信仰的英文演讲

A religion is a system of human thought which usually includes a set of narratives, symbols, beliefs and practices that give meaning to the practitioner's experiences of life through reference to a higher power, deity or deities, or ultimate truth.[1] Religion is commonly identified by the practitioner's prayer, ritual, meditation, music and art, among other things, and is often interwoven with society and politics. It may focus on specific supernatural, metaphysical, and moral claims about reality (the cosmos and human nature) which may yield a set of religious laws, ethics, and a particular lifestyle. Religion also encompasses ancestral or cultural traditions, writings, history, and mythology, as well as personal faith and religious experience.The term "religion" refers to both the personal practices related to communal faith and to group rituals and communication stemming from shared conviction. "Religion" is sometimes used interchangeably with "faith" or "belief system,"[2] but it is more socially defined than personal convictions, and it entails specific behaviors, respectively.In the frame of western religious thought,[3] religions present a common quality, the "hallmark of patriarchal religious thought": the division of the world in two comprehensive domains, one sacred, the other profane.[4] According to the futurist Raymond Kurzweil, "The primary role of traditional religion is deathist rationalization—that is, rationalizing the tragedy of death as a good thing."[5] Religion is often described as a communal system for the coherence of belief focusing on a system of thought, unseen being, person, or object, that is considered to be supernatural, sacred, divine, or of the highest truth. Moral codes, practices, values, institutions, tradition, rituals, and scriptures are often traditionally associated with the core belief, and these may have some overlap with concepts in secular philosophy. Religion is also often described as a "way of life" or a life stance Religion and the body politicA good understanding of the meaning of Christianity before the word "religion" came into common usage can be found in St. Augustine's writing. For Augustine, Christianity was a disciplina, a "rule" just like that of the Roman Empire. Christianity was therefore a power structure opposing and superseding human institutions, a literal Kingdom of Heaven. Rather than calling one to self-discipline through symbols, it was itself the discipline taught by one's family, school, church, and city authorities.[11] However at this point the root of the English word "religion", the Latin religio, was in use only to mean "reverence for God or the gods, careful pondering of divine things, piety" (which Cicero further derived to mean "diligence"[12]); in other words, there was no sense of a "system" nor even of the Christian power structure but only of spirituality.[13] Max Müller characterized many other cultures around the world, including Egypt, Persia, and India, as having a similar power structure at this point in history. What we would call religion today, they would only call "law".[14]As Christianity became commonplace, the charismatic authority identified by Augustine, a quality we might today call "religiousness", had a commanding influence at the local level. This system persisted in the Byzantine Empire following the East-West Schism, while Western Europe regulated unpredictable expressions of charisma through the Roman Catholic Church. However, as the Church lost its dominance during the Protestant Reformation and Christianity became closely tied to political structures, religion was recast as the basis of national sovereignty, and religious identity gradually became a less universal sense of spirituality and more divisive, locally defined, and tied to nationality.[15] It was at this point that "religion" was dissociated with universal beliefs and moved closer to dogma in both meaning and practice. However there was not yet the idea of dogma as personal choice, only of established churches.Religious freedomIn the Age of Enlightenment, the idea of Christianity as the purest expression of spirituality was supplanted by the concept of "religion" as a worldwide practice.[16] This caused such ideas as religious freedom, a reexamination of classical philosophy as an alternative to Christian thought, and more radically Deism among intellectuals such as Voltaire. Much like Christianity, the idea of "religious freedom" was exported around the world as a civilizing technique, even to regions like India that had never treated spirituality as a matter of political identity.[17] In Japan, where Buddhism was still seen as a philosophy of natural law,[18] the concept of "religion" and "religious freedom" as separate from other power structures was unnecessary until Christian missionaries demanded free access to conversion, and when Japanese Christians refused to engage in patriotic events.[19]With the Enlightenment religion lost its attachment to nationality, but rather than being a universal social attitude, it was now a personal feeling, or emotion.[20] Friedrich Schleiermacher in the late 18th century defined religion as das schlechthinnige Abhängigkeitsgefühl, commonly translated as "a feeling of absolute dependence".[21] His contemporary Hegel disagreed thoroughly, defining religion as "the Divine Spirit becoming conscious of Himself through the finite spirit."[22] William James is an especially notable 19th century subscriber to the theory of religion as feeling.Confucianism, Taoism, and Buddhism are one, a painting in the litang style portraying three men laughing by a river stream, 12th century, Song DynastyModern currents in religionReligious studiesWith the recognition of religion as a category separate from culture and society came the rise of religious studies. Clifford Geertz's definition of religion as a "cultural system" was dominant for most of the 20th century and continues to be widely accepted today.Sociologists and anthropologists tend to see religion as an abstract set of ideas, values, or experiences developed as part of a cultural matrix. For example, in Lindbeck's Nature of Doctrine, religion does not refer to belief in "God" or a transcendent Absolute. Instead, Lindbeck defines religion as, "a kind of cultural and/or linguistic framework or medium that shapes the entirety of life and thought… it is similar to an idiom that makes possible the description of realities, the formulation of beliefs, and the experiencing of inner attitudes, feelings, and sentiments.”[23] According to this definition, religion refers to one's primary worldview and how this dictates one's thoughts and actions. Thus religion is considered by some sources to extend to causes, principles, or activities believed in with zeal or conscientious devotion concerning points or matters of ethics or conscience, and not necessarily including belief in the supernatural.[24]Although evolutionists had previously sought to understand and explain religion in terms of a cultural attribute which might conceivably confer biological advantages to its adherents, Richard Dawkins called for a re-analysis of religion in terms of the evolution of self-replicating ideas apart from any resulting biological advantages they might bestow. He argued that the role of key replicator in cultural evolution belongs not to genes, but to memes replicating thought from person to person by means of imitation. These replicators respond to selective pressures that may or may not affect biological reproduction or survival.[25] Susan Blackmore regards religions as particularly tenacious memes.[26] Chris Hedges, however, regards meme theory as a misleading imposition of genetics onto psychology.Interfaith cooperationBecause religion continues to be recognized in Western thought as a universal impulse, many religious practitioners have aimed to band together in interfaith dialogue and cooperation. The first major dialogue was the Parliament of the World's Religions at the 1893 Chicago World's Fair, which remains notable even today both in affirming "universal values" and recognition of the diversity of practices among different cultures. The 20th century has been especially fruitful in use of interfaith dialogue as a means of solving ethnic, political, or even religious conflict, with Christian-Jewish reconciliation representing a complete reverse in the attitudes of many Christian communities towards Jews.Secularism and criticism of religionMain articles: Criticism of religion, Antireligion, Secularism, Agnosticism, and AtheismAs religion became a more personal matter, discussions of society found a new focus on political and scientific meaning, and religious attitudes were increasingly seen as irrelevant for the needs of the European world. On the political side, Ludwig Feuerbach recast Christian beliefs in light of humanism, paving the way for Karl Marx's famous characterization of religion as "the opiate of the masses". Meanwhile, in the scientific community, T.H. Huxley in 1869 coined the term "agnostic," a term subsequently adopted by such figures as Robert Ingersoll. Later, Bertrand Russell told the world Why I Am Not a Christian.Atheists have developed a critique of religious systems as well as personal faith. Modern-day critics focus on religion's lack of utility in human society, faulting religion as being irrational.[27] Some assert that dogmatic religions are in effect morally deficient, elevating to moral status ancient, arbitrary, and ill-informed rules—taboos on eating pork, for example, as well as dress codes and sexual practices[28]—possibly designed for reasons of hygiene or even mere politics in a bygone era.In North America and Western Europe the social fallout of the 9/11 attacks contributed in part to the appearance of numerous pro-secularist books, such as The God Delusion by Richard Dawkins, The End of Faith by Sam Harris, and God is not Great: How Religion Poisons Everything by Christopher Hitchens. This criticism is largely, but not entirely, focused on the monotheistic Abrahamic traditions.Religious belief Central Asian (Tocharian) and East-Asian Buddhist monks, Bezeklik, Eastern Tarim Basin, 9th-10th centuryMain article: Religious beliefReligious belief usually relates to the existence, nature and worship of a deity or deities and divine involvement in the universe and human life. Alternately, it may also relate to values and practices transmitted by a spiritual leader. Unlike other belief systems, which may be passed on orally, religious belief tends to be codified in literate societies (religion in non-literate societies is still largely passed on orally[29]). In some religions, like the Abrahamic religions, it is held that most of the core beliefs have been divinely revealed.Religious belief can also involve causes, principles or activities believed in with zeal or conscientious devotion concerning points or matters of ethics or conscience, not necessarily limited to organized religions

亘古不变的信念------坚定 “人，只要有一种信念，有所追求，什么艰苦都能忍受，什么环境都能适应。”是的，我的信念如此坚定。

没有追求的人是永远无法进步的，没有信念的人是活不出精彩的。只要你有了信念，你的生活就是多姿多彩的，也许信念不能给你多少物质利益，但信念带来的快乐不是更重要的吗？ “不要轻言放弃，否则对不起自己。”这就是我坚定不移的信念。

We Must Have Faith To Finish Fourth(我们必须有信仰) The England international defender thinks that the Toffees have a real chance of beating the Reds for fourth spot as long as they continue to have faith in themselves. As Liverpool drew with Middle *** rough on Saturday, Everton pulled level on points after beating Manchester City and Lescott is in buoyant mood. "We need to believe that it is possible we can break in," he explained. "At the start of the season, we thought it might be a bit hard, but now that we are in there, in contention after Christmas, you have got to believe you can push for fourth place." Finishing ahead of Liverpool would be a huge acplishment for the blue and white half of the city, but Lescott wants his side to take things one step at a time. "We can't look too far ahead and get carried away. We know that we need to win next week and then move on to the Chelsea game, which is going to be massive for us," he continued. "If we could overtake Liverpool it would be a major achievement for us, but we are just focused on the next game and if we get the right result, who knows? "Last season we got some great results and frustrated teams. This season we are getting results and playing some nice football at the same time."

I love you,China 中学生英语演讲稿 Good morning, ladies and gentlemen, I’m very glad to make a speech here. Today my ic is “I love you, China.” Since the day I was born, I began to have a proud name—Chinese. Since the day I began to talk, the most beautiful sentence I’ve ever learnt has been “I love you, China!” I love you, China, and I’m so proud of being a Chinese. I’m proud that I’ve got the beautiful yellow skin, black eyes and black hair. I’m also proud that I speak the most beautiful language in the world—Chinese. I love you, China, for I can feel the deep love you give me every day, every minute. Last year, I got an opportunity to visit the United States of America. During my staying there, my father’s boss once invited my family to dinner. While at , he looked at me and asked: “Little boy, how long have you been in America?” “About a month,” I answered, “How lucky you are!” he said, “If you were living in China, how could you learn such perfect English?” I *** iled and told him proudly that all the students in China are able to learn English at school. I saw his surprised eyes and said to myself, “I’m proud of you, China ”

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现在随着中国社会的不断发展，人们的生活也逐渐富裕起来，网路也跟着在社会中流行，融入到了我们生活中去，而且扩张的范围很大，尤其是对于中学生来说更是对“网路”爱不释手。为此，上个星期，老师叫我写有关网路文明的演讲稿，我想就写“告别网咖，做文明健康中学生”为题的演讲稿吧，于是我就中学生告别网咖一事专门调查了几位同学，他们中的一些坚定的摇了头，并说出了一大堆上网的好处，而且反问了我：“你也不是经常上网吗？”，于是，产生了我的几个思考：告别网咖，是不是就等于告别了网路？告别网咖现实吗？我们的中学生在接触网路时，该如何把持自己呢？ 老师说过，21世纪是知识经济的时代，是网路时代，是人类数字化生存的时代，电脑和网路，是每一个学生都必须掌握的一门课程。在美国等西方国家，四五年级的学生都能够熟练地使用电脑、网路、查阅资料，学习知识。相比之下，让我们中学生告别网路的做法，我想在座的同学没有一个会同意的。但我们法律为什么又规定“禁止未成年人进入网咖”？首先，我们不能把“网路”等同于“网咖”。不接触网咖，我们同样可以接触网路。比如通过：家庭个人电脑、学校电脑室等，当然，这方面的开发和利用，有待学校、老师、家长和我们同学的共同认识基础上逐步实现。第二，表面禁止的同时，深含对我们未成年人的身心保护。我们中学生迷恋网咖，不能自拔，导致学业无成，甚至是猝死网咖的现象时有耳闻，一旦事件发生，我们总认为这是因无知而犯下的错，但也为时已晚。“禁止未成年人进入网咖”是为了让我们的学生少犯或不犯同样的错误，让更多的人来关爱我们这些未成人。 但是，目前那些黑网咖，象一个个美丽的陷阱，使许多同学丢魂失魄、丧失意志、无心学习、前途废弃。据调查，学生上网80%以上是打游戏，15%左右是交友聊天，真正查询资料用于学习的为数极少。有13%以上的男生很喜欢上网或迷恋上网，达到了严重影响学习的地步。一到寒暑假，学生们更是肆无忌惮，不少学生生通宵达旦地玩电游、上网。网上游戏、网上聊天和网上色情是网路三个魔爪，是使中学生堕落的三大杀手。由于网路游戏、色情和聊天充满 *** 、惊险和浪漫，许多网迷一旦接触，便深陷其中而不能自拔、网上“三魔爪”又被称作“电子海洛因”，是杀人不眨眼的刽子手。同学们，你们听说过这么一件事没有？为了搞到钱到网咖里玩游戏，山东省聊城市的三名中学生竟想出了拦路抢劫的办法，仅5月6日到5月11日短短6天时间，他们就作案3起。据这三名中学生交代，他们泡网咖成瘾，但又没那么多钱，只好向家长撒谎要，不行就去偷、去抢。 如何防止让我们中学生上网上瘾，真正做到未成年人不入网咖？我认为最重要的是家庭、学校、社会齐抓共管，真正重视我们中学生的心理需求，在心理上加以指导，帮助摆脱心理压境，提高心理素质。此外，提高我们中学生的现实交往能力，培养自信心才是摆脱“上网成瘾“的根本。我建议我们学校要多开展一些健康、有益的文体活动，开放电脑室和阅览室，让我们中学生旺盛的精力有“用武之地”。 同学们，让我们共同携手，树立坚定的信念，告别网咖，做文明健康中学生吧

亘古不变的反义词是：瞬息万变 成语详解： 一：亘古不变：[gèn gǔ bú biàn ] 基本解释：指从古(姑)至今(妗)永远也不会改变。 详细解释： 1. 【解释】：从古(姑)至今(妗)永远也不会改变。引申义;空间和时间上延续不断。再引申义;从古(姑)到今(妗)永恒不变的亲属。 2. 【出自】：集中什九从军乐,亘古男儿一放翁。——清·梁启超《读陆放翁集》 3. 【示例】：亘古(姑)通今(妗)，明鲜晦多。--鲍照《清河颂》 近义词：一成不变 ，颠扑不破 反义词：朝令夕改， 瞬息万变 二：瞬息万变[ shùn xī wàn biàn ] 基本解释 在极短的时间内就有很多变化。形容变化很多很快。 详细解释 1. 【解释】：瞬：一眨眼；息：呼吸。在极短的时间内就有很多变化。形容变化很多很快。 2. 【出自】：清·吴趼人《痛史》第十六回：“军情瞬息万变，莫说我们到南边还要好几天，就是此时，文丞相也不知在那里不在了？” 3. 【示例】：两个星期来形势的发展真如天际风云，～，表现了一个历史转折时期特有的复杂关系。 ◎方纪《挥手之间》 4. 【语法】：偏正式；作谓语、定语；用于书面语 近义词：夜长梦多 ，风云变幻 ，变幻无穷 ，变化无穷 反义词：停滞不前 ，亘古不变， 依然故我 ，一成不变

亘古不变 【解释】从古至今永远也不会改变 【反义词】朝令夕改 瞬息万变 【近义词】一成不变 颠扑不破

我的梦想是什么？ 我现在在做什么？ 我现在做的对梦想的实现是否有帮助？

亘古不变的爱情，原则上是有的，爱情本身就需要用一生来浇灌的，但是，你有没有听过，当爱情成为习惯，其实爱情在发展到一定的阶段，就会转化为习惯，就是，你已经习惯有她在，他也已经习惯有你在，你们已经成为一个整体，谁离开谁也不行，所以我觉得这才是爱情的真正含义，亘古不变的爱情说白了就是亘古不变的习惯！