怎样实现人生价值的英文演讲稿
MyViewonLifeValue 人生价值何在
We all come to the world, but why do some of us make great achievements known forever and why are they remembered forever even though they leave the world? And why do some leave the world without anything valuable to his generation and the people? Every one of us will hope to have a significant and valuable life. But what kind of life is both significant and valuable?我们每一个人来到这个世界上，为什么有的人功业千秋，永垂不朽
为什么有的人悄悄而去，却没有给后人和社会留下一点儿有价值的东西
人谁不希望自己的一生过得有意义、有价值
那么，怎样的人生才算是有意义有价值的人生呢
Answers to the questions are ... If you cherish your value of your own life, you will create something valuable for the world. Johann Goth said. The life value should be judged from his contribution rather than his profession. Einstein said. Lei Feng, a communist soldier, said, one lives to make others a more beautiful life. As we all know, Marx is an outstanding and great man. He founded his brilliant and scientific theory of communism. The theory guides the ways for the human being's liberation. Marx said, If we can elect one suitable profession, we won't be demoralized with its pressure, because we make sacrifice for human beings.对于这个问题...... 歌德说：你若要喜爱自己的价值，就得给世界创造价值。
爱因斯坦说：一个人的价值，应当看他贡献什么，而不是看他得到什么。
共产主义战士雷锋说：自己活着，就是为了让别人过得更美好。
马克思是历史上一个了不起的伟大人物，他创立了科学的、光辉的共产主义学说，为人类的彻底解放指明了前进的道路。
马克思曾说：如果我们能选择一种最适合于人类工作的职业，那么，我们就不会在它的重压下变得意志消沉，因为我们是在为人类而作出牺牲。
Only by this way will we not be addicted to the joy of narrow-minded and individualism. Our happiness belongs to thousands upon thousands of people. I see, although it may be unknown, our cause will never be forgot forever. Even when we depart to God, the kind people will tear down upon our ashes. When he said these words, he was only 17 years old. He meant his word with his deeds in his late lifetime period. After his death, on his 100-birthday anniversary, the proletarian and the revolutionary people of the whole world still cherish the memory of Marx and mourn him respectively. It is his distinguishingable contribution to the mankind that his life is that significant. It is his great devotion to the human being that his life value is beyond measure.这样，我们就不会陷入到一种毫无意义的、狭小的、个人主义的欢乐之中。
我们的幸福属于成千上万的人们。
我们的事业虽然是无声无息的，但它将永世长存，在我们死后，善良的人们将在我们的骨灰上洒下他们的热泪。
说这段话的时候，马克思只有17岁，而在以后的人生历程中，他用实际行动履行了他所说的话。
他诞辰100周年时，全世界无产阶级和革命人民，不是还在深切地怀念他、悼念他吗
正因为马克思为人类作出了卓越的贡献，他的一生才有那样重大的意义，他的人生价值才那样无可估量地巨大。
We also know that Lu Xun is a man of great. Without his nobility Fierce-browed, I wooly defy a thousand point fingers, head bowed like a willing ox I serve the children, and without his spirit of his loyalty and devotion to the last for the bright future of the Chinese people, his life would not have been so significant and so great. Actually, didn't those regarded as essence of human who live forever in the hearts of people make great contributions to the cause of the people? Wouldn't the people remember those whose great achievements for human are recorded in history? We know for certain that not every of us will be a second Marx or Lu Xun. However, a person of noble aspirations will do solid work. Struggle continuously and effortless. He will try to make his greatest contribution in his shortest time. He will try what he can to bring benefit to the people in his lifetime.鲁迅先生也是个伟大人物，如果他没有横眉冷对千夫指，俯首甘为孺子牛的崇高精神，如果他没有为中国人民的美好未来而鞠躬尽瘁，死而后已，其人生的意义和价值就不会这样伟大了。
事实上，那些千古不朽、光照史册、堪称人类精英的伟大人物，又有哪个没有为人类的共同事业做出过巨大的贡献呢
当然，我们不可能人人都成为马克思、鲁迅第二，但真正的有志之士，总是在最短的时间内去做出伟大的成绩，在有生之年尽自己的全部力量去为人类造福。
We'd say it is impossible for one to live alone if he isolates society and people. If he hopes to make a benefit life, he will bring benefit and make contribution to people. As a socialist youth, he will devote his life to the cause of communism in order to make a benefit life. Moreover, we say that a value of life will be only in direct proportion to achievement and contribution he makes to our society.一个人是不可能离开人类、离开社会而独立生活的，要使人生有价值，就得造福于人类，为社会做出贡献。
作为一个社会主义社会的青年，要使人生有价值，就得把自己的生命融入伟大的共产主义的事业之中。
人生的价值只能和一个人对社会做出的贡献的多少、立下的功绩的大小成正比。
In our real life, we can see many revolutionary martyrs die young for the people. Don't you think they cherish the life? Yes. They do. They are sentimentally attached to life; they are full of hope and desire. But they confront the death bravely and resolutely in order to make many more people live. Their brilliant status will be living in the hearts of people. They die glorious and great. The life of those who die busy about his lifetime without any achievements can not be compared with their life.许多革命烈士，年纪轻轻就为人民献出了生命，难道他们就不爱人生
不，对人生，他们也充满了眷恋，充满了渴望。
但是，他们为了更多人的生，面对死亡毅然决然。
他们的光辉形象将永远耸立在人们的心中
他们死得光荣，死得伟大，他们的人生价值是那些碌碌无为而寿终正寝的人不可比拟的。
在今天的现实生活中，这样的事例也是很多的。
生命不息，攻关不止，为中华的科学事业战斗到最后一刻的蒋筑英；用美好壮丽的青春，谱写舍己救人共产主义之歌的张华；用生命去履行一个公民职责的安柯；更有身残志坚、顽强学习，面对坎坷的人生之路，仍然勇猛前进的当代保尔张海迪。
他们都是人生征途上的强者。
他们的人生价值是可贵的。
In our real life, we have many cases like those. Life is endless and tackling key problems will be continuous. Let's take these as examples. Mr. Jing Zhuying worked for the Chinese science causes to the last of his life. Mr. Zhang Hua sacrificed his own young life for the sake of others, which set a good example of the communist. Mr. An Ke died for fulfillment for the duty as a citizen. Ms Zhang Haiti, compared to be Paul of our time, worked very hard and faced frustrations of her life, though she was disabled. She still continues to live on bravely. All these are the strong of their life. Their value of life is precious.My fellow students, don't you say what a beautiful life they have? Beethoven once said; I must learn to control my life which will never make me give myself up. Oh, If only I can live more than thousands times! Paul Cocking also had a golden saying, Life is but one. I think every youth of us keep this in our minds. let's turn it into reality with our deeds. Let's not be a man full of promises but without any deeds, like Lusting, one of the characters by Dougeshefol.朋友们，这样的人生是多么美好啊
贝多芬曾说：我必须学会掌握自己的命运，我决不会屈服于命运。
能把生命活上千次百次真是很美
然而生命只有一次，保尔·柯察金那段至理名言，我们每个青年都应当牢牢记住，并把它变为自己的实际行动。
千万不要像屠格涅夫笔下的罗亭那样，成为语言的巨人、行动的矮子
My fellow students, let's not wander. Let's not hesitate. Only lament and vexation does not mean consideration and exploration. Only lament and vexation does not mean advancing and does not mean mature at all. Let's not kill our lifetime by playing cards. Let's not waste our youth by drinking. Let's not destroy our will without any achievements. Let's make great contribution to human. And only by these can we create benefit life. Every one will have to die and every body will be rotten. But every one may make achievements and contributions. We hate being rotten. Let's brighten up! Up! And up!亲爱的朋友们，一味地徘徊、彷徨，一味地哀叹、烦恼，并不等于思考、探索、前进，更不是成熟的标志。
我们不能让生命在纸牌中磨灭，不能让青春在酒精中溶化，不能让斗志在空想中瓦解，而应当在为祖国和人民的贡献中创造自己的价值
人生可能腐朽，也可能燃烧，我们不愿腐朽，让我们燃烧起来吧
燃烧起来吧
燃烧起来吧
很奇怪，你怎么会找到我提问。
求一篇我的人生目标英文演讲稿 谢啦
Good morning, ladies and gentlemen. Today is a good day, and now is special occasion. Thank you so much for giving me this wonderful opportunity.I consider it a great honor to stand here to give a little speech.My tile is the real enemy in our life is ourselves. In our China, there goes a saying that if someone can't swep a house by himself, then he can't conquer the word.What a great truth! We want to be successful, so we work hard and crack many difficult questions.But we never think to conquer ourselves! Maybe that is the real reason that we have to face all kinds of failure.Maybe that is the real we hesitate to enter a contest even we have the special willing to do it. In fact, the questions we are facing are not the most difficult, the nost difficult question is ourselves.Our laziness, our lack of confident, our lack of single-mainded determination.We fear to fail, we fear to be looked down upon, we fear to be laughted at, and so on. All of these are the real enemy in our life. We must wake up. We must have the courage to breakthrough and conquer ourselves.We are always stonger than we think, but because of lacking of confidence, we dare not to achieve our dreams. We should remember to stand tall and never lose confidence. Because I kown, confidence in yourself is the first step on the road to success. If you are donging your best, there is absolutely no need to worry about failure. I want to change myself. I want to change my life. Iwant to have a confident smile to every single day. So I need to chanllenge myself. I need to crack all the bad habbits in my body. And also, I must truly believe that I can do it. I must truly believe that I can be a successful boy. I must truly believe that I can be a successful person. Remember, if you want to try, try it; if you want to do, never hesitate, just do it! OK, so much for this speech. Thank you, thank you very much for your listening. Have a good day! 参考资料：原创
为什么我找不到关于理想与人生的英文演讲稿
This topic is so huge!
我和伙伴要在周会上主持，演讲稿麻烦帮我想一下，是《如何面对学习中的挫折》，不要少于700字哦
谢谢
百度如何面对挫折的演讲稿2011-11-25 | 分享要插入名言、好词好句，并有事例。
小学六年级的程度就可以 更多专家详细回答立即下载满意回答 所谓挫折，指日常生活中的挫败、失意，在心理学上是个体在从事有目的活动中遇到障碍、干扰，致使个人动机不能实现，个人的需要不能满足而引发的一种消极的心理状态，挫折感是一种普遍存在的心理现象，中学生无论在生活还是在学习、生活等方面都会遇到许多许多不同的挫折。
那么，中学生如何面对挫折呢
首先，要明白挫折是任何人都不能避免的，具有普遍性、客观性。
当自己设立的目标与实际目标产生差异时；当尽了最大努力还不能完成看来似乎不太高的目标；当自己的观念与社会相矛盾时；当自己认为合理的要求不能满足时；当升学考试落榜的事实降临时等等都会产生挫折。
例如鲁迅曾彷徨过，歌德、贝多芬还曾想过自杀，但他们都顽强地战胜了自己的消沉和软弱，通过自己的努力，最终坚定地走向成功。
其次，要看到挫折并不可怕，生活中的挫折和磨难，给人以打击，给人带来悲伤和痛苦，但也能使人奋起，成熟，变得坚强起来
有一句名言说得好：“人的生命似洪水在奔腾，不遇着岛屿和暗礁，难以激起美丽的浪花。
”春秋时期的越王勾践，被吴国打败后成了吴王的奴仆，他并不就此认命，而是卧薪尝胆。
终于他率众如愿以偿地打败了吴国……正如贝弗里奇所说：“人们最出色的工作，往往是处在逆境的情况下做出的。
”因此，不要惧怕挫折，事实告诉我们：只要你吸取教训，不被困难吓倒，就能重整旗鼓，在新的起跑线上搏击，去夺取新的胜利
最后，要善于进行心理调节，保持良好的心态，摆脱挫折感。
罗曼•罗兰说：“人生是场无休止的激烈搏斗。
要做一个真正的人，就得随时准备面对无形的敌人，面对存在于自己身上能致你死地的那股力量，面对那乱人心智引你走向堕落和毁灭的糊涂念头……”所以，当挫折来临后，你就应该从以下几方面进行心理调节。
其一学会客观地对待自己。
古人云：人贵有自知之明。
要对自己有一个正确、全面、客观的认识，自己有哪些优点、缺点；有哪些成功的经验和失败的教训，应当心中有数，既不夸大，也不缩小，实事求是地去接受现实，及时地摆脱挫折感，排除一切干扰自己心智的因素，以主动、积极、乐观、向上的态度对待所发生的一切。
其二学会暂时的搁置，忘却不愉快，离开你所厌烦的情境。
让时间抚平不宁静的心，填平心灵上的创伤。
其三学会转移注意力。
在受挫折时，要及时转移思想感情和注意力，“忘我”地去热衷于让你开心的事。
如唱歌，读书，绘画，写作，工作…… 其四学会宽容。
越是在遭受挫折，越是要谦让，对别人宽容大度。
这一点是构成健康人格的关键因素之一。
其五做一件事要善始善终。
当面临任务很多时，要先解决一个最容易解决的问题，有了成果就会有信心，成果越大，信心就越强。
总之，“真的猛士，则可以操纵自我心智，跨越道道障碍，打破重重险阻，奋力前行
”在人生的道路上，只有那些勇于面对挫折，不畏艰难，凭坚强的毅力拼搏的人，才能有希望走向成功，才能创造出更加美好的明天
〆﹏沫若熙ヽ | 2011-12-06378百度知道作业帮宝宝知道美丽说今日头条看书女生秘密折800秀美甲kk唱响汽车报价酷狗音乐相关问题求一篇关于《如何面对挫折》的演讲稿
169中学生如何面对挫折与失败发言稿10如何面对成功和失败的50字演讲稿21笑对失败演讲稿871如何面对挫折的 英文演讲稿13关于如何面对失败 的演讲稿92关于失败的演讲稿98更多相关问题>> 用宝宝知道一键提问“如何面对...”问题其他回答遇到挫折你会怎么做
（1）辨证唯物主义告诉我们，事物的发展都是前进性和曲折性的统一，虽然道路是曲折的，但发展的前途是光明的。
众所周知，著名的发明家爱迪生，在经历了六千余次的挫折和失败后，把灯丝的寿命延长了1000小时。
因此，不经历风雨，怎么见彩虹，挫折是人生必不可少的考验，经历越多的挫折，人就会越成熟，所以要正视挫折，不要回避； （2）其次要对挫折的原因进行分析，弄清楚是主观原因还是客观原因造成的，然后对症下药，用正确的方法解决它； （3）同时调整心态，必要时改变一下工作方法，使当前工作得以正常开展。
qq435362995 | 2011-11-2941人生在世，谁都会遇到挫折，适度的挫折具有一定的积极意义，它可以帮助人们驱走惰性，促使人奋进。
挫折又是一种挑战和考验。
英国哲学家培根说过：“超越自然的奇迹多是在对逆境的征服中出现的。
”关键的问题是应该如何面对挫折。
人们都希望自己的生活中能够多一些快乐，少一些痛苦，多些顺利少些挫折，可是命运却似乎总爱捉弄人、折磨人，总是给人以更多的失落、痛苦和挫折。
记得我曾读过这样一则故事：草地上有一个蛹，被一个小孩发现并带回了家。
过了几天，蛹上出现了一道小裂缝，里面的蝴蝶挣扎了好长时间，身子似乎被卡住了，一直出不来。
天真的孩子看到蛹中的蝴蝶痛苦挣扎的样子十分不忍。
于是，他便拿起剪刀把蛹壳剪开，帮助蝴蝶脱蛹出来。
然而，由于这只蝴蝶没有经过破蛹前必须经过的痛苦挣扎，以致出壳后身躯臃肿，翅膀干瘪，根本飞不起来，不久就死了。
自然，这只蝴蝶的欢乐也就随着它的死亡而永远地消失了。
这个小故事也说明了一个人生的道理，要得到欢乐就必须能够承受痛苦和挫折。
这是对人的磨炼，也是一个人成长必经的过程。
造成挫折的因素有很多。
例如，将奋斗的目标定得过高，能力与期望值存在差距等。
另外还包括 ... >电击火子 | 2011-11-2662百度官方 想了解如何面对学习中的挫折的演讲稿及相关信息
11000名医生在线为您答疑，10分钟回复哦
百度知道官方出品，新手妈妈必备神器。
11万人已成功下载百度宝宝知道关于“面对挫折”的更多知识面对挫折 作文（400字）2604面对挫折作文600字1056乐观面对挫折的名人名言666面对挫折事
帮忙写篇英语演讲稿~~
急哦~~ 有大致提纲 最好喜欢美国电影且英语演讲好的大侠来~
世界著名英语演讲稿【篇一：著名的英语演讲稿】【篇二：世界著名英文演讲_附译文】1世界著名英文演讲一．man’sdearestpossessionislife.itisgiventohimbutonce,andhemustliveitsoastofeelnotorturingregretsforwastedyears,neverknowtheburningshameofameanandpettypast;solivethat,dying,hemightsay:allmylife,allmystrengthweregiventothefinestcauseinalltheworld—thefightfortheliberationofmankind.人生最宝贵的是生命。
生命对于人来说只有一次。
一个人的生命应该这样度过：当他回首往事时，不因虚度年华而悔恨；也不会因为碌碌无为而羞耻。
在临死的时候他能够说：我的整个生命和全部精力都已经献给了世界上最壮丽的事业――为人类的解放事业而斗争
help：possession:n.财产torturing:adj.使痛苦的二．ihavenothingtoofferbutblood,toil,tearsandsweat.wehavebeforeusanordealofthemostgrievouskind.wehavebeforeusmany,manymonthsofstruggleandsuffering.youask,whatisouraim?icananswerinoneword,itisvictory.victoryatallcosts—victoryinspiteofallterrors—victory,howeverlongandhardtheroadmaybe,forwithoutvictorythereisnosurvival.letthatberealized,nosurvivalforthebritishempire,nosurvival
求简短的英文名人演讲稿（简短的
）
英文 The Gettysburg Address Delivered on November 19, 1863 Read by Jeff Daniel Four score and seven years ago, our fathers brought forth on 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 battle-field 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 to that nation might live. It is altogether fitting and proper that we should do this. But, in a larger sense, we can not dedicate-we can not consecrate we can not 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 re-member 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 6od, shall have a new birth of free-dom-and that government of the people, by the people, for the people, shall not perish from the earth. 中文 葛底斯堡演说 发表于1863年11月19日 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。
现在我们正在进行一场伟大的内战，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，对这块土地，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曾在这为之奋斗、努力推进、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，不让这些烈士的鲜血自流；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。
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
