    眾所周知，英語今天很重要。它已經(jīng)應(yīng)用到世界的每一個角落。它已成為商務(wù)中最通用的語言，并廣泛用于國際事務(wù)中。
    如果我們能講好英語，我們將有更多的機會成功。由于越來越多的人關(guān)注這一點，英語學(xué)習(xí)者的數(shù)量正以高速增長。但對我來說，我學(xué)英語不僅因為它的重要性和實用性，而且因為我愛英語。
    英語演講稿格式(篇5)
    i e to this magnificent house of worship tonight because my conscience leaves me no other choice. i join you in this meeting because i am in deepest agreement with the aims and work of the ***anization which has brought us together: clergy and laymen concerned about vietnam.
    the recent statements of your executive mittee are the sentiments of my own heart, and i found myself in full accord when i read its opening lines: "a time es when silence is betrayal." and that time has e for us in relation to vietnam.
    the truth of these words is beyond doubt, but the mission to which they call us is a most difficult one. even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government's policy, especially in time of war. nor does the human spirit move without great difficulty against all the apathy of conformist thought within one's own bosom and in the surrounding world.
    moreover, when the issues at hand seem as perplexed as they often do in the case of this dreadful conflict, we are always on the verge of being me**erized by uncertainty; but we must move on.
    and some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony, but we must speak. we must speak with all the humility that is appropriate to our limited vision, but we must speak. and we must rejoice as well, for surely this is the first time in our nation's history that a significant number of its religious leaders have chosen to move beyond the prophesying of **ooth patrioti** to the high grounds of a firm dissent based upon the mandates of conscience and the reading of history.
    perhaps a new spirit is rising among us. if it is, let us trace its movements and pray that our own inner being may be sensitive to its guidance, for we are deeply in need of a new way beyond the darkness that seems so close around us.
    over the past two years, as i have moved to break the betrayal of my own silences and to speak from the burnings of my own heart, as i have called for radical departures from the destruction of vietnam, many persons have questioned me about the wisdom of my path. at the heart of their concerns this query has often loomed large and loud: "why are you speaking about the war, dr.
    king?" "why are you joining the voices of dissent?" "peace and civil rights don't mix," they say.
    "aren't you hurting the cause of your people," they ask? and when i hear them, though i often understand the source of their concern, i am nevertheless greatly saddened, for such questions mean that the inquirers have not really known me, my mitment or my calling. indeed, their questions suggest that they do not know the world in which they live.
    in the light of such tragic misunderstanding, i deem it of signal importance to try to state clearly, and i trust concisely, why i believe that the path from dexter avenue baptist church -- the church in montgomery, alabama, where i began my pastorate -- leads clearly to this sanctuary tonight.
    i e to this platform tonight to make a passionate plea to my beloved nation. this speech is not addressed to hanoi or to the national liberation front. it is not addressed to china or to russia.
    nor is it an attempt to overlook the ambiguity of the total situation and the need for a collective solution to the tragedy of vietnam. neither is it an attempt to make north vietnam or the national liberation front paragons of virtue, nor to overlook the role they must play in the successful resolution of the problem. while they both may have justifiable reasons to be suspicious of the good faith of the united states, life and history give eloquent testimony to the fact that conflicts are never resolved without trustful give and take on both sides.
    tonight, however, i wish not to speak with hanoi and the national liberation front, but rather to my fellowed [sic] americans, *who, with me, bear the greatest responsibility in ending a conflict that has exacted a heavy price on both continents.
    since i am a preacher by trade, i suppose it is not surprising that i have seven major reasons for bringing vietnam into the field of my moral vision.* there is at the outset a very obvious and almost facile connection between the war in vietnam and the struggle i, and others, have been waging in america. a few years ago there was a shining moment in that struggle.
    it seemed as if there was a real promise of hope for the poor -- both black and white -- through the poverty program. there were experiments, hopes, new beginnings. then came the buildup in vietnam, and i watched this program broken and eviscerated, as if it were some idle political plaything of a society gone mad on war, and i knew that america would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like vietnam continued to draw men and skills and money like some demonic destructive suction tube.
    so, i was increasingly pelled to see the war as an enemy of the poor and to attack it as such.
    perhaps the more tragic recognition of reality took place when it became clear to me that the war was doing far more than devastating the hopes of the poor at home. it was sending their sons and their brothers and their husbands to fight and to die in extraordinarily high proportions relative to the rest of the population. we were taking the black young men who had been crippled by our society and sending them eight thousand miles away to guarantee liberties in southeast asia which they had not found in southwest ge***ia and east harlem.
    and so we have been repeatedly faced with the cruel irony of watching negro and white boys on tv screens as they kill and die together for a nation that has been unable to seat them together in the same schools. and so we watch them in brutal solidarity burning the huts of a poor village, but we realize that they would hardly live on the same block in chicago. i could not be silent in the face of such cruel manipulation of the poor.
    my third reason moves to an even deeper level of awareness, for it grows out of my experience in the ghettoes of the north over the last three years -- especially the last three summers. as i have walked among the desperate, rejected, and angry young men, i have told them that molotov cocktails and rifles would not solve their problems. i have tried to offer them my deepest passion while maintaining my conviction that social change es most meaningfully through nonviolent action.
    but they ask -- and rightly so -- what about vietnam? they ask if our own nation wasn't using massive doses of violence to solve its problems, to bring about the changes it wanted. their questions hit home, and i knew that i could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today -- my own government.
    for the sake of those boys, for the sake of this government, for the sake of the hundreds of thousands trembling under our violence, i cannot be silent.
    for those who ask the question, "aren't you a civil rights leader?" and thereby mean to exclude me from the movement for peace, i have this further answer. in 1957 when a group of us formed the southern christian leadership conference, we chose as our motto:
    "to save the soul of america." we were convinced that we could not limit our vision to certain rights for black people, but instead affirmed the conviction that america would never be free or saved from itself until the descendants of its slaves were loosed pletely from the shackles they still wear. in a way we were agreeing with langston hughes, that black bard of harlem, who had written earlier:
    now, it should be incandescently clear that no one who has any concern for the integrity and life of america today can ignore the present war. if america's soul bees totally poisoned, part of the autopsy must read: vietnam.
    it can never be saved so long as it destroys the deepest hopes of men the world over. so it is that those of us who are yet determined that america will be are led down the path of protest and dissent, working for the health of our land.
    as if the weight of such a mitment to the life and health of america were not enough, another burden of responsibility was placed upon me in 1954** [sic]; and i cannot f***et that the nobel prize for peace was also a mission -- a mission to work harder than i had ever worked before for "the brotherhood of man." this is a calling that takes me beyond national allegiances, but even if it were not present i would yet have to live with the meaning of my mitment to the ministry of jesus christ. to me the relationship of this ministry to the ****** of peace is so obvious that i sometimes marvel at those who ask me why i'm speaking against the war.
    could it be that they do not know that the good news was meant for all men -- for munist and capitalist, for their children and ours, for black and for white, for revolutionary and conservative? have they f***otten that my ministry is in obedience to the one who loved his enemies so fully that he died for them? what then can i say to the vietcong or to castro or to mao as a faithful minister of this one?
    can i threaten them with death or must i not share with them my life?
    and finally, as i try to explain for you and for myself the road that leads from montgomery to this place i would have offered all that was most valid if i simply said that i must be true to my conviction that i share with all men the calling to be a son of the living god. beyond the calling of race or nation or creed is this vocation of sonship and brotherhood, and because i believe that the father is deeply concerned especially for his suffering and helpless and outcast children, i e tonight to speak for them.
    this i believe to be the privilege and the burden of all of us who deem ourselves bound by allegiances and loyalties which are broader and deeper than nationali** and which go beyond our nation's self-defined goals and positions. we are called to speak for the weak, for the voiceless, for the victims of our nation and for those it calls "enemy," for no document from human hands can make these humans any less our brothers.
    and as i ponder the madness of vietnam and search within myself for ways to understand and respond in passion, my mind goes constantly to the people of that peninsula. i speak now not of the soldiers of each side, not of the ideologies of the liberation front, not of the junta in saigon, but simply of the people who have been living under the curse of war for almost three continuous decades now. i think of them, too, because it is clear to me that there will be no meaningful solution there until some attempt is made to know them and hear their broken cries.
    they must see americans as strange liberators. the vietnamese people proclaimed their own independence *in 1954* -- in 1945 *rather* -- after a bined french and japanese occupation and before the munist revolution in china. they were led by ho chi minh.
    even though they quoted the american declaration of independence in their own document of freedom, we refused to recognize them. instead, we decided to support france in its reconquest of her former colony. our government felt then that the vietnamese people were not ready for independence, and we again fell victim to the deadly western arrogance that has poisoned the international atmosphere for so long.
    with that tragic decision we rejected a revolutionary government seeking self-determination and a government that had been established not by china -- for whom the vietnamese have no great love -- but by clearly indigenous forces that included some munists. for the peasants this new government meant real land reform, one of the most important needs in their lives.
    for nine years following 1945 we denied the people of vietnam the right of independence. for nine years we vigorously supported the french in their abortive effort to recolonize vietnam. before the end of the war we were meeting eighty percent of the french war costs.
    even before the french were defeated at dien bien phu, they began to despair of their reckless action, but we did not. we encouraged them with our huge financial and military supplies to continue the war even after they had lost the will. soon we would be paying almost the full costs of this tragic attempt at recolonization.
    after the french were defeated, it looked as if independence and land reform would e again through the geneva agreement. but instead there came the united states, determined that ho should not unify the temporarily divided nation, and the peasants watched again as we supported one of the most vicious modern dictators, our chosen man, premier diem. the peasants watched and cringed as diem ruthlessly rooted out all opposition, supported their extortionist landlords, and refused even to discuss reunification with the north.
    the peasants watched as all this was presided over by united states' influence and then by increasing numbers of united states troops who came to help quell the insurgency that diem's methods had aroused. when diem was overthrown they may have been happy, but the long line of military dictators seemed to offer no real change, especially in terms of their need for land and peace.
    the only change came from america, as we increased our troop mitments in support of governments which were singularly corrupt, inept, and without popular support. all the while the people read our leaflets and received the regular promises of peace and democracy and land reform. now they languish under our bombs and consider us, not their fellow vietnamese, the real enemy.
    they move sadly and apathetically as we herd them off the land of their fathers into concentration camps where minimal social needs are rarely met. they know they must move on or be destroyed by our bombs.
    so they go, primarily women and children and the aged. they watch as we poison their water, as we kill a million acres of their crops. they must weep as the bulldozers roar through their areas preparing to destroy the precious trees.
    they wander into the hospitals with at least twenty casualties from american firepower for one vietcong-inflicted injury. so far we may have killed a million of them, mostly children. they wander into the towns and see thousands of the children, homeless, without clothes, running in packs on the streets like animals.
    they see the children degraded by our soldiers as they beg for food. they see the children selling their sisters to our soldiers, soliciting for their mothers.
    what do the peasants think as we ally ourselves with the landlords and as we refuse to put any action into our many words concerning land reform? what do they think as we test out our latest weapons on them, just as the germans tested out new medicine and new tortures in the concentration camps of europe? where are the roots of the independent vietnam we claim to be building?
    is it among these voiceless ones?
    we have destroyed their two most cherished institutions: the family and the village. we have destroyed their land and their crops.
    we have cooperated in the crushing of the nation's only nonmunist revolutionary political force, the unified buddhist church. we have supported the enemies of the peasants of saigon. we have corrupted their women and children and killed their men.
    now there is little left to build on, save bitterness. *soon the only solid physical foundations remaining will be found at our military bases and in the concrete of the concentration camps we call "fortified hamlets." the peasants may well wonder if we plan to build our new vietnam on such grounds as these.
    could we blame them for such thoughts? we must speak for them and raise the questions they cannot raise. these, too, are our brothers.
    perhaps a more difficult but no less necessary task is to speak for those who have been designated as our enemies.* what of the national liberation front, that strangely anonymous group we call "vc" or "munists"? what must they think of the united states of america when they realize that we permitted the repression and cruelty of diem, which helped to bring them into being as a resistance group in the south?
    what do they think of our condoning the violence which led to their own taking up of arms? how can they believe in our integrity when now we speak of "aggression from the north" as if there were nothing more essential to the war? how can they trust us when now we charge them with violence after the murderous reign of diem and charge them with violence while we pour every new weapon of death into their land?
    surely we must understand their feelings, even if we do not condone their actions. surely we must see that the men we supported pressed them to their violence. surely we must see that our own puterized plans of destruction simply dwarf their greatest acts.
    how do they judge us when our officials know that their membership is less than twenty-five percent munist, and yet insist on giving them the blanket name? what must they be thinking when they know that we are aware of their control of major sections of vietnam, and yet we appear ready to allow national elections in which this highly ***anized political parallel government will not have a part? they ask how we can speak of free elections when the saigon press is ******ed and controlled by the military junta.
    and they are surely right to wonder what kind of new government we plan to help form without them, the only party in real touch with the peasants. they question our political goals and they deny the reality of a peace settlement from which they will be excluded. their questions are frighteningly relevant.
    is our nation planning to build on political myth again, and then shore it up upon the power of new violence?
    here is the true meaning and value of passion and nonviolence, when it helps us to see the enemy's point of view, to hear his questions, to know his asses**ent of ourselves. for from his view we may indeed see the basic weaknesses of our own condition, and if we are mature, we may learn and grow and profit from the wisdom of the brothers who are called the opposition.
    so, too, with hanoi. in the north, where our bombs now pummel the land, and our mines endanger the waterways, we are met by a deep but understandable mistrust. to speak for them is to explain this lack of confidence in western words, and especially their distrust of american intentions now.
    in hanoi are the men who led the nation to independence against the japanese and the french, the men who sought membership in the french monwealth and were betrayed by the weakness of paris and the willfulness of the colonial armies. it was they who led a second struggle against french domination at tremendous costs, and then were persuaded to give up the land they controlled between the thirteenth and seventeenth parallel as a temporary measure at geneva. after 1954 they watched us conspire with diem to prevent elections which could have surely brought ho chi minh to power over a united vietnam, and they realized they had been betrayed again.
    when we ask why they do not leap to negotiate, these things must be remembered.
    also, it must be clear that the leaders of hanoi considered the presence of american troops in support of the diem regime to have been the initial military breach of the geneva agreement concerning foreign troops. they remind us that they did not begin to send troops in large numbers and even supplies into the south until american forces had moved into the tens of thousands.
    hanoi remembers how our leaders refused to tell us the truth about the earlier north vietnamese overtures for peace, how the president claimed that none existed when they had clearly been made. ho chi minh has watched as america has spoken of peace and built up its forces, and now he has surely heard the increasing international rumors of american plans for an invasion of the north. he knows the bombing and shelling and mining we are doing are part of traditional pre-invasion strategy.
    perhaps only his sense of humor and of irony can save him when he hears the most powerful nation of the world speaking of aggression as it drops thousands of bombs on a poor, weak nation more than *eight hundred, or rather,* eight thousand miles away from its shores.
    at this point i should make it clear that while i have tried in these last few minutes to give a voice to the voiceless in vietnam and to understand the arguments of those who are called "enemy," i am as deeply concerned about our own troops there as anything else. for it occurs to me that what we are submitting them to in vietnam is not simply the brutalizing process that goes on in any war where armies face each other and seek to destroy. we are adding cynici** to the process of death, for they must know after a short period there that none of the things we claim to be fighting for are really involved.
    before long they must know that their government has sent them into a struggle among vietnamese, and the more sophisticated surely realize that we are on the side of the wealthy, and the secure, while we create a hell for the poor.
    somehow this madness must cease. we must stop now. i speak as a child of god and brother to the suffering poor of vietnam.
    i speak for those whose land is being laid waste, whose homes are being destroyed, whose culture is being subverted. i speak for the poor of america who are paying the double price of **ashed hopes at home, and death and corruption in vietnam. i speak as a citizen of the world, for the world as it stands aghast at the path we have taken.
    i speak as one who loves america, to the leaders of our own nation: the great initiative in this war is ours; the initiative to stop it must be ours.
    this is the message of the great buddhist leaders of vietnam. recently one of them wrote these words, and i quote:
    (unquote).
    if we continue, there will be no doubt in my mind and in the mind of the world that we have no honorable intentions in vietnam. if we do not stop our war against the people of vietnam immediately, the world will be left with no other alternative than to see this as some horrible, clumsy, and deadly game we have decided to play. the world now demands a maturity of america that we may not be able to achieve.
    it demands that we admit that we have been wrong from the beginning of our adventure in vietnam, that we have been detrimental to the life of the vietnamese people. the situation is one in which we must be ready to turn sharply from our present ways. in order to atone for our sins and errors in vietnam, we should take the initiative in bringing a halt to this tragic war.
    *i would like to suggest five concrete things that our government should do immediately to begin the long and difficult process of extricating ourselves from this nightmarish conflict:
    number one: end all bombing in north and south vietnam.
    number two: declare a unilateral cease-fire in the hope that such action will create the atmosphere for negotiation.
    three: take immediate steps to prevent other battlegrounds in southeast asia by curtailing our military buildup in thailand and our interference in laos.
    four: realistically accept the fact that the national liberation front has substantial support in south vietnam and must thereby play a role in any meaningful negotiations and any future vietnam government.
    five: *set a date that we will remove all foreign troops from vietnam in accordance with the 1954 geneva agreement.
    part of our ongoing...part of our ongoing mitment might well express itself in an offer to grant asylum to any vietnamese who fears for his life under a new regime which included the liberation front. then we must make what reparations we can for the damage we have done.
    we must provide the medical aid that is badly needed, ****** it available in this country, if necessary. meanwhile... meanwhile, we in the churches and synagogues have a continuing task while we urge our government to disengage itself from a disgraceful mitment.
    we must continue to raise our voices and our lives if our nation persists in its perverse ways in vietnam. we must be prepared to match actions with words by seeking out every creative method of protest possible.【Xd63.CoM 】
    *as we counsel young men concerning military service, we must clarify for them our nation's role in vietnam and challenge them with the alternative of conscientious objection. i am pleased to say that this is a path now chosen by more than seventy students at my own alma mater, morehouse college, and i remend it to all who find the american course in vietnam a dishonorable and unjust one. moreover, i would encourage all ministers of draft age to give up their ministerial exemptions and seek status as conscientious objectors.
    * these are the times for real choices and not false ones. we are at the moment when our lives must be placed on the line if our nation is to survive its own folly. every man of humane convictions must decide on the protest that best suits his convictions, but we must all protest.
    now there is something seductively tempting about stopping there and sending us all off on what in some circles has bee a popular crusade against the war in vietnam. i say we must enter that struggle, but i wish to go on now to say something even more disturbing.
    the war in vietnam is but a symptom of a far deeper malady within the american spirit, and if we ignore this sobering reality...and if we ignore this sobering reality, we will find ourselves ***anizing "clergy and laymen concerned" mittees for the next generation. they will be concerned about guatemala and peru.
    they will be concerned about thailand and cambodia. they will be concerned about mozambique and south africa. we will be marching for these and a dozen other names and attending rallies without end, unless there is a significant and profound change in american life and policy.
    and so, such thoughts take us beyond vietnam, but not beyond our calling as sons of the living god.
    in 1957, a sensitive american official overseas said that it seemed to him that our nation was on the wrong side of a world revolution. during the past ten years, we have seen emerge a pattern of suppression which has now justified the presence of u.s.
    military advisors in venezuela. this need to maintain social stability for our investments accounts for the counterrevolutionary action of american forces in guatemala. it tells why american helicopters are being used against guerrillas in cambodia and why american napalm and green beret forces have already been active against rebels in peru.
    it is with such activity in mind that the words of the late john f. kennedy e back to haunt us. five years ago he said, "those who make peaceful revolution impossible will make violent revolution inevitable.
    " increasingly, by choice or by accident, this is the role our nation has taken, the role of those who make peaceful revolution impossible by refusing to give up the privileges and the pleasures that e from the immense profits of overseas investments. i am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. we must rapidly begin...
    we must rapidly begin the shift from a thing-oriented society to a person-oriented society. when machines and puters, profit motives and property rights, are considered more important than people, the giant triplets of raci**, extreme materiali**, and militari** are incapable of being conquered.
    a true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. on the one hand, we are called to play the good samaritan on life's roadside, but that will be only an initial act. one day we must e to see that the whole jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life's highway.
    true passion is more than flinging a coin to a beggar. it es to see that an edifice which produces beggars needs restructuring.
    a true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. with righteous indignation, it will look across the seas and see individual capitalists of the west investing huge sums of money in asia, africa, and south america, only to take the profits out with no concern for the social betterment of the countries, and say, "this is not just." it will look at our alliance with the landed gentry of south america and say, "this is not just.
    " the western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just.
    a true revolution of values will lay hand on the world order and say of war, "this way of settling differences is not just." this business of burning human beings with napalm, of filling our nation's homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice, and love. a nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.
    america, the richest and most powerful nation in the world, can well lead the way in this revolution of values. there is nothing except a tragic death wish to prevent us from reordering our priorities so that the pursuit of peace will take precedence over the pursuit of war. there is nothing to keep us from molding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.
    *this kind of positive revolution of values is our best defense against muni**. war is not the answer. muni** will never be defeated by the use of atomic bombs or nuclear weapons.
    let us not join those who shout war and, through their misguided passions, urge the united states to relinquish its participation in the united nations.* these are days which demand wise restraint and calm reasonableness. *we must not engage in a negative antimuni**, but rather in a positive thrust for democracy, realizing that our greatest defense against muni** is to take offensive action in behalf of justice.
    we must with positive action seek to remove those conditions of poverty, insecurity, and injustice, which are the fertile soil in which the seed of muni** grows and develops.*
    these are revolutionary times. all over the globe men are revolting against old systems of exploitation and oppression, and out of the wounds of a frail world, new systems of justice and equality are being born. the shirtless and barefoot people of the land are rising up as never before.
    the people who sat in darkness have seen a great light. we in the west must support these revolutions.
    it is a sad fact that because of fort, placency, a morbid fear of muni**, and our proneness to adjust to injustice, the western nations that initiated so much of the revolutionary spirit of the modern world have now bee the arch antirevolutionaries. this has driven many to feel that only marxi** has a revolutionary spirit. therefore, muni** is a judgment against our failure to make democracy real and follow through on the revolutions that we initiated.
    our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal hostility to poverty, raci**, and militari**. with this powerful mitment we shall boldly challenge the status quo and unjust mores, and thereby speed the day when "every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain."
    a genuine revolution of values means in the final analysis that our loyalties must bee ecumenical rather than sectional. every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies.
    this call for a worldwide fellowship that lifts neighborly concern beyond one's tribe, race, class, and nation is in reality a call for an all-embracing and unconditional love for all mankind. this oft misunderstood, this oft misinterpreted concept, so readily di**issed by the nietzsches of the world as a weak and cowardly force, has now bee an absolute necessity for the survival of man. when i speak of love i am not speaking of some sentimental and weak response.
    i am not speaking of that force which is just emotional bosh. i am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. love is somehow the key that unlocks the door which leads to ultimate reality.
    this hindu-muslim-christian-jewish-buddhist belief about ultimate reality is beautifully summed up in the first epistle of saint john: "let us love one another, for love is god. and every one that loveth is born of god and knoweth god.
    he that loveth not knoweth not god, for god is love." "if we love one another, god dwelleth in us and his love is perfected in us." let us hope that this spirit will bee the order of the day.
    we can no longer afford to worship the god of hate or bow before the altar of retaliation. the oceans of history are made turbulent by the ever-rising tides of hate. and history is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate.
    as arnold toynbee says: "love is the ultimate force that makes for the saving choice of life and good against the damning choice of death and evil. therefore the first hope in our inventory must be the hope that love is going to have the last word" (unquote).
    we are now faced with the fact, my friends, that tomorrow is today. we are confronted with the fierce urgency of now. in this unfolding conundrum of life and history, there is such a thing as being too late.
    procrastination is still the thief of time. life often leaves us standing bare, naked, and dejected with a lost opportunity. the tide in the affairs of men does not remain at flood -- it ebbs.
    we may cry out desperately for time to pause in her passage, but time is adamant to every plea and rushes on. over the bleached bones and jumbled residues of numerous civilizations are written the pathetic words, "too late." there is an invisible book of life that faithfully records our vigilance or our neglect.
    omar khayyam is right: "the moving finger writes, and having writ moves on."
    we still have a choice today: nonviolent coexistence or violent coannihilation. we must move past indecision to action.
    we must find new ways to speak for peace in vietnam and justice throughout the developing world, a world that borders on our doors. if we do not act, we shall surely be dragged down the long, dark, and shameful corridors of time reserved for those who possess power without passion, might without morality, and strength without sight.
    now let us begin. now let us rededicate ourselves to the long and bitter, but beautiful, struggle for a new world. this is the calling of the sons of god, and our brothers wait eagerly for our response.
    shall we say the odds are too great? shall we tell them the struggle is too hard? will our message be that the forces of american life militate against their arrival as full men, and we send our deepest regrets?
    or will there be another message -- of longing, of hope, of solidarity with their yearnings, of mitment to their cause, whatever the cost? the choice is ours, and though we might prefer it otherwise, we must choose in this crucial moment of human history.
    名人英語演講稿范文
    名人英語演講（2）返回目錄
    this election had many firsts and many stories that will be told for generations. but one that's on my mind tonight's about a woman who casther ballot in atlanta. she's a lot like the millions of others whostood in line to make their voice heard in this election except for o***hing:
    ann nixon cooper is 106 yearsold.這次選舉有許多優(yōu)勢，許多故事，會被告知幾代人。但我今晚想到的是一個在亞特蘭大投票給她的女人。
    她就像其他數(shù)百萬人一樣，在這次選舉中挺身而出，發(fā)出自計的聲音，除了一件事：尼克松·庫珀已經(jīng)106歲了。
    she was born just a generation past slavery; a time when there were no cars on the road or planes in the sky; when someone like her couldn't vote for two reasons-- because she was a woman and because of the color of her skin.她出生的一代剛剛過去的奴役;當(dāng)時有沒有汽車在道路上或飛機在天空中;當(dāng)有人能像她一樣不參加表決的原因有兩個-因為她是一名女子，由于她的顏色**。
    and tonight, i think about all that she's seen throughout her century in america -- the heartache and the hope; the struggle and the progress; the times we were told that we can't, and the people who pressed on with that american creed: yes we can.今晚，我想所有的，她在整個看到她在美國的世紀(jì)-在心痛和希望;的斗爭和取得的;的時候，我們被告知，我們不能，和人民誰壓上與美國的信條：
    是我們能夠做到。
    at a time when women's voices were silenced and their hopes di**issed, she lived to see them stand up and speak out and reach for the ballot. yes we can.當(dāng)時婦女的聲音被壓制和他們的希望被駁回，她活著看到他們站起來，說出并達成的選票。
    是我們能夠做到。
    when there was despair in the dust bowl and depression across the land, she saw a nation conquer fear itself with a new deal, new jobs, a new sense of mon purpose. yes we can.當(dāng)有絕望中的塵埃和抑郁一碗全國的土地，她看到一個民族征服恐懼本身的新政，新的就業(yè)機會，一個新的共同使命感。
    是我們能夠做到。
    when the bombs fell on our harbor and tyranny threatened the world, she was there to witness a generation rise to greatness and a democracy was saved. yes we can.當(dāng)炸彈落在我們的港口和***威脅世界，她在那里目睹了一代產(chǎn)生的偉大和***是保存。
    是我們能夠做到。
    she was there for the buses in montgomery, the hoses in birmingham, a bridge in selma, and a preacher from atlanta who told a people that "we shall overe." yes we can.她在那里的巴士蒙哥馬利，軟管在英國伯明翰，橋梁塞爾瑪和傳教士從亞特蘭大誰告訴人民，“我們克服。
    ”是我們能夠做到。
    a man touched down on the moon, a wall came down in berlin, a world was connected by our own science and imagination.一名男子降落在月球上，墻上下來在柏林，世界是連接我們自己的科學(xué)和想象力。
    and this year, in this election, she touched her finger to a screen, and cast her vote, because after 106 years in america, through the best oftimes and the darkest of hours, she knows how america can change.今年，在這次選舉中，她談到她的手指到屏幕上，她和演員投票，因為1xx年后，在美國，通過最好的時候和最黑暗的時間，她知道怎樣可以改變美國。
    yes we can.是我們能夠做到。
    america, we have e so far. we have seen so much. but there is so much more to do.
    so tonight, let us ask ourselves -- if our children should live tosee the next century; if my daughters should be so lucky to live as long as ann nixon cooper, what change will they see? what progress will we have made?美國，我們來到迄今。
    我們已經(jīng)看到這么多。但有這么多事情要做。因此，今夜，讓我們反問一下我們自己，如果我們的孩子能夠活到下個世紀(jì)；如果我女兒有幸能和安·尼克松·庫珀一樣長壽，他們會看到什么變化？
    那么我們會取得什么樣的進展呢？
    this is our chance to answer that call. this is our moment.這是我們來回答問題的機會，這是我們的時刻。
    this is our time, to put our people back to work and open doors of opportunity for our kids; to restore prosperity and promote the cause of peace; to reclaim the american dream and reaffirm that fundamental truth, that, out of many, we are one; that while we breathe, we hope.and where we are met with cynici** and doubts and those who tell us that we can't, we will respond with that timeless creed that sums up the spirit of a people: yes, we can.
    這是我們的時代，要使我們的人民重新工作并將機會留給我們的子孫；重新恢復(fù)繁榮并促進和平；回到我們的美國夢，并重申我們是其中之一的基本事實；當(dāng)我們呼吸，當(dāng)我們充滿希望的時候，我們遭遇冷嘲熱諷和質(zhì)疑，那些人認(rèn)為我們無法做到。我們將用一句話回應(yīng)：不，我們可以！
    英語演講稿格式(篇6)
    hello everybody,i’m very glad to stand here and give the i will talk about ‘which of them is more important to students’english, accuracy or fluency’.
    as every english learner knows that english is somewhat distinct from our mother language,not even the accent but also the way of thinking.it’s much difficult for an adult to express his thought fluently and accurately,not to mention the middle school students .so some may unilaterally believe ***pare with fluency,accuracy can be ignored because it’s unavoidable for students to make mistakes when using english.
    in my view,fluency and accuracy ,both of them are important in english.
    now here ***es the problem--how teachers to deal with their mistakes? should they point their mistakes immediately or just pretend nothing happen and let them go on? some teachers take the former .
    when students make problems of grammar or vocabulary,the teacher break in immediately no matter what mistake it is,whether serious or not.instead,other teachers never point out mistakes that students have made,they think that it would not make a great effect and what high school student needs is just language sense which helps to listening and writing.
    we can say that two ways are extreme.the first one is impolite and it may weakons students confidence and interest.the latter one neglects all the mistake,****** their english hard to understand.
    good english teachers ought to allow their students to make some ***mon mistakes in person,numbers of noun and tense abuse,not so accurate.what needs correct is mistakes that causes misunderstanding.
    in conclusion,the best way is relying mainly on fluency while accuracy subsidiary.teacher should let the conversation go and correct mistakes at the end of performance.encouraging them more often rather than criticizing, this helps students with building fluency.
    thank ou for listening.
    傳統(tǒng)教學(xué)中，老師問學(xué)生答是常用的教學(xué)形式，老師提出一個問題后，讓一個學(xué)生站起來回答，一個答不上再多問一個，答對了，就算全班都懂了。事實上，這樣的問答并不意味著所有的學(xué)生都能理解，也不意味著這個問題就是唯一的答案。因為大多數(shù)學(xué)生沒有機會發(fā)言，即使有不同的想法也得不到老師的肯定或否定，所以他們不得不放棄。
    這種強制、封閉的教學(xué)限制了學(xué)生個性和主體性的發(fā)展，長此以往，容易養(yǎng)成學(xué)生一種服從、保守、循規(guī)蹈矩的人格特征。所以，我們在教學(xué)中要盡量減少整齊劃一的要求，對同一個問題注意用“誰還想說”“誰還有不一樣的方法”等話語鼓勵學(xué)生大膽發(fā)表獨立的見解、勇于創(chuàng)新。因為，對于同一個問題，不同的人因為思維方式不同而使用不同的策略。
    我們要善待新奇的想法，鼓勵學(xué)生“別出心裁”。
    當(dāng)學(xué)生得到各種不同的算法之后，老師安排了學(xué)生間的交流活動，通過互相啟發(fā)，取長補短，最終選擇適合自己的較簡便的方法，使學(xué)生有機會展示個性，樂于探索，勇于創(chuàng)新。
    英語演講稿格式(篇7)
    在學(xué)習(xí)演講稿之前，不能漏掉的一個環(huán)節(jié)就是背景才材料，也就是這個演講稿所闡述話題后背景是什么，或是跟當(dāng)今時代形式有關(guān)，或是跟歷史發(fā)展有關(guān)，總之，一定要知道這演講稿后的背景知識，學(xué)習(xí)背景知識有利于更好的理解演講稿所闡述的主題和內(nèi)容。
    我們應(yīng)該找一下優(yōu)秀的演講稿，像一些英語學(xué)***或者軟件上應(yīng)該都有，我建議大家可以先打印出來幾篇優(yōu)秀的演講稿，先不用著急找那么多，慢慢的來學(xué)就好，世界上一些優(yōu)秀的演講稿都是出自**、首先或是有影響力的人物，而他們的演講主題也屬于高級領(lǐng)域，不要覺得這些領(lǐng)域跟我們沒掛系，其實多學(xué)習(xí)這些，有助于提高我們思想的深度和思考問題的角度。
    把演講稿打印下來，就是先找原聲音頻聽一下，看你能聽出來多少，聽不懂得也不用著急。接下來就是看著演講稿把它讀一遍，記得標(biāo)注下不認(rèn)識的單詞和發(fā)音拿不準(zhǔn)的單詞，不要覺得麻煩，既是要學(xué)習(xí)優(yōu)秀的演講稿，就把每一個單詞先認(rèn)會，保證你熟悉這些單詞。
    接下來是精讀，試圖找出演講的中文譯文。精讀演講稿的時候發(fā)現(xiàn)有讀不懂的句子或你不熟悉的句式標(biāo)注下來，試著翻譯一下，然后去對照中文，看看兩種語言表達的差別。必須要把每個句子弄懂，知道是什么意思，這樣也有利于之后的不背誦，不然連看都看不懂，就算背也只是死記硬背，然學(xué)習(xí)就沒有什么意義了。
    還有模仿。當(dāng)然，最好模仿演講者。模仿句子、語氣、重音和弱讀都應(yīng)該模仿。如果碰到自己特別喜歡得演講稿，就要一定要背誦下來，以后甚至自己做演講時還可以引用，也可以趁此提高自己的英語水平。
    最后可以建議大家把這些演講稿的好詞，好句可以總結(jié)到把本子上，或者可以按你研習(xí)過的演講稿歸類，把屬于同一個主題的單詞，句子記到一起，這樣當(dāng)以后說起這個話題的時候，你也有詞可用，有內(nèi)容可說。我希望你能根據(jù)自己的情況調(diào)整你的方法，因為這些方法不一定適合每個人。最后祝大家學(xué)業(yè)進步!
    英語演講稿格式(篇8)
    imagination is more important than knowledge
    i’m honored here to give you a speech, my topic is ”imagination is more important than knowledge”.
    do you wish that you were more creative or had a better imagination? when you were a child can you remember playing endless games with imaginary friends? have you ***e across the following quote by albert einstein?
    “i am enough of an artist to draw freely upon my imagination. imagination is more important than knowledge. knowledge is limited.
    imagination encircles the world".
    i think that what he tried to say is that knowledge is something so fundamental that one should gain it no matter what method is used to achieve it, of course including imagination. however, once you have got the knowledge, you will use your imagination to achieve a bigger goal. it is easy to gain knowledge but it is hard to use one's imagination appropriately to contribute to the future development of ideas.
    this captures the fact that first you have to be able to imagine something before you can turn this into reality. knowledge is of little use without the imagination required. that is why a good teacher works to stimulate curiosity and to inspire one’s imagination.
    because imagination can get you more knowledge, so i think imagination is more important than knowledge.
    that’s all, thank you!
    我非常榮幸能夠在這里為大家演講,題目是“想象力比知識更為重要?！?BR>    你希望自己更有創(chuàng)造性的或有更好的想象力?當(dāng)你還是孩子的時候,你能記得無盡的游戲,想象的朋友嗎?你遇到過下列引用,愛因斯坦嗎?
    “我有足夠多的畫家畫自由在我的想象。想象力比知識更重要。知識是有限的。
    想像力包圍全世界”。
    我想他想說的是，知識是人們應(yīng)該得到的一個非?；镜臇|西，無論如何實現(xiàn)，包括想象力。然而，一旦你得到了知識，你就會運用你的想象力來實現(xiàn)更大的目標(biāo)。很容易獲的知識，但很難用正確的想象力為未來的發(fā)展理念做出貢獻。
    要抓住這個事實，首先，你必須能夠想象出你以前能變成現(xiàn)實的事情。知識是無想象力的要求。這就是為什么一個好老師的工作能激發(fā)好奇心和想象力。
    因為想象力可以幫助你獲得更多的知識，所以我認(rèn)為：想象力比知識更重要。
    所有的,謝謝!
    英語演講稿格式(篇9)
    目錄第一篇：著名英語演講稿
    第二篇：著名演講稿
    第三篇：英語中著名的愛的箴言
    第四部分：世界著名旅游經(jīng)典圣地英譯本綜述
    第五篇：著名演講大師李強《同心無敵》演講稿
    更多相關(guān)范文
    正文第一篇：著名英語演講稿
    thefufeeds
    fanklindelansevelt
    inthefutuedays,hiheseektakeseue,elkfadtaldfundedupnfuessentialhuanfeeds.
    fistisfeedfspeehandexpessin --eveyheeheld。
    thesendisfeedfeveypesntshipgdinhisnay--eveyheeintheld.
    thethidisfeedfant,hih,tanslatedintldtes,--eveyheeintheld.
    thefuthisfeedffea,hih,tanslatedintldtes,eansald---anyheeintheld.
    thatisnvisinfadistantillenniu..thatkindfldistheveyantithesisfthes-.
    tthatnedeepsthegeateneptin--thealde。。
    ,inapepetual,peaefulevlutin,aevlutinhihgesnsteadily,quietly,.thelddehiheseekisthepeatinffeeunties,kingtgetheinafiendly,ivilizedsiety.
    ,　　tthathighnepttheeanbenendsavevity.
    第二篇：著名演講稿
    著名演講稿
    大學(xué)生英文演講稿:,beauselifeithutageetingisliketheskyithutthesun.geetingsaeveyiptantfthehleld,inypinin.
    butidntknhethegeetingsaeenughfus.espeiallyheneeetithfailues.ieebequitelealythatheniasahild,ififalldnandasnthebinkfying,yfathealaystldepleasestandupfheeyufalldn!
    yes,euststandupfheeefalldn.thatasaspeialidnightin1993.expetatinsfilleduheats.
    estaedatthetv,hpingexitedlyasthevieuldflytueas.butatlast,eahhinesehlvesuthelandasdistessedtkntheesult:beijing,lsttsydenybyaaginftvtesinthelypihstingpetitin.
    eightyeashavepast,butthefustatinhasnthealedithtieatall.n,atthebeginingftheneillenniu,.the21stentuy,hihisfullfhpe,lngingzndthughthase.
    senesaid,euldstatfzen.shuldieallystatfzen?n!
    ,andakeulifebette.nebeijing,geatlypis!thevieiesthisutaundhinasaptital,a3,000-yea-lditythesedays.
    beijing,alngithpais,istanbul,sakeandtnt,.thisisbeijingssendatteptthstthegaes.eveynefullysu***sbeijingsbidfit.
    aybe,eanpaintfenesalngtheainadsfbeijing.aybe,eanakeuhfyheityleanedup.aybe,.
    but,butaetheyjustenugh?faingtheneentuy,ankindisdivenbytheevlutinfsieneandtehnigy,ldenyisundegingbudandpfundhanges.butnbdyandenythefatthatpaedithdevelpednatins,develpinguntiesaenfntedithepessueandhallenges.
    indetbeefausintheld,..ibelieveeyledpa-pe-,leanfuel,stedubbish,ate-savingandeney-effiientfailitiesillbeeealityintheingyeasfhina.ibelievetheneentuyisaneafleaningansteahing,.
    ibelievethat,njuly13,udeafbeijingslypibidillbeetue.beausetillinsfhinese,.itisapatfuveysuls.
    feaentnlyequalebesfutheland,hina,buteaealsequalntibutsttheldasahle.letusstandtgethe,allnatinsinbeijing,inbthehd,fiendshipandpeae,in20xxandfeve!
    第三篇：英語中著名的愛的箴言
    英語中著名的愛的箴言
    ―tisbettethavelvedandlst,thannevethavelvedatall‖alfed,ldtennysn―只求曾經(jīng)擁有，不求天長地久‖alfed,ldtennysn
    ―theeisalaysseadnessinlve.buttheeisalsalaysseeasninadness.‖fiedihnietzshe―愛情總是有些瘋狂的。
    但是總會有瘋狂的理由‖fiedihnietzshe
    ―lve,feeasaiatsightfhuanties,speadshislightings,andinaentflies.‖alexandeppe―愛一旦看到人類的束縛，就會變成自由的空氣，展開輕盈的翅膀，一會兒就飛走了‖alexandeppe
    “ lveasksenquestins，andgiveseendlesssu ***” illia
    愛不需要問我問題，但它給了我無盡的支持
    ―tlveandinisthebestthing.tlveandlse,isthenextbestthing‖illiathakeay―愛了并且成功了是件好事情，愛了卻失敗了，那下一個將是最好的‖illiathakeay
    ―ifyuuldbelved,lveandbelvable.‖benjainfanklin―要想被人愛，就要去愛別人，并讓自己可愛‖benjainfanklin
    ―eetlventbyfindingapefetpesn,butbyleaningtseeanipefetpesnpefetly.‖annyus―我們開始相愛不是因為找到了一個完美的人,而是因為學(xué)會了完美的看待一個不完美的人‖annyus
    ―theaytlveanythingistealizethatitightbelst.‖g.k.
    hestetn―唯有明白失去的可貴，才知道任何珍惜‖g.k.hestetn
    ―thesupeehappinessinlifeisthenvitinthateaelved.‖-vithug―生命的最大幸福是知道我們被愛著‖vithug
    -lvedesntaketheldgund.lveishatakestheide
    此時范克林愛不會讓世界旋轉(zhuǎn)。愛情是旅行有價值范克林
    ―thebestandstbeautifulthingsintheldanntbeseeneven
    tuhed.theyustbefeltiththeheat.‖helenkelle―世界上最美好的事物是不能夠被看到或觸摸到的，他們必須用心去感受?！琱elenkelle
    fauslvequtesinenglish
    ―tisbettethavelvedandlst,thannevethavelvedatall‖alfed,ldtennysn
    ―theeisalaysseadnessinlve.buttheeisalsalaysseeasninadness.‖fiedihnietzshe
    ―lve,feeasaiatsightfhuanties,speadshislightings,andinaentflies.‖alexandeppe
    “ lveasksenquestins，andgiveseendlesssu ***” illiashakespeae
    ―tlveandinisthebestthing.tlveandlse,isthenextbestthing‖illiathakeay
    ―ifyuuldbelved,lveandbelvable.‖benjainfanklin
    ―eetlventbyfindingapefetpesn,butbyleaningtseeanipefetpesnpefetly.‖annyus
    ―theaytlveanythingistealizethatitightbelst.‖g.k.hestetn
    ―thesupeehappinessinlifeisthenvitinthateaelved.‖-vithug
    -lvedesntaketheldgund.lveishatakestheidethhile‖fanklinp.jnes
    “ theuseftuelvenevedidunsth” illiashakespeae
    ―.theyustbefeltiththeheat.‖helenkelle
    第四部分：世界著名旅游經(jīng)典圣地英譯本綜述
    美聯(lián)英語學(xué)習(xí)網(wǎng)
    世界著名旅游經(jīng)典圣地英譯本綜述
    pyaids，egypt埃及金字塔
    suezanal，egypt埃及蘇伊士運河
    ahftiuph，fane法國凱旋門
    theediteanean地中海。
    untfuji，japan日本富士山
    tajahal，india印度泰姬陵
    angkat，abdia柬埔寨吳哥窟
    bali，indnesia印度尼西亞巴厘島
    bbudu，印度尼西亞sentsa，新加坡
    babyln，iaq巴比倫遺跡，伊拉克
    afia非洲
    suezanal，egypt埃及蘇伊士運河
    埃及asanhighda
    thenile，egypt埃及尼羅河
    naibinatinalpak，kenya肯尼亞內(nèi)羅畢國家公園apefgdhpe，suthafia南非好望角sahaadeset撒哈拉大沙漠
    eania大洋洲
    澳大利亞geatbaieeef大堡礁
    sydneypeahuse，austalia澳大利亞悉尼歌劇院ayesk，austalia澳大利亞艾爾斯巨石
    untk，nezealand新西蘭庫克山
    eupe歐洲
    squefst，sphiainistanbul(nstantinple)，tukeyntedaedepais，fane法國巴黎圣母院effielte，fane法國艾菲爾鐵塔
    ahftiuph，fane法國凱旋門
    elyseepalae，fane法國愛麗舍宮
    luve，fane法國盧浮宮土耳其圣索非亞教堂
    第五篇：著名演講大師李強《同心無敵》演講稿
    著名演講大師李強《同心無敵》演講稿
    （金夜星根據(jù)錄音整理）
    （一）我喜歡說一個道理，就是今天你有一顆蘋果，我有一顆蘋果，我們互換的結(jié)果，每人只有一顆蘋果；但是今天你有了一個主意。 我有個主意。 通過我們的交流，每個人都可以有兩個想法。 生活多一點總比少一點好。
    我們都知道無知等于無知，無知決定貧窮。事實上，我們來看看這句話，為什么這句話能流傳到今天，它是有一定道理的，我們沒有一個人愿意貧窮，可是為什么很多人貧窮，原因在**？原因在于他愚昧。
    他為什么會愚昧？因為他無知。什么是無知？
    沒有看到過，沒有聽到過，沒有遇到過，沒有處理過，就是無知的，各位認(rèn)同我的觀點嗎？是還是不是？是。
    讓我們想想。今天，無論從哪個角度，我們都知道經(jīng)驗是最好的老師。但有一種說法是，經(jīng)驗老師的學(xué)費太貴，有些人需要一輩子。如果今天李強在這里和各位分享，讓我們未來工作更開心，收獲更多一點，能夠為我們的家人，為我們的環(huán)境，乃至于為我們的社會創(chuàng)造更多，你們愿意嗎？
    我相信每個人，不管你回答與否，都會說是的。原因在**？我們沒有辦法回避這一切。
    20xx年前孔子說了一句話，他說窮則獨修其身，達則兼濟天下，我覺得這句話對我的觸動非常大。說一個人，在你窮的時候，你必須要學(xué)會獨修其身，這個時候你不用想別的，你要來完善你自己，你必須把你自己完善好。這個時候我喜歡的就是，如果我們想做雷鋒，首先要保證我們不是被雷鋒幫的對象，我們首先要做到一個自強不息，自己來滿足自己。
    達則兼濟天下，我們發(fā)現(xiàn)今天，所有的那些做慈善的人，在座的各位，沒有一個沒有愛心的，就像我說天下沒有一個不孝敬父母的子女，可是當(dāng)他自己都不能豐衣足食的時候，他想孝敬父母拿什么？就像這里的每個人一樣，中秋節(jié)和十一剛過，我們有多少人回家看望父母？當(dāng)我們換季的時候，有多少人能送一件象樣的衣服給父母呢？
    能夠在過節(jié)的時候，想著千里給父母帶點東西，或者把父母接過來，感受一下國慶節(jié)首都的風(fēng)采？你們不想嗎？沒有一個人不想。
    可是我們?yōu)槭裁床贿@么做？環(huán)境必須得允許。所以我說世界上沒有不孝的孩子，只有不稱職的孩子。
    今天，我們真的揭開了面紗。我?guī)Ыo你的是：一顆心是無敵的。可能聽到這樣一句話，首先，你覺得“一心無愧”這個詞和口號很像似，這是一種向往。
    沒錯，真正能做到它非常難，但是難并不等于不能，因為我們?nèi)绻裉欤荒苊靼走@樣一個道理，不能知道與社會如何融入，不能夠明白在我們的職場當(dāng)中，在我們的人生交際當(dāng)中，如何改變自己的命運，如何達到更迅速的讓自己的人生，在短時間內(nèi)完成原始積累，能夠更加體現(xiàn)個人的價值和意義，我想我們就要比別人走更多的彎路。
    今天在座的各位，比我年齡小的都是我的兄弟和妹妹，比我年長的是我的兄長，是我的姐姐，我們在這里平易的去溝通，大家做一個交流，任何的課題，沒有絕對，只有相對，取其精華，去其糟粕，如果李強今天的到來，能夠真正的幫到各位，在未來的工作中、生活中，得到提升，錢給多少都會花完，福利給多少都會用完，但是請大家記住，知識將永遠伴隨你的一生。真正有知識、有才華、有能力的人到了**會受到重視和尊重。有人跟我說如果讓你今天再次歸零，再次一無所有，你認(rèn)為多長時間可以東山再起？
    保守的說，一年之內(nèi)我至少還是個百萬富翁，因為今天我在社會上有非常高的認(rèn)可度，今天我自己對于企業(yè)的管理、企業(yè)的經(jīng)營，企業(yè)的人、財、物，各方面的運用，已經(jīng)確確實實做到了如指掌，這是我的一技之長，所以我不擔(dān)心，人帶著才華到**都可以白手起家。就像20xx年我在深圳火車站散步時，身上只有2.4元錢。
    1993年，我在中關(guān)村創(chuàng)辦了華強電子，兩年虧損240萬元。當(dāng)時，我
    真的懂老板的兩個字，好說，好寫，不好做。麻雀雖小，卻有五個內(nèi)臟。
    當(dāng)我在中國傳媒大學(xué)演講的時候，有一個學(xué)生問我：倡導(dǎo)和諧社會，講究人人平等，今天中國貧富差距這么大，你怎么看待這個問題？今天的企業(yè)家不再是剝削性的了嗎？
    請您回答這個問題。這個問題很尖銳，我回答得很尖銳。我說：無知，無知。
    你為什么不當(dāng)老板？你為什么不當(dāng)企業(yè)家？你也可以選擇。
    我沒錢。我說：好吧，我現(xiàn)在給你5000萬。告訴我，你是做什么的？
    我還沒有想好。我說：你沒想過，讓我告訴你，給你留兩個字，失眠。
    因為5000萬不會白給你，即是銀行給你5000萬，也需要利息。你一晚上睡覺，閉上眼睛，就會聽到錢跑掉的聲音。你必須每天付利息。而說到企業(yè)管理，三句話可能就可以做出一個決定，看好進口，管好出口，調(diào)整好胃口。
    進口是原料、人才，出口是成品、服務(wù)，胃口是人、機、料、發(fā)、還五大要素，你那一樣不懂，螻蟻之穴足以使萬里大堤崩潰，今天你沒有經(jīng)歷過的一切，你沒有成長過，你以為就那么容易嗎？
    所以今天我要跟各位兄弟姐妹，我們在一切交流溝通，要真正從觀點上、觀念上來理解，我們自身未來。我們把億萬富翁的一些經(jīng)營理念、為人處事方式、方法給各位溝通、分享，你認(rèn)為對你未來的人生，會有幫助嗎？有。
    記住，如果你不能給對方物質(zhì)上的滿足，你必須學(xué)會給對方精神上的滿足。世界上從來沒有免費的午餐。 在任何時候，如果我們想得到一些東西，請記住先給別人一些東西。銀行里取錢，是先存后取，卡上才會有錢。
    為人處事也是這樣。我經(jīng)常講一句話，親愛的朋友，你對別人的方式，決定著別人對你的方式，別人所有對你的方式，都是你教給別人的。我給大家舉個最簡單的例子：
    李強：你好，我姓李。
    觀眾：你好，我姓姚。
    李強：你好，我叫李強。
    觀眾：我叫趙書雨。
    各位，如果我告訴他我叫李，他會告訴我他的名字叫姚。如果我告訴另一位女士我叫李強，她會告訴我他的名字叫趙書雨。所以你會發(fā)現(xiàn)，事實上，這是一個很簡單的事實，但他會打開一扇門接觸。事實上，萬事萬物不要故弄玄虛，沒有太高深莫測的東西，這么多年我走過來，發(fā)現(xiàn)其實很多東西很簡單，就是一層紙。
    但這一層紙，有人幫你捅破很重要。
    你的生命要不要更精彩，你未來的收入要不要更高，你未來的人緣要不要更好，未來在單位要不要更高的收入？要。各位記住一句話：
    張嘴三分利，不給也保本。自己是沒有損失的。我不想說沒人知道，我不想讓任何人知道我的需要。
    （向觀眾借支筆）我來的時候手里沒有筆?，F(xiàn)在我可以用一個非常簡單的詞來解決很多不便。你要知道，如果你長時間不說這句話，你會有很多不方便的地方，這會變成長期的不方便。這些不便會給你帶來更多的不便。
    有人說，我干嗎老需要被人說教？沒有人愿意被人說教。你發(fā)現(xiàn)問題，我不讓你鼓掌你不鼓掌，我讓你鼓掌你很放松，我也很放松。
    你會發(fā)現(xiàn)互動馬上就會形成，否則就是一個單獨的相聲，所以聽你說累了，我也累了。
    所以我告訴大家，無論我們在任何情況下，請你記住這句對你一生都有幫助的話，把它寫下來：在任何的情況下，抱怨對事情的本身，不會有絲毫的幫助，它只會使人更加消極，更加痛苦。你會發(fā)現(xiàn)無論發(fā)生什么事，你都不會通過抱怨他來幫助你。
    如果我們走在街上，錢包被小偷偷走了，那就太不幸了。你哭、你鬧、你迷茫，又被車撞了，是不是更倒霉？相反，如果我們丟了錢包，值得慶祝嗎？
    值得，因為他是小偷不是強盜，如果是強盜沒準(zhǔn)把命都丟了。凡事都有原因，有結(jié)果，有收獲。這取決于你的收獲點。所以在成熟期有一個成長的過程。在成長過程中，你所經(jīng)歷的一切都是正常的。
    為什么人們會慢慢拉開他們之間的距離？距離的原因不是他的殼，而是他的大腦。大腦是天生的嗎？
    不是，而在于后天。只要我們的父母給我們一個健康的外殼和一個健康可儲存的大腦，我們就可以有無數(shù)的數(shù)據(jù)輸入。一個人輸入什么數(shù)據(jù)，里面會有什么。
    你們想不想一張嘴就口吐蓮花、倒掛長江、滔滔不絕？想。因為你知道一言九鼎，重如泰山，三寸之舌強于百萬雄獅。
    一個人是人才未必有口才，但一個人有口才他一定是人才。因為他能表達并證明他腦子里有。腦子里沒有，嘴巴一定表達不出來。
    有人跟我說要學(xué)口才，我告訴你口才是教不會的，因為所有口才不好的人，不是他口才不好，是因為他大腦詞匯量儲備不夠，他想表達一個意思，大腦里面的詞典翻不出來可以形容的詞。我們聽不懂英文嗎？是因為大腦里沒有翻譯的軟件。
    所有的語言障礙都不是你的嘴。你談自己從小到大，談同學(xué)如何如何，兩個小時沒有一個重字，這是因為打開了你正好裝滿的那個數(shù)據(jù)庫。讓你談?wù)勂渌氖虑?，你的大腦是空白的，因為你沒有任何東西。
    一個人的聲音與他的自信有關(guān)。一個人的洪亮嗓音證明了他的自信。在任何公共場所，任何一次交流，你的聲音會直接導(dǎo)致別人對你自信心的相信度，會直接影響你的交際，你的交際會影響到你的生意，你的生意會影響到你的業(yè)績，你的業(yè)績會影響到你的生活品質(zhì)。
    世界上沒有無緣無故的愛，同樣也沒有無緣無故得恨。同樣的還可以這樣說：世界上沒有無緣無故的富有，也沒有無緣無故的貧窮。今天，我們要打開它，如何讓我們無敵。
    為什么要說“同心同德”和“同心同德”，如果不能同心同德，怎么能合作。自古以來，就有這樣一句話：志同道合，不謀而合。
    所以我們講究志同道合，萬眾一心，才可以同心無敵。同流帶來什么？自古以來，我們都知道一排籬笆有三根木樁，一個英雄有三個幫派。
    成功20%取決于自己，80%取決于別人。請記住，成功必須依靠他人和自己的努力。你仔細(xì)去想一想，這個世界上沒有一個人不是靠別人的提攜、別人的提拔、別人的重視、別人的信賴、別人的扶持而成功的。
    所以今天觀念的改變會直接影響到你的生活觀念。過去一個人靠自己，累死你。人就是一撇一捺，沒有支撐，怎么能靠自己。
    單兵作戰(zhàn)的時代已經(jīng)成為歷史，今天是真正合作的時代。在非洲草原上，太陽升起，如果你看到羚羊在奔跑，梅花鹿在奔跑，那一定是獅子老虎來了，如果你看到獅子在奔跑，一定是象群來了，如果你看到象群、長頸鹿都在奔跑，那就是螞蟻兵團來了，這種螞蟻非常厲害，不管多么兇猛的野獸都被它吃掉。我們都說捏死一只螞蟻那么簡單，可是螞蟻一旦成群卻厲害極了。
    螞蟻為什么這么厲害？是因為它由團隊的意識。攻無不克、戰(zhàn)無不勝的共產(chǎn)黨，之所以最后能贏得戰(zhàn)爭最后的勝利，取得的就是一句話：
    萬眾一心。沒有萬眾一心，沒有共同的志同道合的追求，怎么會有今天的新中國？所以我們的同不是為別人。
    當(dāng)我們說我們要和別人同心同德的時候，都在想，兩口子還離心離德，憑什么同心同德？不懂同樣的道德，就是不給，不給就沒有收獲。種瓜得瓜，種豆得豆，給予別人什么，自己就會得到什么。
    沒有朋友的人是孤獨的，沒有朋友的人是失敗的。沒有朋友為什么會失??？為什么說做人，先做人后做事？
    眼中有人，心中有事，萬事順人，必成大業(yè)。說一個人要想做事，先做人。為什么人們做得好，做事成功。
    如果你走的時候看到井蓋破了，就告訴別人走一圈；你在路上堵車就告訴朋友別從這里走了。人沒有天才。當(dāng)你彌補缺陷時，你就是天才。成功就是避免失敗。
    一個人在朋友的提醒下很多事情，已經(jīng)掌握了方向，你可以避免走很多彎路。而相反，你跟任何人都不交往，甚至于你人氣很差，你跟任何人都為敵，如前面一個下水道，你不跟別人說，看著他掉進去。很簡單的一個道理，反映出人生的一個哲理。
    英語演講稿格式(篇10)
    dream——a word that has changed the world　　hello,everybody !it is my great honor to be here to share my idea with you .today,i will talk something about dream——a word that has changed the world .
    “what do you think is the word that has really changed our world ”　　when i was asked about this question for the first time ,without thinking it too much ,a word flash into my mind ——dream , more or less dream about different things ,to be a teacher ,a doctor ,a scientist ,a busines**an and so on .all these people who have dreams should be respected ,because dreams make the world go around .we grow great by our　big men are great dreamers in their　has a dream ,and everything starts as one’s daydream.
    martin luther king had a　desired for a future where blacks and whites would coexist harmoniously as　speaking the way he did,he educated,he inspired,he informed not just the people there,but people throughout america and unborn　pushed forward the pace of american black society towards the racial equality .　　thomas edison had a　dreamed of a lamp that could be operated by electricity,began where he stood to put his dream into action,and despite more than ten thousand failures,he stood by that dream until he made it a physical reality!and today,his dream lights up the world at night.
    walt disney had a ,in itself,wasn’t unusual -- he was always　dreamed of ****** the first animated feature film,and of building an amusement park that parents could enjoy right along with their　disney empowered his dream and today,disneyland,disney world and disney theme parks attract around the world thrill millions of visitors each and every year.　　john　had a　wanted to land a man on the moon and return him safely to earth so as to restore faith in the american way of　empowered his dream and 8 years later neil armstrong stepped on the face of the　moon landing certainly gave americans new found confidence.　　dream --- a word that has changed the world yes ,i would say so ,wouldn’t you　　youth is a special life relay station ,the growth with the worry ,the life feeling be***e aware happily with the dream ,collected a unique youth melody in here .
    we　as we decide and choose,so are our lives　the end,forming our own destiny is what ambition is　most importantly ,you are the one you choose to be.　　it is easy to waste our lives ,our days ,our minutes .it is easy to exist than living .
    so hold fast to your dreams,for if dreams die,life is a broken-winged bird,that cannot　fast to your dreams,for when dreams go,life is a barren field,frozen with snow.　　i hope you everyone he　　夢--一個改變世界的詞大家好!我很榮幸能在這里和大家分享我的想法，今天我將談?wù)撘粋€關(guān)于夢想的東西--一個改變世界的詞。
    “你認(rèn)為什么是真正改變了我們世界的這個詞呢”　　當(dāng)我被問到這個問題的時候，沒有想太多，一個字閃進我的腦?！獕簦蚨嗷蛏俚膲粝氩煌臇|西，是一個教師，醫(yī)生，科學(xué)家，商人等等。所有這些人的夢想都應(yīng)該得到尊重，因為夢想讓世界運轉(zhuǎn)。我們的夢想是偉大的。所有偉大的人年輕時都是偉大的夢想家。
    每個人都有一個夢想，一切都開始變成白日夢。路德金有一個夢想，他想給黑人和白人一個和諧生活的機會。說他，他這樣的教育，他深受啟發(fā)，他通知不只是那里的人們，但全美國的人和未出生的后代，他推動了美國黑人社會的步伐走向種族平等。
    愛迪生托馬斯做了一個夢，他夢見一個能用電來供電的電燈，他開始在那里站著把自己的夢想付諸行動，盡管有一萬多個失敗，他站在那一個夢中，直到他成為現(xiàn)實!今天，他的夢想照亮了世界?！　∥譅柼氐鲜磕嵊幸粋€夢想，這一點，在它本身并不尋常，他一直在做夢，他夢想制作第一部動畫電影，并建設(shè)一個娛樂公園，父母可以享受與他們的孩子。
    約翰肯尼迪有一個夢想，他想把人們送上月球，回到他想信自己可以安全返回地球，恢復(fù)美國的生活方式。約翰·肯尼迪批準(zhǔn)了他的夢想，八年后尼爾·阿姆斯特朗踏上了月球。登上月球確實讓美國人對他們的新發(fā)現(xiàn)充滿信心。
    夢---一個改變世界的話是的，我會這樣說，是不是你青春是一個特殊的生命接力站，隨著煩惱的成長，生活的感覺變得與夢的幸福感，在這里收集了一個獨特的青春旋律?！　∥覀儧Q定，我們選擇，并且當(dāng)我們決定和選擇，我們的生活也在我們的生活中，最終形成我們自己的命運是什么樣的野心是什么，最重要的是，你是你選擇的那個人。　　我們的生活，我們的日子，我們的生活，很容易浪費我們的生命，很容易生存，所以堅持你的夢想，因為如果夢想死亡，生命是一只折斷翅膀的鳥兒，不能飛翔。
    我希望你們每個人都可以.
    英語演講稿格式(篇11)
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    親愛的老師和同學(xué)3360
    我很高興再次在這里發(fā)表演講！這次,我想談?wù)動⒄Z。
    我喜歡英語。英語現(xiàn)在在世界各地都被使用。它已經(jīng)成為互聯(lián)網(wǎng)和國際社會最常用的語言。學(xué)英語使我自信，給我?guī)順O大的快樂。
    我七歲時，媽媽送我去了一所英語學(xué)校。在那里，我和其他孩子一起玩游戲和唱英語歌。然后我發(fā)現(xiàn)了語言的美，開始了我在英語世界的多彩夢想。
    每天,我都跟著磁帶讀英語。有時候,我看英語**片。
    周末,我經(jīng)常去英語角。通過在那里與不同的人交談，我結(jié)交了越來越多的朋友，提高了我的英語口語。
    我希望有一天我能環(huán)游世界。我想?yún)⒂^美國的華盛頓紀(jì)念碑，因為華盛頓是我的偶像。當(dāng)然，我也想去倫敦，因為英國是英語發(fā)展的地方。如果我能在劍橋大學(xué)騎自行車，我會很高興的。
    我希望我能和世界上的每一個人說英語。我將向他們介紹中國，例如長城、故宮和鞍山。
    我知道,羅馬不是一天建成的。我相信經(jīng)過不斷的努力，總有一天我會說一口流利的英語。
    如果你想被愛，你應(yīng)該學(xué)會愛和可愛。所以我相信，因為我每天都愛英語，它也會愛我。
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    女士們先生們,早上好。我是廣州華美國際學(xué)校的特雷西。我是一個閃亮的女孩。我的家人愛我,我也愛他們。你知道在家有什么幫助嗎？讓我告訴你。
    我媽媽每天都非常努力地工作。她晚上回家很晚。通常我爸爸為我們做飯。
    有時候我會幫我爸爸洗蔬菜。有時候我擺桌子。我們吃完后,我總是洗碗。
    做完作業(yè)后,我經(jīng)常澆花。我也照顧我的寵物魚。睡覺前我喂魚。
    我真的很喜歡在家?guī)椭业目蛻?。你認(rèn)為我是個樂于助人的女孩嗎？我想是的！
    謝謝！小學(xué)英語演講稿(3)
    你好。我的名字是三十.我十歲了。我在wz兒童藝術(shù)學(xué)校學(xué)習(xí)。我在克萊恩四年級。
    歡迎來到我們的教室。這是我的教室。門上有一個標(biāo)志。上面寫著歡迎來到我們的教室！
    有許多桌子。這是我的桌子。上面有我的名字。
    這是我老師的桌子。有許多有趣的事情。
    櫥柜上有一個魚缸。他的名字叫高迪。她的名字是游泳。
    前墻上有一塊大黑板。我的老師在上面寫作業(yè)。
    后壁上有一張生日圖表。我的老師寫下了我們的名字和生日。
    門上方有一個圓鐘。它告訴我們現(xiàn)在幾點了。
    側(cè)壁上有我們的畫。這是我的。這是珍妮的。
    角落里有一張閱讀沙發(fā)。這是我最喜歡的地方。
    小學(xué)英語演講稿(4)
    親愛的老師和同學(xué)3360
    我很高興再次在這個班上發(fā)表演講！這次,我想談?wù)動⒄Z。
    我喜歡英語。英語現(xiàn)在在世界各地都被使用。它已經(jīng)成為互聯(lián)網(wǎng)和國際社會最常用的語言。學(xué)英語使我自信，給我?guī)順O大的快樂。
    我七歲時，媽媽送我去了一所英語學(xué)校。在那里，我和其他孩子一起玩游戲和唱英語歌。然后我發(fā)現(xiàn)了語言的美，開始了我在英語世界的多彩夢想。
    每天,我都跟著磁帶讀英語。有時候,我看英語**片。
    周末,我經(jīng)常去英語角。通過在那里與不同的人交談，我結(jié)交了越來越多的朋友，提高了我的英語口語。
    我希望有一天我能環(huán)游世界。我想?yún)⒂^美國的華盛頓紀(jì)念碑，因為華盛頓是我的偶像。當(dāng)然，我也想去倫敦，因為英國是英語發(fā)展的地方。如果我能在劍橋大學(xué)騎自行車，我會很高興的。
    我希望我能和世界上的每一個人說英語。我將向他們介紹中國，例如長城、故宮和鞍山。
    我知道,羅馬不是一天建成的。我相信經(jīng)過不斷的努力，總有一天我會說一口流利的英語。
    如果你想被愛，你應(yīng)該學(xué)會愛和可愛。所以我相信，因為我每天都愛英語，它也會愛我。
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