求一篇介绍关于梦的英语作文或演讲稿，是睡觉做的梦，不是梦想啊。
难度大约为初中英语说明文阅读题的难度
The night of someone who doesn’t have a dream is deeply dark. When someone has a dream, with steady hard-working and strong will, he will make perfect performance.Is it not? Bamboo shoots stick to the road that he chose to become higher, he went through the difficult position in the dream at the past so that he is higher than the grass which wallows in the relax life with the wind. The small stream stike to the road that he chose to look for the sea, he said good bye to the huge rock which gave him no way to run, said goodbye to the mountains which leave him wind canyon, so that he reach the sea at last. All above prove that dream give everything confidence, guide everything to go to the road which is full of sunlight. The dream gives everything a direction to go, and the one which has dream which prove how great and splendor the dream is.I love dream,because when I was faced with difficulty, dream made me find the sunlight outside the windows, made me look for the beautiful rainbow. The dream will guide me to go to success
怎么写英语演讲稿（写你几点起床,上学，放学，几点吃饭，写作业，睡觉。
）
说实话我是COPY的.你看看能不能用把.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 beliefCentral 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
求几篇很经典的英文演讲稿 不要太长了 我想背下来
Gettysburg Address 葛底斯堡演说 Fourscore and seven years ago, our fathers brought forth upon this continent a new nation, conceived in liberty and dedicated to the proposition that all men are created equal.Now, we are engaged in a great civil war, testing whether that nation or any nation so conceived and so dedicated, can long endure. We are met on a great battlefield of that war. We have come to dedicate a portion of that field as a final resting-place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this.But, in a larger sense, we cannot dedicate, we cannot consecrate, we cannot hallow this ground. The brave men, living and dead, who struggled here, have consecrated it far above our poor power to add or detract. The world will little note nor long remember what we say here, but it can never forget what they did here. It is for us, the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us---that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion; that we here highly resolve that these dead shall not have died in vain; that this nation, under God, shall have a new birth of freedom; and that government of the people, by the people, and for the people, shall not perish from the earth. 译文：87年前，我们的先辈们在这个大陆上创立了一个新国家，它孕育于自由之中，奉行一切人生来平等的原则。
现在我们正从事一场伟大的内战，以考验这个国家，或者任何一个孕育于自由和奉行上述原则的国家是否能够长久存在下去。
我们在这场战争中的一个伟大战场上集会。
烈士们为使这个国家能够生存下去而献出了自己的生命，我们来到这里，是要把这个战场的一部分奉献给他们作为最后安息之所。
我们这样做是完全应该而且是非常恰当的。
但是，从更广泛的意义上来说，这块土地我们不能够奉献，不能够圣化，不能够神化。
那些曾在这里战斗过的勇士们，活着的和去世的，已经把这块土地圣化了，这远不是我们微薄的力量所能增减的。
我们今天在这里所说的话，全世界不大会注意，也不会长久地记住，但勇士们在这里所做过的事，全世界却永远不会忘记。
毋宁说，倒是我们这些还活着的人，应该在这里把自己奉献于勇士们已经如此崇高地向前推进但尚未完成的事业。
倒是我们应该在这里把自己奉献于仍然留在我们面前的伟大任务——我们要从这些光荣的死者身上汲取更多的献身精神，来完成他们已经完全彻底为之献身的事业；我们要在这里下定最大的决心，不让这些死者白白牺牲；我们要使国家在上帝福佑下得到自由的新生，要使这个民有、民治、民享的政府永世长存。
求一篇讲睡眠质量的英语文章
Lose and ownWhen you lose something, you will be sad? When you own something, you will be happy? If you do so, your understanding will be one sided, because if it is negative material, such as disease? China has an old saying, a blessing in disguise. Lose the wind you will meet the rain, you will meet the rainbow without rain. Friends, sometimes also have started to lose失去与拥有当你失去一样东西，你都会伤心吗
当你拥有一样东西，你都会快乐吗
如果你真的是这样，你的理解就会比较片面，因为如果是反面物质，比如说疾病
中国有句古训“塞翁失马焉知非福”。
失去风你会遇见雨，失去雨你会遇见彩虹。
朋友，有时失去也是拥有的开始。
求采纳。
本人急需一篇关于自强的英文演讲稿，希望好心人帮我找一下。
英文:Mother, I must strive to improve support oneself The curtain of night arrives, the schoolmates are carrying thelovable big book bag, in threes and fours, Lian Bengdai jumps gets inthe home. The bone-chilling cold cold wind whistling is blowing, theschoolmates have talking of this and that, some cheer jumps for joy,some 哈哈大笑 continuously passes through from my body, in thewind also is clamping ringing the happy talk and laughter! The onlylonely form still kept in the cold wind - that was I. The lamplightsof ten thousand families are brightly lit, the food fragrant greetsthe nostrils, accompanies me only to have the icy flower-bed stonestool, lowers the head the low brain grass and the gloomy streetlight. Daddy! Daddy! Quickly meets me to go home! I anxiously and alsopatiently once more look at the wristwatch, six o'clock extremely! Isteadily gaze at that gradually scarce vehicles, hoped the daddy ridesthe powerful motor to turn out now in front of me, but hoped moregreatly disappointed is bigger. The daddy, your work always thatbustles about, every day 起早贪黑, diligently works, you not onlyforget oneself, also had forgotten the school is waiting for you thedaughter. The daddy, I frequently said to you that, The daddy, youlet I ride the bicycle to go back, how does your work always do alsocannot complete, but also must rush about to the school meets me, letsI go home! But you always grinningly frank reply me: Is good! Eachtime, each time after you promise me, when I jubilantly prepare theluggage, is not good! Is not good! Too dangerous! I am in suspense!Mother the general meeting matter was not suitable late appeared, thesevere vision stared at I and the daddy tight, immediately my heartjust like the bolt from the blue, mother the wound has passed my heartonce more. Mother, I how wants to say to you that, My already 12years old, already have this year grown up, I was the sensible child,I can pay attention! Mother, lets I go home! I deep deeply realizedmother extremely cares about me, dotes on me, worried my age alsosmall, could not deal with on the street to come and go the continuouspedestrian and the vehicles, I deep deeply realized mother to my greatmaternal love, but I already was 12 year-old youth, outdid compared tomother a is big truncation, arrived the age which exercise striving toimprove supported oneself. Remembered I once on saw a year only nineyear-old young Reporter Ma Yuge in Young Pioneer the schoolmate tostrive to improve since childhood support oneself, four years old inalone the kindergarten, were in the kindergarten do not only want thechild which the parents sent and picked up, she therefore became inthe kindergarten the only quilt to set up the files to have a personto grow the history writing recording child. I envy, admire her... ...Thinks of here, I have to suppress once again hardly am swallowing thespeech in the belly. After today is on vacation from school, my lonelyperson sits nearby the flower-bed is undergoing the piercing coldwind, I am throwing over that frail windproof coat, a pairdifficultly, a picture was writing the work the hand already to bestiff again also cannot move. The daddy also in absorbed works, Ihoped can own go home, I did not hope the daddy also had to come tomeet me, I really cannot bear! Mother, I said to you that, Lets I gohome! I need to strive to improve support oneself, I do not wantlonely and am lonely! 中文:妈妈，我要自强自立 夜幕降临，同学们背着可爱的大书包，三五成群，连蹦带跳地回到家里。
凛冽的寒风呼呼地刮着，同学们有的谈天说地，有的欢呼雀跃，有的哈哈大笑地络绎不绝地从我身旁走过，风中还夹着朗朗的欢声笑语呢
唯独一个寂寞的身影仍留在寒风之中——那就是我。
万家灯火通明，饭香扑鼻，陪伴我的只有冷冰冰的花坛石凳，垂头低脑的小草和暗淡的路灯。
爸爸
爸爸
快来接我回家吧
我焦急而又耐心地再次看手表，六时十分了
我目不转睛地注视那渐渐稀少的车辆，多么盼望爸爸骑着威风凛凛的摩托车出现在我面前，但希望越大失望越大。
爸爸，您的工作总是那么忙碌，每天起早贪黑、勤勤恳恳地工作，您不但忘记自己，也忘记了正在学校等待你的女儿。
爸爸，我常常对您说：“爸爸，您让我自己骑自行车回去吧，您的工作总是怎么做也做不完，还要东奔西跑到学校来接我，让我自己回家吧
”而您总是笑嘻嘻地爽朗地回答我：“好吧
”每次，每次当你答应我后，当我兴高采烈地准备“行装”时，“不行
不行
太危险了
我放心不下
”妈妈总会事不宜迟地出现了，严厉的目光盯得我和爸爸紧紧的，顿时我的心犹如晴天霹雳，妈妈再次伤透了我的心。
妈妈，我多么想对您说：“我今年已经12岁了，已经长大了，我是懂事的孩子，我会注意的
妈妈，让我自己回家吧
”我深深体会到妈妈十分关心我，疼爱我，担心我年纪还小，应付不了马路上来来往往川流不息的行人和车辆，我深深体会到妈妈对我的伟大的母爱，但我已经是12岁的少年，比妈妈高出一大截，到达了锻炼自强自立的年龄。
记得我曾在《少先队员》上看见一个年仅九岁的小记者马宇歌同学从小自强自立，四岁就独自上幼儿园，是幼儿园里唯一不要父母接送的小朋友，她因此成为幼儿园里唯一被“立档”有个人成长史文字记录的孩子。
我多么羡慕、钦佩她啊……想到这里，我只好再一次强忍着把话儿硬咽回肚子里去。
今天放学后，我又孤独一人坐在花坛边经受着刺骨的寒风，我披着那件单薄的风衣，一双正在艰难地、一笔一画地写作业的手已经僵硬得再也动不了。
爸爸还在忘我地工作，我多么盼望能自己回家，我多么不希望爸爸还要来接我，我实在忍不住了
妈妈，我对您说：“让我自己回家吧
我需要自强自立，我不要孤独和寂寞
”
