信仰的力量英文演讲稿
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
空气净化器公司的员工今年被评为优秀员工求一篇演讲稿
伴随家电业传统销售旺季“金九银十”的到来，企业纷纷提前发布新品图谋占领市场先机，空气净化器市场表现尤为突出，日前三星、美的、夏普、万家乐等企业相继发布相关新品。
就在企业刚刚宣传完新产品准备上市销售时，国内监测机构却发布关于空气净化器除甲醛效果差的报告，一时间空气净化器净化效果究竟谁说了算再度成为业内关注的焦点。
监测机构： 除甲醛几乎没效果 针对市场上众多空气净化器标称“甲醛去除率99%”、“PM2.5去除率99%”等现象，日前国家室内车内环境及环保产品质量监督检验中心（以下简称“环境检验中心”）发布了首份空气净化器主要性能测评结果，显示甲醛去除效果较差、PM2.5去除效果较好。
据了解，环境检验中心于今年7月23日，按照某电子商务销售平台的自营产品销售量排名采购10台空气净化器产品，包括亚都、松下、布鲁雅尔在内的7个国外品牌，3个国内品牌，依据国家标准《空气净化器》（GB\\\/T18801-2008），对空气净化器的PM2.5和甲醛净化性能进行检测。
国家标准《空气净化器》中明确规定，空气净化器的性能指标用“洁净空气量”（CADR），以m3\\\/h表示。
空气净化器对可去除的每一种空气污染物，都有一个对应的CADR值。
CADR也被看做是评价空气净化器真实净化能力的主要参数，数值越大意味着净化能力越强。
检测报告显示，10台空气净化器中有7台标称有净化甲醛的功能，按照检测的去甲醛洁净空气量（CADR）结果看，这7台净化器都没有显著效果，其中包括号称高效去除甲醛的飞利浦AC4076同类产品AC4074。
效果最好的一台净化器在15平方米的房间里，开机1小时，理论上空气中的甲醛降低也达不到50%，CADR值仅为29m3／h。
对该检测结果，国家室内环境与室内环保产品质量监督检验中心主任宋广生给出的结论是：大部分空气净化器宣称的除甲醛效果几乎没有。
“一般去除污染物的CADR值得超过60m3／h才有显著效果。
在室内有甲醛释放的情况下，实际效果会更差。
大部分空气净化器宣称去除甲醛的效果只是一个卖点。
”宋广生表示。
此外，检测结果还显示，空气净化器去除PM2.5的效果与价格、国内外品牌等因素关联并不大。
其中，外资品牌布鲁雅尔空气净化器价格高达4000多元，在各大电商网站销售排行榜中也名列前茅，但去除PM2.5的效果测试数据排名第四，性价比最差。
企业： 侧重点在于去除PM2.5 对于空气净化器性能测试显示除甲醛的效果较差，一位业内人士也向北京商报记者坦承，近年来空气净化器产品除甲醛性能的确是在减弱，但却并不是一文不值。
其原因在于，近年来空气雾霾、PM2.5问题严重，空气净化器产品的净化效果在向PM2.5侧重。
TCL空气净化器负责人邹华告诉北京商报记者，相对来说，空气净化器产品去除甲醛效果好，那么去除PM2.5效果则弱，如果去除PM2.5效果好，那么去除甲醛的效果则弱。
因为空气净化器的过滤网厚度相对有限，在去除PM2.5和甲醛的分配上存在竞争关系。
而现阶段不管是从消费者关注度，还是具体实际需求情况来看，去除PM2.5呼声更高。
正因为空气净化器过滤网存在这种资源分配的因素，邹华表示，今后空气净化器领域可能会出现功能选择型产品，就是将空气净化器的净化功能配置选择权交给消费者，从而满足不同家庭的需求。
消费者可以根据自己的实际需求来挑选针对性的产品，比如新房装修时选择偏重去除甲醛的过滤网，老住户则可以选择偏重去除PM2.5的过滤网。
北京商报记者也了解到，主流空气净化器企业通常都是采用多层过滤网来实现空气净化。
如夏普空气净化器就是采用五重过滤网，分别为前置过滤网、脱臭过滤网、除甲醛过滤网、HEPA集尘过滤网和加湿过滤网。
据夏普空气净化器工作人员张先生告诉北京商报记者，产品核心净化主要就是除甲醛过滤网和HEPA集尘过滤网，一个是针对甲醛问题，另一个则是针对包括PM2.5在内的微小颗粒物。
这样的多重设计就是为了更好地同时净化甲醛和PM2.5，不过，受不同的环境因素影响，用户更换过滤网的频率也难以固定。
事实上，很多消费者未购买空气净化器产品并不是没有需求，而是因为空气净化器与其他家电产品不一样，很难直观地看到其实际作用。
对此，夏普日前推出最新款的智能空气净化器产品KI-CE60-W。
除了搭载夏普独有的“净离子群空间净化技术”，还配置智能语音功能，对看不见的空气状态、使用诀窍等通过智能语音提示功能告知用户。
专家： 不要一棍子打死 一时间，除甲醛效果差成为媒体关注的焦点。
对此，业内专家普遍认为，使用空气净化器对室内空气质量有提升是需要肯定的。
结合产品净化能力和现实环境来说，其净化效果有限，消费者不要盲目崇拜空气净化器，不能将其神化，但同时也不能一棍子打死。
在家电分析师梁振鹏看来，目前市场上空气净化器产品种类繁多，达数百款，但往往价格相差悬殊，少至几十元，多至上万元，其中产品的净化效果肯定差别较大，不能因为部分产品除甲醛效果差就否定整个行业的净化功能。
中国家电商业协会营销委员会执行会长洪仕斌表示，尽管空气净化器在中国发展时间不长，但从全球来看，事实上空气净化器是一个比较成熟的行业。
早在上世纪80年代，空气净化器便开始转向民用市场，历经30余年的发展，在全球范围内有夏普、飞利浦、霍尼韦尔等众多巨头从事生产研发工作。
在一定程度上可以说明，空气净化器对用户来说是有效果、有价值的。
对于除甲醛的检测数据较差，有产业观察家指出，这应该是市场导向所致。
相比PM2.5等微小颗粒物来自于室外空气，室内甲醛的产生源于家具、油漆等产品挥发。
当室内关闭门窗，开启空气净化器时，PM2.5能够得到有效净化，但是对于甲醛来说，由于其持续不断产生，净化效果并不会多好，甚至不如开窗通风。
其次，现阶段微小颗粒物PM2.5、雾霾天室内污染正是消费者最为关注的问题。
而甲醛问题主要集中于新装修用户和新房用户，用户人群相对较少。
对于空气净化器未来的发展，梁振鹏指出，政府部门应该强制要求空气净化器生产企业细化标注的各项净化指数。
如空气净化器在标注PM2.5、甲醛去除率时，一定要在旁边标注该数据是在多长时间、多大体积等环境下得出的。
现在市场上很多企业打擦边球，尽管标注各种污染物的去除率为99%甚至99.9%、99.99%，但实际却没有说明在何种环境、多长时间下所得出，这种指数对于消费者来说
急需一篇班会演讲稿，主题是爱护公物，保护环境，净化校园，从我做起
清晨，当我们披着朝阳的光辉踏进学校大门时，一天紧张而又愉快的校园生活便开始了。
每天，我们都生活在学校这个大集体中，在这里学习，在这里生活，学校如同我们第二个家。
这里的一草一木都是我们的朋友，和我们共同呼吸，共同成长；这里的一砖一瓦都是我们的伙伴，和我们共同承受，共同迎接每一个未知的挑战
优美的环境，让我们懂得珍惜，学会关爱；优美的环境，让我们知书达礼，更加文明；优美的环境，让我们学习进步，道德高尚；优美的环境，让我们宽容谦让，学会做人。
每次，看到整洁美丽的校园，我们仿佛看到了同学们辛勤扫除的身影。
然而，仔细地观察，却发现看似整洁的校园也有不尽如人意之处：学校的墙壁，不知是哪位“校园艺术家”，硬是要在上面加上几个黑印；有些狂热的篮球迷，十分积极练习远投，连扔垃圾的机会也不放过；还有一些“文学家”，“雕刻家”他们总喜欢在桌椅上刻刻划划，其内容之丰富，真可谓凡所应有，无所不有
望着那些正等待披上绿装的树木，望着脚下干净的路面，望着一扇扇洁净明亮的窗户，试想一下，如果我们的校园充满了浑浊不堪的空气，花草树木全都枯萎凋谢，墙壁和桌面被涂写刻画得伤痕累累，尘土四处飞扬，到处都是垃圾污物，处于这样的校园之中，我们又怎么能够安心愉悦地学习，身心怎么能够健康地成长呢
如果说，校园的整体美要归功于那些辛勤的身影，那么上述的那些说大不大，说小却不小的污点，就应该是同学们个人卫生习惯的杰作了。
正所谓“细节决定成败”。
我们在任何时候都不能以“差不多”而自满，更不能让狭隘的眼光阻挡我们前进的脚步。
维护环境，是一件稀松平常的事情。
只要我们端正心态，把简单的事情做得彻底，把平凡的事情做成经典，那么我们每一个人的综合素养也就得到了提升，我们学校也就进入了超常规发展的轨道。
爱护校园从我做起。
遵守学校的规定和秩序，具体做到：不攀折花草树木，不随地吐痰，保护校园环境，我们不做投手，将垃圾自觉放入垃圾箱，不乱扔果皮纸屑，保护校园环境，我们不做破坏者，不随意破坏校园的公共设施，不攀爬护栏，不乱写乱画。
这些虽然是身边点点滴滴的小事，但一举一动都包含着我们对学校的爱。
我们不要抱怨没有清新的空气，没有成片的绿荫，没有整洁的教室，没有舒适健康的学习环境，保护环境要靠你、我共同努力，这是我们每一位同学的义务和责任。
让我们携起手来，共同营造文明、整洁、优雅的校园环境吧
让我们在校园这片圣洁的天空、心灵的净土中放飞希望
那么美丽的校园一定会因我们的文明而春风长驻，锦上添花
扫黑除恶演讲稿八百字
扫黑除恶意义重大，务必高度重视。
一些黑恶势力长期霸据一方，为非作恶，广大群众深受其害，一些黑恶势力甚至以腐化党政机关干部为手段，寻求保护伞，谋取暴利。
有人可能会说黑恶势力与我何干，但人毕竟不是独处的，有与其他人交集的可能，你可以保证你不会成为黑恶势力，但你绝对不敢保证你不会成为黑恶势力的受害者。
扫黑除恶就是为了保障我们有清明的政治生态，保证我们有安居乐业的生活，甚至是保护我们每个人的生命健康安全。
因此，作为公安机关的一员，必须自觉置身大局，将扫黑除恶作为自己义不容辞的责任。
扫黑除恶迫在眉睫，务必重拳出击。
黑恶势力关系错综复杂、盘根错节，比如有些轻微刑事案件，因嫌疑人是涉黑人员，通过恐吓等方式找被害人调解，找证人做假证言，案件证据得不到手机固定，使得案件无法进展，黑恶势力从而更加有恃无恐、肆意妄为;有些黑恶势力有保护伞的支持，攫取暴利，操控重要领域，打击黑恶势力牵一发而动全身，影响重大。
虽然扫黑除恶困难重重，但作为公安干警，必须坚定信念，自觉屏蔽阻力，对苗头性问题，及早扼杀，确保打早打小、除恶务尽。
扫黑除恶任重道远，务必一以贯之。
黑恶势力都有滋生、成长、壮大的过程，黑恶势力也不是一朝一夕就能解决的问题，这是一个需要长期坚持的工作。
作为公安民警，我们除自身要学习扫黑除恶的相关知识外，还要注重结合案例开展法治宣传，引导广大群众懂得用法治的武器抵制黑恶势力、保护自身合法权益。
只有人人都是扫黑除恶的斗士，才能在全社会形成扫黑除恶的浓厚氛围，根除黑恶势力滋生成长的土壤。
扫黑除恶的冲锋号已经吹响，作为公安民警，必须坚定打赢这场攻坚战的决心，立足于自身工作岗位，不放过任何一股恶势力，为不断增强人民幸福感、安全感，为实现中华民族伟大复兴的中国梦
急求一篇“美化校园，净化心灵”的演讲稿。
老师们、们：早上好
今要讲的题目美化校园净化心灵”大知道，由于人类向自然界过度的索取，已经导致了大自然无情的报复：飓风、暴雨、暴风雪、洪涝、干旱、虫害、酷暑、森林大火、地震等灾情不期而至，全世界因干旱等原因而造成的迁移性难民预计到2025年达到1亿人。
惨痛的生态教训，已经引起世界各国和全人类的重视，国际奥委会评估团视察申奥城市，就把生态环境改善列为其中重要的内容。
我国高度重视环保工作台，先后出台了许多保护环境的政策和法规，开展了许多保护环境的工作和活动。
同学们，我们是21世纪的主人，环保意识是现代人的重要标志。
我们应当切实地树立起时代责任感。
心系全球，着眼身边，立足校园。
多弯弯腰捡捡果皮纸屑，首先是不要随地乱扔乱丢；多走几步，不要穿越绿化带，践踏绿地。
“勿以善小而不为，勿以恶小而为之”，从我做起，从小做起，从身边做起，从现在做起。
像春游。
我们春游路过的地方，总是会有数不清的零食包装袋、水瓶子等等。
先不说随手拣起，其实只需要每个人“墨守陈规”就可以了。
——保证自己不要扔。
这样的话，既省时间又省力气。
请大家记住：保护环境就是保护我们自己
来，让我们行动起来，保护地球母亲，净化绿色校园。
让我们的校园更加美丽吧
