题目为《信仰》的演讲稿
每个人的一生都有必须做地三件事：吃喝，睡觉，上厕所。
作为一个人这都是必需的，但如果是一直只有这些事，只会使我们变成行尸走肉。
人吗，应当有追求，更应该有原则，换句话说，一个人需要理想和信仰。
在中华五千年的历史中，没有哪一个团体比我们的党的理想更远大，没有哪一个组织的成员比我们的党员信仰更坚定，所以没有哪一个团队比中国共产党更成功。
党章中就有我们的党信仰的文字化描述：中国共产党是工人阶级的先锋队，是中国各族人民利益的忠实代表，是中国社会主义事业的领导核心；对理想的描述是实现共同富裕，也就是国家富强。
有了这种理想与信仰中国共产党才能由弱变强，进而主宰中国现代的历史。
转而说个人，也是这个道理。
信仰与理想的作用也是不可估量的，它们是人生之舟的帆和舵.有了它们,一个人才能称之为人,一个人才能让有限的生命迸发出无限的能量,为世界增添一点亮色.世界上有很多这样的例子,像领导各国人民摆脱民族压迫的的领袖们,像让黑人获得权利的马丁.路德.金,以及在各个领域都有卓越建树的成功人士,毫无例外的,他们都有坚定的信仰与远大的理想,所以作为未来承担历史任务的主体大学生我们更应该拥有远大的理想和找到坚定的信仰世界上没有完全一样的两个人,但理想是可以共有的,信仰也是可以分享的.如果我们中的某些人志同道合,那是再还不过了,因为那不是简单的代数相加而是可能会发生质的变化,将不可能化为可能.关于怎样树立理想与找到坚定的信仰,作为社会主义接班人的我们的个人理想无疑要服从国家理想,我们的信仰也要服从马列主义.在不于国家理想矛盾的情况下,树立自己的的理想;根据马列主义找到自己的信仰.只有这样我们才不会被历史潮流淹没,成为祖国的罪人.具体细节方面因人而异,但大的方向不能错.
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
积极向上爱国的3分钟演讲稿
大家好!今天我演题目是《歌国》高唱国歌走向未来国响凌云壮志；国旗飘扬，扬世纪豪情。
思绪随国旗漫卷，记忆在晨风中长歌。
回顾中华，历经民族屈辱与沧桑。
“起来，不愿做奴录的人们，中华民族到了最危险的时候……”“平津危机!华北危机
中华民族危机
”日本帝国主义的铁蹄踩踏着中华的躯体，民族危机之时，1935年12月9日，北平数千名学生，走上街头，游行示威。
一时旗帜如海，标语成林。
“打倒日本帝国主义
”、“反对华亲自治
”的口号场，如阵阵春雷，震天动地。
再一次奏响了时代的强音，掀起了抗日救亡的高潮。
时光冲淡了悲愤的呐喊，岁月吹散了弥漫的硝烟，但那奉献的精神和爱国的豪情，永远沉淀在沸腾的热血之中。
风风雨雨，祖国已从稚嫩走向成熟；艰苦创业，历史已揭开了新的篇章。
展未来，长征接力有来人，世纪轮转代代新。
我们今天十八九岁的年轻人，正是跨世纪的新一代，面对先人与后辈，面对历史与未来，容不得有半点懈怠与彷徨。
志当存高远，沉醉于昨天只能让我们踌躇不前。
既然沉睡的“雄狮”已经惊醒，我们面对前程只能奋力开拓
既然紧闭的国门已经打开，我们的未来只能是除旧布新
先辈们以无数的青春热血为我们创下千秋基业。
告慰英魂，我们更应该昂首向前
让我们挽起青春的臂膀，让我们放飞绚丽的梦想，让我们高唱国歌走向未来，共创世纪的辉煌
急需一篇竞选学生会团委的演讲稿
放弃的美丽都是因为背得太多，流星才会坠得那样重。
——题记 有一个人想智者诉苦：“我活得好累啊
”智者微笑地拿出一个箩筐让他背上，说：“沿着那条路， 沿途捡你所喜爱的石头，直达山顶。
”人很疑惑但背着箩筐上路了。
路上听见的都是他的赞美声：“红色，代表热烈，我喜欢”；“黑色，沉稳，我也喜欢”；“白色，单纯而简单，我最喜欢的”；“蓝色，天真；粉色，浪漫……”还没到半山腰，箩筐已被塞满了，他趴在地上喊：“我好累啊，我到不了山顶了
”智者却笑盈盈地背着只有几枚石头的箩筐飞快走过，“为什么不放弃一些呢
”人听了，恍然大悟，只留下几枚最喜欢的飞也似的往山顶赶。
智者悠闲地观赏风景，人在后面气喘吁吁，俯视大地，左顾有山外青山，右盼有绿野阡陌，人顿时觉得心旷神怡，一切都释然了……。
火山放弃了活跃，选择了缄默，只为那次憾人心魄的喷发；种子放弃了，选择了黑暗潮湿的土壤，只为那次破土而出的希望；流星放弃了永恒的闪烁，选择了划过天际，只为那次璀璨——美得摄人心魄的瞬间燃烧；昙花放弃了阳光底下灿烂的绽放，选择了霎时一现，只为了让黑夜也感受到花的温存；贝壳放弃了悠然自在的自由，选择了饱受折磨，只为了晶莹圆润的珍珠……，柳暗花明又一村，放弃了，也许会有意想不到的收获。
庄子放弃了功名利禄，悠闲自得，被后人称之为“独守心灵月亮的寂寞之树”，，自由自在，该是庄子不变的淡泊；陶潜放弃了官场爵位，种豆南山下，带月荷锄归，意外地享受到了田园宁静、恬淡、自在的轻逸生活,“问君何能尔
心远地自偏”，陶潜放弃对了；昭君放弃了家乡，放弃了故土，任滑落的泪破碎在塞上的狂风中，任轻挑琵琶的手颤动得不能自主，任思念毫无头绪地缠结着。
她义无返顾地走进了帐篷中，汉匈得到了和平，百姓安居乐业，歌唱着那个。
……，学会放弃，背着几枚石子上路。
放弃是一种开始人生有太多的诱惑，不懂放弃就只能在诱惑的旋涡中丧生；人生有太多的欲求，不懂放弃就只能任欲求牵着鼻子走；人生有太多的无奈，不懂放弃就只能与忧愁相伴。
当我们被生活的包袱压弯了腰，自己是否想过应该放弃什么
从而让自己活得轻松些
在秋天到来的时候，叶子红透了脸，随风猎猎飘动，像一面面火红的旗帜。
但它们深深懂得“化做春泥更护花”，于是放弃了悬在枝头的荣耀，纷然飘落。
在寒冷的冬季款款而来之际，小草隐没了自己的绿色，埋根于地下，等待来年的春风。
它们都不曾后悔，因为放弃，它们获得了新生。
几度风雨，几度春秋。
咖啡、面包、爵士，这就是很多现代人的生活方式。
人们变得来也匆匆，去也匆匆，为生活而奔波忙碌，为生活而弄得心力交瘁。
如果咖啡、爵士不适合自己，为什么不选择放弃、去喝茶抑或听悦耳的自然之乐
也许有人要说：“放弃了，我便一无所有。
”放弃，自然要带出一些疼痛。
但那又何妨
在造物者眼里，一切永远是在开始。
当狂风过后，一株老树轰然倒下，我在心中叹息老树的生命结束了。
但我又似乎听见造物者在说：“放弃悲伤，去看它身边的幼苗吧，一切才刚开始。
”放弃不是一种过错。
放弃了生活的轰轰烈烈，你还享有平平淡淡；放弃了急流险滩，你还拥有温馨港湾。
今天的放弃是为了明天能够花红满树，桃李纷芳。
其实哲人早就说过：。
面对生活的诱惑，我们必然要学会放弃一些东西。
人来到世界上，本来就是赤条条。
于是我们不必担心什么，放弃是一种你我都有的权利。
懂得放弃是人生的，适时的放弃是自知与明智的美丽结晶。
有选择、有放弃，这才是完美的人生。
放弃对物欲横流的追索，打开自己的心窗，寻一片美丽诱人的沃野，呼吸一下新鲜空气，沉醉在花香与泥土的气味中。
啊，好久没有这种回归大地的感觉了。
春天已经来了，万物正在复苏。
放弃，其实是一种。
学会放弃一只蜘蛛，面对着面前高大滑溜的墙壁，是上了又下，下了又上，情景很是感人，在场者没法不加以意志坚强、锲而不舍的美誉，可也有人说了：它太笨了。
在讲究效率的现代生活中，人们不得不学会一样新的本事--放弃，这对人也许太容易了，不正好应了人身上潜伏着的惰性吗
累了、闲了、乏了、倦了，不干就是了嘛
千万别误会，我们要学会的不是放弃这个动作本身，这么说吧：正如月亮为了给世人宁静、神秘的夜而放弃了发光的本领；葡萄为了能够成为佳酿而放弃了新鲜的权力；又如绿叶，为了让红花显得更美艳，而放弃了自由的使命。
没错，它们都放弃了一些，不过同时，又得到了另一些，或者让别人得到了一些，这就是放弃的技巧。
向来最讲究利益与价值的人类，当然也不会失了放弃的技巧和价值。
林肯在竞选过程中，到处演讲，对手财大气粗，说得天花乱坠，于是林肯便放弃了原先准备充分的演讲稿，介绍自己说：\\\\'我有一个妻子，三个儿子，租有一间办公室，里面有一张桌子，三把椅子，我没什么要靠的，能靠的只有你们。
\\\\'台下掌声如雷，在这样的情况下，林肯如果依然照着原先准备的说，不但达不到预期的效果，而且还可能略逊一筹，这样的放弃不是很精彩吗
放弃也针对诱惑而言，面对诱惑是学习放弃的最好机会。
你会在复习迎考阶段去和同伴一块儿玩耍吗
你会在德芙巧克力面前把朋友的秘密说出来吗
这种或是贪图暂时的快乐，或是只顾一己之私利而放弃另一件更有价值的东西，比如成绩、比如友谊，是断断不可取的。
再说说中学生敏感的话题吧
我们不会更不该在这样的时候陷到花季、雨季的朦朦胧胧中去，\\\\'沿途的景色再美，为了到达我们的目的地，也决不能下车。
\\\\'这样双向的东西，无论放弃了哪一边，都会对自己有影响，可性质不同，这时，哪方面对自己更重要些呢
考虑清楚以后，就大胆地放弃另一面吧
放弃对于我们是个重大的课题，由于它需要我们思量、判断，所以懂得放弃的人，是不会顾此失彼的。
也许有一天，我们面对的是一个大问题，并没有演讲简单，也没有巧克力那样单纯，那么就想想维纳斯吧，放弃了手臂才更好地诠释了残缺的美。
学会放弃，对我们很重要。
终于，蜘蛛又从墙上滑下来了，可这回，它绕道走，或者借助工具，它到了墙壁的另一边。
放弃要想采一束清新的山花，就得放弃城市的舒适；要想做一名登山健儿，就得放弃娇嫩白净的皮肤；要想穿越沙漠，就得放弃咖啡和可乐；要想永远有掌声，就得放弃眼前的虚荣。
生活有时会逼迫你，不得不交出权利，不得不放弃走机遇，甚至不得不抛下爱情。
你不可能什么都得到，所以，生活中应该学会放弃。
苦苦的挽留夕阳，是傻人；久久地感伤春光，是蠢人。
什么也不放弃的人，常常会失去更珍贵的东西。
舍不得家庭的温馨，就会羁绊启程的脚步；迷恋手中的鲜花，很可能就耽误了你美好的青春，不是吗
今天的放弃，是为了明天的得到。
干大事业者不会计较一时的得失，他们都知道放弃，放弃些什么。
放弃，可以轻装前进；放弃，可以摆脱烦恼，摆脱纠缠，整个身心沉浸到轻松悠闲的平静中去。
放弃还会改善你的形象，使你显得豁达豪爽。
放弃会使你赢得众人的信赖，从而掌握主动。
放弃会让你变得更精明，更能干，更有力量 学会放弃吧，朋友
放弃失恋带来的痛楚，放弃屈辱留下的仇恨，放弃心中所有难忘的负荷，放弃耗费精力的争吵，放弃没完没了的解释，放弃对权利的角逐，放弃对金钱的贪欲，放弃对虚名的争夺......凡是次要的，枝节的，多余的，该放弃的都放弃。
懂得放弃，才能追求精彩曾有人说，放弃意味着失败。
是的，我敬佩那的勇毅，也崇拜那宁撞南墙不低头的坚决，但我认为，有时或许更应该学会放弃。
放弃是一种勇气，放弃是为了更高的追求。
回首昔日，看着自己走过的痕迹，原来我们曾经以为不可能放手的东西，只是我们生命中的一块跳板。
所有不能放弃的事情，不过是生命里一个过渡，跳过了，就可以变得更精彩。
我们成长时，我们要放弃童真；当我们成熟时，我们要放弃单纯；当我们远行时，我们要放弃家乡…… 我们的一生总在不断地追求与不断地放弃中进行着，正如春蚕的蜕变必须放弃温暖的丝茧，果子的成熟必须放弃支持的树枝，鸟儿的成长必须放弃母亲的庇护，于是，我们便在一个个的放弃中有了新的追求。
可以说，只有真正懂得放弃的人，才能有新的追求，才能有真正的收获。
放弃是一种豪气，放弃是真正意义的潇洒，放弃是更深层面的追求、进取
有一个耐人寻味的故事：一个青年背着大包裹千里迢迢赶来找无际大师，问大师为什么自己付出了种种艰辛，却仍未找到所追求的阳光。
而无际大师却先问他的大包裹里装的是什么，原来里面装的是青年的每一次的痛苦、烦恼、哭泣……于是，大师带他到河边，坐船过了河上岸后，让他扛着船继续赶路。
青年听了很惊讶，大师微微一笑，向他说出了缘由：过河时，船是有用的，但过了河，我们就要放下船赶路，否则它会变成包袱……是啊，痛苦、烦恼、眼泪，这些对人生都是有用的，它们使生命得到升华，但须臾不忘，就成了人生的包袱。
放弃吧，放弃失败带来的痛楚，放弃屈辱留下的仇恨，放弃心中难言的隐痛，这样就可以摆脱纠缠，轻装前进，去更好地追求。
有时我们收拾房子的时候，总觉得太乱，东西太多，收来收去也不满意。
其实有很多东西根本长时间看都没看一眼，就是舍不得扔掉。
同样，我们之所以举步维艰，是因为背负太重，结果整个人像一只在黄沙中负重的骆驼，艰难跋涉在漫长的人生之旅，周围没有绿洲。
于是我们发现，只有学会放弃，才能追求到一片崭新的天地。
放弃并不意味着麻木不仁。
今天的放弃，是为了明天的得到。
干大事业者，他们都知道放弃，因为必要的放弃是为了更好的追求。
正是放弃对导师苏格拉底唯物论的信仰，创立了自己的唯心论，从此师徒二人有如日月在哲学史上交相辉映； 伽俐略放弃了自己的自由，誓死捍卫自己的学说，才使牛顿得以站在“巨人”的臂膀之上； 比尔•盖茨放弃自己在哈佛大学的学位，投身商海，成就了二十世纪人类世界的一个神话；鲁迅放弃学医救国的道路，拿起笔杆同敌人作斗争，使国民能战胜愚昧，争来今天的幸福生活；邓亚萍放弃安逸的生活，克服种种困难，进行超强的训练，才实现了自己的理想……他们都作出了放弃，他们的放弃换来的是新的、更高的追求。
放弃往往是无奈的，放弃可能是痛苦的，但是每次放弃都将无愧于自我。
学会了放弃，我们才能向所追求的彼岸迈进；懂得放弃，才会活得更潇洒，更有意义。
于是在不断的放弃与追求中，展现出真正的自我
