Transcript
The world is changing with really remarkable speed. If you look at the chart at the top here, you'll see that in 2025, these Goldman Sachs projections suggest that the Chinese economy will be almost the same size as the American economy. And if you look at the chart for 2050, it's projected that the Chinese economy will be twice the size of the American economy, and the Indian economy will be almost the same size as the American economy. And we should bear in mind here that these projections were drawn up before the Western financial crisis.
A couple of weeks ago, I was looking at the latest projection by BNP Paribas for when China will have a larger economy than the United States. Goldman Sachs projected 2027. The post-crisis projection is 2020. That's just a decade away. China is going to change the world in two fundamental respects. First of all, it's a huge developing country with a population of 1.3 billion people, which has been growing for over 30 years at around 10 percent a year.
And within a decade, it will have the largest economy in the world. Never before in the modern era has the largest economy in the world been that of a developing country, rather than a developed country. Secondly, for the first time in the modern era, the dominant country in the world -- which I think is what China will become -- will be not from the West and from very, very different civilizational roots.
Now I know it's a widespread assumption in the West that, as countries modernize, they also Westernize. This is an illusion. It's an assumption that modernity is a product simply of competition, markets and technology. It is not; it is also shaped equally by history and culture. China is not like the West, and it will not become like the West. It will remain in very fundamental respects very different. Now the big question here is obviously, how do we make sense of China? How do we try to understand what China is? And the problem we have in the West at the moment by-and-large is that the conventional approach is that we understand it really in Western terms, using Western ideas. We can't. Now I want to offer you three building blocks for trying to understand what China is like -- just as a beginning.
The first is this, that China is not really a nation state. Okay, it's called itself a nation state for the last hundred years. But everyone who knows anything about China knows it's a lot older than this. This was what China looked like with the victory of the Qin Dynasty in 221 B.C. at the end of the warring state period -- the birth of modern China. And you can see it against the boundaries of modern China. Or immediately afterward,
the Han Dynasty, still 2,000 years ago. And you can see already it occupies most of what we now know as Eastern China, which is where the vast majority of Chinese lived then and live now.
Now what is extraordinary about this is, what gives China it's sense of being China, what gives the Chinese the sense of what it is to be Chinese, comes not from the last hundred years, not from the nation state period, which is what happened in the West, but from the period, if you like, of the civilization state. I'm thinking here, for example, of customs like ancestral worship, of a very distinctive notion of the state, likewise, a very distinctive notion of the family, social relationships like guanxi, Confucian values and so on. These are all things that come from the period of the civilization state. In other words, China, unlike the Western states and most countries in the world, is shaped by its sense of civilization, its existence as a civilization state, rather than as a nation state. And there's one other thing to add to this, and that is this: Of course we know China's big, huge, demographically and geographically, with a population of 1.3 billion people. What we often aren't really aware of is the fact that China is extremely diverse and very pluralistic, and in many ways very decentralized. You can't run a place on this scale simply from Beijing, even though we think this to be the case. It's never been the case.
So this is China, a civilization state, rather than a nation state. And what does it mean? Well I think it has all sorts of profound implications. I'll give you two quick ones. The first is that the most important political value for the Chinese is unity, is the maintenance of Chinese civilization. You know, 2,000 years ago, Europe: breakdown, the fragmentation of the Holy Roman Empire [Roman Empire]. It divided, and it's remained divided ever since. China, over the same time period, went in exactly the opposite direction, very painfully holding this huge civilization, civilization state together.
The second is maybe more prosaic, which is Hong Kong. Do you remember the handover of Hong Kong by Britain to China in 1997? You may remember what the Chinese constitutional proposition was. One country, two systems. And I'll lay a wager that barely anyone in the West believed them. "Window dressing. When China gets it's hands on Hong Kong, that won't be the case."
13 years on, the political and legal system in Hong Kong is as different now as it was in 1997. We were wrong. Why were we wrong? We were wrong because we thought, naturally enough, in nation state ways. Think of German unification, 1990. What happened? Well, basically the East was swallowed by the West. One nation, one system. That is the nation state mentality. But you can't run a country like China, a civilization state, on the basis of one civilization, one system. It doesn't work. So actually
the response of China to the question of Hong Kong -- as it will be to the question of Taiwan -- was a natural response: one civilization, many systems.
Let me offer you another building block to try and understand China -- maybe not such a comfortable one. The Chinese have a very, very different conception of race to most other countries. Do you know, of the 1.3 billion Chinese, over 90 percent of them think they belong to the same race, the Han. Now this is completely different from the other world's most populous countries. India, the United States, Indonesia, Brazil -- all of them are multiracial. The Chinese don't feel like that. China is only multiracial really at the margins. So the question is, why? Well the reason, I think, essentially is, again, back to the civilization state.
A history of at least 2,000 years, a history of conquest, occupation, absorption, assimilation and so on, led to the process by which, over time, this notion of the Han emerged -- of course, nurtured by a growing and very powerful sense of cultural identity.
Now the great advantage of this historical experience has been that, without the Han, China could never have held together. The Han identity has been the cement which has held this country together. The great disadvantage of it is that the Han have a very weak conception of cultural difference. They really believe in their own superiority, and they are disrespectful of those who are not. Hence their attitude, for example, to the Uyghurs and to the Tibetans.
Or let me give you my third building block, the Chinese state. Now the relationship between the state and society in China is very different from that in the West. Now we in the West overwhelmingly seem to think -- in these days at least -- that the authority and legitimacy of the state is a function of democracy. The problem with this proposition is that the Chinese state enjoys more legitimacy and more authority amongst the Chinese than is true with any Western state. And the reason for this is because -- well, there are two reasons, I think. And it's obviously got nothing to do with democracy, because in our terms the Chinese certainly don't have a democracy. And the reason for this is, firstly, because the state in China is given a very special -- it enjoys a very special significance as the representative, the embodiment and the guardian of Chinese civilization, of the civilization state. This is as close as China gets to a kind of spiritual role.
And the second reason is because, whereas in Europe and North America, the state's power is continuously challenged -- I mean in the European tradition, historically against the church, against other sectors of the aristocracy, against merchants and so on -- for 1,000 years, the power
of the Chinese state has not been challenged. It's had no serious rivals. So you can see that the way in which power has been constructed in China is very different from our experience in Western history. The result, by the way, is that the Chinese have a very different view of the state. Whereas we tend to view it as an intruder, a stranger, certainly an organ whose powers need to be limited or defined and constrained, the Chinese don't see the state like that at all. The Chinese view the state as an intimate -- not just as an intimate actually, as a member of the family -- not just in fact as a member of the family, but as the head of the family, the patriarch of the family. This is the Chinese view of the state -- very, very different to ours. It's embedded in society in a different kind of way to what is the case in the West.
And I would suggest to you that actually what we are dealing with here, in the Chinese context, is a new kind of paradigm, which is different from anything we've had to think about in the past. Know that China believes in the market and the state. I mean, Adam Smith, already writing in the late 18th century said, "The Chinese market is larger and more developed and more sophisticated than anything in Europe." And, apart from the Mao period, that has remained more-or-less the case ever since. But this is combined with an extremely strong and ubiquitous state. The state is everywhere in China. I mean, it's leading firms, many of them are still publicly owned. Private firms, however large they are, like Lenovo, depend in many ways on state patronage. Targets for the economy and so on are set by the state. And the state, of course, its authority flows into lots of other areas -- as we are familiar with -- with something like the the one-child policy.
Moreover, this is a very old state tradition, a very old tradition of statecraft. I mean, if you want an illustration of this, the Great Wall is one. But this is another, this is the Grand Canal, which was constructed in the first instance in the fifth century B.C. and was finally completed in the seventh century A.D. It went for 1,114 miles, linking Beijing with Hangzhou and Shanghai. So there's a long history of extraordinary state infrastructural projects in China, which I suppose helps us to explain what we see today, which is something like the Three Gorges Dam and many other expressions of state competence within China. So there we have three building blocks for trying to to understand the difference that is China -- the civilization state, the notion of race and the nature of the state and its relationship to society.
And yet we still insist, by-and-large, in thinking that we can understand China by simply drawing on Western experience, looking at it through Western eyes, using Western concepts. If you want to know why we unerringly seem to get China wrong -- our predictions about what's going
to happen to China are incorrect -- this is the reason. Unfortunately I think, I have to say that I think attitude towards China is that of a kind of little Westerner mentality. It's kind of arrogant. It's arrogant in the sense that we think that we are best, and therefore we have the universal measure. And secondly, it's ignorant. We refuse to really address the issue of difference. You know, there's a very interesting passage in a book by Paul Cohen, the American historian. And Paul Cohen argues that the West thinks of itself as probably the most cosmopolitan of all cultures. But it's not. In many ways, it's the most parochial, because for 200 years, the West has been so dominant in the world that it's not really needed to understand other cultures, other civilizations. Because, at the end of the day, it could, if necessary by force, get its own way. Whereas those cultures -- virtually the rest of the world, in fact -- which have been in a far weaker position, vis-a-vis the West, have been thereby forced to understand the West, because of the West's presence in those societies. And therefore, they are, as a result, more cosmopolitan in many ways than the West.
I mean, take the question of East Asia. East Asia: Japan, Korea, China, etc. -- a third of the world's population lives there, now the largest economic region in the world. And I'll tell you now, that East Asianers, people from East Asia, are far more knowledgeable about the West than the West is about East Asia. Now this point is very germane, I'm afraid, to the present. Because what's happening? Back to that chart at the beginning -- the Goldman Sachs chart. What is happening is that, very rapidly in historical terms, the world is being driven and shaped, not by the old developed countries, but by the developing world. We've seen this in terms of the G20 -- usurping very rapidly the position of the G7, or the G8. And there are two consequences of this. First, the West is rapidly losing its influence in the world. There was a dramatic illustration of this actually a year ago -- Copenhagen, climate change conference. Europe was not at the final negotiating table. When did that last happen? I would wager it was probably about 200 years ago. And that is what is going to happen in the future.
And the second implication is that the world will inevitably, as a consequence, become increasingly unfamiliar to us, because it'll be shaped by cultures and experiences and histories that we are not really familiar with, or conversant with. And at last, I'm afraid -- take Europe, America is slightly different -- but Europeans by and large, I have to say, are ignorant, are unaware about the way the world is changing. Some people -- I've got an English friend in China, and he said, "The continent is sleepwalking into oblivion." Well, maybe that's true, maybe that's an exaggeration. But there's another problem which goes along with this --
that Europe is increasingly out of touch with the world -- and that is a sort of loss of a sense of the future. I mean, Europe once, of course, once commanded the future in it's confidence. Take the 19th century for example. But this, alas, is no longer true.
If you want to feel the future, if you want to taste the future, try China -- there's old Confucius. This is a railway station the like of which you've never seen before. It doesn't even look like a railway station. This is the new Guangzhou railway station for the high-speed trains. China already has a bigger network than any other country in the world and will soon have more than all the rest of the world put together. Or take this: Now this is an idea, but it's an idea to by tried out shortly in a suburb of Beijing. Here you have a megabus, on the upper deck carries about 2,000 people. It travels on rails down a suburban road, and the cars travel underneath it. And it does speeds of up to about 100 miles an hour. Now this is the way things are going to move, because China has a very specific problem, which is different from Europe and different from the United States. China has huge numbers of people and no space. So this is a solution to a situation where China's going to have many, many, many cities over 20 million people.
Okay, so how would I like to finish? Well, what should our attitude be towards this world that we see very rapidly developing before us? I think there will be good things about it and there will be bad things about it. But I want to argue, above all, a big picture positive for this world. For 200 years, the world was essentially governed by a fragment of the human population. That's what Europe and North America represented. The arrival of countries like China and India -- between them 38 percent of the world's population -- and others like Indonesia and Brazil and so on, represent the most important single act of democratization in the last 200 years. Civilizations and cultures, which had been ignored, which had no voice, which were not listened to, which were not known about, will have a different sort of representation in this world. As humanists, we must welcome, surely, this transformation. And we will have to learn about these civilizations.
This big ship here was the one sailed in by Zheng He in the early 15th century on his great voyages around the South China Sea, the East China Sea and across the Indian Ocean to East Africa. The little boat in front of it was the one in which, 80 years later, Christopher Columbus crossed the Atlantic. (Laughter) Or, look carefully at this silk scroll made by ZhuZhou in 1368. I think they're playing golf. Christ, the Chinese even invented golf.
Welcome to the future. Thank you.
Ted中英对照演讲稿 大人能从小孩身上学到什么 Now, I want to start with a question: When was the last time you were called childish? For kids like me, being called childish can be a frequent occurrence. Every time we make irrational demands, exhibit irresponsible behavior, or display any other signs of being normal American citizens, we are called childish, which really bothers me. After all, take a look at these events: Imperialism and colonization, world wars, George W. Bush. Ask yourself: Who's responsible? Adults. 首先我要问大家一个问题：上一回别人说你幼稚是什么时候？像我这样的小孩，可能经常会被 人说成是幼稚。每一次我们提出不合理的要求，做出不负责任的行为，或者展现出有别于普通美 国公民的惯常行为之时，我们就被说成是幼稚。这让我很不服气。首先，让我们来回顾下这些事件：帝国主义和殖民主义，世界大战，小布什。请你们扪心自问下：这些该归咎于谁？是大人。 Now, what have kids done? Well, Anne Frank touched millions with her powerful account of the Holocaust, Ruby Bridges helped end segregation in the United States, and, most recently, Charlie Simpson helped to raise 120,000 pounds for Haiti on his little bike. So, as you can see evidenced by such examples, age has absolutely nothing to do with it. The traits the word childish addresses are seen so often in adults that we should abolish this age-discriminatory word when it comes to criticizing behavior associated with irresponsibility and irrational thinking. 而小孩呢，做了些什么？安妮·弗兰克(Anne Frank)对大屠杀强有力的叙述打动了数百万人的心。鲁比·布里奇斯为美国种族隔离的终结作出了贡献。另外，最近还有一个例子，查理·辛普 森（Charlie Simpson）骑自行车为海地募得 12万英镑。所以，这些例子证明了年龄与行为完 全没有关系。 "幼稚"这个词所对应的特点是常常可以从大人身上看到，由此我们在批评不负责 和非理性的相关行为时，应停止使用这个年龄歧视的词。 (Applause) Thank you. Then again, who's to say that certain types of irrational thinking aren't exactly what the world needs? Maybe you've had grand plans before, but stopped yourself, thinking: That's impossible or that costs too much or that won't
3分钟演讲稿英语3篇 在各学高校英语演讲中，甚至是各级别的英语演讲比赛中，常常感觉学生的演讲稿缺乏实质性的劝说力和感染力。下面整理了3分钟演讲稿英语3篇，供你参考。 3分钟演讲稿英语篇1 Can Money Buy Happiness? Can money buy happiness? Different people have different opinions. Some think yes, while others hold the opposite. It is true that with enough money one can buy all the things one wants, and live a life of comfort and security. However, it is equally true that lack of money causes great distress. It is a common view that "money is the root of all evil." The pursuit of money drives many people to cheat and steal. In some places there is nothing that cannot be bought with money, resulting in corrupt societies where everybody is miserable. So, money does not necessarily mean happiness. It all depends on how it is used. If we make honest and sensible use of money, it can be a stepping-stone to happiness l Although money cannot buy happiness, it can make happiness possible if it is employed sensibly. 金钱能买来幸福吗? 金钱能买来幸福吗?不同的人有不同的回答。有的人认为能，有的人则持相反的意见。 诚然一个人如果有足够的钱可以买到他想要的所有物品，过上舒
ted演讲稿 ted演讲稿 ted演讲稿 篇一: 倾听的力量 TED演讲稿 Listening is an active skill. hereas hearing is passive, listening is smething that e have t rk at. It s a relatinship ith sund. And yet it s a skill that nne f us are taught. Fr example, have yu ever cnsidered that there are listening psitins, places yu can listen frm? Here are t f them. Reductive listening is listening fr. It reduces everything dn t hat s relevant and it discards everything that s nt relevant. Men typically listen reductively. S he s saying, I ve gt this prblem. He s saying, Here s yur slutin. Thanks very much. Next. That s the ay e talk, right guys? Expansive listening, n the ther hand, is listening ith, nt listening fr. It s gt n destinatin in mind. It s just enjying the jurney. men typically listen expansively. If yu lk at these t, eye cntact, facing each ther, pssibly bth talking at the same time. Men, if yu get nthing else ut f this talk, practice expansive listening, and yu can transfrm yur relatinships. 认真倾听是一种主动技能。普通地听是被动的，而倾听却是要花功夫的。倾听是处理声音与声音之间的关系。它也是一种与生俱来的能力。比如，你考虑过倾听也有不同的姿势，以便你接收声音吗,看以下两个例子。删减性的倾听是有“选择”的听。它会只关注你想要知道的东西，而忽略无关紧要的内容。男人通常会删减性的倾听。比如一个人说: “我有个问题。”另一个人说:
杨澜TED演讲：重塑中国的年轻一代（中英文对照） The night before I was heading for Scotland, I was invited to host the final of “China’s Got Talent” show in Shanghai with the 80,000 live audience in the stadium. Guess who was the performing guest? Susan Boyle. And I told her, “I’m going to Scotland the next day.” She sang beautifully, and she even managed to say a few words in Chinese. [Chinese] So it’s not like “hello” or “thank you,” that ordinary stuff. It means “green onion for free.” Why did she say that? Because it was a li ne from our Chinese parallel Susan Boyle — a 50-some year-old woman, a vegetable vendor in Shanghai, who loves singing Western opera, but she didn’t understand any English or French or Italian, so she managed to fill in the lyrics with vegetable names in C hinese. (Laughter) And the last sentence of Nessun Dorma that she was singing in the stadium was “green onion for free.” So [as] Susan Boyle was saying that, 80,000 live audience sang together. That was hilarious. 来苏格兰（做TED讲演）的前夜，我被邀请去上海做”中国达人秀“决赛的评委。在装有八万现场观众的演播厅里，在台上的表演嘉宾居然是（来自苏格兰的，因参加英国达人秀走红的）苏珊大妈（Susan Boyle)。我告诉她，“我明天就要启程去苏格兰。” 她唱得很动听，还对观众说了几句中文，她并没有说简单的”你好“或者”谢谢“，她说的是——“送你葱”（Song Ni Cong)。为什么？这句话其实来源于中国版的“苏珊大妈”——一位五十岁的以卖菜为生，却对西方歌剧有出奇爱好的上海中年妇女（蔡洪平）。这位中国的苏珊大妈并不懂英文，法语或意大利文，所以她将歌剧中的词汇都换做中文中的蔬菜名，并且演唱出来。在她口中，歌剧《图兰朵》的最后一句便是“Song Ni Cong”。当真正的英国苏珊大妈唱出这一句“中文的”《图兰朵》时，全场的八万观众也一起高声歌唱，场面的确有些滑稽（hilarious)。 So I guess both Susan Boyle and this vegetable vendor in Shanghai belonged to otherness. They were the least expected to be successful in the business called entertainment, yet their courage and talent brought them through. And a show and a platform gave them the stage to realize their dreams. Well, being different is not that difficult. We are all different from different perspectives. But I think being different is good, because you present a different point of view. You may have the chance to make a difference. 我想Susan Boyle和这位上海的买菜农妇的确属于人群中的少数。她们是最不可能在演艺界成功的，而她们的勇气和才华让她们成功了，这个节目和舞台给予了她们一个实现个人梦想的机会。这样看来，与众不同好像没有那么难。从不同的方面审视，我们每个人都是不同的。但是我想，与众不同是一件好事，因为你代表了不一样的观点，你拥有了做改变的机会。 My generation has been very fortunate to witness and participate in the historic transformation of China that has made so many changes in the past 20, 30 years. I remember that in the year of 1990, when I was graduating from college, I was applying for a job in the sales department of the first five-star hotel in Beijing, Great
TED英语演讲稿 When you are a kid, you get asked this one particular question a lot, it really gets kind of annoying. What do you want to be when you grow up? Now, adults are hoping for answers like, I want to be an astronaut or I want to be a neurosurgeon, youre adults in your imaginations. Kids, theyre most likely to answer with pro-skateboarder, surfer or minecraft player. I asked my little brother, and he said, seriously dude, Im 10, I have no idea, probably a pro-skier, lets go get some ice cream. See, us kids are going to answer something were stoked on, what we think is cool, what we have experience with, and thats typically the opposite of what adults want to hear. But if you ask a little kid, sometimes youll get the best answer, something so simple, so obvious and really profound. When I grow up, I want to be happy. For me, when I grow up, I want to continue to be happy like I am now. Im stoked to be here at TedEx, I mean, Ive been watching Ted videos for as long as I can remember, but I never thought Id make it on the stage here so soon. I mean, I just became a teenager, and like most teenage boys, I spend most of my time wondering,
ted精彩演讲：坠机让我学到的三件事 imagine a big explosion as you climb through 3,000 ft. imagine a plane full of smoke. imagine an engine going clack, clack, clack, clack, clack, clack, clack. it sounds scary. 想像一个大爆炸，当你在三千多英尺的高空；想 像机舱内布满黑烟，想像引擎发出喀啦、喀啦、喀啦、喀啦、喀啦的声响，听起来很可怕。 well i had a unique seat that day. i was sitting in 1d. i was the only one who can talk to the flight attendants. so i looked at them right away, and they said, no problem. we probably hit some birds. the pilot had already turned the plane around, and we werent that far. you could see manhattan. 那天我的位置很特別，我坐在1d，我是(转载于:ted演讲稿三分钟)唯一可以和空服员说 话的人，于是我立刻看着他们，他们说，“没问题，我们可能撞上鸟了。”机长已经把机头转 向，我们离目的地很近，已经可以看到曼哈顿了。 two minutes later, 3 things happened at the same time. the pilot lines up the plane with the hudson river. thats usually not the route. he turns off the engines. now imagine being in a plane with no sound. and then he says 3 words-the most unemotional 3 words ive ever heard. he says, brace for impact. 两分钟以后，三件事情同时发生：机长把飞机对齐哈德逊河，一般的航道可不是这样。 他关上引擎。想像坐在一架没有声音的飞机上。然后他说了几个字，我听过最不带情绪的几 个字，他说，“即将迫降，小心冲击。” i didnt have to talk to the flight attendant anymore. i could see in her eyes, it was terror. life was over. 我不用再问空服员什么了。我可以在她眼神里看到恐惧，人生结束了。 now i want to share with you 3 things i learned about myself that day. 现在我 想和你们分享那天我所学到的三件事。 i leant that it all changes in an instant. we have this bucket list, we have these things we want to do in life, and i thought about all the people i wanted to reach out to that i didnt, all the fences i wanted to mend, all the experiences i wanted to have and i never did. as i thought about that later on, i came up with a saying, which is, collect bad wines. because if the wine is ready and the person is there, im opening it. i no longer want to postpone anything in life. and that urgency, that purpose, has really changed my life. 在那一瞬间内，一切都改变了。我们的人生目标清单，那些我们想做的事，所有那些我 想联络却没有联络的人，那些我想修补的围墙，人际关系，所有我想经历却没有经历的事。 之后我回想那些事，我想到一句话，那就是，“我收藏的酒都很差。”因为如果酒已成熟，分 享对象也有，我早就把把酒打开了。我不想再把生命中的任何事延后，这种紧迫感、目标性 改变了我的生命。 the second thing i learnt that day - and this is as we clear the george washington bridge, which was by not a lot - i thought about, wow, i really feel one real regret, ive lived a good life. in my own humanity and mistaked, ive tired to get better at everything i tried. but in my humanity, i also allow my ego to get in. and i regretted the time i wasted on things that did not matter with people that matter. and i thought about my relationship with my wife, my friends, with people. and after, as i reflected on that, i decided to eliminate negative energy from my life. its not perfect, but its a lot better. ive not had a fight with my wife in 2 years. it feels great. i no
倾听为主题的演讲稿 篇一：倾听,演讲稿 篇一：倾听的力量 ted演讲稿 listening is an active skill. whereas hearing is passive, listening is something that we have to work at. its a relationship with sound. and yet its a skill that none of us are taught. for example, have you ever considered that there are listening positions, places you can listen from here are two of them. reductive listening is listening for. it reduces everything down to whats relevant and it discards everything thats not relevant. men typically listen reductively. so hes saying, ive got this problem. hes saying, heres your solution. thanks very much. next. thats the way we talk, right guys expansive listening, on the other hand, is listening with, not listening for. its got no destination in mind. its just enjoying the journey. women typically listen expansively. if you look at these two, eye contact, facing each other, possibly both talking at the same time. men, if you get nothing else out of this talk, practice expansive
When I was in my 20s, I saw my very first psychotherapy client. I was a Ph.D. student in clinical psychology at Berkeley. She was a 26-year-old woman named Alex. 记得见我第一位心理咨询顾客时,我才20多岁。当时我是Berkeley临床心理学在读博士生。我的第一位顾客是名叫Alex的女性,26岁。 Now Alex walked into her first session wearing jeans and a big slouchy top, and she dropped onto the couch in my office and kicked off her flats and told me she was there to talk about guy problems. Now when I heard this, I was so relieved. My classmate got an arsonist for her first client. (Laughter) And I got a twentysomething who wanted to talk about boys. This I thought I could handle. 第一次见面Alex穿着牛仔裤和宽松上衣走进来,她一下子栽进我办公室的沙 发上,踢掉脚上的平底鞋,跟我说她想谈谈男生的问题。当时我听到这个之后松了一口气。因为我同学的第一个顾客是纵火犯,而我的顾客却是一个20出头想谈谈男生的女孩。我觉得我可以搞定。But I didn't handle it. With the funny stories that Alex would bring to session, it was easy for me just to nod my head while we kicked the can down the road. 但是我没有搞定。Alex不断地讲有趣的事情,而我只能简单地点头认同她所 说的,很自然地就陷入了附和的状态。 "Thirty's the new 20," Alex would say, and as far as I could tell, she was right. Work happened later, marriage happened later, kids happened later, even death happened later. Twentysomethings like
TED英语演讲稿：如何让选择更容易简介：面对商场里五花八门的商品，你的选择恐惧症又犯了吗? 美国哥伦比亚大学商学教授sheena iyengar 研究如何让你在做选择时更容易。为了让你的选择省时省力，商家又会有哪些诀窍呢? do you know how many choices you make in a typical day? do you know how many choices you make in typical week? i recently did a survey with over 2,000 americans, and the average number of choices that the typical american reports making is about 70 in a typical day. there was also recently a study done with ceos in which they followed ceos around for a whole week. and these scientists simply documented all the various tasks that these ceos engaged in and how much time they spent engaging in making decisions related to these tasks. and they found that the average ceo engaged in about 139 tasks in a week. each task was made up of many, many, many sub-choices of course. 50 percent of their decisions were made in nine minutes or less. only about 12 percent of the decisions did they make an hour or more of their time. think about your own choices. do you
ted英语演讲稿3篇 as a magician, i try to create images that make people stop and think. i also try to challenge myself to do things that doctors say are not possible. i was buried alive in new york city in a coffin, buried alive in a coffin in april, 1999, for a week. i lived there with nothing but water. and it ended up being so much fun that i decided i could pursue doing more of these things. the next one is i froze myself in a block of ice for three days and three nights in new york city. that one was way more difficult than i had expected. the one after that, i stood on top of a hundred foot pillar for 36 hours. i began to hallucinate so hard that the buildings that were behind me started to look like big animal heads. 作为一个魔术师，我总是尝试去创造一个现象可以让人们驻足思考。我也试着挑战自己做一些医生看来不可能的事情。我曾于1999年4月，被埋在纽约一口棺材里整整一个星期。着一个礼拜仅靠水存活下来。但结果是我从中获得极大的乐趣。于是我决定去追求实现更多这样的事。下一次就是我把自己冻在一个大冰块里整整三天三
2016thomas suarez ted演讲稿中英文 thomassuarez年纪12岁的他，制作iphoneApp的他被大家称之为小乔布斯，在TED上发表精彩演讲，讲述他的童年时代那些创作故事，下面是第一公文网小编整理的thomassuarezted演讲稿中英文 thomassuarezted演讲稿中英文 Helloeveryone，mynameisThomasSuarez. I'vealwayshadafascinationforcomputersandtechnology,andImadeafewappsfort heiphone,ipodTouch,andipad.I'dliketoshareacouplewithyoutoday. 我一直都对计算机与科技很入迷，我研制了一些适用于Iphone,iTouch以及ipad的应用。今天，我想与大家分享一些我研发出的应用。 MyfirstappwasauniquefortunetellercalledEarthFortunethatwoulddisplaydifferen tcolorsofearthdependingonwhatyourfortunewas.Myfavoriteandmostsuccessfulappi sBustinJieber,whichis—(Laughter)—whichi saJustinBieberWhac-A-Mole. 我最先研制出的应用是一个叫EarthFortune的运势测试器，它能根据你的运势呈现不同颜色的地球图形我个人最喜欢、也是最成功的应用叫BustinJieber它是一个---(笑声)它是一个贾斯汀·比伯攻击器(Whac-A-Mole原意为"打地鼠"游戏) IcreateditbecausealotofpeopleatschooldislikedJustinBieberalittlebit,soIdeci dedtomaketheapp. 在学校里，我的很多同学都不太喜欢贾斯汀·比伯，所以我决定开发这样一个应用。 SoIwenttoworkprogrammingit,andIreleaseditjustbeforetheholidaysin2016. 于是我就开始写这个程序，并且在2016年圣诞假期和新年来临之前发布了这个应用。 Alotofpeopleaskme,howdidImakethese?Alotoftimesit'sbecausethepersonwhoas kedthequestionwantstomakeanappalso. 很多人都问我，是怎样开发出这些应用的?很多情况下，那些问这个问题的人，其实也想开发应用。 Alotofkidsthesedaysliketoplaygames,butnowtheywanttomakethem,andit'sdiff icult,becausenotmanykidsknowwheretogotofindouthowtomakeaprogram. 如今，很多的孩子都喜欢玩游戏，但是，现在他们也想制作游戏。这是很困难的，因为
ted演讲稿中英文对照 小编今天推荐给大家的是 ted演讲稿中英文对照，仅供参考，希望对大家有用。关注网获得更多内容。 ted演讲稿中英文对照 Hi. I'm here to talk to you about the importance of praise, admiration and thank you, and having it be specific and genuine. 嗨。我在这里要和大家谈谈向别人表达赞美，倾佩和谢意的重要性。并使它们听来真诚，具体。 And the way I got interested in this was, I noticed in myself, when I was growing up, and until about a few years ago, that I would want to say thank you to someone, I would want to praise them, I would want to take in their praise of me and I'd just stop it. And I asked myself, why? I felt shy, I felt embarrassed. And then my question became, am I the only one who does this? So, I decided to investigate. 之所以我对此感兴趣是因为我从我自己的成长中注意到几年前，当我想要对某个人说声谢谢时，当我想要赞美他们时，当我想接受他们对我的赞扬，但我却没有说出口。我问我自己，这是为什么? 我感到害羞，我感到尴尬。接着我产生了一个问题难道我是唯一一个这么做的人吗?
3分钟英语演讲稿 3分钟英语演讲稿 3分钟英语演讲稿1 The East and the West, Let’s enjoy the combination of the two cultures? Kipling said:“East is east, and west is west, and never the twain shall meet!” But now, a century later, they have met. They have met in business. They have met in education. They have met in the arts. Some people will argue that these meetings will leave us with a choice between east and west, but I believe that the best future lies in the creative combination of both worlds. We can make western ideas, customs and technology our own, and adapt them to our own use. We can enjoy the best of both worlds, because our tradition is, above all, one of selecting the best and making it our own. I love Beijing and Hennan opera because it always reminds me of who I am. But I am also a fan of pop music, especially English songs. So I have combined
TED励志演讲稿：怎么讲话别人才更愿意听 人类的声音：是我们所有人都弹奏的乐器。可能是这个世界上最有力的声音。它绝无仅有，或能引起战争，或能说“我爱你”。 然而，很多人有这种经历，当他们说的时候，人们并不在听。这是为什么呢? 我们怎样有力地说而让世界发生某种改变? 我所提议的是，我们需要改变一些习惯。在此我为你们收集整理了，说话的七宗罪。我没打算假装这是一个详细的列表，但这七个，我以为是我们相当容易犯的坏习惯。 第一就是：流言蜚语 在背后说某些人的坏话。这不是一个好习惯，我们都很明白那个说闲话的人在五分钟以后就会在别人跟前说我们的闲话。 第二，评判 我们知道有些人在谈话中是这样的，这让人很难听进别人的话，如果你知道你被人评判且被认为不合格。 第三，消极 你能陷入这个泥潭。我的母亲，在她生命的最后几年里，变得非常非常消极，很难让人听她说话。我记得有一天，我对她说，“今天是十月一号，”她说，“我知道，这不可怕吗?”当某人那么消极的时候是很难让人听进去的。 另外一种消极，就是抱怨
这是英国的全国性艺术。是我们的全国性运动。我们抱怨天气，体育和政治，几乎每件事，但实际上抱怨是病毒性的悲催，它不会在这个世界上传播太阳和光明。 借口 我们都遇上过这个家伙。也许我们都曾经是这个家伙。有些人有指责癖好。他们怪罪任何人而不是对自己的行为负责任，所以，这又是让人难以聆听的一种。 七件里面的老六，倒数第二，浮夸，吹牛 它有时贬低了我们的语言，事实上。比如，如果我看见什么真的很神奇的事情，那我该说什么呢? (笑声) 当然这种夸大后来就变成了说谎。彻头彻尾的说谎，我们就不想听这种我们知道会说谎的人。 最后是，固执己见 把事实和意见混淆。当这两件事混为一谈，你就像在听风一样。你知道，有人用他们自己的意见来强迫你。这很难让我们听讲。 这就是说话的七宗罪。我认为这些是我们需要避免的。 但有没有比较正面的呢? 的确有。我想建议四种我们可以牢靠站立的，真正强有力的基石或者基础，如果我们想让我们的言语有力并且让世界产生变化。 幸运的是，这些事情连起来是一个单词。这个词就是“hail”，
TED演讲：如何成为一个更好的交谈者？（中英对照） Celeste Headlee 是一个靠交谈吃饭的人，她的工作是电台主持人。在几十年的工作中，她学到了很多沟通技巧，同时也发现居然有如此多的人真的很不会聊天。 下面是她在TED 上分享的10 条提高谈话质量的方法。全是干货，来一起学习：【视频请在wifi情况下观看，文字为中英对照】如何成为一个更好的交谈者格鲁吉亚公共广播节目主持人：Celeste Headlee 首先，我想让大家举手示意一下，有多少人曾经在Facebook 上拉黑过好友，因为他们发表过关于政治，宗教，儿童权益，或者食物等不恰当的言论，有多少人至少有一个不想见的人，因为你就是不想和对方说话？ All right, I want to see a show of hands how many of you have unfriended someone on Facebook because they said something offensive about politics or religion, childcare, food? And how many of you know at least one person that you avoid because you just don’t want to talk to them? 要知道，在过去想要一段礼貌的交谈我们只要遵循亨利﹒希金斯在《窈窕淑女》中的忠告，只谈论天气和你的健康状况就行了。但这些年随着气候变化以及反对疫苗运动的开展——这招不怎么管用了。
因此，在我们生活的这个世界，这个每一次交谈都有可能发展为争论的世界，政客无法彼此交谈。甚至为那些鸡毛蒜皮的事情，都有人群情绪激昂地赞成或者反对，这太不正常了。皮尤研究中心对一万名美国成年人做了一次调查，发现此刻我们的偏激程度，我们立场鲜明的程度，比历史上任何时期都要高。 You know, it used to be that in order to have a polite conversation, we just had to follow the advice of Henry Higgins in “My Fair Lady”: Stick to the weather and your health. But these days, with climate change and anti-vaxxing, those subjects—are not safe either. So this world that we live in, this world in which every conversation has the potential to devolve into an argument, where our politicians can’t speak to one another, and where even the most trivial of issues have someone fighting both passionately for it and against it, it’s not normal. Pew Research did a study of 10,000 American adults, and they found that at this moment, we are more polarized; we are more divided than we ever have been in history. 我们更不倾向于妥协，这意味着我们没有倾听彼此。我们做的各种决定，选择生活在何处，与谁结婚甚至和谁交朋友，都只基于我们已有的信念。再重复一遍，这只说明我们没有