如何高效学习修炼更好的自己演讲稿800
我想你这句话是不是要这样问就容易让人理解了。
如何高效学习“修炼更好的自己“的演讲稿，字数是800字。
1，简单的介绍下自己2，自己想修炼哪方面3，修炼的具体内容是什么4，修炼的时间表和计划5，结语
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
三到五分钟演讲稿，关于《卓越员工的12项修炼》的学习心得，以一个企业的书记的角度，论点为：精业更要敬
卓越绩效网，里面的材料很全的。
百度一下就可以了。
需要一个 不畏挫折，直面人生 的演讲稿，谢谢
直面挫折演讲稿天将降大任于是人也，必先苦其心志，劳其筋骨，饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，曾益其所不能”，相信同学们对这句话都不陌生，这是我国战国时期思想家孟子的一句名言。
他向我们阐述一个深刻的道理：世界之大，无奇不有，不能事事遂心意;沧海桑田，时代变迁，难得事事无遗憾。
只有勇敢面对挫折，做生活的强者，才能战胜挫折，到达理想的彼岸。
所谓挫折是指个人从事有目的的活动时，由于遇到阻碍和干扰，其需要得不到满足时表现出的一种消极情绪状态。
它是普遍存在的一种社会心理现象。
青少年所遇到的挫折主要表现在学习方面和情感方面。
由于学习活动是同学们在校园内的主要活动，因此大家在学习方面所遇到的挫折情境要远远多于其他方面。
学习方面主要包括考试成绩不理想、学习不顺利等;情感方面包括不能正确处理好与父母、老师同学之间的各种关系，得不到理解，自尊心受到伤害等等。
人生在世，挫折在所难免，面对挫折，不同人对同一挫折的认识和态度是截然不同的：一种是消极对待挫折的人：他们或是认为挫折不应发生在自己身上，对挫折缺乏思想认识和心理准备，所以一遇挫折就会出现不良的心理行为反应;或是以某一挫折来否定整个自我，一次考试失利，就认为自己不是读书的料，其结果往往会引起强烈的情绪反应，甚至自暴自弃;或是把一次挫折的后果想象得非常可怕，一件事没办好，就担心周围的人看不起自己，而失去信心。
在我们周围，也常常看到这样一些现象：有的同学因一次考试失败就心里失衡，情绪低落;有的同学面对小小的矛盾、小小的恩怨就耿耿于怀;有的同学受到父母、老师的一点点批评就产生对抗情绪，缺乏面对错误的勇气等等。
这些都是心里不成熟、不健康的表现，对自己的成长是非常有害的。
有专家指出，我国每年至少有25万人因心理问题而丧失生命，自杀成为青少年人群的头号死因。
部分青少年面对挫折的承受能力较差是造成心理问题的主要原因。
另一种是对挫折积极正确地认识的人，他们在遇到挫折时，会冷静调整自己的动机、目标追求和行为方式，认为挫折可增强自己的意志力，把轻度挫折比作“精神补品”，把挫折作为前进的动力，最后取得惊人的成就。
古今中外类似的事例不胜枚举。
孙膑受膑刑而著兵法带兵常胜，司马迁受腐刑著《史记》千古流芳;越王勾践卧薪尝胆灭吴复国;红军战士啃树皮、吃草根，长途跋涉二万五千里而胜利;邓-小-平三落三起而成为改革开放的总设计师;美国海伦·凯勒、中国张海迪身患残疾，但她们以顽强的毅力和恒心与疾病作斗争，不但学会了多国语言，还成为著名的作家。
因此，正确看待挫折、积极面对挫折、妥善处理挫折，才是我们应该采取的唯一途径。
我们要有一颗平常心，平静的看待潮起潮落。
遇到再大的挫折，也不能自暴自弃。
正如拿破仑所说的：在我人生的字典中没有失败这两个字。
相信自己是成功的关键，要用“猛虎掷于后而色不变，泰山奔于前而魂不惊”的心态，摆正恣态迎接挑战，面对一切困难挫折。
我们不能期望太多，要正确对待自己。
期望太多，在难以满足的情况下，往往会导致失望越多。
我们要在力所能及的范围内，做好自己本职工作就行。
不要抱怨别人不看重自己，不要叹息自己没有好运气。
怨天尤人往往使人误入歧途，自怨自艾使人身在福中不知福。
这样就失去更多的机会，人生也就多了几份悲哀。
我们不能贪婪，时刻牢记知足常乐。
如果处理不当，欲望会战胜理智，很快成为人生的主导。
把握住一个度字，便会走好一生。
我们要有一颗宽容的心，大肚能容，容天下能容之事。
或许不是天下大事，就自己身边的小事也是如此。
与同学发生了口角，我们要做不是不理不睬，而是立刻反思自己，你会发现，原来错在自己身上。
即使你没有错，你也可以宽容的给他(她)以微笑，让他(她)有台阶可下。
他(她)不仅会感激你的宽容，你们的关系还能更上一层楼。
我们不能自私自利，斤斤计较。
得失乃人生之常事，不必刻意去强求。
患得患失，只会徒常人生的烦恼。
人总会在得到一些东西的同时失去另一些，在失去一些东西的同时得到另一些，失去和得到始终是平衡的。
当我们遇到挫折时，我们可用以下方法化挫折为财富：(1)保持自信和乐观的态度，要认识导正是有了挫折和教训才使我们能逐渐变得聪明和成熟，正是经历了失败才最终造成了成功。
(2)从客观环境、主观条件等方面对遇到的挫折进行冷静分析，找出原因，采取有效的补救措施。
(3)学会自我宽慰，能容忍挫折，要情绪乐观，心怀坦荡，满怀信心去争取成功。
(4)学会倾诉。
可以选择合适的对象倾诉心中的不快，改变内心的压抑状态，以求身心轻松，把目光面向未来。
(5)学会补偿。
原先的预期目标受挫，可以改变别的途径达到目标，或者重新设计改换新的目标，以获得新的胜利，即“失之东隅，收之桑榆”。
(6)学会升华。
人在落难受挫之后要奋发向上，要将自己的情感和精力转移到有益的活动中去，使之升华到有益于社会的高度。
(7)学会化压力
看了李践的时间管理五项修炼视频演讲，我开始每天写管理日志，怎么把一周的管理，一月的管理做好呢
你从计划中提高了效率，我觉得你会有这个原因是因为 没有更加细致的计划，比如玩着计划中每项所需要的时间，当你计算出这些时间，你就可以安排剩下的时间去做其他有意义的事，我也是有时候做的很快就超过了计划的时间剩下 3 -5小时 ，这时候我也有计划 比如剩下1小时 我选择玩一会游戏放松下，使自己能够更好的学习，还有比如剩下的时间3小时以上 我会画画 或者 继续看 没看完的小说，或者了解电脑方面的知识。
2 ：有一名言计划赶不上变化，有时候要靠自己灵活应变。
写一篇修德的修德演讲稿700-800字
各位领导仁们：大
“人之初，性本善，性相近习相远。
”人性本善人的差异受后天影响非常大。
因此，后天的道德修养显得非常重要。
越来越多的专家学者都认为，人的本性相差无几，主要是遗传基因、家庭背景、学校教育、人生经历和社会环境共同影响造成性格差异。
而品德形成与后天修炼关系更密切。
下面我说几种加强修炼品德的几种方法，与大家共享：一、学思结合学习是提高道德认知能力，加强品德修炼的重要途径。
一个人要脱离无知、愚昧、粗俗和不明事理，总是要与知识、文化相联系的。
而知识文化是通过学习获得的。
因此品德修炼的首要方法是学习。
只有学习才能明白为什么要进行品德修炼，只有学习才能辩明善良和邪恶，只有学习才能清楚道德品质在社会交往、工作创业中的作用和地位，只有学习才能理解社会道德和个人品德之间的关系。
学习要与思考相结合。
将学习和思考结合起来，形成高尚的道德意识和强烈的道德情感，并且把这种意识和情感化为道德行为。
如果单单学习而不思考，那么学习的是死知识，不能运用到自己的品德修炼和境界提高上来。
二、自我反省自我反省是一个思想斗争的过程，就是自己与自己打官司。
分析自己的行为动机，检查自己的行为结果，评价自己的道德行为，思考自己与品德高尚者的差距，发现自己的品德缺陷。
这些都是自我反省的行为，通过自我反省，明白了自己那些行为是正确的，那些行为是错误的，从而品德修炼就有了依据和方向，有的放矢，提高自己道德认识，加强品德修养。
品德修炼是一个长期的渐进过程，当你放下思想包袱，心神宁静之时，思考自己的道德行为和思想观念，往往会做出比较正确、比较客观的决策。
三、克己自律克己自律的作用就是为了长远的、更大的快乐和成功，而约束眼前的、暂时的本能欲望，管制自己的私心杂念，不让它危害自己的长远利益。
品德修炼，事实上就是改善自身弱点与不足，征服本能欲望，抵制不良诱惑的自我约束管理的意志过程。
要想取得更大的发展，取得更大的成功，就必须学会克己自律，时刻对自己的思想和行为进行自我体察，不断清除、管制内心的私欲邪念。
自制力越强，克己自律能力越高，道德规范的约束力就越小，自己的道德行为就越自由。
达到一定程度，外在的道德规范不再是一种束缚和负担，而转化为积极的、广阔的展示舞台。
四、社会实践品德的形成不是一朝一夕的，而是经过长久的道德行为而形成的道德习惯。
所以在实际生活中，对某些人十分友善，在众人面前冠冕堂皇的，偶尔帮助别人，都不算是高尚品德。
一贯地友善和蔼、平等待人；在没有任何监督情况下遵守社会公德；帮助别人成为一种自觉习惯，才能称之为美德。
一个人道德修养的程度如何，只能靠社会实践来检验和和验证；一个人正确的道德信，只能在社会实践中得到加强和巩固；一个人美德的力量和价值，只能在社会实践中发挥和应用一个人品德境界的提高，只能借助于社会实践来实现。
亲喜欢请采纳哦
