米勒教授系列演讲
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《越狱》米帅出柜后首次演讲难度:容易作者:沪江英语来源:每日邮报评论:14编辑点评:经典美剧《越狱》的男主角温特沃什·米勒出柜的消息此前引起了极大关注,在出柜后米勒在西雅图“人权战线”组织晚宴上首度发声回忆心酸往事,以及自己最后勇敢出柜的感动历程。
Wentworth Miller has revealed he tried to commit suicide at 15-years-old as he struggled to keep his homosexuality a secret.温特沃什·米勒日前袒露心声,在自己15岁的时候,为了瞒住自己位同性恋的秘密,他曾试图自杀。
The 41-year-old actor made the shocking revelations during a speech at the Human Rights Campaign Dinner in Seattle on Saturday night.现年41岁的米勒日前在西雅图参加人权活动晚宴时发布演讲,揭露了让人震惊的过往。
Wentworth even revealed his struggle was such that he considered quitting acting, two years after the end of Prison Break.米勒甚至还表示,在《越狱》完结的两年后,关于自己性取向的挣扎甚至有让他考虑放弃表演。
'I thought let me be to someone else, what no one was to me,' he revealed. 他这样说道:“我也想过让我成为别人,但没有人会是我。
”Wentworth announced he was gay last month while taking a stand against homophobia in Russia. The Prison Break star declined an invitation to the St Petersburg International Film Festival.米勒在上个月勇敢发声,宣布自己是同性恋,公开反对俄罗斯近日反同性恋的种种举措。
竭诚为您提供优质文档/双击可除米勒名人堂演讲完整版篇一:温特沃什米勒演讲FirstandforemostIwanttopersonallythankthehumanRight scampaignfortheincredibleworkthattheyvedoneandthewo rktheycontinuetodo(applause)notonlyhereinwashington statebutacrossthecountryandaroundtheworld.Asweallkn owthisworkiscritical.Itslifechanging.Itslifesaving.Itismygreathonorandpriviledgetobeheretonight,tocoun tmyselfamemberofthiscommunity.Itisalsosomethingofas urprise(laugh)Ivehadacomplicatedrelationshipwiththatword:communit y.Ivebeenslowtoembraceit.Ivebeenhesitant,beendoubtful.Formanyyears,Icouldnotorwouldnotacceptthattherew asanythinginthatwordforsomeonelikeme-likeconnection andsupport,strength,warmth.Andtherearereasonsfortha t.Iwasntborninthiscountry,Ididntgrowupinanyoneparticu larreligion,Ihaveamixedracebackground,andImgay.Real ly,itsjustyourtypical,All-Americanboynextdoor.Ithasbeennaturaltoseemyselfasanindividual,itsbeenac hallengetoimaginethatselfaspartofsomethinglarger.Li kemanyofyouheretonight,IgrewupinwhatIwouldcall"surv ivalmode."whenyouareinsurvivalmode,yourfocusisongettingthroughthedayinone piece.Andwhenyouareinthatmodeat[age]five,at10,at15t hereisntalotofspaceforwordslike"community,"forwords like"us"and"we."Thereisonlyspacefor"I"and"me."Infact,wo rdslike"us"and"we"notonlysoundedforeigntomeatfivean d10,at15,theysoundedlikealie.becauseif"us"and"we"re allyexisted,iftherewasreallysomeoneouttherewatchingandlisteningandcaring,thenIwouldhavebeenrescuedbyno w.Thatfeelingofbeingsingularanddifferentandalonecar riedoverintomy20sandintomy30s.whenIwas33Istartedworkingonatvshowthatwassuccessful notonlyhereinthestatesbutalsoabroad,whichmeantovert henextfouryearsIwastravellingtoAsia,tothemiddleeast ,toeuropeandeverywhereinbetween,andinthattime,Igave thousandsofinterviews.Ihadmultipleopportunitiestosp eakmytruth,whichisthatIwasgay,butIchosenotto.Iwasou tprivatelytofamilyandfriends,tothepeopleIlearnedtot rustovertime,butprofessionallyandpublicallyIwasnot.Askedtochoosebetweenbeingoutofintegrityandoutofthec loset,Ichosetheformer.Ichosetolie.becausewhenIthoug htaboutthepossiblityofcomingout,abouthowthatmightim pactmeandthecareerIworkedsohardforIwasfilledwithfear.Fearandangerandas tubbornresistancethathadbuiltupovermanyyears.whenIthoughtaboutthatkidsomewhereouttherewhomightbeinspiredormovedbymetakingastandandspeakingmytruth,m ymentalresponsewasconsistantly,no,thankyou.Ithought ,Ivespentoveradecadebuildingthiscareer.Alone.bymyse lf.Andfromacertainpointofview,itsallIhave,butnowIms upposedtoputthatatrisktobearolemodeltosomeoneIvenev ermet,whoImnotevensureexists.Itdidnotmakeanysenseto me.Itdidnotresonate...atthetime.Also,likemanyofyouheretonight,growingupIwasatarget. speakingtherightway,standingtherightway,holdingyour wristtherightway.everydaywasatestandtherewereathous andwaystofail.Athousandwaystobetrayyourself.Tonotli veuptosomeoneelsesstandardofwhatwasacceptable,whatw asnormal.Andwhenyoufailedthetest,whichwasguaranteed ,therewasapricetopay:emotional,psychological,physic al.Andlikemanyofyou,Ipaidthatpricemorethanonceinava rietyofways.ThefirsttimeItriedtokillmyselfIwas15.Iwaiteduntilmy familywentawayfortheweekendandIwasaloneinthehousean dIswallowedabottleofpills.Idontrememberwhathappenedoverthenext coupleofdays,butImprettysurecomemondaymorningIwason thebusbacktoschoolpretendingeverythingwasfine.Andwh ensomeoneaskedmeifthatwasacryforhelp,Isay,"no,becau seItoldnoone.Youonlycryforhelpifyoubelievethereishe lptocryfor."AndIdidnt.Iwantedout.Iwantedgone.At15."I"and"me"canbealonelyplaceanditwillonlygetyousofar.by20XX,Ihadmadethedecisiontowalkawayfromactingandma nyofthethingsIhadpreviouslybelievedwassoimportantto me.AndafterIhadgivenupthescriptsandthesetswhichIddr eamedofasachildandtheresultingattentionandscrutiny, whichIhadnotdreamedofasachild,theonlythingIwasleftw ithwaswhatIhadwhenIstarted:"I"and"me,"anditwasnoten ough.In20XXIjoinedamensgroupcallThemanKindproject,whichi samensgroupforallmenandwasintroducedtothestillforei gnandstillpotentiallythreateningconceptsof"us"and"w e,"totheideaofbrotherhood,sisterhood,andcommunity.A nditwasviathatcommunitythatIbecameamemberandproudsupporterofthehumanRightscampaign.Anditwasviathiscomm unitythatIlearnedmoreaboutthepersecutionofmyLgbTbrothersandsistersinRussia.severalweeksagowhenIwasdraftingmylettertothest.pete rsburgInternationalFilmFestivaldecliningtheirinvita tiontoattend,asmallnaggingvoiceinmyheadinsistedthat noonewouldnotice.Thatnoonewaswatching,orlistening,o rcaring.butthistime,finally,Iknewthatvoicewaswrong. Ithought,Ifevenonepersonnoticesthisletter,inwhichIs peakmytruth,andintegratemysmallstoryintoamuchlarger andmoreimportantone,itisworthsending.Ithought,Letme betosomeoneelse,whatnoonewastome.Letmesendamessaget othatkid,maybeinAmerica,maybesomeplacefaroverseas,m aybesomewheredeepinside.Akidwhosbeingtargetedathome oratschoolorinthestreetsthatsomeoneIswatching,andli stening,andcaring.ThatthereIsan"us."ThatthereIsa"we ,"andthatkidorteenageroradultislovedandtheyarenotal one.IamdeeplygratefultothehumanRightscampaignforgivingm eandotherslikemetheopportunity,andtheplatform,andtheimperativetotellmystory;tocontinuesendingthatmessa gebecauseitneedstobesentoverandoveragainuntilitsbee nheard,andreceived,andembracednotjusthereinwashingt onstate,notjustacrossthecountry,butaroundtheworldan dthenbackagain.Justincase.Justincasewemisssomeone.篇二:越狱男主角米勒演讲谢谢...首先我要亲自感谢人权运动组织,他们已经做了并且继续在做着令人难以置信的工作,不仅在华盛顿州,还有全国各地和世界各地。
ted最受欢迎的25个演讲稿TED演讲是一个伟大的概念,在讲话者和听众之间建立联系。
自1984年成立以来,TED成为了许多人独特的教育经验,也让我们看到了许多有关世界问题的洞察和创新解决方法。
在这篇文章中,我们将为您提供TED最受欢迎的25位演讲者和他们的演讲主题。
1、肯•罗宾逊 - 改革教育体系肯•罗宾逊提倡改革传统的教育体系,他认为在这个时代,创新已经成为了成功的关键点。
他的演讲提供了许多有关如何改进教育体系的想法,以使学生在学习过程中保持形式多样性和创新。
2、汤姆•桥 - 创造令人难忘的用户体验汤姆•桥在TED大会上发表了一篇名为《放眼长远:设计带来的好处》的演讲,其中他通过设计将创新和想象力交织在一起,创造了更好的用户体验。
3、艾米•库迪塔 - 当我们变得脆弱时我们如何更强大艾米•库迪塔通过自己的病例向我们描述了她在即将死亡时的经历,并强调了她从中学到的教训。
她提倡用美好的思想改变自己的生活,成为一个更加强大的人。
4、希拉蕊•克林顿 - 性别平等希拉蕊•克林顿在TED大会上发表了名为《全球性别平等:我们对此还太过迟缓》的演讲,其中探讨了女性在社会中的地位以及如何改变现状。
5、布莱恩•史蒂文森 - 为亡者讲话布莱恩•史蒂文森致力于让公众了解死刑和犯罪问题,他认为我们应该让被关押的人有足够的机会来获取尊严和人性。
他的演讲旨在让大家关注美国司法体系中存在的问题。
6、比尔•盖茨 - 制止疟疾比尔•盖茨在TED大会上分享了他致力于制止疟疾的经历,他强调了科学家和医生应该共同努力来解决这一问题。
7、艾伯特•阿拉巴塔 - 建造热情艾伯特•阿拉巴塔通过自己的生活经历告诉我们,我们应该保持热情,谦逊和担当,并打破浮躁和肤浅的生活方式。
8、丹尼•希尔 - 用设计打破恶循环和开发国家面临的挑战丹尼•希尔讲述了他如何在海地打破恶循环和为发展中国家提供帮助的故事。
他的演讲涉及了大量的创新思维和设计方法的分析。
9、迈克尔•何塞 - 帮助盲人成为电影观众迈克尔•何塞希望让盲人也能享受到电影的乐趣,他通过感官体验和音效技术的融合,创造了一个为盲人量身定制的电影观看体验。
从微笑做起
我是来自六年级2班的杨叶添。
今天,我很荣幸能够站在国旗下讲话,我演讲的主题是:有品位的学生——从微笑做起。
微笑是一种神奇的力量,它虽然很平常,但是却能使人愉快,忘记烦恼。
不知道大家有没有听过这样一则故事:本世纪30年代,一位传教士每天早晨,无论见到任何人,总是热情地打一声招呼:“早安。
”
其中,有一个叫米勒的年轻农民,对传教士这声问候,起初反映冷漠。
然而,年轻人的冷漠,未曾改变传教士的热情,每天早上,他仍然给这个一脸冷漠的年轻人道一声早安。
终于有一天,这个年轻人脱下帽子,也向传教士道一声:“早安。
”
好几年过去了,纳粹党上台执政。
有一天,传教士与村中所有的人,被纳粹党集中起来,送往集中营。
在列队前行的时候,有一个手拿指挥棒的指挥官,在前面挥动着棒子,叫道:“左,右。
”被指向左边的是死路一条,被指向右边的则还有生还的机会。
传教士的名字被这位指挥官点到了,他浑身颤抖,走上前去。
当他无望地抬起头来,眼睛一下子和指挥官的眼睛相遇了。
传教士习惯地脱口而出:“早安,米勒先生。
”
米勒先生虽然没有过多地表情变化,但仍禁不住还了一句问候:“早安。
”最后的结果是:传教士被指向了右边——意思是生还者。
上面一则故事说明了:人是很容易被感动的。
往往一个热情的问候,温馨的微笑,也足以在人的心灵中洒下一片阳光。
我们要想做一个有品位的学生,微笑,是必不可少的素质。
因此,我希望大家能怀着一颗乐观的心看待生活,把微笑常挂脸上,让快乐永驻心灵!
同学们,让我们微笑吧!
我的演讲完毕,谢谢大家。
竭诚为您提供优质文档/双击可除米勒名人堂演讲完整版篇一:温特沃什米勒演讲FirstandforemostIwanttopersonallythankthehumanRight scampaignfortheincredibleworkthattheyvedoneandthewo rktheycontinuetodo(applause)notonlyhereinwashington statebutacrossthecountryandaroundtheworld.Asweallkn owthisworkiscritical.Itslifechanging.Itslifesaving.Itismygreathonorandpriviledgetobeheretonight,tocoun tmyselfamemberofthiscommunity.Itisalsosomethingofas urprise(laugh)Ivehadacomplicatedrelationshipwiththatword:communit y.Ivebeenslowtoembraceit.Ivebeenhesitant,beendoubtful.Formanyyears,Icouldnotorwouldnotacceptthattherew asanythinginthatwordforsomeonelikeme-likeconnection andsupport,strength,warmth.Andtherearereasonsfortha t.Iwasntborninthiscountry,Ididntgrowupinanyoneparticu larreligion,Ihaveamixedracebackground,andImgay.Real ly,itsjustyourtypical,All-Americanboynextdoor.Ithasbeennaturaltoseemyselfasanindividual,itsbeenac hallengetoimaginethatselfaspartofsomethinglarger.Li kemanyofyouheretonight,IgrewupinwhatIwouldcall"surv ivalmode."whenyouareinsurvivalmode,yourfocusisongettingthroughthedayinone piece.Andwhenyouareinthatmodeat[age]five,at10,at15t hereisntalotofspaceforwordslike"community,"forwords like"us"and"we."Thereisonlyspacefor"I"and"me."Infact,wo rdslike"us"and"we"notonlysoundedforeigntomeatfivean d10,at15,theysoundedlikealie.becauseif"us"and"we"re allyexisted,iftherewasreallysomeoneouttherewatchingandlisteningandcaring,thenIwouldhavebeenrescuedbyno w.Thatfeelingofbeingsingularanddifferentandalonecar riedoverintomy20sandintomy30s.whenIwas33Istartedworkingonatvshowthatwassuccessful notonlyhereinthestatesbutalsoabroad,whichmeantovert henextfouryearsIwastravellingtoAsia,tothemiddleeast ,toeuropeandeverywhereinbetween,andinthattime,Igave thousandsofinterviews.Ihadmultipleopportunitiestosp eakmytruth,whichisthatIwasgay,butIchosenotto.Iwasou tprivatelytofamilyandfriends,tothepeopleIlearnedtot rustovertime,butprofessionallyandpublicallyIwasnot.Askedtochoosebetweenbeingoutofintegrityandoutofthec loset,Ichosetheformer.Ichosetolie.becausewhenIthoug htaboutthepossiblityofcomingout,abouthowthatmightim pactmeandthecareerIworkedsohardforIwasfilledwithfear.Fearandangerandas tubbornresistancethathadbuiltupovermanyyears.whenIthoughtaboutthatkidsomewhereouttherewhomightbeinspiredormovedbymetakingastandandspeakingmytruth,m ymentalresponsewasconsistantly,no,thankyou.Ithought ,Ivespentoveradecadebuildingthiscareer.Alone.bymyse lf.Andfromacertainpointofview,itsallIhave,butnowIms upposedtoputthatatrisktobearolemodeltosomeoneIvenev ermet,whoImnotevensureexists.Itdidnotmakeanysenseto me.Itdidnotresonate...atthetime.Also,likemanyofyouheretonight,growingupIwasatarget. speakingtherightway,standingtherightway,holdingyour wristtherightway.everydaywasatestandtherewereathous andwaystofail.Athousandwaystobetrayyourself.Tonotli veuptosomeoneelsesstandardofwhatwasacceptable,whatw asnormal.Andwhenyoufailedthetest,whichwasguaranteed ,therewasapricetopay:emotional,psychological,physic al.Andlikemanyofyou,Ipaidthatpricemorethanonceinava rietyofways.ThefirsttimeItriedtokillmyselfIwas15.Iwaiteduntilmy familywentawayfortheweekendandIwasaloneinthehousean dIswallowedabottleofpills.Idontrememberwhathappenedoverthenext coupleofdays,butImprettysurecomemondaymorningIwason thebusbacktoschoolpretendingeverythingwasfine.Andwh ensomeoneaskedmeifthatwasacryforhelp,Isay,"no,becau seItoldnoone.Youonlycryforhelpifyoubelievethereishe lptocryfor."AndIdidnt.Iwantedout.Iwantedgone.At15."I"and"me"canbealonelyplaceanditwillonlygetyousofar.by20XX,Ihadmadethedecisiontowalkawayfromactingandma nyofthethingsIhadpreviouslybelievedwassoimportantto me.AndafterIhadgivenupthescriptsandthesetswhichIddr eamedofasachildandtheresultingattentionandscrutiny, whichIhadnotdreamedofasachild,theonlythingIwasleftw ithwaswhatIhadwhenIstarted:"I"and"me,"anditwasnoten ough.In20XXIjoinedamensgroupcallThemanKindproject,whichi samensgroupforallmenandwasintroducedtothestillforei gnandstillpotentiallythreateningconceptsof"us"and"w e,"totheideaofbrotherhood,sisterhood,andcommunity.A nditwasviathatcommunitythatIbecameamemberandproudsupporterofthehumanRightscampaign.Anditwasviathiscomm unitythatIlearnedmoreaboutthepersecutionofmyLgbTbrothersandsistersinRussia.severalweeksagowhenIwasdraftingmylettertothest.pete rsburgInternationalFilmFestivaldecliningtheirinvita tiontoattend,asmallnaggingvoiceinmyheadinsistedthat noonewouldnotice.Thatnoonewaswatching,orlistening,o rcaring.butthistime,finally,Iknewthatvoicewaswrong. Ithought,Ifevenonepersonnoticesthisletter,inwhichIs peakmytruth,andintegratemysmallstoryintoamuchlarger andmoreimportantone,itisworthsending.Ithought,Letme betosomeoneelse,whatnoonewastome.Letmesendamessaget othatkid,maybeinAmerica,maybesomeplacefaroverseas,m aybesomewheredeepinside.Akidwhosbeingtargetedathome oratschoolorinthestreetsthatsomeoneIswatching,andli stening,andcaring.ThatthereIsan"us."ThatthereIsa"we ,"andthatkidorteenageroradultislovedandtheyarenotal one.IamdeeplygratefultothehumanRightscampaignforgivingm eandotherslikemetheopportunity,andtheplatform,andth。
QBQ!问题背后的问题约翰·米勒电子版编辑推荐提高个人责任意识,是解决所有问题的核心。
推诿、抱怨、拖延、执行不力,是很多组织内部的通病,缺乏责任意识的组织和个人,将无法在市场竞争中获胜。
提高责任意识,摒弃推诿、抱怨、推延的行动指南。
读读这本文字不多、道理浅显却寓意深刻的小册子吧!改变每个组织成员的思维习惯,形成明确的个人责任意识,才能改变每个组织成员的行为习惯。
最终也就形成了一家企业的优秀文化。
方正集团党委书记、董事长,北京大学教授魏新约翰·米勒写的这本小书,轻薄短小、容易阅读、言简意赅、发人深省,我已迫不及待地想向大家推荐这本好书了!还在隔天早上的统一星巴克营销体验营中,立即和全体店经理以上的管理人员分享这次的读书心得。
统一星巴克上海/台湾股份有限公司总经理徐光宇你听过或问过以下问题吗?谁来为这件事负责?他们怎么没有事先沟通好?他们什么时候才能做好他们分内的事?谁能够解决这个问题?什么时候我才能找到好的人才?如果是的话,本书就适合你学习使用,从而改进工作、改善生活。
内容提要在目前的企业文化中,碰到问题互相推诿、抱怨、拖延与执行不力等缺乏个人责任感的现象随处可见,它的存在与泛滥将直接危害组织肌体的健康与个人职业的发展,不仅使企业无法实现既定目标与愿景,在市场竞争中处于劣势,也无法使个人与团队更上一层楼。
本书作者以实际工作与生活经验为例,深入浅出,引证比喻,教读者一种改变思维习惯的实用办法,将个人责任意识融入日常工作中,要我们躬身反思:我该承担什么样的责任与义务?我可以如何改变现状?目录导言做个有责任感的人1 关于个人责任2 做更好的选择3 问更好的问题4 不要问“为什么?”5 克服“小媳妇”心态6 “为什么这种事总是找上我?”7 “我怎么会碰到这么倒霉的事?8 “他们为什么不沟通好呢?”9 别问“什么时候?”10 都是拖延惹的祸11 在现有的资源下做出成绩12 “还有什么新办法可以用?”13 少责怪别人14 无能的水手责怪风向15 我们全在同一个团队里16 击败你生命中的裁判17 谁为发生的问题负责?18 主人翁精神19 团队精神的基石20 提高个人责任意识,从“我”做起21 只能改变自己22 “我不再试图改变别人”23 从自身做起吧!24 你“言行一致”吗?25 “个人”的力量26 QBQ的祈祷文27 谁能做真正的榜样,请站出来!28 实践个人责任29 什么都不做的风险30 别说个人的影响力微不足道31 人人都是领导32 谦逊是领导的基石33 领导者不是问题的解决者34 “错问题”大全35 QBQ的精神36 学习箴言37 买很多书不代表学会很多东西38 真实的故事——个人责任意识的写照39 学习的动力感谢篇作者介绍约翰·米勒(John Miller)创立了QBQ实践工具,并以此为基础成立QBQ 公司,致力于在全美国为企业提供提高责任意识,促进企业组织与文化发展的演讲与咨询培训。
TED英语演讲:我们死后,微信该怎么办如今的社交平台发展十分迅猛,微信,微博称霸了中国社交网络的大部分天下。
如今,全部变成了:留个微信吧。
然而,不知道大家是否曾经想过,当生命结束之后,我们的社交平台怎么办呢?也许后台会把账号给注销了,也许永远停留在了最后一条状态那。
下面是小编为大家收集关于TED英语演讲:我们死后,微信该怎么办,欢迎借鉴参考。
TED演讲:我们死后,微信该怎么办?1.By the end of this year, there'll be nearly a billion people on this planet that actively use social networking sites.截止今年年底,这个星球上将有接近十亿人口在很活跃地使用社交网站。
2.The one thing that all of them have in common is that they're going to die.他们有一个共同点,就是他们终将死去。
3.While that might be a somewhat morbid thought, I think it has some really profound implications that are worth exploring.也许这是个有点病态的想法,但是我认为它有一些深远的意义值得探究。
4.Now what first got me thinking about this was a blog post authored earlier this year by Derek K. Miller, who was a science and technology journalist第一次让我思考这个问题,是今年早些时期,戴瑞克·米勒发布的一个博客。
他曾是一名科学和科技记者,5.who died of cancer.死于癌症。
ted最受欢迎的25个演讲稿TED 最受欢迎的 25 个演讲稿TED 演讲作为全球知名的思想分享平台,汇聚了来自各个领域的杰出人物,他们通过精彩的演讲,传递着深刻的见解、创新的理念和感人的故事。
以下为您介绍其中最受欢迎的 25 个演讲稿:1、《学校如何扼杀创造力》(Ken Robinson)肯·罗宾逊在这个演讲中深刻地指出了传统教育体制对创造力的扼杀。
他强调,创造力如同人的智力一样重要,而我们的教育系统往往更注重学术成绩,而忽视了培养学生的创造力。
2、《脆弱的力量》(Brené Brown)布琳·布朗探讨了脆弱的力量。
她认为,敢于展现脆弱并非弱点,而是一种勇气和连接人与人的关键。
3、《肢体语言塑造你自己》(Amy Cuddy)艾米·卡迪通过研究表明,肢体语言不仅能反映我们的内心状态,还能反过来塑造我们的心态和表现。
4、《伟大的领导者如何激励行动》(Simon Sinek)西蒙·斯涅克提出了“黄金圈法则”,解释了伟大的领导者是如何从“为什么”开始,激励人们采取行动的。
5、《内向性格的力量》(Susan Cain)苏珊·凯恩为内向者发声,她认为内向并非缺陷,而是一种独特的力量,社会应该给予内向者更多的理解和空间。
6、《我们为什么快乐》(Dan Gilbert)丹·吉尔伯特探讨了人类的快乐机制,他指出我们对于快乐的预测往往是不准确的,而适应和心理免疫系统在其中起着重要作用。
7、《你的记忆怎样欺骗了你》(Elizabeth Loftus)伊丽莎白·洛夫特斯揭示了记忆的不可靠性,以及外界因素如何影响和扭曲我们的记忆。
8、《用游戏创造一个更美好的世界》(Jane McGonigal)简·麦戈尼格尔阐述了游戏的积极作用,以及如何利用游戏来解决现实世界的问题,创造更美好的未来。
9、《成功的 8 个秘诀》(Richard St John)理查德·圣约翰总结了多年研究得出的成功的 8 个秘诀,这些秘诀涵盖了坚持、热情、努力等多个方面。
公民科学素质的定义、内涵及理念刘立中国科协-清华大学科技传播与普及研究中心近几十年来,公民科学素质的建设,受到世界各国的高度重视。
2006年国务院正式发布《全民科学素质行动计划纲要》1(以下简称《科学素质纲要》),标志着我国公民科学素质建设进入了一个新阶段。
什么是科学素质?它具有怎样的内涵和结构?国际上目前已有若干种典型的说法,如美国科学促进会的“2061计划”、美国国家研究理事会《美国国家科学教育标准》、OECD的国际学生评估项目(PISA)、国际公众科学素质促进中心米勒(ler)等都提出了各自的观点。
国际上关于科学素质的定义,对中国只有借鉴意义,而不能照搬照抄。
各国都应探索符合自己国情的本土化的定义。
为此,我们2005年曾提出了科学素质的一个本土化的定义:“公民科学素质是国民素质的重要组成部分,是指公民了解必要的科学知识,掌握基本的科学方法,具有科学思想,崇尚科学精神,以及应用它们来处理生存与发展问题、生活与工作问题、以及参与公共事务问题的能力。
”2后来,《全民科学素质行动计划纲要》提出了科学素质的“官方”定义:“科学素质是公民素质的重要组成部分。
公民具备基本科学素质一般指了解必要的科学技术知识,掌握基本的科学方法,树立科学思想,崇尚科学精神,并具有一定的应用它们处理实际问题、参与公共事务的能力。
”3本文在我们前期关于科学素质的内涵与结构研究4基础上,结合《科学素质纲要》的内容,进一步深化对科学素质的定义、内涵与结构及理念的探讨。
公民科学素质的新定义“公民科学素质”这个概念,包括三个组成部分,分别是“公民”、“科学”和“素质”。
这里的“公民”,是指全体公民,既包括在校的学生,也包括社会上的各种人群,如企事业单位的干部、专业技术人员、工人、农民、军人、家务劳动者,等等。
通俗地讲,就是“一个都不能少”。
所以,公民科学素质应该是面向全体公民的对科学技术的一种最基本的的标准和要求。
它与针对专业技术人员或管理人员的科学素质显然是不同的。
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大家好!今天,我非常荣幸能够站在这里,与大家分享一些关于教育、科研以及人生价值的思考。
作为一名美国知名大学教授,我深知自己肩负着传承知识、启迪智慧、培养人才的重任。
在此,我想通过这篇演讲稿,向大家传递一种信念:只有不断学习、勇于创新、追求卓越,我们才能在人生的道路上走得更远。
首先,我想谈谈教育的本质。
教育,不仅仅是知识的传授,更是价值观的塑造。
在当今社会,科技日新月异,知识更新换代速度加快,教育的重要性愈发凸显。
然而,教育的真正目的并非仅仅是为了培养一批高学历的人才,而是为了培养具有独立思考能力、创新精神和责任感的社会栋梁之才。
在过去的几十年里,我国教育事业取得了举世瞩目的成就。
无数优秀的学子走出国门,学成归来,为国家的繁荣富强贡献了自己的力量。
然而,我们也应该清醒地认识到,我国的教育事业仍存在一些问题,如应试教育、教育资源分配不均等。
因此,我们需要进一步深化改革,推进教育现代化,培养更多具有国际视野、创新精神和实践能力的人才。
那么,如何才能实现教育现代化呢?我认为,以下几点至关重要:一、注重培养学生的创新精神。
创新是民族进步的灵魂,是国家兴旺发达的不竭动力。
我们要从课程设置、教学方法、评价体系等方面入手,激发学生的创新潜能,培养他们的创新意识。
二、加强师资队伍建设。
教师是教育事业的中坚力量,一个优秀的教师可以影响一代人。
我们要不断提高教师的综合素质,加强师德师风建设,让更多优秀的教师投身教育事业。
三、推进教育公平。
教育公平是社会公平的基石。
我们要加大对农村、贫困地区教育的投入,缩小城乡、区域教育差距,让每个孩子都能享受到优质的教育资源。
四、加强国际交流与合作。
在全球化的背景下,教育国际交流与合作显得尤为重要。
我们要积极参与国际教育交流,借鉴国外先进的教育理念和方法,提升我国教育的国际化水平。
接下来,我想谈谈科研的重要性。
科研是推动社会进步的重要力量,也是培养人才的重要途径。
在科研领域,我们要坚持以下原则:一、严谨治学。
1979年以来中国学界的《推销员之死》研究综述作者:黄福奎来源:《黑龙江教育学院学报》2017年第07期摘要:《推销员之死》是阿瑟·米勒的经典之作。
自1979年以来,对于该剧的研究在中国取得了可喜的成就,但仍然存在不少问题。
应当站在前人的肩膀上,更加注重《推》剧的整体性研究。
基于此,拟分四个时间段历时地对其在我国的研究作以概述和反思,以期帮助读者更全面深入地把握这部剧作在中国的研究现状。
关键词:阿瑟·米勒;《推销员之死》;研究综述中图分类号:I106.3文献标志码:A文章编号:10017836(2017)07010903引言阿瑟·米勒①(Arthur Miller,1915—2005)是世界著名的美国当代现实主义剧作家,享有“美国戏剧的良心”之美誉。
他是易卜生式的戏剧家,其作品多描写推销员、装卸工、小职员、农夫等小人物,曾旗帜鲜明地主张让普通人登上悲剧历史舞台,剧作家应从社会中寻找造成下层阶级人物悲剧的根源。
《推销员之死》(“Death of a Salesman”,1949,以下简称《推》)是米勒的代表作,亦是美国戏剧史上最经典的剧作之一。
“它在纽约接连演了742场,成为百老汇区50个上演时间最长的剧目之一。
”[1]曾获奖无数被誉为“20世纪话剧的里程碑”,奠定了米勒戏剧大师的地位。
本文拟历时地对《推》剧在我国的研究作以概述和反思。
一、星星之火(1979—1989年)1978年底,中共十一届三中全会在京召开,会议决定实施改革开放的国策。
次年元旦,中美正式建交。
由此,拉开了中国学者以海纳百川的胸怀吸收美国文学精华的序幕。
1979年,剧作家苏叔阳在三联书店主办的杂志《读书》的第1期上发表了《人类总会走向大同——记和美国剧作家阿瑟·密勒的谈话》,指出“文化是人类共同创造的,也只有在同外部世界的交流中才能更好地发展本民族的文化”[2]。
陈良廷也在此年编译了《阿瑟·密勒剧作选》一书并于次年出版,首次向我国读者正式介绍了密勒的两部剧作:《都是我的儿子》(“All My Sons”,1947)和《推》。
《越狱》男主Miller人权运动年度晚宴演讲米帅(温特沃斯·米勒 Wentworth Miller)宣布出柜(come out of the closet)后再度袒露心声。
9月7日晚,这位曾演过热门美剧《越狱》的41岁的男演员在西雅图“人权战线”组织HRC晚宴上发表演讲透露心声,承认在寻求自我认同的成长过程中曾不止一次试图自杀直到现在走出低谷勇敢面对生活。
第一次是在15岁的时候,因为苦于没有发泄与倾诉的对象,在家里人都离开的时候,独自吞下了一整瓶药片。
他早些时候在一封言辞恳切的出柜信中婉拒了莫斯科国际电影节的邀约。
Thank you...First and foremost I want to personally thank the Human Rights Campaign for the incredible work that they've done and the work they continue to do (applause) not only here in Washington state but across the country and around the world. As we all know this work is critical. It's life changing. It's life saving.It is my great honor and priviledge to be here tonight, to count myself a member of this community. It is also something of a surprise (laugh)I've had a complicated relationship with that word: Community. I've been slow to embrace it. I've been hesitant, been doubtful. For many years, I could not or would not accept that there was anything in that word for someone like me - like connection and support, strength, warmth. And there are reasons for that.I wasn't born in this country, I didn't grow up in any one particular religion, I have a mixed race background, and I'm gay. Really, it's just your typical, All-American boy next door.It has been natural to see myself as an individual, it's been a challenge to imagine that self as part of something larger. Like many of you here tonight, I grew up in what I would call "survival mode." When you are in survival mode, your focus is on getting through the day in one piece. And when you are in that mode at [age] five, at 10, at 15 there isn't a lot of space for words like "community," for words like "us" and "we." There is only space for "I" and "me."In fact, words like "us" and "we" not only sounded foreign to me at five and 10, at 15, they sounded like a lie. Because if "us" and "we" really existed, if there was really someone out there watching and listening and caring, then I would have been rescued by now. That feeling of being singular and different and alone carried over into my 20s and into my 30s.When I was 33 I started working on a tv show that was successful not only here in the states but also abroad, which meant over the next four years I was travelling to Asia, to the Middle East, to Europe and everywhere in between, and in that time, I gave thousands of interviews. I had multiple opportunities to speak my truth, which is that I was gay, but I chose not to. I was out privately to family and friends, to the people I learned to trust over time, but professionally and publically I was not.Asked to choose between being out of integrity and out of the closet, I chose the former.I chose to lie. I chose to dissemble, because when I thought about the possiblity of coming out, about how that might impact me and the career I worked so hard for I was filled with fear. Fear and anger and a stubborn resistance that had built up over many years.When I thought about that kid somewhere out there who might be inspired or moved by me taking a stand and speaking my truth, my mental response was consistantly, No, thank you. I thought, I've spent over a decade building this career. Alone.By myself. And from a certain point of view, it's all I have, but now I'm supposed to put that at risk to be a role model to someone I've never met, who I'm not even sure exists. It did not make any sense to me. It did not resonate... at the time.Also, like many of you here tonight, growing up I was a target. Speaking the right way, standing the right way, holding your wrist the right way. Every day was a test and there were a thousand ways to fail. A thousand ways to betray yourself. To not live up to someone else's standard of what was acceptable, what was normal. And when you failed the test, which was guaranteed, there was a price to pay: emotional, psychological, physical. And like many of you, I paid that price more than once in a variety of ways. The first time I tried to kill myself I was 15. I waited until my family went away for the weekend and I was alone in the house and I swallowed a bottle of pills. I don't remember what happened over the next couple of days, but I'm pretty sure come Monday morning I was on the bus back to school pretending everything was fine. And when someone asked me if that was a cry for help, I say, "No, because I told no one. You only cry for help if you believe there is help to cry for." And I didn't. I wanted out.I wanted gone. At 15."I" and "me" can be a lonely place and it will only get you so far.By 2011, I had made the decision to walk away from acting and many of the things I had previously believed was so important to me. And after I had given up the scripts and the sets which I'd dreamed of as a child and the resulting attention and scrutiny, which I had not dreamed of as a child, the only thing I was left with was what I had when I started: "I" and "me," and it was not enough.In 2012 I joined a men's group call The Man Kind Project, which is a men's group for all men and was introduced to the still foreign and still potentially threatening concepts of "us" and "we," to the idea of brotherhood, sisterhood, and community. And it was via that community that I became a member and proud supporter of the Human Rights Campaign. And it was via this community that I learned more about the persecution of my LGBT brothers and sisters in Russia.Several weeks ago when I was drafting my letter to the St. Petersburg International Film Festival declining their invitation to attend, a small nagging voice in my head insisted that no one would notice. That no one was watching, or listening, or caring. But this time, finally, I knew that voice was wrong. I thought, If even one person notices this letter, in which I speak my truth, and integrate my small story into a much larger and more important one, it is worth sending. I thought, Let me be to someone else, what no one was to me. Let me send a message to that kid, maybe in America, maybe some place far overseas, maybe somewhere deep inside. A kid who's being targeted at home or at school or in the streets that someone IS watching, and listening, and caring. That there IS an "us." That there IS a "we," and that kid or teenager or adult is loved and they are not alone.I am deeply grateful to the Human Rights Campaign for giving me and others like me the opportunity, and the platform, and the imperative to tell my story; to continue sending that message because it needs to be sent over and over again until it's been heard, and received, and embraced not just here in Washington state, not just across the country, but around the world and then back again. Just in case. Just in case we miss someone.。
尊敬的校领导、亲爱的同学们:大家好!今天,我站在这里,有幸与大家分享一些世界知名教授的经典演讲稿,希望通过这些演讲,能够激发大家的思考,启迪我们的心灵,激发我们追求卓越的热情。
以下是我为大家精选的十大经典教授演讲稿,让我们一起领略这些智慧的光芒。
一、史蒂夫·乔布斯——《连接点》“今天,我要讲述的是关于爱和失去的故事。
我活着,是为了寻找我的连接点,那些能让我感到兴奋、充满激情的点。
在人生的旅途中,我们会遇到很多人,有些人会陪伴我们走一段路,有些人则会一直陪伴我们。
我们要珍惜这些连接点,因为它们构成了我们的人生。
”二、阿尔伯特·爱因斯坦——《论创造力》“创造力不是一种天赋,而是一种选择。
它需要我们敢于质疑,敢于冒险,敢于挑战现状。
创造力来自于我们对知识的渴望,对未知的探索。
每个人都有创造力的潜力,只要我们愿意去挖掘,去实践。
”三、马丁·路德·金——《我有一个梦想》“我有一个梦想,梦想这个国家能够真正实现其信条:我们生而平等。
我有一个梦想,梦想这个国家能够结束种族歧视,实现种族和解。
我有一个梦想,梦想这个国家能够结束贫穷,实现社会正义。
”四、理查德·费曼——《量子力学与宇宙》“量子力学告诉我们,宇宙的本质是概率和不确定性。
我们无法完全预测未来,但我们可以在概率中寻找规律。
这让我想起了中国的一句古话:‘天行健,君子以自强不息。
’我们要在不确定性中寻找确定性,在变化中寻找规律。
”五、丹尼尔·卡内曼——《人类思维的局限性》“我们的思维存在着许多局限性,比如认知偏差、情绪影响、决策困境等。
这些局限性会影响我们的判断和决策。
因此,我们要学会识别和克服这些局限性,才能做出更加明智的选择。
”六、史蒂芬·霍金——《宇宙的起源与命运》“宇宙起源于一个奇点,最终会走向何方,我们无法得知。
但我们可以通过科学的方法,去探索宇宙的奥秘,去理解宇宙的规律。
我相信,宇宙是有意义的,而我们的人生,就是去寻找这个意义。
让问候成为一种习惯敬爱的老师,亲爱的同学们:大家上午好!我是来自七四班的刘玉坤,今天我在国旗下演讲的题目是《让问候成为一种习惯》。
首先我给大家分享一个故事:20世纪30年代,德国的一个小村庄里,住着许多教士,但小村里的村民都不喜欢他们,其中一个叫米勒的竟还粗鲁的嘲笑他们。
然而有个叫西蒙的教士并不在意村民的看法,始终对人彬彬有礼,遇见米勒时总会热情地说:“早安米勒先生”一开始米勒并不理睬他。
但日复一日,米勒终于被西蒙的热情和笑容感染,也举起了帽子,微笑的答道:“早安西蒙先生”!后来米勒去当兵了,几年后,法西斯铁蹄踏进了小村庄,所有的教士都被赶到广场,等待发落,指挥官指向左边,必死无疑,指向右边还有生还的可能,轮到西蒙时,他下意识地向指挥官说了句早安,而那个人居然是米勒,听到这句问候米勒冷酷无情的眼睛闪了一下,指向了右边。
这就是一个“主动问候”的事例,看似一个简单的动作,却改变了西蒙命运。
五千年悠久的历史,创造了灿烂的中华文化,形成了中华民族的传统美德,文明礼仪传承至今。
问候就一项基本的文明礼仪。
然而在现实生活中,我们一些同学羞于向父母长辈、老师同学问候,甚至个别同学熟视无睹,漠然处之,这是对他们的极不尊重,同时也不利于自己的成长。
问候虽然只是打招呼,寒暄或是简单的三言两语,甚至一个微笑,却代表了我们对他人的理解和尊重,体现着一个人的道德修养。
要想让所有人都尊重你,你就必须尊重所有人,一个不知道尊重别人的人,也必定得不到别人的尊重。
问候似一汪清泉,能够滋润大家的心田,在学校,见到老师说您好,与同学分别时说再见,回到家见到父母说您辛苦了……轻轻的一声问候,是一种关心,是一种牵挂,是一种祝愿……轻轻的一声问候,能换来别人的微笑,能换来别人的尊重,可能换来的更多,我们何乐而不为呢?做为中学生,让我们行动起来,从最基本的文明礼仪—问候开始做起,大胆、主动地向别人问候,让问候成为一种自觉意识,让问候成为一种习惯!。
TED英语演讲:在生命的尽头你想要什么在生命的终点,我们最渴望的是什么?对许多人而言,只是很简单的舒适、尊重和爱。
BJ*米勒是个安宁疗护医生,他深入思考如何为他的病患创造有尊严、优雅的生命终点。
请花点时间品尝这场动人的谈话,裡面探讨了我们如何思考死亡和为人生增光的重要议题。
下面是小编为大家收集关于TED英语演讲:在生命的尽头你想要什么,欢迎借鉴参考。
英文演讲稿Well, we all need a reason to wake up. For me, it just took 11,000 volts.I know you're too polite to ask, so I will tell you.One night, sophomore year of college, just back from Thanksgiving holiday, a few of my friends and I were horsing around, and we decided to climb atop a parked commuter train. It was just sitting there, with the wires that run overhead. Somehow, that seemed like a great idea at the time. We'd certainly done stupider things. I scurried up the ladder on the back, and when I stood up, the electrical current entered my arm, blew down and out my feet, and that was that. Would you believe that watch still works? Takes a licking!My father wears it now in solidarity.That night began my formal relationship with death -- my death -- and it also began my long run as a patient. It's a good word. It means one who suffers. So I guess we're all patients.Now, the American health care system has more than its fair share of dysfunction -- to match its brilliance, to be sure. I'm a physician now, a hospice and palliative medicine doc, so I've seen care from both sides. And believe me: almost everyone who goes into healthcare really means well -- I mean, truly. But we who work in it are also unwitting agents for a system that too often does not serve.Why? Well, there's actually a pretty easy answer to that question, and it explains a lot: because healthcare was designed with diseases, not people, at its center. Which is to say, of course, it was badly designed. And nowhere are the effects of bad design more heartbreaking or the opportunity for good design more compelling than at the end of life, where things are so distilled and concentrated. There are no do-overs.My purpose today is to reach out across disciplines and invite design thinking into this big conversation. That is, to bring intention and creativity to the experience of dying. We have a monumental opportunity in front of us, before one of the few universal issues as individuals as well as a civil society:to rethink and redesign how it is we die.So let's begin at the end. For most people, the scariest thing about death isn't being dead, it's dying, suffering. It's a key distinction. To get underneath this, it can be very helpful to tease out suffering which is necessary as it is, from suffering we can change. The former is a natural, essential part of life, part of the deal, and to this we are called to make space, adjust, grow. It can be really good to realize forces larger than ourselves. They bring proportionality, like a cosmic right-sizing. After my limbs were gone, that loss, for example, became fact, fixed -- necessarily part of my life, and I learned that I could no more reject this fact than reject myself. It took me a while, but I learned it eventually. Now, another great thing about necessary suffering is that it is the very thing that unites caregiver and care receiver -- human beings. This, we are finally realizing, is where healing happens. Yes, compassion -- literally, as we learned yesterday -- suffering together.Now, on the systems side, on the other hand, so much of the suffering is unnecessary, invented. It serves no good purpose. But the good news is, since this brand of suffering is made up, well, we can change it. How we die is indeed something we canaffect. Making the system sensitive to this fundamental distinction between necessary and unnecessary suffering gives us our first of three design cues for the day. After all, our role as caregivers, as people who care, is to relieve suffering -- not add to the pile.True to the tenets of palliative care, I function as something of a reflective advocate, as much as prescribing physician. Quick aside: palliative care -- a very important field but poorly understood -- while it includes, it is not limited to end of life care. It is not limited to hospice. It's simply about comfort and living well at any stage. So please know that you don't have to be dying anytime soon to benefit from palliative care.Now, let me introduce you to Frank. Sort of makes this point. I've been seeing Frank now for years. He's living with advancing prostate cancer on top of long-standing HIV. We work on his bone pain and his fatigue, but most of the time we spend thinking out loud together about his life -- really, about our lives. In this way, Frank grieves. In this way, he keeps up with his losses as they roll in, so that he's ready to take in the next moment. Loss is one thing, but regret, quite another. Frank has always been an adventurer -- he looks like something out of aNorman Rockwell painting -- and no fan of regret. So it wasn't surprising when he came into clinic one day, saying he wanted to raft down the Colorado River. Was this a good idea? With all the risks to his safety and his health, some would say no. Many did, but he went for it, while he still could. It was a glorious, marvelous trip: freezing water, blistering dry heat, scorpions, snakes, wildlife howling off the flaming walls of the Grand Canyon -- all the glorious side of the world beyond our control. Frank's decision, while maybe dramatic, is exactly the kind so many of us would make, if we only had the support to figure out what is best for ourselves over time.So much of what we're talking about today is a shift in perspective. After my accident, when I went back to college, I changed my major to art history. Studying visual art, I figured I'd learn something about how to see -- a really potent lesson for a kid who couldn't change so much of what he was seeing. Perspective, that kind of alchemy we humans get to play with, turning anguish into a flower.Flash forward: now I work at an amazing place in San Francisco called the Zen Hospice Project, where we have a little ritual that helps with this shift in perspective. When one of our residents dies, the mortuary men come, and as we're wheelingthe body out through the garden, heading for the gate, we pause. Anyone who wants -- fellow residents, family, nurses, volunteers, the hearse drivers too, now -- shares a story or a song or silence, as we sprinkle the body with flower petals. It takes a few minutes; it's a sweet, simple parting image to usher in grief with warmth, rather than repugnance. Contrast that with the typical experience in the hospital setting, much like this -- floodlit room lined with tubes and beeping machines and blinking lights that don't stop even when the patient's life has. Cleaning crew swoops in, the body's whisked away, and it all feels as though that person had never really existed. Well-intended, of course, in the name of sterility, but hospitals tend to assault our senses, and the most we might hope for within those walls is numbness -- anesthetic, literally the opposite of aesthetic. I revere hospitals for what they can do;I am alive because of them. But we ask too much of our hospitals. They are places for acute trauma and treatable illness. They are no place to live and die; that's not what they were designed for.Now mind you -- I am not giving up on the notion that our institutions can become more humane. Beauty can be found anywhere. I spent a few months in a burn unit at St. BarnabasHospital in Livingston, New Jersey, where I got really great care at every turn, including good palliative care for my pain. And one night, it began to snow outside. I remember my nurses complaining about driving through it. And there was no window in my room, but it was great to just imagine it coming down all sticky. Next day, one of my nurses smuggled in a snowball for me. She brought it in to the unit. I cannot tell you the rapture I felt holding that in my hand, and the coldness dripping onto my burning skin; the miracle of it all, the fascination as I watched it melt and turn into water. In that moment, just being any part of this planet in this universe mattered more to me than whether I lived or died. That little snowball packed all the inspiration I needed to both try to live and be OK if I did not. In a hospital, that's a stolen moment.In my work over the years, I've known many people who were ready to go, ready to die. Not because they had found some final peace or transcendence, but because they were so repulsed by what their lives had become -- in a word, cut off, or ugly. There are already record numbers of us living with chronic and terminal illness, and into ever older age. And we are nowhere near ready or prepared for this silver tsunami. We need an infrastructure dynamic enough to handle these seismic shiftsin our population. Now is the time to create something new, something vital. I know we can because we have to. The alternative is just unacceptable. And the key ingredients are known: policy, education and training, systems, bricks and mortar. We have tons of input for designers of all stripes to work with.We know, for example, from research what's most important to people who are closer to death: comfort; feeling unburdened and unburdening to those they love; existential peace; and a sense of wonderment and spirituality.Over Zen Hospice's nearly 30 years, we've learned much more from our residents in subtle detail. Little things aren't so little. Take Janette. She finds it harder to breathe one day to the next due to ALS. Well, guess what? She wants to start smoking again -- and French cigarettes, if you please. Not out of some self-destructive bent, but to feel her lungs filled while she has them. Priorities change. Or Kate -- she just wants to know her dog Austin is lying at the foot of her bed, his cold muzzle against her dry skin, instead of more chemotherapy coursing through her veins -- she's done that. Sensuous, aesthetic gratification, where in a moment, in an instant, we are rewarded for just being. So much of it comes down to lovingour time by way of the senses, by way of the body -- the very thing doing the living and the dying.Probably the most poignant room in the Zen Hospice guest house is our kitchen, which is a little strange when you realize that so many of our residents can eat very little, if anything at all. But we realize we are providing sustenance on several levels: smell, a symbolic plane. Seriously, with all the heavy-duty stuff happening under our roof, one of the most tried and true interventions we know of, is to bake cookies. As long as we have our senses -- even just one -- we have at least the possibility of accessing what makes us feel human, connected. Imagine the ripples of this notion for the millions of people living and dying with dementia. Primal sensorial delights that say the things we don't have words for, impulses that make us stay present -- no need for a past or a future.So, if teasing unnecessary suffering out of the system was our first design cue, then tending to dignity by way of the senses, by way of the body -- the aesthetic realm -- is design cue number two. Now this gets us quickly to the third and final bit for today; namely, we need to lift our sights, to set our sights on well-being, so that life and health and healthcare can become about making life more wonderful, rather than justless horrible. Beneficence.Here, this gets right at the distinction between a disease-centered and a patient- or human-centered model of care, and here is where caring becomes a creative, generative, even playful act. "Play" may sound like a funny word here. But it is also one of our highest forms of adaptation. Consider every major compulsory effort it takes to be human. The need for food has birthed cuisine. The need for shelter has given rise to architecture. The need for cover, fashion. And for being subjected to the clock, well, we invented music. So, since dying is a necessary part of life, what might we create with this fact? By "play" I am in no way suggesting we take a light approach to dying or that we mandate any particular way of dying. There are mountains of sorrow that cannot move, and one way or another, we will all kneel there. Rather, I am asking that we make space -- physical, psychic room, to allow life to play itself all the way out -- so that rather than just getting out of the way, aging and dying can become a process of crescendo through to the end. We can't solve for death. I know some of you are working on this.Meanwhile, we can --We can design towards it. Parts of me died early on, and that's something we can all say one way or another. I got toredesign my life around this fact, and I tell you it has been a liberation to realize you can always find a shock of beauty or meaning in what life you have left, like that snowball lasting for a perfect moment, all the while melting away. If we love such moments ferociously, then maybe we can learn to live well -- not in spite of death, but because of it. Let death be what takes us, not lack of imagination.Thank you.中文演讲稿我们都需要一个醒来的理由。
文献资料库:书目摘要书目摘要:1,希利斯·米勒:?解读叙事?,申丹译,北京大学出版社2002年版目录:总序〔申丹〕序第一章亚里士多德的俄狄浦斯情节第二章虚实线条第三章线条的末尾第四章开头第五章中部第六章巴尔扎克之蛇第七章“地毯中的图案〞第八章线条的多重第九章柏拉图的双重表达第十章 Ariachne的断裂纬线第十一章 R?第十二章错格的谎话第十三章间接引语与反讽第十四章亚玻伦在克兰福德结语引用书目译后记内容提要:本书内容包括叙事线条、开头、中部、巴尔扎克之蛇、线条的多重、柏拉图的双重表达、间接引语与反讽、亚玻伦在克兰福德等。
2,希利斯·米勒:?小说与重复?,王宏图译,天津人民出版社2007年版目录:第一章重复的两种形式第二章 ?吉姆爷?——作为颠覆有机形式的重复第三章 ?吼叫山庄?——重复和“神秘莫测〞第四章 ?亨利·艾斯芒德?——重复和反讽第五章 ?德伯家的苔丝?——作为内在结构的重复第六章 ?心爱的?——被迫中止重复第七章 ?达罗卫太太?——使死者复生的重复第八章 ?幕间?——作为推断的复重内容提要:本书对英国文学史上的七部重要小说做了详尽的结构主义分析和阐释,它抓住各部作品中重复现象的不同的运作方式,进行细致的分析,并着力探索“意义怎样从读者与页面上这些词语的交接中衍生而出〞,为人民理解这些作品提供了一条新的途径,开拓了一个崭新的意义空间。
3,希利斯·米勒:?土著与数码冲浪者——米勒中国演讲集?,易晓明编,吉林人民出版社2004年版目录:作者序编者序米勒在中国:一本尚未翻开的书第一编土著与数码冲浪者论文学的权威性幽灵效应:现实主义小说中的文本间性比拟文学的〔语言〕危机全球化时代文学研究还会继续存在吗?全球化对文学研究的影响作为全球区域化的文学研究全球化和新的电信时代文学研究的未来美国的文学研究新动向——兼为纪念威廉·李玎斯而作大地·岩石·深渊·治疗——一个解构主义批评的文本第二编我与半个世纪以来的美国文学批评——·米勒学术自述第三编永远的修辞性阅读——·米勒金惠敏〕·米勒谢少波王逢振〕·米勒的解构主义小说批评理论〔程锡麟〕理论注册了文学的死亡——读米勒新著?论文学?〔易晓明〕附录米勒的简历、著述目录内容提要:·米勒教授六次访华的演讲稿。
作者: 子超
出版物刊名: 国际展望
页码: 9-11页
主题词: 阿瑟·米勒;总统选举;美国大选;美国爱荷华大学;专题演讲;国际问题研究;电视广告;
基斯;电视辩论;美国总统竞选
摘要:<正> 美国爱荷华大学社会科学研究所所长阿瑟·米勒教授应邀于12月来中国访问讲学,在上海国际问题研究所作了美国大选的专题演讲并同中国学者进行了交流。
阿瑟·米勒教授长期从事美国政党、选举的研究,在美国享有较高声望。
米勒教授诙谐、健谈,用大量的统计资料深入浅出地分析了88年选举的特点、候选人的竞选策略及民主、共和两党在竞选中的作用。
最后,播放了布什和杜卡基斯第二次电视辩论的录相和竞选的电视广告,形象地说明了新闻界在美国总统竞选中的重要作用。
米勒教授(D. A. Miller)系列演講
米勒1977年獲得耶魯大學比較文學博士學位,現為加州大學柏克萊分校英文系講座教授教授。
米勒的研究以及著作,從十九世紀小說、作者風格研究(Narrative and Its Discontents 1981,The Novel and the Police 1988,Jane Austen, or the Secret of Style 2003),到巴特的文學理論、文化研究與同性戀/性別研究之交織對話(Bringing Out Roland Barthes 1992),到晚近的百老匯歌舞劇以及電影之作者論與風格的辯證(Place for Us: Essay on the Broadway Musical 1998,8½ 2008),每一本都可謂在文學/文化、同志/性別理論知識領域開拓了新的分析視野,幾乎每一本都成為其相關知識文類(小說、文學理論、文化研究、同志研究),或作者研究(巴特、奧斯汀、費里尼)不可不讀的力作。
他晚近的作品,尤其獲得廣泛的好評。
美國百老匯歌舞劇之同志歷史感知研究獲得同志文學大獎決選提名Lambda Literary Award Finalist,美國著名同志理論家霍納(Michael Warner)稱其「個人風格動人卻不僅限於此,為文化分析的典範,酷兒批評的慧黠美麗之作」。
而《奧斯汀風格之祕密》也是學界一致稱頌的「新」文學批評經典作品。
米勒甫出版之新作《八又二分之一》處理電影作者論與風格研究,重新理解費里尼的風格之謎。
費里尼的濃厚美學風格經常被批評家解讀為缺乏社會意識或對於社會責任的逃避。
米勒的評論解構了美學與社會這兩個看來互不相干的概念,使美學具有反社會的批判色彩,而保守的機制則反倒流露對美學的酷異耽溺。
《八又二分之一》反映米勒近年對美學的關懷,與其他重要同志理論家晚近的美學或倫理學轉向合流,透過對美學形式的高度關注,接櫫鑲嵌於美學肌理中不被正統社會認知卻饒富啟發性的社會批判或倫理價值。
米勒的美學研究,也因此體現了一種新同志研究美學,將同志對美學的你儂我儂的高度熱情帶進一絲不茍的學院批評,擦出令人意想不到的火花。