英语一辩稿格式

Almost everybody assumes that Chinese religion is polytheist in nature. My question is: where did this sort of religion come from? How did it originate? As for the origin of religion in general, there have been two opposite theoretical explanations. The first is a quite prevailing one, as represented by such giant thinkers as Herbert Spencer, Burnet Taylor, George Frazer, etc. According to them, religions have been developed evolutionally in a progressive way, i.e., from the pre-or/and simi-religions in the pre-historical time, to the polytheism in most ancient civilizations, and lastly, to the monotheism only in Judaism, Christianity and Islamism. On the other side, William Schmidt and others represent an opposite theory. They attempted to prove that the developing line of religion is not progressive, but degenerate from a primary monotheism in the process of cultural diffusion to varieties of polytheism, and even lower forms of superstition. A key point of their disagreement concerns the objects of religious worship. According to the progressive theory, the low, manifold and complex worship objects converged upon the simple, unified and higher ones, and finally, upon the ultimate reality pointing to a unique, supreme God. The degenerate theory assumed an opposite direction of divergence, starting with the supreme God and ending with the lowest sort of religions. The debate between the two theories has taken place since the second half of the 19th century. Due to the limit of knowledge and interest, both sides could hardly take account of Chinese religion in the ancient time. Western scholars took it for granted that the Chinese religion is a form of polytheism, and originated from totem worship, animism and magic rituals, as they had seen in other primitive cultures. Since this century many new discoveries and interpretations have been made in the fields of archaeology, anthropology, sociology, history, linguistics and cross-cultural studies. These enable us to rethink the origin and development of the Chinese religion in the context of the unsolved debate between progressive and degenerate theories. The chronology of the Chinese religion can be divided into 3 stages: the primary religion in the pre-historical time, the primary system of polytheism in the Shang and Chou Dynasties, and the proliferated forms of polytheism from Chin Dynasty to the present time. We know little about the primary religion and focus ourselves on the religion in the Shang and Chou Dynasties. According to my analysis, the polytheistic system in that time manifested a hierarchy of objects of worship, from the highest, supreme God, to the ancestral spirits, and then to the natural spirits and the lowest spirits of ordinary life. Based on the exegesis of oracle bone inscriptions in the Shang time and classics in the pre-Chin time, my paper is intended to prove the thesis that it is unlikely that the polytheism in the Shang and Chou time resulted from a converging progress from more primitive and lower worships. That religious system was constructed and functioned downwards from above, rather than upwards from below. I dare to present arguments for the above thesis as follows. I. It is unlikely that the supreme God was produced by Shang people as a result of the convergence from their images of ancestral spirits. 1) The Shang people didn’t have the idea that God had a blood relationship with their ancestors. Their relationship was rather conceived as the host-guest relation. 2) God did not communicate with people directly, but only indirectly through the mediation of their ancestors. 3) God was conceived as the source of life and the originator of mankind, yet without sexual behavior and natural birth. This perplexity led to the myth of the sympathetic birth in almost all ancient societies. 4) God was not produced as a result of the abstraction from the total image of their ancestors. This can be shown by the ritual order, in which the rites for the God was strictly distinguished from, and higher than the rites for the totality of ancestors. II. It is unlikely that the God was produced as a result of a converging development from natural spirits. 1) Natural spirits were the personal images of the minister-ancestors. It is illogical to conceive them as the image of God who is higher than the king-ancestors. 2) The God named as Ti in the Shang time, and was neither the God of heaven, nor a natural God. He was identical with the Heaven (Tian) only later in the Chou time. 3) The shift from Ti to Tian can be explained in terms of moralization from a humanistic perspective, but also in terms of a degeneration of religious faith and feeling from a theological (not necessarily Christian) perspective. The tendency of degeneration continued in and after the pre-Chin time and led to a naturalistic attitude towards Heaven. III. Ancestral spirits were not worshiped as a result of the converging development of animism and totem. 1) Ancestral spirits were dead persons with both spirit and body. Therefore no difference between spirit and ghost existed in that time. Those personal spirits and ghosts are not the same as souls in the animism that Taylor proposed. 2) Ancestral spirits were not developed from totem worship. According to my own interpretation, a totem is a symbol used for the classification of blood ties and the identity of a clan. When the totem symbols were changed into name during the time of the beginning of a primitive language, especially in the process of the origin of the pictorial language of the chinese, the symbolized animals were confused with the first ancestor of the clan. 3) The transformation from totem worship to ancestral worship can be understood better as the mythical origin, caused by a certain “linguistic disease” (in the words of Max Müller). . VI. The divination in the Shang and Chou time cannot be interpreted by Frazer’s theory of magic in terms of shamanism. 1) Divination was used as a necessary means to communicate with the God after a religious reform in the pre-historical time, which broke the Heaven-Earth link. 2) The diviner (wu) is not the same as a magician. The role assigned to the wu was to serve as mediator in communication. He was only able to pass the divine prediction without any power to change it, much less affect or even control God by his magic power. 3) The wu has to show the great piety and respect for the God in order to receive the divine information. Divination was practiced as a part and an effect of the divine worship, and cannot be prior to the notion of an omniscient God.参考资料：

下面是我整理的英语 辩论 演讲稿 ，希望对大家有帮助。

英语辩论演讲稿1：

I shall at tempt to convince you that the place of women is in the home. The family is the unit of society and the mother is the center of the family. How can the family keep together if the mother is out at work all day?

The government recognizes the need for women to be in the home by giving taxation concessions for the housewife.Every year, we also celebrate Mother~ s Day with gifts and with songs and poems praising motherhood.

It can be seen that with the accelerating deterioration eviden in family life today, the time is not far distant when,with the disappearance of the family, the human race will cease to exist.

In any case, women prefer to be at home. No person really wants to work. To be able to sit at home and gossip or read is every woman's ambition. It would be a kindness to forbid women to work outside the home.

From these arguments, there can be no doubt that society is best served when women are compelled to stay at home and look after their children.

我要试图说服大家：女人的位置是在家里。家庭是社会的单位，而母亲是家庭的中心。如果母亲整天在外面工作，家庭还怎么聚拢呢?

政府意识到妇女在家中是必不可少的，所以给家庭主妇做出减少纳税的优惠政策。每年，我们还要献上礼物、颂歌、诗词庆祝 母亲节 来赞美为母之道。

我们可以看到今天家庭生活明显地日趋解体，过不了多久，随着家庭的消亡，人类也将不复存在。

不管怎么说，女人还是乐意在家里呆着。没有人会真的想工作。能坐在家里聊聊天，看看书是每个女人最大的愿望。不允许妇女在家里以外的地方工作真是一大恩赐。

从这些论点来看，妇女被迫呆在家里看孩管家，受益最大的无疑是社会。

英语辩论演讲稿2：

No matter which side of the couple don't wish other side to own privacy and these will make one side feel so anguished who one side is not trusted by the other side.I think that there should not be privacy between the couple.As to say the privacy,namely the secrets which can be told to nobody and thus may be doubted with the loyalty.Under these circumstances,there should not exist privacy.As the couple are incorporated,the privacy will expose someday just like deceiving oneself.Thus must broke the emotion between the couple.Therefore,no matter which side of the couple should be lenient and stand at the position of the other side to fulfill each side,as a result,privacy won't happen.

无论夫妻哪一方肯定不希望对方有隐私，那样感觉自己不被人信任，会很苦恼的 我觉得夫妻之间不应该有隐私，所谓隐私，既是不可告人的秘密，那一定是有被质问忠诚的嫌疑，既然如此，就不应该存在隐私。

既然夫妻以为一体，对方有隐私就如掩耳盗铃一样，终会有暴露的一天，那岂不是很伤感情?所以，不论是夫妻哪一方都应宽容大度，对对方提的问题要站在对方的立场上，尽量满足，所以也就不会在有隐私发生。

英语辩论演讲稿3：

Good morning， chairman, Ladies and gentlemen, my dear debaters. For the proposition that emigration trend is good or bad for the development of china. Emigration indicates people who leave their own country to go and live permanently in another country, here including Chinese go out and other foreign come to china.

As we all know that emigration has become a trend because of the globalization.

Our side firmly believes that emigration trend is good for the development of china. There are four reasons to support our point.

1引进外资，促进中国经济的发展中国国内有3000多万归侨侨眷，海外有几千万华人华侨，此为中国经济发展的一大优势。据不完全统计，改革开放以来，侨资占中国吸收外资总额的70%左右，海外华侨华人向中国公益事业捐款达400亿元人民币，仅2005年中国接受的海外移民汇款便达213亿美元，世界排名仅次于印度

First of all, it can bring foreign investment in order to promote China's economic development. There are over 30 million returned overseas Chinese and thousands of Chinese all over the world. They are introducing foreign investment, promoting the development of china’s economy and it became a strong advantage to the Chinese economy. Since reform and opening up, the overseas investment is about 70% of total foreign investment. The donation from returned overseas Chinese is about 40 billion Yuan. In 2005, the money donated from overseas is more than $ 21.3 billion, rank only second to India in the world.2 引进国外高新科技 提高自主创新能力，从而提高综合国力。

自主创新已被公认为推动企业、国家经济发展的主要动力来源。上海市人大代表李逸平说：“提倡自主创新，并不是说全部从头开始，完全依靠自己的力量，而是强调在开放前提下的创新。能够跟外国先进技术嫁接的，我们可以在引进之后进行集成创新。而引进国外高新科技的最终目的就是实现自主创新。

自主创新让企业迸发出惊人的力量。上海著名的上海振华港口机械(集团)股份有限公司，凭借20多项领先世界的核心技术，已经连续多年占据全球市场的大半江山， 30万美元起家的微创医疗器械公司，研发 出国 内第一个具有完全自主知识产权的冠脉药物支架，首次进入垄断的日欧市场。Secondly, it can Introduce foreign higher technology, promote the independent creativity, and improve comprehensive national power.Independent creativity is known as the main driving force to the economic development. Li nipin, NPC member in Shanghai, said, ‘’we call for independent creativity not means do everything from beginning and just by ourselves’ power, we can use foreign higher technology to help reach the final goal that independent creativity become the reality. 3.引进国外的人才到中国，促进中国发展

中国外专局局长季允石透露，2011年中国大力引进国外高层次人才和紧缺人才。要大力引进国外先进 种植 、养殖技术和生产经营方式，提升中国农业发展水平。着力引进发展先进装备制造、企业技术改造和现代服务业等方面的高层次人才。推广低炭技术，重点引进控制温室气体排放、资源有效利用和绿色节能等方面的外国专家。

中国外专局提供的数据显示，5年来，中国共引进境外专家230万人次，其中经济领域约159.6万人次，教科文卫和其他社会发展领域约69.6万人次，为中国经济的全面发展增添了动力。

Thirdly, it can introduce foreign talent to China in order to develop our country.季允石 Ji Yunshi, The director general of SAFEA(外专局)said that, China introduced the high level foreign talent and shortage talented person in 2011. In 2012 China continue to introduce the foreign talent to inject new ideas and high technology for improving our agriculture, industry and service.

The data of SAFEA s in recent 5 years, china had introduced 2300000 foreign experts.159600 of these experts are in the economic area and 69600 are in science, education culture and health area. These foreign talents bring power to Chinese economy.

4.把中国优秀 文化 弘扬到国外华侨华人通过遍及世界的中餐馆传播中华美食，通过会馆社团传播儒家思想，通过兴建华文学校、创办华文报刊、出版华文书籍将中国语言文学传播异域。华侨华人实为中华 传统文化 的载体与传播者。

中国政府真的不需要过于忧虑，首先移民是一个全球化的趋势，即使他人不在中国，同样可以宣传中国文化，以蔡志忠为例，他是台湾知名的漫画家，现在生活在加拿大，但他仍然在中国发表作品;其次中国、加拿大两国交替地生活更利于传递文化，范立欣到加拿大后有了更广阔的视野，如今回到中国拍摄的作品有其独特的风格，这对中国来说是好事;最后我要说的是移民后更便于他们传播中国文化。”last but not least, the oversea Chinese can spread our Chinese culture to the foreigners by living in the foreign country. Most of the oversea Chinese run some Chinese restaurants, so they can spread the Chinese food in this way. Our government doesn’t need to worry about it too much, and emigration has become global trend, although Chinese emigrations are not in china, but they used their own way to make contribution to china. Take caizhizhong –a famous cartoonist of Taiwan as an example, now he is in Canada, but he still published his works in china. And that is good for communication of culture.

That is all we want to say. Thank you..

富人移民，除了能够开启高质量的生活，追求更高层次的物质精神文明，同时，绝大多数移民者本身仅仅是获得一个海外通行证，主要的工作和事业还是集中在中国。毕竟，当前中国的高速发展，具备的广阔机遇空间，已经吸引大量的外籍人士以及海外华侨到中国投资创业，所以，富人即使移民到海外，发展的重心还是在中国。对于移民者而言，既获取了移民身份，开启高层生活，又实现了投资盈利，更重要的是，为祖国的经济金融稳定做出了积极的贡献。总之，中国的富人移民，实际上在更大程度上实现了个人价值和社会价值的有机统一，除了能够提高自己的层次地位，更重要的是，为中国的经济发展作出积极贡献!

对于“精英”和“新富阶层”移民，用“人才流动”比用“人才流失”形容更为准确。出国移民所导致的“人才流失”其实并没有 传说 中的那么夸张。移民中，有一些人才原本就没有流出，大部分事业的重心仍然在中国;而海外 留学 和工作的海归人才，事实“回流”的比例在提升。据 教育 部网站数据显示，各类留学回国人员总数目前有一半留学生是选择学成之后回国发展。“现在回流非常明显。与其中国的高等院校是美国大学的出国预备基地，我们为什么不把美国包括其他教育发达的国家，当作我们中国的博士或博士后的培养基地呢 ”移民专家认为，应该以一种更加开放的理念对待出国留学和移民。

“绝对是目前世界上数量最大、损失最多的人才流失国”。

就绝对规模而言，中国人才的外流数量的确称冠全球，可这首先是因为中国人口基数庞大。评价一种人口趋势，我们需要观察目标群体及其对应总体的关系。这就好比估算一个分数，要看分子，也要看分母。利用世界银行发布的最新数据，法国学者多克尔(Frédéric Docquier)等人计算了各国人口流入发达国家的比率。他们发现，2000年以前，仅有3.1%受过高等教育的中国人在22岁后迁移到了发达国家。中国的人才外流率在193个国家中位居第158位，同样是人口大国的印度还略高于中国(3.4%)。几十个非洲和拉美国家的外流率都在20%以上，它们才是发展经济学家关注的“问题国家”。