西游记里喜欢哪一个人
为什么
英语演讲稿
?????????我也是哦，嗯，悬赏分要这么高吗
关于《西游记》的演讲稿
Title: Sun Wukong walker, Tang big apprentice, will seventy-two change, become an immortal. A pair of piercing eye, can see through the disguise of demons and ghosts trick; a somersault can turn in one hundred and eight thousand; use weapons golden, small to large can, changes in the heart, the embroidery needle, that of indomitable spirit. He accounted for flower and fruit mountain king, claiming famously, disturbed Wang Mu empress peach will win, stealing saw Ever-Young Saver, beat temple one hundred thousand divine troops descending from heaven, and beyond one's ability and Buddha are crushed in the battle of wits, five mountain more than five hundred years. Later the Bodhisattva attunement, protect the monk Buddhist sutras, three dozen White-Boned demon, soothe the red boy, go out Flaming Mountains, all the way out to fight the demon, after nine nine eighty-one hard, resumptive true classics come to fruition. Dubbed the fight conquer buddha . He Jieruchou, not afraid of difficulties, firm and indomitable, courageous, learn being sealed to fight conquer buddha.孙悟空：法号行者，是唐僧的大徒弟，会七十二变、腾云驾雾。
一双火眼金睛，能看穿妖魔鬼怪伪装的伎俩；一个筋斗能翻十万八千里；使用的兵器如意金箍棒，能大能小，随心变化，小到绣花针，大到顶天立地。
他占花果山为王，自称齐天大圣，搅乱王母娘娘的蟠桃胜会，偷吃太上老君的长生不老金丹，打败天宫十万天兵天将，又自不量力地与如来佛祖斗法，被压在五行山下五百多年。
后来经观世音菩萨点化，保护唐僧西天取经，三打白骨精，收服红孩儿，熄灭火焰山，一路上降魔斗妖，历经九九八十一难，取回真经终成正果。
被封为“斗战胜佛”。
他嫉恶如仇，不怕困难，坚忍不拔，英勇无畏，取经后被封为斗战胜佛。
关于西游记的演讲稿
这是一部所有人都爱读的经典大作，每个人都能在解读它时获取不同的感觉和启示，有人喜欢它鲜明的人物个性;有人喜欢它瑰丽的整体形象;有人喜欢它活泼诙谐的对话旁白;有人还研究它的历史背景、社会现象。
但在我看来，他那曲折的情节中暗藏着人们渴望而不可及的生活理想和人性追求，那就是——自由。
在经历了日复一日个性受约束的日子，廿一世纪的人们都格外向往自由，向往那个自由的化身:孙悟空。
孙悟空破土而出，“不伏麒麟辖，不服凤凰管，又不服人间王位所约束”，闯龙宫，闹冥司，自花果山上目在称王。
可以说已经达到人性摆脱一切束缚，彻底自由的状态。
孙悟空其实就是自由的化身，他的品质中最突出的就是向往自由，他始终在追求自由，它的一切斗争也是为了争取自由。
这样一个鲜活的形象给予了读者一种追求自由，追逐自由的力量和勇气。
然而，每个人都明白， 在现在，即使是将来，完全的自由终究是不可能的，人始终要受到这般那般的约束。
尽管包围着我们的是个受约束的世界，但我们可以让内心尽量变得广阔而幽深，让它能够无边无际、包容天地。
然而，目前社会上还有许多人被一些价值不大的东西所束缚，却自得其乐，还觉得很满足。
经过几百年的探索和发展，人们对物质需求已不再迫切，但对于精神自由的需求却无端被抹杀了。
总之， 我认为现代人最缺乏的就是一种开阔进取， 寻找最大自由的精神。
在厉尽时间锤炼的《西游记》中，竟深深蕴含着新世纪人们最渴望的自由精神……我更 明白为什么它能够传承至今了。
中华文化，博大精深。
这一点，从小在书海中遨游的我深有体会。
四大名著是经典中的经典。
长篇神话小说《西游记》更是我儿时文学生活的主角。
请采纳
80词西游记简单英语介绍文
Journey to the West is a Chinese classic fantastic novel. It mainly describes a long journey to the Western Heaven to fetch the Buddhist sutras. The main characters of this novel are a monk, named Xuanzang, and his four disciples, named Sun Wukong, Zhu Bajie, Sha Wujing and Yulong Santaizi. Throughout the journey, the four brave disciples have to protect their master from various monsters and calamities. After encountering eighty-one disasters, they finally reaches their destination. The most definitive version of this novel was written by Wu Chengen in his old age and published in 1592. 西游记是一部中国经典神话小说。
这部小说主要描述了一次去西天取经的漫长旅途。
小说主人公是一个叫玄奘的和尚和他的四个徒弟：孙悟空，猪八戒，沙悟净和玉龙三太子。
在旅途中，这四个勇敢的徒弟从各种各样的怪物手中和灾难中保护他们的师傅。
经历81难后他们终于到达了目的地。
这部小说最终由吴承恩在他的晚年成稿并于1592年出版。
西游记演讲稿100字
Synopsis of Journey to the West西游记概要The novel comprises 100 chapters. These can be divided into four very unequal parts. The first, which includes chapters 1–7, is really a self-contained introduction to the main story. It deals entirely with the earlier exploits of Sūn Wùkng, a monkey born from a stone nourished by the Five Elements, who learns the art of the Tao, 72 polymorphic transformations, combat, and secrets of immortality, and through guile and force makes a name for himself as the Qítin Dshèng (simplified Chinese: 齐天大圣), or Great Sage Equal to Heaven. His powers grow to match the forces of all of the Eastern (Taoist) deities, and the prologue culminates in Sūn's rebellion against Heaven, during a time when he garnered a post in the celestial bureaucracy. Hubris proves his downfall when the Buddha manages to trap him under a mountain and sealing the mountain with a talisman for five hundred years.Only following this introductory story is the nominal main character, Xunzàng, introduced. Chapters 8–12 provide his early biography and the background to his great journey. Dismayed that the land of the South knows only greed, hedonism, promiscuity, and sins, the Buddha instructs the bodhisattva Guānyīn to search Táng China for someone to take the Buddhist sutras of transcendence and persuasion for good will back to the East. Part of the story here also relates to how Xuánzàng becomes a monk (as well as revealing his past life as a disciple of the Buddha named Golden Cicada (金蝉子) and comes about being sent on this pilgrimage by the Emperor Táng Tàizōng, who previously escaped death with the help of an underworld official).The third and longest section of the work is chapters 13–99, an episodic adventure story which combines elements of the quest as well as the picaresque. The skeleton of the story is Xuánzàng's quest to bring back Buddhist scriptures from Vulture Peak in India, but the flesh is provided by the conflict between Xuánzàng's disciples and the various evils that beset him on the way.The scenery of this section is, nominally, the sparsely populated lands along the Silk Road between China and India, including Xinjiang, Turkestan, and Afghanistan. The geography described in the book is, however, almost entirely fantastic; once Xuánzàng departs Cháng'ān, the Táng capital, and crosses the frontier (somewhere in Gansu province), he finds himself in a wilderness of deep gorges and tall mountains, all inhabited by flesh-eating demons who regard him as a potential meal (since his flesh was believed to give immortality to whoever ate it), with here and there a hidden monastery or royal city-state amid the wilds.The episodic structure of this section is to some extent formulaic. Episodes consist of 1–4 chapters and usually involve Xuánzàng being captured and having his life threatened while his disciples try to find an ingenious (and often violent) way of liberating him. Although some of Xuánzàng's predicaments are political and involve ordinary human beings, they more frequently consist of run-ins with various goblins and ogres, many of whom turn out to be the earthly manifestations of heavenly beings (whose sins will be negated by eating the flesh of Xuánzàng) or animal-spirits with enough Taoist spiritual merit to assume semi-human forms.Chapters 13–22 do not follow this structure precisely, as they introduce Xuánzàng's disciples, who, inspired or goaded by Guānyīn, meet and agree to serve him along the way in order to atone for their sins in their past lives.The first is Sun Wukong (simplified Chinese: 孙悟空), or Monkey, previously Great Sage Equal to Heaven, trapped by Buddha for rebelling against Heaven. He appears right away in Chapter 13. The most intelligent and violent of the disciples, he is constantly reproved for his violence by Xuánzàng. Ultimately, he can only be controlled by a magic gold band that the Bodhisattva has placed around his head, which causes him bad headaches when Xuánzàng chants certain magic words. The second, appearing in chapter 19, is Zhu Bajie (simplified Chinese: 猪八戒), literally Eight-precepts Pig, sometimes translated as Pigsy or just Pig. He was previously Marshal Tīan Péng (simplified Chinese: 天蓬元帅), commander of the Heavenly Naval forces, banished to the mortal realm for flirting with the Princess of the Moon Chang'e. He is characterized by his insatiable appetites for food and sex, and is constantly looking for a way out of his duties, which causes significant conflict with Sūn Wùkōng. Nevertheless he is a reliable fighter. The third, appearing in chapter 22, is the river-ogre Sha Wujing (simplified Chinese: 沙悟净), also translated as Friar Sand or Sandy. He was previously Great General who Folds the Curtain (simplified Chinese: 卷帘大将), banished to the mortal realm for dropping (and shattering) a crystal goblet of the Heavenly Queen Mother. He is a quiet but generally dependable character, who serves as the straight foil to the comic relief of Sūn and Zhū. The fourth disciple is the third prince of the Dragon-King, Yùlóng Sāntàizǐ (simplified Chinese: 玉龙三太子), who was sentenced to death for setting fire to his father's great pearl. He was saved by Guānyīn from execution to stay and wait for his call of duty. He appears first in chapter 15, but has almost no speaking role, as throughout most of the story he appears in the transformed shape of a horse that Xuánzàng rides on. Chapter 22, where Shā is introduced, also provides a geographical boundary, as the river that the travelers cross brings them into a new continent. Chapters 23–86 take place in the wilderness, and consist of 24 episodes of varying length, each characterized by a different magical monster or evil magician. There are impassably wide rivers, flaming mountains, a kingdom ruled by women, a lair of seductive spider-spirits, and many other fantastic scenarios. Throughout the journey, the four brave disciples have to fend off attacks on their master and teacher Xuánzàng from various monsters and calamities.It is strongly suggested that most of these calamities are engineered by fate and\\\/or the Buddha, as, while the monsters who attack are vast in power and many in number, no real harm ever comes to the four travelers. Some of the monsters turn out to be escaped heavenly animals belonging to bodisattvas or Taoist sages and spirits. Towards the end of the book there is a scene where the Buddha literally commands the fulfillment of the last disaster, because Xuánzàng is one short of the eighty-one disasters he needs to attain Buddhahood.In chapter 87, Xuánzàng finally reaches the borderlands of India, and chapters 87–99 present magical adventures in a somewhat more mundane (though still exotic) setting. At length, after a pilgrimage said to have taken fourteen years (the text actually only provides evidence for nine of those years, but presumably there was room to add additional episodes) they arrive at the half-real, half-legendary destination of Vulture Peak, where, in a scene simultaneously mystical and comic, Xuánzàng receives the scriptures from the living Buddha.Chapter 100, the last of all, quickly describes the return journey to the Táng Empire, and the aftermath in which each traveler receives a reward in the form of posts in the bureaucracy of the heavens. Sūn Wùkōng and Xuánzàng achieve Buddhahood, Wùjìng becomes an arhat, Sāntàizǐ the dragon prince horse is made a nāga, and Bājiè, whose good deeds have always been tempered by his greed, is promoted to an altar cleanser (i.e. eater of excess offerings at altars).
