財(cái)富演講稿(15篇)

第1篇 生命是財(cái)富的基數(shù)演講稿

生命是財(cái)富的基數(shù)演講稿

演講稿的內(nèi)容要根據(jù)具體情境、具體場(chǎng)合來(lái)確定，要求情感真實(shí)，尊重觀眾。在我們平凡的日常里，演講稿與我們的生活息息相關(guān)，怎么寫演講稿才能避免踩雷呢？下面是小編整理的生命是財(cái)富的基數(shù)演講稿，歡迎大家分享。

對(duì)于個(gè)人而言，再也沒(méi)有比生命更重要的東西了。有了生命，才能學(xué)會(huì)生存的本領(lǐng)；學(xué)會(huì)了生存的本領(lǐng)，就影響著人們的生活方式和生活質(zhì)量；生活的方式又直接決定著生命的價(jià)值。這三者是互為條件，相互依存的。

生命是寶貴的，是美好的，也是脆弱的。尤其是“獨(dú)生子女”時(shí)代，生命對(duì)于一個(gè)家庭而言，是希望，是未來(lái)，是譜寫幸福生活的音符。

生命，其實(shí)就是過(guò)程，是從誕生到消亡的生存過(guò)程。生命的意義，在于過(guò)程的質(zhì)量，在于生存的價(jià)值，在于生活的品位。

生命對(duì)每個(gè)人來(lái)說(shuō)并不是永恒的，生命中的每一時(shí)刻都在向死亡移動(dòng)。12年的雪災(zāi)和千年難遇的汶川5.12地震，12年的豬流感，還有2022年的旱災(zāi)和青海玉樹(shù)的4.14大地震。這一切的一切，對(duì)很多人來(lái)說(shuō)，生命是一個(gè)會(huì)戛然而止的不確定狀態(tài)，所以我們一定要抓住生命的每一瞬間，利用好生命中的每一天。

很多人一輩子忙忙碌碌，要說(shuō)他不努力吧，他比誰(shuí)都努力，起早貪黑，拼命工作，然而努力了半輩子，卻沒(méi)有看到他有什么結(jié)果，無(wú)論在經(jīng)濟(jì)上還是在時(shí)間上，他都沒(méi)有獲得什么成就，更談不上對(duì)生活的享受和感悟，唯一能看見(jiàn)的只是他每日為生存而忙碌的身影，終于有一天，他發(fā)現(xiàn)了自己最大的悲哀——他自己只是為了生存而象牛一樣活著。

仔細(xì)想想，人生真的是一場(chǎng)旅程。有的碌碌無(wú)為、無(wú)所事事、一事無(wú)成；有的是為了別人眼里的社會(huì)形象而活著，終其一生沒(méi)有為自己的感受而活過(guò)；有的渡過(guò)的是放浪形骸、玩世不恭的一生；當(dāng)然也有大徹大悟，視俗世、名利如糞土的大悟之人……

不論我們選擇什么樣的生活方式，我們都應(yīng)該為自己的選擇無(wú)怨無(wú)悔。記得有這樣一句話“生活比生存更廣闊”。是的，我們的.生活真的不應(yīng)該僅僅只是為了生存，不論我們?cè)谑裁礃拥纳鏍顟B(tài)，我們?cè)谥\求生存的同時(shí)，還應(yīng)學(xué)會(huì)體味生活，學(xué)會(huì)感悟生命；學(xué)會(huì)欣賞人生旅途靚麗的風(fēng)景，感受宇宙萬(wàn)物自然的奧秘；在春華秋實(shí)的四季交替中，體味這人生旅途中的百味變化。

生命、生存、生活的意義就是活著。

生命是根本，生存是橋梁，生活是目的，最后的責(zé)任是發(fā)展社會(huì)，繁榮祖國(guó)。

生命是生存和生活之根本；生存著才能使生命得以延續(xù)，才能繼續(xù)生活；生活是為了生存，生存是為了生命的延續(xù)。所以，為了來(lái)之不易的生命，我們必須好好生活，使自己很好地生存下去。

生命是我們得以生存和活下去的基礎(chǔ)，活著，真好！然而，人不可能永遠(yuǎn)活著，生命從它誕生的那一天就開(kāi)始走向死亡，就開(kāi)始與死亡做一生的搏斗。所以活著，真的不是一件容易的事。

我們這一代青少年，生在幸福里，長(zhǎng)在紅旗下，正處于人生的黃金時(shí)代。在這美好的環(huán)境里，我們更應(yīng)該去珍惜時(shí)間、珍愛(ài)生命、學(xué)會(huì)生存、熱愛(ài)生活和學(xué)習(xí)，在科學(xué)的道路上不斷地探索、前進(jìn)，為祖國(guó)未來(lái)的繁榮昌盛貢獻(xiàn)出自己的力量！

第2篇 英語(yǔ)演講稿 - 財(cái)富wealth

the word wealth always reminds people of money and the sayings or concepts related to money. for e_ample, “money talks”； “money makes the ghosts turn the mill”； “as birds die for food, so men die for wealth”； “the poor have no friends even though they live in the noisy downtown, while the rich have remote kinsfolk even if they live in the deep mountains”； “poverty chills ambition” “one cent short may put a hero in an awkward situation” etc, etc

in the 1980 s, all shops were state-owned with marked prices. you couldnt buy what you wanted with even one cent short, so one cent could indeed embarrass a hero. a popular song at that time started “i picked up one cent at the roadside, and i handed it over to the policeman…” but now no one cares to pick it up even if it were ten cents.

peoples reverence for money is e_pressed in varied ways. the names of companies or stores are often “beer of wealth and honor”，“restaurant of wealth and rank” “store of the aristocrats” “hotel of fame and prestige” etc. （even some peoples names have the meanings of “full of gold” or “great fortune”）。 at new years time, the god of wealth is worshiped and the picture of the god is covered with signs of money. when a millionaire is walking in the street, people will show their profound respect even though they know very well that they can not get a cent from him. the english film “the million-pound note” makes a most vivid revelation of this situation. with the million pound note in hand, the hero has the privilege to buy on credit, or on loan and is even presented money from others. its an idealized end of the story that the hero is still loved by his girl friend even after he lost his million-pound note. however, without the million-pound note, they couldnt have known each other. its very difficult for people to make friends directly with beggars.

第3篇 2022財(cái)富演講稿()

the word wealth always reminds people of money and the sayings or concepts related to money. for e_ample, “money talks”; “money makes the ghosts turn the mill”; “as birds die for food, so men die for wealth”; “the poor have no friends even though they live in the noisy downtown, while the rich have remote kinsfolk even if they live in the deep mountains”; “poverty chills ambition” “one cent short may put a hero in an awkward situation” etc, etc..

in the 1980’ s, all shops were state-owned with marked prices. you couldn’t buy what you wanted with even one cent short, so one cent could indeed embarrass a hero. a popular song at that time started “i picked up one cent at the roadside, and i handed it over to the policeman…” but now no one cares to pick it up even if it were ten cents.

people’s reverence for money is e_pressed in varied ways. the names of companies or stores are often “beer of wealth and honor”, “restaurant of wealth and rank” “store of the aristocrats” “hotel of fame and prestige” etc. (even some people’s names have the meanings of “full of gold” or “great fortune”). at new year’s time, the god of wealth is worshiped and the picture of the god is covered with signs of money. when a millionaire is walking in the street, people will show their profound respect even though they know very well that they can not get a cent from him. the english film “the million-pound note” makes a most vivid revelation of this situation. with the million pound note in hand, the hero has the privilege to buy on credit, or on loan and is even presented money from others. it’s an idealized end of the story that the hero is still loved by his girl friend even after he lost his million-pound note. however, without the million-pound note, they couldn’t have known each other. it’s very difficult for people to make friends directly with beggars.

the song of “all good things must end” in a dream of the red mansions attacks the money worshipers by saying:

“all men long to be immortals

yet silver and gold they prize

and grub for money all their lives

till death seals up their eyes”

but when chen shih-yin tries to e_pound this song by analyzing the inconstancy of human relationships and the incomprehensible human heart, he has to say:

“while men with gold and silver by the chest

turn beggars, scorned by all and dispossessed”

the conclusion is that it doesn’t work without money.

in spite of the human civilizations over thousands of years, people can not deny the function of money. this shows how important money is. money plays a decisive role to individuals, to families and even to countries or nationalities. otherwise, why is everyone, from doorkeepers to presidents, trying to earn as much as possible? why does every country need chancellors of the e_chequer, who keep formulating and revising financial laws and regulations? how different it is to be a creditor nation and a debtor nation! the united states is playing the tyrant just because it is wealthy enough. a poor man may cherish lofty aspirations, but will probably be beaten because of his poverty. the afghanistan may have won a lot of sympathy, but how difficult it would be to live solely on charity.

of all ages and in every country, all kinds of corruption stem from money. no matter how rough the man is, and in what despicable way he earned the money, he can grease the palms of or buy over some very decent officials or even intellectuals. can you see how crucial a role money is playing? (a case in point is the bankrupt of the company)

some people or organizations like some religious groups claim that they have seen through the human vanity and can take money lightly, but to people’s puzzlement, they are also accumulating money, either to renovate the temples, or to regild buddha’s statues, in whatever prete_ts. they are not engaged in production, so they can only depend on the donations from the devout believers. sometimes your sincerity relies on whether you donate and how much you donate. do the monks care about money? the answer is affirmative. what’s more, many monks are already provided with a salary.

we are living in a material world, and it’s really difficult to deny the function of money or wealth. we need money for food, clothes, education, hospital, housing and transportation, etc. there’s rarely anything that doesn’t need money. what we can discuss now is not the importance of money, but whether money is almighty and whether more wealth can bring us more happiness.

we must say that money is not almighty, and there are many things which money can’t do. for e_ample, many emperors like qin shihuang longed for eli_irs. as wealthy as they were, and as mighty as they were to take every measure to search for long life medicine, they still could not avoid the sad denouement that “their graves are a covered with weeds”.

many great men suffered from fatal illness. even though they were treated with the best medical means, they had to suffer as much as the ordinary people, and met with the same inescapable fate. rich or poor, great or ordinary, we come and go with nothing belonging to us.

huang shiren, the cruel hearted landlord, was rich but _i’er would rather hid in the deep mountains and turn into a white-hired girl than marrying him;

wang baochuan wouldn’t give up her marriage with _ue pinggui even though she had to live in the cold cave for over ten years;

emperor shunzhi of the qing dynasty owned the whole country, but just because of the death his beloved concubine, he eventually became disillusioned with this world and spent the rest of life in the temple as a monk (it’s all right even if it is a legend).

many love stories can never be bought with money. the ever-lasting folktale of liang shanbo and zhu yingtai shows people’s identification with this point of view.

wealthy men also have a lot of worries: afraid of being stolen or kidnapped, they may have to hire a bodyguard; they’re concerned about their spoiling the children, or worry about the family discord because of the legacy disputes after their death; fearing devaluation if they don’t invest, while fearing of bankrupt if they invest; where is their happiness?

how much is enough? no limitation. as poor as beggars without a penny, they can make a living by begging. it’s said that some have become millionaires through begging. as wealthy as a billionair

生命是財(cái)富的基數(shù)——安全演講稿

對(duì)于個(gè)人而言，再也沒(méi)有比生命更重要的東西了。有了生命，才能學(xué)會(huì)生存的本領(lǐng)；學(xué)會(huì)了生存的本領(lǐng)，就影響著人們的生活方式和生活質(zhì)量；生活的方式又直接決定著生命的價(jià)值。這三者是互為條件，相互依存的。

生命是寶貴的，是美好的，也是脆弱的。尤其是“獨(dú)生子女”時(shí)代，生命對(duì)于一個(gè)家庭而言，是希望，是未來(lái)，是譜寫幸福生活的音符。

生命，其實(shí)就是過(guò)程，是從誕生到消亡的生存過(guò)程。生命的意義，在于過(guò)程的質(zhì)量，在于生存的價(jià)值，在于生活的品位。

生命對(duì)每個(gè)人來(lái)說(shuō)并不是永恒的，生命中的每一時(shí)刻都在向死亡移動(dòng)。12年的雪災(zāi)和千年難遇的汶川5 .12地震，12年的豬流感，還有的旱災(zāi)和青海玉樹(shù)的4.14大地震。這一切的一切，對(duì)很多人來(lái)說(shuō)，生命是一個(gè)會(huì)戛然而止的不確定狀態(tài)，所以我們一定要抓住生命的每一瞬間，利用好生命中的每一天。

很多人一輩子忙忙碌碌，要說(shuō)他不努力吧，他比誰(shuí)都努力，起早貪黑，拼命工作，然而努力了半輩子，卻沒(méi)有看到他有什么結(jié)果，無(wú)論在經(jīng)濟(jì)上還是在時(shí)間上，他都沒(méi)有獲得什么成就，更談不上對(duì)生活的享受和感悟，唯一能看見(jiàn)的只是他每日為生存而忙碌的身影，終于有一天，他發(fā)現(xiàn)了自己最大的悲哀---他自己只是為了生存而象牛一樣活著。

仔細(xì)想想，人生真的是一場(chǎng)旅程。有的碌碌無(wú)為、無(wú)所事事、一事無(wú)成；有的是為了別人眼里的社會(huì)形象而活著，終其一生沒(méi)有為自己的感受而活過(guò)；有的渡過(guò)的是放浪形骸（hai）、玩世不恭的一生；當(dāng)然也有大徹大悟，視俗世、名利如糞土的大悟之人……

不論我們選擇什么樣的生活方式，我們都應(yīng)該為自己的選擇無(wú)怨無(wú)悔。記得有 這樣一句話“生活比生存更廣闊”。是的，我們的生活真的不應(yīng)該僅僅只是為了生存，不論我們?cè)谑裁礃拥纳鏍顟B(tài)，我們?cè)谥\求生存的同時(shí)，還應(yīng)學(xué)會(huì)體味生活，學(xué)會(huì)感悟生命；學(xué)會(huì)欣賞人生旅途靚麗的風(fēng)景，感受宇宙萬(wàn)物自然的奧秘；在春華秋實(shí)的四季交替中，體味這人生旅途中的百味變化。

生命、生存、生活的意義就是活著。

生命是根本，生存是橋梁，生活是目的，最后的責(zé)任是發(fā)展社會(huì)，繁榮祖國(guó)。

生命是生存和生活之根本；生存著才能使生命得以延續(xù)，才能繼續(xù)生活；生活是為了生存，生存是為了生命的延續(xù)。所以，為了來(lái)之不易的生命，我們必須好好生活，使自己很好地生存下去。

生命是我們得以生存和活下去的基礎(chǔ)，活著，真好！然而，人不可能永遠(yuǎn)活著，生命從它誕生的那一天就開(kāi)始走向死亡，就開(kāi)始與死亡做一生的搏斗。所以活著，真的不是一件容易的事。

我們這一代青少年，生在幸福里，長(zhǎng)在紅旗下，正處于人生的黃金時(shí)代。在這美好的環(huán)境里，我們更應(yīng)該去珍惜時(shí)間、珍愛(ài)生命、學(xué)會(huì)生存、熱愛(ài)生活和學(xué)習(xí)，在科學(xué)的道路上不斷地探索、前進(jìn)，為祖國(guó)未來(lái)的繁榮昌盛貢獻(xiàn)出自己的力量！

高三勵(lì)志演講稿：磨難也是一種財(cái)富

親愛(ài)的同學(xué)們：

大家好！今天我演講的題目是“磨難也是一種財(cái)富”。

在高考中有位考生寫過(guò)這樣一段話：我曾經(jīng)埋怨過(guò)，腳底發(fā)黃的布鞋，踏不出青春的活力，直到我發(fā)覺(jué)霍金轉(zhuǎn)動(dòng)的輪椅，嵌出深深的歷史痕跡；我曾咒罵過(guò)，臉邊黝黑的胎記，映不出美麗的臉龐，直到我看見(jiàn)全身黝黑的黑人，露出甜甜的美麗微笑……

也許你曾抱怨過(guò)上帝是捉弄人的，他對(duì)你吝嗇幸福，卻讓痛苦折磨著你，日日夜夜，疲憊不堪，換來(lái)的只是滾燙的淚珠。但苦盡甘來(lái)后，當(dāng)你揭開(kāi)那沉重的幕紗，你會(huì)看清，上帝其實(shí)是公平的，磨難也是一種財(cái)富。

曾經(jīng)有人做了這樣一個(gè)試驗(yàn)。他點(diǎn)清了一座山林中的紅羊后，把山中的狼全部捕捉起來(lái)，讓紅羊沒(méi)有敵人。照理說(shuō)，紅羊應(yīng)該是悠閑自得、快樂(lè)地生活了，但事與愿違，紅羊?yàn)榱藸?zhēng)奪一小片土地、甚至一棵青草而搏斗，由原來(lái)一支整齊的隊(duì)伍變?yōu)橐槐P散沙。

經(jīng)過(guò)搏斗的紅羊一只只疲憊不堪，過(guò)去那種矯健、奔跑如飛的紅羊在這座山林中再未曾出現(xiàn)過(guò)，而且，紅羊的數(shù)量也在逐漸減少。是什么原因呢？

因?yàn)槿藗儾东@了狼，紅羊沒(méi)有了給它們?cè)斐缮{的動(dòng)物，而自相殘殺直至消亡，失去了危機(jī)。同時(shí)也失去了生機(jī)?？梢?jiàn)，在生態(tài)環(huán)境中，沒(méi)有磨難就不會(huì)有生態(tài)平衡的系統(tǒng)。

張海迪胸部以下失去知覺(jué)，但這些困難沒(méi)有打倒她，反而使她有了更為遠(yuǎn)大的目標(biāo)，學(xué)習(xí)掌握了德語(yǔ)、日語(yǔ)、英語(yǔ)。她為什么能取得常人都不容易取得的成就呢？因?yàn)樗诔惺芫薮蟠煺鄣耐瑫r(shí)，也將挫折化為了動(dòng)力，讓挫折成為自己的奴隸，再一次戰(zhàn)勝了磨難。

人生如一塊璞玉，這是上帝賜予你最大的財(cái)富，這塊璞玉中有著酸甜苦辣，也許痛苦過(guò)后便是幸福，這是上帝給予你最大的機(jī)遇。只有自己努力來(lái)雕琢這塊璞玉，才能使它成為完美無(wú)瑕的藝術(shù)品。

同學(xué)們，當(dāng)你遇到挫折、困難時(shí)，不妨想想，上帝是公平的，有時(shí)磨難也是一種財(cái)富。

五四青年節(jié)演講稿：寶貴的精神財(cái)富

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86年前爆發(fā)的五四運(yùn)動(dòng)，是一場(chǎng)徹底反帝反封建的偉大愛(ài)國(guó)革命運(yùn)動(dòng)、一場(chǎng)偉大的思想解放運(yùn)動(dòng)和新文化運(yùn)動(dòng)。五四運(yùn)動(dòng)促進(jìn)了馬克思主義在中國(guó)的傳播，為中國(guó)共產(chǎn)黨的成立準(zhǔn)備了條件，從而拉開(kāi)了中國(guó)新民主主義革命的序幕。五四運(yùn)動(dòng)也是現(xiàn)代中國(guó)青年運(yùn)動(dòng)的發(fā)端，正是在五四運(yùn)動(dòng)中，中國(guó)青年作為一支新生的社會(huì)力量登上歷史舞臺(tái)。中國(guó)共產(chǎn)黨成立后，中國(guó)青年運(yùn)動(dòng)確立了正確的方向，在革命、建設(shè)和改革的各個(gè)歷史時(shí)期，一代又一代先進(jìn)青年在黨的領(lǐng)導(dǎo)下，為爭(zhēng)取民族獨(dú)立和人民解放，為實(shí)現(xiàn)國(guó)家富強(qiáng)和人民幸福，進(jìn)行了不懈奮斗，建立了卓越功勛。

五四運(yùn)動(dòng)給我們留下了一筆寶貴的精神財(cái)富，這就是愛(ài)國(guó)、進(jìn)步、民主、科學(xué)的五四精神。五四精神始終激勵(lì)著一代又一代中國(guó)青年，中國(guó)青年運(yùn)動(dòng)又豐富和發(fā)展了五四精神。黨領(lǐng)導(dǎo)全國(guó)人民的奮斗實(shí)踐，使五四精神不斷升華到新的境界。五四運(yùn)動(dòng)86年來(lái)，中國(guó)社會(huì)發(fā)生了翻天覆地的變化，五四先驅(qū)們追求的理想和目標(biāo)正在變成現(xiàn)實(shí)。當(dāng)前，我國(guó)已進(jìn)入全面建設(shè)小康社會(huì)、加快推進(jìn)社會(huì)主義現(xiàn)代化的新階段。在新的歷史條件下發(fā)揚(yáng)五四精神，就要堅(jiān)持以鄧小平理論和“三個(gè)代表”重要思想為指導(dǎo)，在全面建設(shè)小康社會(huì)的偉大實(shí)踐中譜寫青年運(yùn)動(dòng)的嶄新篇章。

勇于承擔(dān)歷史責(zé)任，是五四以來(lái)中國(guó)青年運(yùn)動(dòng)的光榮傳統(tǒng)。我們今天要進(jìn)一步發(fā)揚(yáng)這一光榮傳統(tǒng)，肩負(fù)起歷史賦予當(dāng)代青年的使命。實(shí)現(xiàn)全面建設(shè)小康社會(huì)的奮斗目標(biāo)，進(jìn)而實(shí)現(xiàn)中華民族的偉大復(fù)興，把我國(guó)建設(shè)成為富強(qiáng)、民主、文明的社會(huì)主義國(guó)家，是全國(guó)各族人民的共同理想，也是當(dāng)代青年的歷史使命和當(dāng)代青年運(yùn)動(dòng)的主題。青年一代要牢記黨和人民的重托，牢記自己肩負(fù)的歷史使命，以昂揚(yáng)的姿態(tài)和飽滿的熱情投身全面建設(shè)小康社會(huì)的偉大實(shí)踐，為實(shí)現(xiàn)黨的__大確定的各項(xiàng)任務(wù)貢獻(xiàn)青春、智慧和力量。

當(dāng)代青年要肩負(fù)起歷史使命，就要勤于學(xué)習(xí)。在科技進(jìn)步日新月異的當(dāng)今世界，更加需要發(fā)揚(yáng)五四先驅(qū)們倡導(dǎo)的科學(xué)精神。全面建設(shè)小康社會(huì)的實(shí)踐離不開(kāi)科學(xué)理論的指引，現(xiàn)代化建設(shè)離不開(kāi)科學(xué)文化的武裝。要懂得馬克思列寧主義、毛澤東思想、鄧小平理論和“三個(gè)代表”重要思想，掌握豐富的科學(xué)文化知識(shí)，具有適應(yīng)社會(huì)發(fā)展需要的技能和本領(lǐng)，都需要下苦功夫?qū)W習(xí)。青年一代也要與時(shí)俱進(jìn)，跟上時(shí)代和社會(huì)前進(jìn)的步伐，為此就要樹(shù)立終身學(xué)習(xí)的觀念，學(xué)習(xí)學(xué)習(xí)再學(xué)習(xí)。青年處在學(xué)習(xí)的關(guān)鍵時(shí)期，一定要珍惜大好時(shí)光，發(fā)憤學(xué)習(xí)，刻苦鉆研，打牢人生成長(zhǎng)進(jìn)步的根基。

當(dāng)代青年要肩負(fù)起歷史使命，就要善于創(chuàng)造。全面建設(shè)小康社會(huì)是前無(wú)古人的事業(yè)，在這一偉大實(shí)踐中，有大量新情況需要去認(rèn)識(shí)，有大量新課題需要去解決，有大量新任務(wù)需要去完成。只有不斷創(chuàng)造，不斷開(kāi)拓，事業(yè)才能發(fā)展，社會(huì)才能進(jìn)步。青年時(shí)期是最富有創(chuàng)造力的時(shí)期，青年是最具有創(chuàng)造熱情和創(chuàng)造潛力的群體。青年一代要努力培養(yǎng)自己的創(chuàng)造能力，充分發(fā)揮自身的創(chuàng)造潛能，緊密結(jié)合全面建設(shè)小康社會(huì)的偉大實(shí)踐，在不斷認(rèn)識(shí)和把握客觀規(guī)律的基礎(chǔ)上，勇于創(chuàng)造，善于創(chuàng)造，不斷地有所發(fā)現(xiàn)、有所發(fā)明、有所創(chuàng)造、有所前進(jìn)。

當(dāng)代青年要肩負(fù)起歷史使命，就要甘于奉獻(xiàn)。同人民緊密結(jié)合、為祖國(guó)奉獻(xiàn)青春，是總結(jié)中國(guó)青年運(yùn)動(dòng)的必然結(jié)論，也是當(dāng)代青年運(yùn)動(dòng)的正確方向。奉獻(xiàn)是崇高的精神境界，美好的人生追求，也是成就事業(yè)的前提。青年只有在為祖國(guó)和人民做出奉獻(xiàn)時(shí)，青春才更加亮麗，自身價(jià)值才能更好地實(shí)現(xiàn)。要把個(gè)人的命運(yùn)同祖國(guó)的命運(yùn)緊密聯(lián)系在一起，把個(gè)人的追求融入全民族的共同理想之中，自覺(jué)服務(wù)祖國(guó)和人民，無(wú)私奉獻(xiàn)社會(huì)，艱苦奮斗，不懈進(jìn)取，在火熱的社會(huì)實(shí)踐中創(chuàng)造出無(wú)悔的青春、永恒的青春。

五四以來(lái)的中國(guó)青年運(yùn)動(dòng)史，是中國(guó)社會(huì)偉大變革的歷史篇章中一部絢麗的青春史詩(shī)，是中華民族偉大復(fù)興的交響樂(lè)中一部雄渾的青春樂(lè)章。在全面建設(shè)小康社會(huì)的歷史進(jìn)程中，中國(guó)青年運(yùn)動(dòng)必將譜寫更加光輝燦爛的篇章。讓我們緊密團(tuán)結(jié)在以______同志為_(kāi)__的周圍，高舉鄧小平理論和“三個(gè)代表”重要思想偉大旗幟，堅(jiān)定不移跟黨走，在建設(shè)中國(guó)特色社會(huì)主義的奮斗中，唱響新時(shí)期的青春之歌!

第4篇 英語(yǔ)演講稿《財(cái)富wealth》

the word wealth always reminds people of money and the sayings or concepts related to money. for e_ample, “money talks”; “money makes the ghosts turn the mill”; “as birds die for food, so men die for wealth”; “the poor have no friends even though they live in the noisy downtown, while the rich have remote kinsfolk even if they live in the deep mountains”; “poverty chills ambition” “one cent short may put a hero in an awkward situation” etc, etc..

in the 1980' s, all shops were state-owned with marked prices. you couldn't buy what you wanted with even one cent short, so one cent could indeed embarrass a hero. a popular song at that time started “i picked up one cent at the roadside, and i handed it over to the policeman…” but now no one cares to pick it up even if it were ten cents.

people's reverence for money is e_pressed in varied ways. the names of companies or stores are often “beer of wealth and honor”, “restaurant of wealth and rank” “store of the aristocrats” “hotel of fame and prestige” etc. (even some people's names have the meanings of “full of gold” or “great fortune”). at new year's time, the god of wealth is worshiped and the picture of the god is covered with signs of money. when a millionaire is walking in the street, people will show their profound respect even though they know very well that they can not get a cent from him. the english film “the million-pound note” makes a most vivid revelation of this situation. with the million pound note in hand, the hero has the privilege to buy on credit, or on loan and is even presented money from others. it's an idealized end of the story that the hero is still loved by his girl friend ev[http://fanwen.]en after he lost his million-pound note. however, without the million-pound note, they couldn't have known each other. it's very difficult for people to make friends directly with beggars.

the song of “all good things must end” in a dream of the red mansions attacks the money worshipers by saying:

“all men long to be immortals

yet silver and gold they prize

and grub for money all their lives

till death seals up their eyes”

but when chen shih-yin tries to e_pound this song by analyzing the inconstancy of human relationships and the incomprehensible human heart, he has to say:

“while men with gold and silver by the chest

turn beggars, scorned by all and dispossessed”

the conclusion is that it doesn't work without money.

in spite of the human civilizations over thousands of years, people can not deny the function of money. this shows how important money is. money plays a decisive role to individuals, to families and even to countries or nationalities. otherwise, why is everyone, from doorkeepers to presidents, trying to earn as much as possible? why does every country need chancellors of the e_chequer, who keep formulating and revising financial laws and regulations? how different it is to be a creditor nation and a debtor nation! the united states is playing the tyrant just because it is wealthy enough. a poor man may cherish lofty aspirations, but will probably be beaten because of his poverty. the afghanistan may have won a lot of sympathy, but how difficult it would be to live solely on charity.

of all ages and in every country, all kinds of corruption stem from money. no matter how rough the man is, and in what despicable way he earned the money, he can grease the palms of or buy over some very decent officials or even intellectuals. can you see how crucial a role money is playing? (a case in point is the bankrupt of the company)

some people or organizations like some religious groups claim that they have seen through the human vanity and can take money lightly, but to people's puzzlement, they are also accumulating money, either to renovate the temples, or to regild buddha's statues, in whatever prete_ts. they are not engaged in production, so they can only depend on the donations from the devout believers. sometimes your sincerity relies on whether you donate and how much you donate. do the monks care about money? the answer is affirmative. what's more, many monks are already provided with a salary.

we are living in a material world, and it's really difficult to deny the function of money or wealth. we need money for food, clothes, education, hospital, housing and transportation, etc. there's rarely anything that doesn't need money. what we can discuss now is not the importance of money, but whether money is almighty and whether more wealth can bring us more happiness.

we must say that money is not almighty, and there are many things which money can't do. for e_ample, many emperors like qin shihuang longed for eli_irs. as wealthy as they were, and as mighty as they were to take every measure to search for long life medicine, they still could not avoid the sad denouement that “their graves are a covered with weeds”.

many great men suffered from fatal illness. even though they were treated with the best medical means, they had to suffer as much as the ordinary people, and met with the same inescapable fate. rich or poor, great or ordinary, we come and go with nothing belonging to us.

huang shiren, the cruel hearted landlord, was rich but _i'er would rather hid in the deep mountains and turn into a white-hired girl than marrying him;

wang baochuan wouldn't give up her marriage with _ue pinggui even though she had to live in the cold cave for over ten years;

emperor shunzhi of the qing dynasty owned the whole country, but just because of the death his beloved concubine, he eventually became disillusioned with this world and spent the rest of life in the temple as a monk (it's all right even if it is a legend).

many love stories can never be bought with money. the ever-lasting folktale of liang shanbo and zhu yingtai shows people's identification with this point of view.

wealthy men also have a lot of worries: afraid of being stolen or kidnapped, they may have to hire a bodyguard; they're concerned about their spoiling the children, or worry about the family discord because of the legacy disputes after their death; fearing devaluation if they don't invest, while fearing of bankrupt if they invest; where is their happiness?

how much is enough? no limitation. as poor as beggars without a penny, they can make a living by begging. it's said that some have become millionaires through begging. as wealthy as a billionaire, they can only enjoy a couple of dishes each meal. if someone is allergic to seafood, or tired of rich dishes, he may enjoy the pickled vegetables just as much.

as for money, people can take it easy sometimes, but most of the time, they can't. in theory, they may take it easy while in practice, they usually take it very seriously; talking about others, they can take it easy, but to themselves, they take it seriously again. some people take it seriously for one moment, but may take it easy afterwards, just as we said what is hidden from the concerned is plain to the bystanders. most people take money too seriously when being involved. in fact, as long as you have enough to eat, what is the difference between a little and a lot?

everything has a limit, so does money. we should conform to the course of the nature in stead of going out of our way to grasp it. we should spend according to our income. the rich may enjoy much more lu_uries but no less worries than the poor. the only difference is the content and form of worries. the higher the income is, the bigger the e_penditure is. the world famous bo_ers may earn millions of dollars for one game, but often find themselves deep in debt. with an annual salary as high as tens of thousands of dollars, the former president of the united states bill clinton ran into debts because of lawsuit, and had to throw off his airs to earn money in every mean. however, the monthly income of some of the chinese families is no more than a few hundred yuan while leading a life with enjoyment. happiness doesn't necessarily rely on money.

according to the western fable the gold touch, a king was very fond of gold and prayed to god for more gold everyday. to teach him a lesson, god imparted the gold touch to him. from then on, whatever he touched turned into gold, including bread, milk, flowers, and even his beloved daughter. he couldn't eat gold, of course, nor could he lose his daughter. in the end, he repented his sin, pleaded god to take the gold touch back and went back to his former happy life again. this story is a little e_aggerated, but at the same time it told us vividly that wealth and happiness are not synonym. what's more, no matter how much money you have, you can't spend it all.

wealth itself is neutral, but it acquires a double-attribute because of the difference of its owner. kind people use it for charities, while wicked people may use it to make guns and cannons for killing. therefore wealth can be the origin of both good and evil.

god(if he really e_ists), can you make the kind richer and the evil live in poverty?

wealth always reminds people of money, land, houses, and cars, etc. which are all material. in fact, wealth has two aspects: material and spiritual. people pay more attention to material wealth, which is tangible and also limited. for e_ample, a cake can be quickly eaten up, and a big sum of money can be spent. however, spiritual wealth is different, since it is intangible and unlimited. for e_ample, a kind of philosophy, concept, spirit, a plan, a strategy, or a innovation is hard to estimate its value. chairman's mao's thought had aroused millions of people, and with an overwhelming and irresistible momentum, his strategy of “encircle the city from the country” defeated first the japanese invaders and then jiang kai-shek's army of eight million. deng _iaoping's principle of “reform and opening up” led china out of the trap of poverty. the current financial policy and the general plan of “” have kept the chinese currency rmb from devaluating during the asian economic crisis and kept our national economy at a 7% growth rate in the unstable macro environment of world-wide economic crisis.

an enterprise can grow bigger and bigger like a snowball, but in the meantime, it can go bankrupt instantly like a deflated balloon, all depending on whether the operating strategy and specific measures are appropriate. just as the old saying goes: as long as the line is right, the future is bright. long-term development doesn't depend on good luck. therefore we believe that spiritually rich is really rich, and spiritual wealth is the biggest wealth. judging a man, we should see whether he has the wisdom while judging an enterprise, we should see whether its strategies and measures are in accordance with the historical trends. never trust beautiful illusions like the moon in the water and flowers reflected in a mirror that will not last long. we don't advocate beggarism, so we are not afraid of wealth, but uphold wealth. however, we should acquire wealth in a proper way, and think more about the future. we should not forsake good for the sake of gold, nor should we benefit ourselves at the e_penses of others. what we should do is to enjoy our own share at the common wealth of the human beings. wealth is not absolute. a great man may as rich as owning the whole world, at the same time, he may also as poor as penniless. therefore, as long as we are not spiritually poor, it is all right even if we are not rich man for the whole life.

being poor is not because someone is penniless, but mainly because of the lonely misery in his inner world. they are green-eyed, because they are never satisfied with what they have, but are always jealous of people who are successful or who earn higher salaries. they never look at other people's devotions and contributions, but with their habit of jealousy they always feel poor and uncomfortable. it is more difficult to solve internal poverty. suppose we can look back at the past with the concept of wealth, how can we stay poor? we may well say that wealth lies in your heart and we should know how to treasure it.

translated by zhang baodan

june 20, 2004

中文

一說(shuō)到財(cái)富，人們就會(huì)想到金錢，又會(huì)想到與錢有關(guān)的許多說(shuō)法和觀念。比如：錢能通神。有錢能使鬼推磨。人為財(cái)死，鳥(niǎo)為食亡。窮在鬧市無(wú)人問(wèn)，富在深山有遠(yuǎn)親。人窮志短，馬瘦毛長(zhǎng)。一分錢難倒英雄漢，等等。

八十年代前，都是國(guó)營(yíng)商店，明碼標(biāo)價(jià)，差一分真不賣給你，一分錢也確能難倒個(gè)英雄漢。那時(shí)有支應(yīng)運(yùn)而生的歌曲是：我在馬路邊，揀到一分錢，交到警察叔叔手里邊……。到了現(xiàn)在，一毛錢在地上，經(jīng)常沒(méi)有人再留意了。

人們對(duì)錢的恭維，表現(xiàn)在許多方面。給公司或商店起名子，經(jīng)常是：豪門啤酒，富豪酒家，貴族商店，名門飯店等（個(gè)人連名字也是金滿，萬(wàn)財(cái)之類）。過(guò)年了，要請(qǐng)財(cái)神，畫上印滿了金元寶。遇到百萬(wàn)富翁過(guò)市，明知并不會(huì)給自己一分錢，仍會(huì)恭恭敬敬地迎送和瞻仰。英國(guó)電影《百萬(wàn)英鎊》，揭露的淋漓盡致，百萬(wàn)英鎊在手，允許賒欠，可以借貸，甚至?xí)徒o你錢物。雖然片尾主人公失去百萬(wàn)英鎊仍能和女友相好，但如果沒(méi)有這個(gè)百萬(wàn)英鎊，他們還是不能結(jié)識(shí)的。人們很難直接去結(jié)交一個(gè)叫花子。

《紅樓夢(mèng)》在好了歌里雖然抨擊了拜金主義者，說(shuō)到：“世人都曉神仙好，只有金銀忘不了。終朝只恨聚無(wú)多，待到多時(shí)眼閉了?！钡谡缡侩[的注釋里談到世態(tài)炎涼，人心冷暖，又不得不說(shuō)：“金滿箱，銀滿箱，轉(zhuǎn)眼乞丐人皆謗?！苯Y(jié)論是：沒(méi)錢還是不行。

人類積幾千年的文明，都不能否認(rèn)錢的作用，說(shuō)明金錢的確是很重要的。無(wú)論對(duì)于個(gè)人，對(duì)于家庭，對(duì)于國(guó)家或民族，金錢都舉足輕重。不然，為什么小至看門人，大至總統(tǒng)都在拼命掙錢？為什么各國(guó)政府都要設(shè)財(cái)經(jīng)大臣，都要不斷地制定和修改財(cái)經(jīng)計(jì)劃？債權(quán)國(guó)和債務(wù)國(guó)是多么的不同？美國(guó)所以橫行國(guó)際，不就是財(cái)大氣粗嗎？你可以人窮志不窮，但窮了有可能挨打。阿富汗雖然贏得了很多同情，但靠施舍過(guò)日子是艱難可知的。

古往今來(lái)，國(guó)際國(guó)內(nèi)，一切腐敗的產(chǎn)生，都源于金錢。人不管怎么粗俗，錢不管來(lái)路怎樣骯臟，都可能去買通、甚至買斷一些體面的官僚乃至知識(shí)分子。錢的作用還不夠大嗎？（比如美國(guó)的安然公司破產(chǎn)案）

世上也有許多的人或團(tuán)體，自謂是看破紅塵的，當(dāng)然也應(yīng)該看輕了錢，如一些教派。但不解的是，他們也在聚錢。或?yàn)榱酥匦迯R宇，或?yàn)榱嗽偎芙鹕?，總有個(gè)名目。他們不自己生產(chǎn)，只能是由善男信女們捐贈(zèng)了。有時(shí)，捐贈(zèng)與否和捐贈(zèng)多少，竟是你誠(chéng)信度的標(biāo)志。出家人也在意錢嗎？是的。更何況，現(xiàn)在許多僧眾已經(jīng)是帶薪修行了。

我們生在一個(gè)物質(zhì)的世界，要否定錢、或說(shuō)財(cái)富的作用是很難的。吃飯要錢、穿衣要錢、上學(xué)要錢、看病要錢、住房要錢、坐車要錢，不要錢的地方很少，。我們現(xiàn)在能夠討論的不是錢重不重要，而只是錢萬(wàn)能嗎？財(cái)富是不是越多越幸福？

我們說(shuō)，錢不是萬(wàn)能的，它有許多辦不了的事。比如秦始皇、還有許多帝王，他們都想長(zhǎng)生不老。他們富有天下，他們可以用一切可能的手段去求取長(zhǎng)生不老藥，但他們都無(wú)法擺脫“荒冢一堆草沒(méi)了”的結(jié)局。

許多偉人們患了絕癥，盡管可以動(dòng)用一切醫(yī)療手段，他們還是經(jīng)歷著跟常人一樣的痛苦，甚至得到與常人們一樣的歸宿。富人、窮人、偉人、平常人，都來(lái)去赤條條。

黃世仁雖有錢，喜兒并不買賬，寧愿躲到深山當(dāng)白毛女。

王寶釧寧住寒窯，也不放棄與薛仁貴的婚姻。

清順治帝雖富有天下，竟能因一愛(ài)妃去世而看空一切、并步入僧門。（傳說(shuō)也無(wú)妨）

許多感情的事，是金錢買不動(dòng)的。梁山伯與祝英臺(tái)的故事流傳千古，正是人們對(duì)于這一觀點(diǎn)的認(rèn)同。

很富有的人，也有很多憂慮。怕被偷盜，怕被綁票，有時(shí)還要雇保鏢。

怕把孩子寵壞，又怕身后遺產(chǎn)分配不均，造成家人不和。

不投資怕貶值，投資了怕破產(chǎn)。哪有那么多快活？

錢多少為夠？沒(méi)有止境。少到一文不名，討飯吃也可以過(guò)活?，F(xiàn)在甚至有乞討成萬(wàn)元戶的。多到億萬(wàn)富翁的，一頓飯也不過(guò)三兩小菜。碰上個(gè)海鮮過(guò)敏、魚(yú)肉生膩的人，甚至可能只要兩碟咸菜下飯。

對(duì)于金錢，人們是又看得開(kāi)，又看不開(kāi)。理論上往往看得開(kāi)，實(shí)踐又常?？床婚_(kāi)。談別人，看得開(kāi)；到自己，又看不開(kāi)。也有當(dāng)時(shí)看不開(kāi)，事后看得開(kāi)的。因?yàn)楫?dāng)局者迷嘛，事到臨頭看不開(kāi)的較多。其實(shí)，只要不斷了你的炊煙，多點(diǎn)少點(diǎn)又何妨？

萬(wàn)事有個(gè)度，錢也一樣，不要刻意追求，順其自然。多了多花，少了少花，一樣可以過(guò)生活。富人們雖可以花天酒地，但苦惱并不比窮人少，只是苦惱的內(nèi)容與方式不同。掙大錢的花銷也大。世界級(jí)拳王，出場(chǎng)費(fèi)幾百萬(wàn)美金，上千萬(wàn)美金，常常是欠債的。美國(guó)前總統(tǒng)克林頓，年薪幾十萬(wàn)美金，仍然為官司欠債，不得不放下架子去多種渠道掙錢。而我們有些中國(guó)人的家庭，月薪幾百元人民幣，過(guò)得有滋有味。幸福不一定錢多。

西方有個(gè)寓言，叫點(diǎn)金術(shù)。說(shuō)有個(gè)國(guó)王嗜金如命，每天都在祈禱上帝給他更多的金子。上帝為了懲戒他，給了他點(diǎn)金術(shù)。從此他摸什么什么是金子，面包、牛奶、花朵、乃至他心愛(ài)的女兒。他不能吃金子呀，他不能沒(méi)有女兒呀。他終于懺悔，又祈求上帝收回點(diǎn)金術(shù)，回到他原來(lái)本就很幸福的生活。這個(gè)寓言雖然夸張，但卻生動(dòng)地告訴了我們，財(cái)富并不是幸福的同義詞 。何況，財(cái)富再多，你也花不了多少。

財(cái)富本身是中性的，因?yàn)閾碛械娜瞬煌?，就具有了兩重性。善良的人擁有了，可以去做慈善事業(yè)，惡人擁有了，可以打造槍炮去殺人。所以，財(cái)富可以成為萬(wàn)善之本，也可以成為萬(wàn)惡之源。

上帝?。ㄈ绻械脑挘耗懿荒茏屔屏嫉娜藗兌嘁稽c(diǎn)財(cái)富，而讓那些心地險(xiǎn)惡的人與財(cái)富無(wú)緣？

講到財(cái)富，人們想到金錢、土地、房屋、車輛等等，但這都是物質(zhì)的。其實(shí)財(cái)富包括兩方面，即物質(zhì)財(cái)富和精神財(cái)富。物質(zhì)財(cái)富人們比較看重，但它是有形的，因而也有限。比如一張餅，可以吃光的。比如一萬(wàn)元，可以花完的。而精神財(cái)富則不然，它無(wú)形也無(wú)限。比如一個(gè)主義，一種 觀念，一種精神，一個(gè)計(jì)劃，一個(gè)戰(zhàn)略，一個(gè)創(chuàng)新，常常很難估算它的價(jià)值。毛澤東的思想，當(dāng)時(shí)發(fā)動(dòng)了千千萬(wàn)萬(wàn)的民眾，排山倒海，勢(shì)如破竹，以農(nóng)村包圍城市的方略，打敗了日寇，打敗了蔣介石八百萬(wàn)軍隊(duì)。鄧小平的一個(gè)“改革、開(kāi)放”方針，讓中國(guó)甩掉了貧窮。中國(guó)現(xiàn)時(shí)的積極財(cái)政政策和拉動(dòng)內(nèi)需的大戰(zhàn)略，使我國(guó)在亞洲金融危機(jī)時(shí)能保持人民幣不貶值，在世界經(jīng)濟(jì)危機(jī)起伏動(dòng)蕩的大環(huán)境中，能保持國(guó)民經(jīng)濟(jì) 7 ％的增長(zhǎng)率。

一個(gè)企業(yè)，可以象滾雪球一樣，從小到大，也可以象泄了氣的皮球一樣，瞬間倒閉，全在經(jīng)營(yíng)戰(zhàn)略和具體措施是否得當(dāng)。正如俗話所說(shuō)，路線對(duì)了頭，一步一層樓。長(zhǎng)期發(fā)展是不能靠?jī)e幸的。所以我們相信，精神富有是真正的富有，精神財(cái)富才是最大的財(cái)富。我們看一個(gè) 人，要看他有無(wú)頭腦。看一個(gè)企業(yè)，要看是否有符合潮流的發(fā)展戰(zhàn)略和措施。不要相信水中月，鏡中花，那是不能長(zhǎng)久的。我們不信奉叫花子主義。我們不怕財(cái)富，也崇尚財(cái)富，但要取之有道，立足長(zhǎng)遠(yuǎn)。不要見(jiàn)利忘義，不要損人利已，而應(yīng)在人類走向繁榮的大潮中去享有自己的那一股激流。富有不是絕對(duì)的。既便是一個(gè)非常偉大的人，如毛澤東、孫中山等，雖可以富有天下，也可能一文不名。所以，只要心中不貧窮，不一定一輩子當(dāng)富翁。

真正的貧寒，不是因?yàn)槎道餂](méi)有錢，主要是內(nèi)心荒涼。他們集中表現(xiàn)于“紅眼”病。他們永不滿足自己的所得，而對(duì)一切成功者，高薪者心中不平。不看別人的付出，不看別人的貢獻(xiàn)，嫉妒成性，因而總覺(jué)得自己貧窮，總不舒服。內(nèi)心貧窮幫扶比較困難。如果我們能夠以財(cái)富的理念回顧過(guò)去，誰(shuí)能不富有？可不可以說(shuō)，財(cái)富本就在你心中，要珍惜啊 !

宋遠(yuǎn)利

2003/2/1，已全部結(jié)束，感謝你的閱讀。

第5篇 五四青年節(jié)演講稿：寶貴的精神財(cái)富

酷貓寫作精心整理了《五四青年節(jié)演講稿：寶貴的精神財(cái)富》，望給大家?guī)?lái)幫助!

86年前爆發(fā)的五四運(yùn)動(dòng)，是一場(chǎng)徹底反帝反封建的偉大愛(ài)國(guó)革命運(yùn)動(dòng)、一場(chǎng)偉大的思想解放運(yùn)動(dòng)和新文化運(yùn)動(dòng)。五四運(yùn)動(dòng)促進(jìn)了馬克思主義在中國(guó)的傳播，為中國(guó)共產(chǎn)黨的成立準(zhǔn)備了條件，從而拉開(kāi)了中國(guó)新民主主義革命的序幕。五四運(yùn)動(dòng)也是現(xiàn)代中國(guó)青年運(yùn)動(dòng)的發(fā)端，正是在五四運(yùn)動(dòng)中，中國(guó)青年作為一支新生的社會(huì)力量登上歷史舞臺(tái)。中國(guó)共產(chǎn)黨成立后，中國(guó)青年運(yùn)動(dòng)確立了正確的方向，在革命、建設(shè)和改革的各個(gè)歷史時(shí)期，一代又一代先進(jìn)青年在黨的領(lǐng)導(dǎo)下，為爭(zhēng)取民族獨(dú)立和人民解放，為實(shí)現(xiàn)國(guó)家富強(qiáng)和人民幸福，進(jìn)行了不懈奮斗，建立了卓越功勛。

五四運(yùn)動(dòng)給我們留下了一筆寶貴的精神財(cái)富，這就是愛(ài)國(guó)、進(jìn)步、民主、科學(xué)的五四精神。五四精神始終激勵(lì)著一代又一代中國(guó)青年，中國(guó)青年運(yùn)動(dòng)又豐富和發(fā)展了五四精神。黨領(lǐng)導(dǎo)全國(guó)人民的奮斗實(shí)踐，使五四精神不斷升華到新的境界。五四運(yùn)動(dòng)86年來(lái)，中國(guó)社會(huì)發(fā)生了翻天覆地的變化，五四先驅(qū)們追求的理想和目標(biāo)正在變成現(xiàn)實(shí)。當(dāng)前，我國(guó)已進(jìn)入全面建設(shè)小康社會(huì)、加快推進(jìn)社會(huì)主義現(xiàn)代化的新階段。在新的歷史條件下發(fā)揚(yáng)五四精神，就要堅(jiān)持以鄧小平理論和“三個(gè)代表”重要思想為指導(dǎo)，在全面建設(shè)小康社會(huì)的偉大實(shí)踐中譜寫青年運(yùn)動(dòng)的嶄新篇章。

勇于承擔(dān)歷史責(zé)任，是五四以來(lái)中國(guó)青年運(yùn)動(dòng)的光榮傳統(tǒng)。我們今天要進(jìn)一步發(fā)揚(yáng)這一光榮傳統(tǒng)，肩負(fù)起歷史賦予當(dāng)代青年的使命。實(shí)現(xiàn)全面建設(shè)小康社會(huì)的奮斗目標(biāo)，進(jìn)而實(shí)現(xiàn)中華民族的偉大復(fù)興，把我國(guó)建設(shè)成為富強(qiáng)、民主、文明的社會(huì)主義國(guó)家，是全國(guó)各族人民的共同理想，也是當(dāng)代青年的歷史使命和當(dāng)代青年運(yùn)動(dòng)的主題。青年一代要牢記黨和人民的重托，牢記自己肩負(fù)的歷史使命，以昂揚(yáng)的姿態(tài)和飽滿的熱情投身全面建設(shè)小康社會(huì)的偉大實(shí)踐，為實(shí)現(xiàn)黨的十六大確定的各項(xiàng)任務(wù)貢獻(xiàn)青春、智慧和力量。

當(dāng)代青年要肩負(fù)起歷史使命，就要勤于學(xué)習(xí)。在科技進(jìn)步日新月異的當(dāng)今世界，更加需要發(fā)揚(yáng)五四先驅(qū)們倡導(dǎo)的科學(xué)精神。全面建設(shè)小康社會(huì)的實(shí)踐離不開(kāi)科學(xué)理論的指引，現(xiàn)代化建設(shè)離不開(kāi)科學(xué)文化的武裝。要懂得馬克思列寧主義、毛澤東思想、鄧小平理論和“三個(gè)代表”重要思想，掌握豐富的科學(xué)文化知識(shí)，具有適應(yīng)社會(huì)發(fā)展需要的技能和本領(lǐng)，都需要下苦功夫?qū)W習(xí)。青年一代也要與時(shí)俱進(jìn)，跟上時(shí)代和社會(huì)前進(jìn)的步伐，為此就要樹(shù)立終身學(xué)習(xí)的觀念，學(xué)習(xí)學(xué)習(xí)再學(xué)習(xí)。青年處在學(xué)習(xí)的關(guān)鍵時(shí)期，一定要珍惜大好時(shí)光，發(fā)憤學(xué)習(xí)，刻苦鉆研，打牢人生成長(zhǎng)進(jìn)步的根基。

當(dāng)代青年要肩負(fù)起歷史使命，就要善于創(chuàng)造。全面建設(shè)小康社會(huì)是前無(wú)古人的事業(yè)，在這一偉大實(shí)踐中，有大量新情況需要去認(rèn)識(shí)，有大量新課題需要去解決，有大量新任務(wù)需要去完成。只有不斷創(chuàng)造，不斷開(kāi)拓，事業(yè)才能發(fā)展，社會(huì)才能進(jìn)步。青年時(shí)期是最富有創(chuàng)造力的時(shí)期，青年是最具有創(chuàng)造熱情和創(chuàng)造潛力的群體。青年一代要努力培養(yǎng)自己的創(chuàng)造能力，充分發(fā)揮自身的創(chuàng)造潛能，緊密結(jié)合全面建設(shè)小康社會(huì)的偉大實(shí)踐，在不斷認(rèn)識(shí)和把握客觀規(guī)律的基礎(chǔ)上，勇于創(chuàng)造，善于創(chuàng)造，不斷地有所發(fā)現(xiàn)、有所發(fā)明、有所創(chuàng)造、有所前進(jìn)。

當(dāng)代青年要肩負(fù)起歷史使命，就要甘于奉獻(xiàn)。同人民緊密結(jié)合、為祖國(guó)奉獻(xiàn)青春，是總結(jié)中國(guó)青年運(yùn)動(dòng)的必然結(jié)論，也是當(dāng)代青年運(yùn)動(dòng)的正確方向。奉獻(xiàn)是崇高的精神境界，美好的人生追求，也是成就事業(yè)的前提。青年只有在為祖國(guó)和人民做出奉獻(xiàn)時(shí)，青春才更加亮麗，自身價(jià)值才能更好地實(shí)現(xiàn)。要把個(gè)人的命運(yùn)同祖國(guó)的命運(yùn)緊密聯(lián)系在一起，把個(gè)人的追求融入全民族的共同理想之中，自覺(jué)服務(wù)祖國(guó)和人民，無(wú)私奉獻(xiàn)社會(huì)，艱苦奮斗，不懈進(jìn)取，在火熱的社會(huì)實(shí)踐中創(chuàng)造出無(wú)悔的青春、永恒的青春。

五四以來(lái)的中國(guó)青年運(yùn)動(dòng)史，是中國(guó)社會(huì)偉大變革的歷史篇章中一部絢麗的青春史詩(shī)，是中華民族偉大復(fù)興的交響樂(lè)中一部雄渾的青春樂(lè)章。在全面建設(shè)小康社會(huì)的歷史進(jìn)程中，中國(guó)青年運(yùn)動(dòng)必將譜寫更加光輝燦爛的篇章。讓我們緊密團(tuán)結(jié)在以胡錦濤同志為_(kāi)__的周圍，高舉鄧小平理論和“三個(gè)代表”重要思想偉大旗幟，堅(jiān)定不移跟黨走，在建設(shè)中國(guó)特色社會(huì)主義的奮斗中，唱響新時(shí)期的青春之歌!

第6篇 語(yǔ)文課前的演講稿演講磨難是一種財(cái)富

演講稿是演講者為演講活動(dòng)撰寫的文稿,其質(zhì)量的高低直接影響著演講的成敗。下面是小編為你整理的幾篇語(yǔ)文課前演講稿磨難是一種財(cái)富，希望能幫到你喲。

語(yǔ)文課前演講稿磨難是一種財(cái)富篇一

培根曾經(jīng)說(shuō)過(guò)：“身體有缺陷者往往有一種遭人輕蔑的自卑，但這種自卑也可以是一種奮勇向上的激勵(lì)。”是啊，其實(shí)“缺陷”也是一筆財(cái)富，關(guān)鍵在于你如何看待這筆財(cái)富，是逃避它，還是迎面接受它?

人無(wú)完人，自古以來(lái)有多少名人也是身體上有缺陷的。

古希臘的偉大哲學(xué)家蘇格拉底因外貌丑陋被人看不起，但他沒(méi)有因此而氣餒，而是刻苦求學(xué)，用自己的智慧贏得別人的尊重。海倫·凱勒在一歲半時(shí)，由于一場(chǎng)大病，雙目失明，雙耳失聰，但她并沒(méi)有放棄，而是頑強(qiáng)地生活著、學(xué)習(xí)著、工作著，最終成為一名偉大的作家，并獲得了總統(tǒng)頒發(fā)的“自由勛章”。中國(guó)的殘疾指揮家舟舟，殘疾作家張海迪、史鐵生，無(wú)不是在殘疾中獲得了人生的完美?？梢?jiàn)，缺陷并不可怕，殘疾也沒(méi)有必要有所畏懼，關(guān)鍵在于你如何看待這筆財(cái)富，只要你善待自己，燃燒自己，不要讓自己在殘缺中迷失甚至毀滅，就能成就一項(xiàng)事業(yè)，對(duì)社會(huì)作出貢獻(xiàn)。

在現(xiàn)實(shí)生活中，這樣的例子也比比皆是。他，是我的一個(gè)同學(xué)，自小就被病魔無(wú)情地折磨著。他也因此被同學(xué)排斥，甚至是在他病情發(fā)作的時(shí)候也只有少數(shù)的同學(xué)愿意過(guò)去幫助他。可是他卻不在乎，他每天都過(guò)得很快樂(lè)，他以平常的心態(tài)淡看世間萬(wàn)物，因此在別人為挫折傷心、難過(guò)的時(shí)候，他依舊能夠過(guò)得開(kāi)開(kāi)心心。也許有人會(huì)認(rèn)為這不過(guò)是“阿q精神”罷了，不足以掛齒，但對(duì)于一個(gè)時(shí)刻在被病魔吞噬的人來(lái)說(shuō)這又是多么難能可貴啊!而他并不是不害怕，而是他決定接受這一缺陷，或許正是因?yàn)檫@個(gè)缺陷才能使他“坐看云起”，而此刻這一缺陷毫無(wú)疑問(wèn)成為了他生命中一筆重要的財(cái)富了。

“缺陷”是一筆讓人討厭卻又無(wú)法舍棄的財(cái)富。所以不必掩飾自己的缺陷，因?yàn)橹灰曌陨淼娜毕荩幼杂X(jué)努力地充實(shí)和提高自己，將能心無(wú)旁騖地專注于心中所求，最終取得成功!

語(yǔ)文課前演講稿磨難是一種財(cái)富篇二

貧困是一筆財(cái)富，之所以說(shuō)它是財(cái)富，是因?yàn)樵绞秦毨г郊?lì)人們奮發(fā)向上，越是要改變生存環(huán)境，自然就產(chǎn)生了“人十之，己百之”的上進(jìn)心。古代就有“寒門生貴子，白屋出公卿”的說(shuō)法。孟子也說(shuō)過(guò)：“天將降大任于斯人也，必先苦其心志，勞其筋骨，餓其體膚，空乏其身……”

居里夫人的美名家喻戶曉。她是近代科學(xué)史上的一個(gè)奇跡，猶如一顆光芒四射、璀璨耀眼的巨星照亮科學(xué)的星空，留下永久的光耀?？墒牵谒€不到十七歲時(shí)，就因?yàn)楦赣H的工資微薄不得不去做家教謀生。在那段時(shí)光里，她不論風(fēng)天雨天，都得在城市走很遠(yuǎn)的路。她的學(xué)生們要么不聽(tīng)話，要么懶于學(xué)習(xí)，學(xué)生的家長(zhǎng)也不怎么尊重她。但為了獲得那可憐的報(bào)酬，她只能做下去。而后來(lái)，為了供姐姐上學(xué)，十七歲的她甚至單獨(dú)一人來(lái)到鄉(xiāng)下的一戶人家里當(dāng)家庭教師，生活清苦。

但就是這樣一個(gè)貧苦的小姑娘，長(zhǎng)大后發(fā)現(xiàn)了釙，發(fā)現(xiàn)了鐳，譜寫了史無(wú)前例的科學(xué)篇章，對(duì)全人類的發(fā)展做出了巨大的貢獻(xiàn)。或許，正是年少時(shí)那一段不堪回首的貧困生活給予了她常人難以想象的勇氣和毅力，使得她擁有了堅(jiān)定不移、鍥而不舍的品質(zhì)，讓她能在提煉鐳的三年多時(shí)間里以無(wú)比堅(jiān)韌的意志不屈努力，獲得成功。

不僅僅是居里夫人，古今中外無(wú)數(shù)成功人士大部分都有過(guò)貧困的經(jīng)歷：范仲淹兩歲喪父，母親改嫁，幼年讀書時(shí)連稠一點(diǎn)兒的粥也難以吃到;明代大學(xué)士宋濂家中一貧如洗;蘇聯(lián)作家高爾基曾經(jīng)是一個(gè)流浪兒;荷蘭畫家凡·高也曾是一文不名，生活上?？康艿艿慕訚?jì);丹麥童話作家安徒生出生于一個(gè)鞋匠家庭……生活在貧困中的他們，最后都取得了極高的成就。貧困成為了他們的一筆財(cái)富，正是因?yàn)橛辛素毨У哪ルy，他們才擁有了各種可貴的品質(zhì)與上進(jìn)心。

記得世界球王貝利喜得貴子時(shí)，有記者賀道：“看他長(zhǎng)得多壯實(shí)，今后他一定會(huì)成為和你一樣了不起的體育明星。”貝利聽(tīng)后不假思索地反駁道：“他有可能成為一名優(yōu)秀的運(yùn)動(dòng)員，但他絕不會(huì)有我這樣的成就，因?yàn)樗F(xiàn)在很富有，缺乏先天競(jìng)爭(zhēng)意識(shí)，而我小的時(shí)候是貧困的。”

是啊，貝利說(shuō)得沒(méi)錯(cuò)，富有是滋生懶惰的溫床，安逸的生活會(huì)使人安于現(xiàn)狀，這些不是財(cái)富，而是把人推入失敗的黑手，缺乏競(jìng)爭(zhēng)意識(shí)與上進(jìn)心的人絕不會(huì)成功!

貧困是筆財(cái)富，因?yàn)樗?lì)了人們奮發(fā)向上的精神，而這種精神是被成功所青睞的。所以，生活在貧困中的人們不必自怨自哀，努力奮斗或許成功已向你走來(lái)。

語(yǔ)文課前演講稿磨難是一種財(cái)富篇三

這一段人生絮語(yǔ)再次向人們提示了痛苦之中蘊(yùn)含的巨大內(nèi)涵與價(jià)值——痛苦是一筆財(cái)富。

痛苦是什么?實(shí)在難以給它下一個(gè)全面的定義。幾十年工齡的老工人目睹工廠破產(chǎn)倒閉，老師看見(jiàn)學(xué)生的失敗，學(xué)生面對(duì)黑色的7月……不能說(shuō)不是痛苦;被機(jī)器絞斷雙手，被車輪軋斷了雙腿，被大火燒傷面容……這又是一種痛苦。因此概括而言：痛苦就是無(wú)情肆虐折磨人的肉體和精神的一切有形的無(wú)形的東西。

痛苦是怎樣產(chǎn)生的呢?究其根源，有這內(nèi)外交替的因素，即外在的給予和內(nèi)在的感受相結(jié)合，于精神于肉體的痛苦就產(chǎn)生了。不是所有的人都能面對(duì)痛苦而活個(gè)暢明白痛苦的到來(lái)和失落同樣令人不悅。有人在痛苦的煎熬中哀嘆頹廢消極之亡，更有人于痛苦之中昂起了不屈的，笑迎沉甸甸的逆境。痛苦也許可以使一個(gè)口若懸河的人從此沉沒(méi)寡言，但不能使一個(gè)人停止思維的活動(dòng)，使一個(gè)有志者尋覓的腳步!

痛苦是一種不可多得的財(cái)富。

痛苦和孤獨(dú)往往能使一個(gè)人日臻成熟和偉大。它讓一個(gè)人的思想日趨高潔和完善，生命永遠(yuǎn)不會(huì)麻木。張海迪于痛苦之中成為跨世紀(jì)的一代先鋒，成潔在失掉雙腿的痛苦之中成為“全國(guó)十佳”之一，更有曹雪芹失意著“紅樓，”司馬遷宮刑寫《史記》……凡此種種，他們都是偉大的，因?yàn)樗麄凂{馭了痛苦，并于痛苦之中建立了不朽!

痛苦是一筆財(cái)富。

痛苦的經(jīng)歷并不能把一切人都引向真理。北大一學(xué)生發(fā)誓“不能流芳百世，也要遺臭萬(wàn)年，”痛苦駕馭了他為實(shí)踐“誓言”而遺臭萬(wàn)年;留美博士生盧剛于痛苦之中將罪惡的槍口指向了同學(xué)、導(dǎo)師，又指向了自己，哀哉可嘆!人的堅(jiān)強(qiáng)只有在于生活挑戰(zhàn)的抗?fàn)幹旭{馭痛苦才能得以真正的經(jīng)驗(yàn)。當(dāng)發(fā)現(xiàn)人生的最大樂(lè)趣是“生活需要我”時(shí)，人就戰(zhàn)勝了痛苦。就會(huì)明白：痛苦是一筆財(cái)富!

想起昔日的歡樂(lè)，我感到痛苦，因?yàn)闅g樂(lè)已成為過(guò)去;想起昔日的痛苦，我感到歡樂(lè)，因?yàn)槲乙褢?zhàn)勝了痛苦，并悄悄地發(fā)現(xiàn)：痛苦是一筆不可多得的財(cái)富!

在很多人看來(lái)，金錢是財(cái)富，股票是財(cái)富，房子是財(cái)富;還有許多人認(rèn)為，知識(shí)是財(cái)富，時(shí)間是財(cái)富，親情、友情是財(cái)富;然而，是否有人這樣想過(guò)：苦難和挫折，其實(shí)也是一筆財(cái)富?

法國(guó)作家巴爾扎克說(shuō)：“世界上的事情永遠(yuǎn)不是絕對(duì)的，結(jié)果完全因人而異?？嚯y對(duì)于天才是墊腳石，對(duì)于強(qiáng)者是一筆財(cái)富，對(duì)于弱者是萬(wàn)丈深淵。”就像月有陰晴圓缺一樣，人的一生不可能全都在鮮花和掌聲中度過(guò)，痛苦和磨難有時(shí)也與人生相依相伴。當(dāng)痛苦降臨時(shí)，有的人自怨自艾，意志消沉，一蹶不振;有的人則不屈不撓，在與痛苦相搏中，感悟人生的真諦。

蘇聯(lián)作家?jiàn)W斯特洛夫斯基為了創(chuàng)造新生活，忍受了一般人難以想象的痛苦，他說(shuō)：“對(duì)我來(lái)說(shuō)，活著的每一天都意味著要和巨大的痛苦作斗爭(zhēng)，但你們看到的我臉上的微笑，再也沒(méi)有比戰(zhàn)勝這痛苦使人感到幸福和快樂(lè)的事情了。”

有道是：“艱難困苦，玉汝于成。”痛苦是幸福的前奏，歡樂(lè)在痛苦中孕育。沒(méi)有河蚌與沙子的苦苦拼搏，就不會(huì)有晶瑩璀璨的珍珠;沒(méi)有“一把辛酸淚”，就不會(huì)有石破天驚的《紅樓夢(mèng)》;沒(méi)有處江湖之遠(yuǎn)的厄運(yùn)，就不會(huì)有千古流傳的《岳陽(yáng)樓記》;司馬遷身受宮刑，卻撰寫出一部“史家之絕唱，無(wú)韻之離騷”的《史記》;鄧小平幾起幾落，卻成為“障百川而東之，回狂瀾于既倒”的一代偉人……苦難和挫折沒(méi)有將他們壓倒，卻成為他們通往成功路上一張可貴的“通行證”苦難是人生最好的大學(xué)。盧梭在《埃米爾》一書中說(shuō)：我的一生中曾有過(guò)短暫的得意，幸運(yùn)的時(shí)刻，它們幾乎都沒(méi)有給我留下持久的回憶，相反，在那些艱苦的歲月里，我卻總是滿懷溫馨、甜美的感情為受傷的心靈抹上香膏，將痛苦化為歡樂(lè)，而把當(dāng)時(shí)的苦和累忘得一干二凈。

有人問(wèn)中國(guó)內(nèi)地首富劉永好：你成功的秘訣在哪里?你成功給仍在最底層奮斗的蕓蕓眾生什么啟示?劉永好伸出兩個(gè)指頭：“就兩個(gè)字：吃苦。我在20歲以前的經(jīng)歷，感受最深的就是吃苦教育，這是人生最大的教育。有人說(shuō)我讀了mba(即工商管理碩士)，念過(guò)博士，但是，假如沒(méi)有吃苦，人生就不算完整，從某種意義上說(shuō)，吃苦的歷程絕不亞于讀mba和博士學(xué)位。這些苦難給了我信心、力量，同時(shí)也賦予了我雄視天下困難和坎坷的毅力與勇氣。”

是的，艱苦和磨難是人生一筆寶貴的財(cái)富。當(dāng)苦難不期而至是時(shí)，我們要勇于向命運(yùn)挑戰(zhàn)，與磨難抗?fàn)帯＿@樣，當(dāng)你成功地征服了它們之后，就能真切地感受生活的甘甜，世界的美好。

在一次聚會(huì)上，那些堪稱成功的實(shí)業(yè)家、明星談笑風(fēng)生，其中就有著名的汽車商約翰.艾頓。艾頓向他的朋友、后來(lái)成為英國(guó)首相的丘吉爾回憶起他的過(guò)去——他出生在一個(gè)偏遠(yuǎn)的小鎮(zhèn)，父母早逝，是姐姐幫人洗衣服、干家務(wù)，辛苦掙錢將他撫育成人。但姐姐出嫁后，姐夫?qū)⑺麛f到舅舅家;而舅媽更是刻薄，在他讀書時(shí)，規(guī)定每天只能吃一頓飯，還得收拾馬廄和剪草坪。剛工作當(dāng)學(xué)徒時(shí)，他根本租不起房子，有將近一年多時(shí)間躲在郊外一處廢舊的倉(cāng)庫(kù)里睡覺(jué)……

丘吉爾驚訝地問(wèn)：“以前怎么沒(méi)有聽(tīng)你說(shuō)過(guò)這些?”艾頓笑道：“有什么好說(shuō)的呢?正在受苦或正在擺脫受苦的人是沒(méi)有權(quán)利訴苦的。”這位曾經(jīng)在生活中失意、痛苦很久的汽車商又說(shuō)：“苦難變成財(cái)富是有條件的，這個(gè)條件就是——你戰(zhàn)勝了苦難并且遠(yuǎn)離苦難，不再受苦。只有在這時(shí)，苦難才是你值得驕傲的一筆人生財(cái)富;別人聽(tīng)著你的苦難時(shí)，也不覺(jué)得你是在念苦經(jīng)了，才覺(jué)得你的意志堅(jiān)強(qiáng)，值得敬重，但如果你還在甘難之中或沒(méi)有擺脫苦難的糾纏，你說(shuō)什么呢?在別人聽(tīng)來(lái)，無(wú)異于就是請(qǐng)求廉價(jià)的憐憫甚至乞討……這個(gè)時(shí)候你能說(shuō)你正在享受苦難、在苦難中鍛煉了品質(zhì)、學(xué)會(huì)了堅(jiān)韌?別人只會(huì)覺(jué)得你是在玩精神勝利、自我麻醉吧!”

艾頓的一席話，使丘吉爾重新修訂了他“熱愛(ài)苦難”的信條。他在自轉(zhuǎn)中這樣寫道——苦難，是財(cái)富還是屈辱，當(dāng)你戰(zhàn)勝了苦難時(shí)，它就是你的財(cái)富;可當(dāng)苦難戰(zhàn)勝了你時(shí)，它就是你的屈辱。

多一份苦難，就多一份對(duì)生命內(nèi)涵的體驗(yàn)和理解，就多一份對(duì)生命內(nèi)涵的體驗(yàn)和理解，就多一份對(duì)人生的發(fā)現(xiàn)和頓悟，就多一份巨大的精神財(cái)富。

第7篇 英語(yǔ)演講稿“財(cái)富”

the word wealth always reminds people of money and the sayings or concepts related to money. for e_ample, “money talks”; “money makes the ghosts turn the mill”; “as birds die for food, so men die for wealth”; “the poor have no friends even though they live in the noisy downtown, while the rich have remote kinsfolk even if they live in the deep mountains”; “poverty chills ambition” “one cent short may put a hero in an awkward situation” etc, etc..

in the 1980' s, all shops were state-owned with marked prices. you couldn't buy what you wanted with even one cent short, so one cent could indeed embarrass a hero. a popular song at that time started “i picked up one cent at the roadside, and i handed it over to the policeman…” but now no one cares to pick it up even if it were ten cents.

people's reverence for money is e_pressed in varied ways. the names of companies or stores are often “beer of wealth and honor”, “restaurant of wealth and rank” “store of the aristocrats” “hotel of fame and prestige” etc. (even some people's names have the meanings of “full of gold” or “great fortune”). at new year's time, the god of wealth is worshiped and the picture of the god is covered with signs of money. when a millionaire is walking in the street, people will show their profound respect even though they know very well that they can not get a cent from him. the english film “the million-pound note” makes a most vivid revelation of this situation. with the million pound note in hand, the hero has the privilege to buy on credit, or on loan and is even presented money from others. it's an idealized end of the story that the hero is still loved by his girl friend even after he lost his million-pound note. however, without the million-pound note, they couldn't have known each other. it's very difficult for people to make friends directly with beggars.

the song of “all good things must end” in a dream of the red mansions attacks the money worshipers by saying:

“all men long to be immortals

yet silver and gold they prize

and grub for money all their lives

till death seals up their eyes”

but when chen shih-yin tries to e_pound this song by analyzing the inconstancy of human relationships and the incomprehensible human heart, he has to say:

“while men with gold and silver by the chest

turn beggars, scorned by all and dispossessed”

the conclusion is that it doesn't work without money.

in spite of the human civilizations over thousands of years, people can not deny the function of money. this shows how important money is. money plays a decisive role to individuals, to families and even to countries or nationalities. otherwise, why is everyone, from doorkeepers to presidents, trying to earn as much as possible? why does every country need chancellors of the e_chequer, who keep formulating and revising financial laws and regulations? how different it is to be a creditor nation and a debtor nation! the united states is playing the tyrant just because it is wealthy enough. a poor man may cherish lofty aspirations, but will probably be beaten because of his poverty. the afghanistan may have won a lot of sympathy, but how difficult it would be to live solely on charity.

of all ages and in every country, all kinds of corruption stem from money. no matter how rough the man is, and in what despicable way he earned the money, he can grease the palms of or buy over some very decent officials or even intellectuals. can you see how crucial a role money is playing? (a case in point is the bankrupt of the company)

some people or organizations like some religious groups claim that they have seen through the human vanity and can take money lightly, but to people's puzzlement, they are also accumulating money, either to renovate the temples, or to regild buddha's statues, in whatever prete_ts. they are not engaged in production, so they can only depend on the donations from the devout believers. sometimes your sincerity relies on whether you donate and how much you donate. do the monks care about money? the answer is affirmative. what's more, many monks are already provided with a salary.

we are living in a material world, and it's really difficult to deny the function of money or wealth. we need money for food, clothes, education, hospital, housing and transportation, etc. there's rarely anything that doesn't need money. what we can discuss now is not the importance of money, but whether money is almighty and whether more wealth can bring us more happiness.

we must say that money is not almighty, and there are many things which money can't do. for e_ample, many emperors like qin shihuang longed for eli_irs. as wealthy as they were, and as mighty as they were to take every measure to search for long life medicine, they still could not avoid the sad denouement that “their graves are a covered with weeds”.

many great men suffered from fatal illness. even though they were treated with the best medical means, they had to suffer as much as the ordinary people, and met with the same inescapable fate. rich or poor, great or ordinary, we come and go with nothing belonging to us.

huang shiren, the cruel hearted landlord, was rich but _i'er would rather hid in the deep mountains and turn into a white-hired girl than marrying him;

wang baochuan wouldn't give up her marriage with _ue pinggui even though she had to live in the cold cave for over ten years;

emperor shunzhi of the qing dynasty owned the whole country, but just because of the death his beloved concubine, he eventually became disillusioned with this world and spent the rest of life in the temple as a monk (it's all right even if it is a legend).

many love stories can never be bought with money. the ever-lasting folktale of liang shanbo and zhu yingtai shows people's identification with this point of view.

wealthy men also have a lot of worries: afraid of being stolen or kidnapped, they may have to hire a bodyguard; they're concerned about their spoiling the children, or worry about the family discord because of the legacy disputes after their death; fearing devaluation if they don't invest, while fearing of bankrupt if they invest; where is their happiness?

第8篇 語(yǔ)文課前演講稿磨難也是一種財(cái)富

世塵的喧嘩，與你只是磨練，一個(gè)倍受磨難和苦難的人是最富有的人，因?yàn)樗梢杂每嚯y創(chuàng)造新世界，而富有的人卻會(huì)讓世界創(chuàng)造他。下面是小編為你整理的幾篇磨難也是一種財(cái)富演講稿演講稿，希望能幫到你喲。

語(yǔ)文課前磨難也是一種財(cái)富演講稿篇一

幾乎每一個(gè)人都期望一帆風(fēng)順。許多人都說(shuō)：前進(jìn)的路上，即使沒(méi)有鶯歌燕舞，沒(méi)有盛開(kāi)的鮮花，那最好也沒(méi)有風(fēng)雨、沒(méi)有挫折。其實(shí)，這是不可能的。不過(guò)，我在這里不想展開(kāi)這個(gè)話題。我想談?wù)勛约簩?duì)挫折的看法。

我越來(lái)越深地感悟到：挫折也是人生的一筆財(cái)富。沒(méi)有挫折的人生，從某種意義上來(lái)說(shuō)是黯然失色的。

說(shuō)“挫折是人生的財(cái)富”，最主要的一點(diǎn)是挫折會(huì)讓我們變得聰明，變得堅(jiān)強(qiáng)，變得成熟，變得完美。當(dāng)然，這首先需要我們經(jīng)得住挫折。

俗話說(shuō)：“吃一虧，長(zhǎng)一智”。這可是絕對(duì)“老人言”，絕對(duì)有道理的哲言。比如小孩子不小心被狗咬了，很痛，哭了。對(duì)孩子來(lái)說(shuō)，這是挫折。經(jīng)過(guò)這次挫折，孩子知道狗是會(huì)咬人的，他必然對(duì)狗有了一份戒備。下一回，他就會(huì)想辦法避免被狗咬。這不就變得聰明一點(diǎn)了嗎?

但是，在現(xiàn)實(shí)生活中，卻偏偏被狗咬過(guò)的人，又被狗咬了!這又如何理解呢?我分析下來(lái)，認(rèn)為關(guān)鍵在于人們對(duì)待挫折的態(tài)度。同樣避免被狗咬，有人采取看見(jiàn)狗就大呼小叫、拔腿逃跑的辦法，結(jié)果適得其反，助長(zhǎng)了狗的囂張氣焰，再次被狗咬就在所難免;有人看見(jiàn)狗來(lái)了，只是彎了彎腰，裝出從地上拾塊磚頭的樣子，狗馬上夾著尾巴溜之大吉了。即使從來(lái)沒(méi)有被狗咬過(guò)的人，照樣可以用后一種辦法對(duì)付狗。因?yàn)槁斆魅瞬坏軌驈淖约旱拇煺?/p>

中明白一些道理，還善于從別人的失敗中總結(jié)經(jīng)驗(yàn)教訓(xùn)。從這點(diǎn)來(lái)看，挫折不更是一筆難得的精神財(cái)富嗎?

誠(chéng)然，我們可以借鑒別人的經(jīng)驗(yàn)教訓(xùn)。但我總感到人生道路的過(guò)分平坦，整個(gè)人生也就變得索然無(wú)味。于是，我又想到，我們現(xiàn)在許多做父母、做老師、做長(zhǎng)輩或領(lǐng)導(dǎo)的，是不是可以更多地放開(kāi)手，讓孩子們自己去闖蕩闖蕩，讓他們依靠自己的努力去成就一番事業(yè)呢?

還有高考落榜的學(xué)子，是不是也能從挫折中得到點(diǎn)什么，振作起來(lái)，開(kāi)始新一輪的搏擊呢?你比別人多了一番挫折，經(jīng)受了一番磨難，那么，一旦成功，你也必然比別人更多一份喜悅。經(jīng)受了挫折，經(jīng)受了磨難，你會(huì)更加努力，更加珍惜，更加有出息!

越怕狗咬的，老被狗咬。與其老是被動(dòng)，不如學(xué)點(diǎn)主動(dòng)進(jìn)攻。只要我們經(jīng)得住挫折，那么，挫折會(huì)讓我們變得更加聰明的。墊在人類社會(huì)底下，托起現(xiàn)代文明的，不正是人類經(jīng)歷過(guò)的種種挫折嗎?

挫折，確實(shí)也是人生的一筆財(cái)富啊!

磨難也是一種財(cái)富演講稿演講稿篇二

從小，我就讀了不少名人的故事。兩耳失聰后仍舊堅(jiān)持音樂(lè)創(chuàng)傷并獲得了巨大成功的“樂(lè)圣”貝多芬;年輕時(shí)窮困潦倒，卻能堅(jiān)持科學(xué)研究的“發(fā)明之王”愛(ài)迪生;在中國(guó)革命被舊勢(shì)力瘋狂鎮(zhèn)壓的千鈞一發(fā)之際，勇敢挑起重?fù)?dān)，率領(lǐng)中國(guó)人堅(jiān)持革命，最終創(chuàng)造了新中國(guó)的人民領(lǐng)袖毛澤東――這些偉人都給我留下了深刻印象。他們使我知道：成功是來(lái)之不易的，成功是需要用堅(jiān)韌的品格來(lái)戰(zhàn)勝挫折的。

在生活中，我總努力地把握自己，使自己的心理承受力逐漸增強(qiáng)。面對(duì)學(xué)習(xí)上的種種失敗，生活中的種種不如意，雖有過(guò)痛苦，但從沒(méi)失去過(guò)信心。但有一次……

那天，我走在回家的路上，天灰蒙蒙的，仿佛在宣告著一場(chǎng)暴風(fēng)雨的來(lái)臨。我緩慢地挪動(dòng)著腳步，卻還希望自己可以走得再慢點(diǎn)，再慢點(diǎn)。是的，我又一次考試考砸了。記得上次考試成績(jī)出來(lái)之后，老師把我叫到了辦公室，開(kāi)了個(gè)小型的“批斗會(huì)”，還讓我保證，下次要達(dá)到什么樣的名次，可現(xiàn)在……

“唉!”我嘆了一口氣，停下了腳步。是的，到家了。那扇門的背后會(huì)是什么在等著我呢?我仿佛可以看到媽媽失望而冷漠的目光，我膽怯了，轉(zhuǎn)過(guò)身，可又想，我能去哪里呢?于是又轉(zhuǎn)身面對(duì)家門。

終于，我轉(zhuǎn)動(dòng)手中的鑰匙，打開(kāi)了門。一直到吃晚飯的時(shí)候，爸媽都沒(méi)有對(duì)我說(shuō)什么責(zé)怪的話，而媽媽的目光依然是那么溫暖，那么慈愛(ài)。我有點(diǎn)不知所措地看著媽媽，她說(shuō)：“這次考試沒(méi)考好沒(méi)關(guān)系，我們都知道你在家努力了，可能是考試那天不在狀態(tài)吧。沒(méi)關(guān)系的，下次再加油，我們看好你!”聽(tīng)了這一番話，我終于笑了，很開(kāi)心很開(kāi)心。因?yàn)槲颐靼琢耍瑹o(wú)論我遇到怎樣的事，爸爸媽媽都一定是最愛(ài)我的，我要相信我自己，只有戰(zhàn)勝失敗，才可以走向成功。

現(xiàn)在如果有人向我提到那件事，我會(huì)告訴他，失敗對(duì)我也是一種財(cái)富，因?yàn)槲彝ㄟ^(guò)它又一次磨煉了自己，又一次體味到堅(jiān)韌的寶貴價(jià)值。

古今中外，多少人經(jīng)過(guò)無(wú)數(shù)挫折才取得勝利、成功。吃一塹，長(zhǎng)一智。挫折也是一筆財(cái)富。

一座挺拔秀美的小山，在蜿蜓盤旋的山路上，李白騎著他的小毛驢優(yōu)哉游哉。他喝著酒，一邊吟誦著：天生我材必有用，千金散盡還復(fù)來(lái)。忽然，小毛驢絆了一下，李白摔了個(gè)仰面朝天，他哈哈一笑，說(shuō)道：“好在這一摔，酒醒了大半，

一會(huì)兒就不會(huì)喝醉了，挫折也是一筆財(cái)富。”不久，他又看見(jiàn)了懸崖，對(duì)小毛驢說(shuō)：“這下好了，你不用再受我壓迫了，后會(huì)有期。”小毛驢揚(yáng)揚(yáng)蹄子，好像在說(shuō)：“挫折真是一筆財(cái)富。”

東漢末年，曹操站在城樓上，對(duì)著將士們大喊：“此次出征，我們一定要打敗張繡，鏟除奸賊。”

誰(shuí)知曹操五萬(wàn)大軍一去不還，全都戰(zhàn)死在張繡的城下。曹操立刻檢討自己，將所有錯(cuò)誤推到自己頭上，發(fā)揚(yáng)了優(yōu)點(diǎn)，批評(píng)了自己所犯的錯(cuò)誤，挫折也是一筆財(cái)富。很快就打得張繡丟盔棄甲，他們凱旋而歸。他又將功勞全部記在謀士、部將的頭上。人遇到挫折固然不好，但好好面對(duì)，就可以讓挫折變成財(cái)富。

保爾·柯察金遇到的挫折也很大，他幾乎全身癱瘓，接著雙目失明，終日不得不躺在病床上，但他幫助達(dá)雅讀書，提高思想覺(jué)悟，加入了黨組織，并且寫自傳《鋼鐵是怎樣煉成的》。正是挫折使保爾真正成為了一塊鋼鐵，一位為人民服務(wù)的偉大人物。挫折也是一筆財(cái)富。

挫折這筆財(cái)富，使人不斷進(jìn)取，使人吸取教訓(xùn)后成功，使人樂(lè)觀地面對(duì)困境，這才是財(cái)富真正的魅力。

磨難也是一種財(cái)富演講稿演講稿篇三

如果一個(gè)人過(guò)得無(wú)風(fēng)無(wú)雨，那么他將永遠(yuǎn)貧窮。

苦難對(duì)于天才是一塊墊腳石。

眾所周知的音樂(lè)巨人---貝多芬，他的耳朵失聰，大家認(rèn)為他與音樂(lè)就此無(wú)緣，可他憑著堅(jiān)強(qiáng)的意志和對(duì)音樂(lè)無(wú)比的熱愛(ài)，經(jīng)過(guò)反復(fù)的練習(xí)和摸索，他成功了，讓美妙的旋律傳進(jìn)每個(gè)人的耳朵里，讓聽(tīng)不到的人感受到他的力量與勇氣。把這份美妙成為人心中無(wú)盡的財(cái)富，所以苦難對(duì)于天才是一塊墊腳石，讓他攀上巔峰，因?yàn)樗麍?jiān)信‘’成功階梯的頂端永遠(yuǎn)不會(huì)擁擠‘’天才在逆境中才能顯出，富裕的環(huán)境反而埋沒(méi)他。

古代那些起義的哪個(gè)不是從平民中站起來(lái)高舉旗幟的領(lǐng)導(dǎo)人，陳涉出身卑微，沒(méi)有社會(huì)地位，德才平凡，并不富有，正所謂“躡足行伍之間，而崛起阡陌之中”他領(lǐng)導(dǎo)的人民起義，一起殲滅了秦的部隊(duì)，陳涉出身低微，不正處于苦難之中，而秦始皇在錦衣玉食，左擁右抱的生活中漸漸迷失了自我，所以富裕將他埋沒(méi)，而陳涉站在苦難人民中，舉起了起義的旗幟?？嚯y是人生的必修課。

有人說(shuō);“乘風(fēng)破浪會(huì)有時(shí)，直掛云帆濟(jì)滄海。”相信苦難之后終將是海闊天空，但不經(jīng)歷些什么不順，怎么會(huì)成長(zhǎng)，怎么會(huì)去珍惜所擁有的呢?所以說(shuō)苦難是人生的必修課，更是生命中不可缺失的插曲，那些在浮華中舒服的人將在享受中失去重要的東西。

因?yàn)樾r(shí)候的爬，我們懂得雙手有別的用處，它不是用來(lái)移動(dòng)人的位置的，后來(lái)，孩子跌跌撞撞中，用雙腿詮釋了苦難的財(cái)富;長(zhǎng)大后，懵懂的我們，在對(duì)異性的好奇的催使下，我們戀愛(ài)了，父母并不知道，后來(lái)失戀詮釋了苦難的財(cái)富---成長(zhǎng);現(xiàn)在面臨分科和父母的厚望，我們又將如何在這樣的苦難中做出磨練，或許你將成為失敗的那部分人，但苦難之時(shí)，如果你不放棄，永存的信念將把你帶到微笑面前，并擁抱一切……苦難詮釋了財(cái)富---未來(lái)。相反如果在這過(guò)程中你放棄了，去享受了，那么你將別埋沒(méi)于人潮涌動(dòng)。

世塵的喧嘩，與你只是磨練，一個(gè)倍受磨難和苦難的人是最富有的人，因?yàn)樗梢杂每嚯y創(chuàng)造新世界，而富有的人卻會(huì)讓世界創(chuàng)造他。

所以，苦難是一種財(cái)富。

第9篇 一生的財(cái)富演講稿

尊敬的老師，親愛(ài)的同學(xué)們：

大家好，今天我演講的題目是《誠(chéng)信，一生的財(cái)富》。

誠(chéng)信是我們做人處事之根，安身立命之本。只有誠(chéng)信才能贏得他人的信任。古語(yǔ)云：“索物于暗室者，莫良于火；索道于當(dāng)事者，莫良于誠(chéng)?！痹託⒇i一“信”字；商朝迅速滅亡也是因?yàn)橐弧靶拧弊?。誠(chéng)信是中華民族傳統(tǒng)美德，它是不摘他人院外梨的“我心有主”；是一言既出，駟馬難追的君子胸懷；是受人所托忠人之事的坦蕩風(fēng)度！

古今中外，誠(chéng)信一直為人們所傳頌。華盛頓砍倒了父親的櫻桃樹(shù)，敢于認(rèn)錯(cuò)，受到了父親的贊賞；商鞅立木取信取到了百姓的信任。失去了誠(chéng)信，就等同于敵人毀滅了自己。周幽王為博美人一笑，烽火戲諸侯，卻賠了夫人又折兵；美國(guó)總統(tǒng)尼克松因在“水門事件”中撒謊敗露而被迫引咎辭職。

不得不說(shuō)，誠(chéng)信造就了英雄，也揪出了狗熊。

當(dāng)今社會(huì)誠(chéng)信卻漸漸被人們所遺忘。曾轟動(dòng)一時(shí)的假；2008年發(fā)生的“三聚氰胺”事件，給中國(guó)人帶來(lái)了無(wú)盡的傷害。作為21世紀(jì)的青少年，我們應(yīng)知信，守信，用信，為社會(huì)和諧發(fā)展貢獻(xiàn)一份綿薄之力。

“人無(wú)信而不立，鳥(niǎo)無(wú)翅而不飛?！背鞘墙穑攀倾y，擁有了誠(chéng)信，就擁有了世界上最大的財(cái)富。讓我們一起秉承心中最美好的信念，與信交友，與誠(chéng)相伴吧！

我的演講到此結(jié)束，謝謝大家。

第10篇 高三勵(lì)志演講稿：磨難也是一種財(cái)富

也許你曾抱怨過(guò)上帝是捉弄人的，他對(duì)你吝嗇幸福，卻讓痛苦折磨著你，日日夜夜，疲憊不堪，換來(lái)的只是滾燙的淚珠。但苦盡甘來(lái)后，當(dāng)你揭開(kāi)那沉重的幕紗，你會(huì)看清，上帝其實(shí)是公平的，磨難也是一種財(cái)富。

曾經(jīng)有人做了這樣一個(gè)試驗(yàn)。他點(diǎn)清了一座山林中的紅羊后，把山中的狼全部捕捉起來(lái)，讓紅羊沒(méi)有敵人。照理說(shuō)，紅羊應(yīng)該是悠閑自得、快樂(lè)地生活了，但事與愿違，紅羊?yàn)榱藸?zhēng)奪一小片土地、甚至一棵青草而搏斗，由原來(lái)一支整齊的隊(duì)伍變?yōu)橐槐P散沙。

經(jīng)過(guò)搏斗的紅羊一只只疲憊不堪，過(guò)去那種矯健、奔跑如飛的紅羊在這座山林中再未曾出現(xiàn)過(guò)，而且，紅羊的數(shù)量也在逐漸減少。是什么原因呢？

因?yàn)槿藗儾东@了狼，紅羊沒(méi)有了給它們?cè)斐缮{的動(dòng)物，而自相殘殺直至消亡，失去了危機(jī)。同時(shí)也失去了生機(jī)?？梢?jiàn)，在生態(tài)環(huán)境中，沒(méi)有磨難就不會(huì)有生態(tài)平衡的系統(tǒng)。

張海迪胸部以下失去知覺(jué)，但這些困難沒(méi)有打倒她，反而使她有了更為遠(yuǎn)大的目標(biāo)，學(xué)習(xí)掌握了德語(yǔ)、日語(yǔ)、英語(yǔ)。她為什么能取得常人都不容易取得的成就呢？因?yàn)樗诔惺芫薮蟠煺鄣耐瑫r(shí)，也將挫折化為了動(dòng)力，讓挫折成為自己的奴隸，再一次戰(zhàn)勝了磨難。

人生如一塊璞玉，這是上帝賜予你最大的財(cái)富，這塊璞玉中有著酸甜苦辣，也許痛苦過(guò)后便是幸福，這是上帝給予你最大的機(jī)遇。只有自己努力來(lái)雕琢這塊璞玉，才能使它成為完美無(wú)瑕的藝術(shù)品。

同學(xué)們，當(dāng)你遇到挫折、困難時(shí)，不妨想想，上帝是公平的，有時(shí)磨難也是一種財(cái)富。

《高三勵(lì)志演講稿：磨難也是一種財(cái)富》

第11篇 磨難也是一種財(cái)富高中勵(lì)志演講稿

親愛(ài)的同學(xué)們：

大家好!今天我演講的題目是“磨難也是一種財(cái)富”。

在高考中有位考生寫過(guò)這樣一段話：我曾經(jīng)埋怨過(guò)，腳底發(fā)黃的布鞋，踏不出青春的活力，直到我發(fā)覺(jué)霍金轉(zhuǎn)動(dòng)的輪椅，嵌出深深的歷史痕跡;我曾咒罵過(guò)，臉邊黝黑的胎記，映不出美麗的臉龐，直到我看見(jiàn)全身黝黑的黑人，露出甜甜的美麗微笑……

也許你曾抱怨過(guò)上帝是捉弄人的，他對(duì)你吝嗇幸福，卻讓痛苦折磨著你，日日夜夜，疲憊不堪，換來(lái)的只是滾燙的淚珠。但苦盡甘來(lái)后，當(dāng)你揭開(kāi)那沉重的幕紗，你會(huì)看清，上帝是公平的，磨難也是一種財(cái)富。

曾經(jīng)有人做了一個(gè)試驗(yàn)。他點(diǎn)清了一座山林中的紅羊后，把山中的狼全部捕捉起來(lái)，讓紅羊沒(méi)有敵人。照理說(shuō)，紅羊應(yīng)該是悠閑自得、快樂(lè)地生活了，但事與愿違，紅羊?yàn)榱藸?zhēng)奪一小片土地、甚至一棵青草而搏斗，由原來(lái)一支整齊的隊(duì)伍變?yōu)橐槐P散沙。

經(jīng)過(guò)搏斗的紅羊一只只疲憊不堪，過(guò)去那種矯健、奔跑如飛的紅羊在這座山林中再未曾出現(xiàn)過(guò)，而且，紅羊的數(shù)量也在逐漸減少。是什么原因呢?

因?yàn)槿藗儾东@了狼，紅羊沒(méi)有了給它們?cè)斐缮{的動(dòng)物，而自相殘殺直至消亡，失去了危機(jī)。同時(shí)也失去了生機(jī)。可見(jiàn)，在生態(tài)環(huán)境中，沒(méi)有磨難就不會(huì)有生態(tài)平衡的系統(tǒng)。

張海迪胸部以下失去知覺(jué)，但這些困難反而使她有了更為遠(yuǎn)大的目標(biāo)，學(xué)習(xí)掌握了德語(yǔ)、日語(yǔ)、英語(yǔ)。她為什么能取得常人都不容易取得的成就呢?因?yàn)樗诔惺芫薮蟠煺鄣耐瑫r(shí)，也將挫折化為了動(dòng)力，讓挫折成為自己的奴隸，再一次戰(zhàn)勝了磨難。

人生如一塊璞玉，這是上帝賜予你最大的財(cái)富，這塊璞玉中有著酸甜苦辣，也許痛苦過(guò)后便是幸福，這是上帝給予你最大的機(jī)遇。只有自己努力來(lái)雕琢這塊璞玉，才能使它成為完美無(wú)瑕的藝術(shù)品。

同學(xué)們，當(dāng)你遇到挫折、困難時(shí)，不妨想想，上帝是公平的，有時(shí)磨難也是一種財(cái)富。

我的演講完畢，謝謝大家!

第12篇 財(cái)富演講稿

the word wealth always reminds people of money and the sayings or concepts related to money. for e_ample, “money talks”; “money makes the ghosts turn the mill”; “as birds die for food, so men die for wealth”; “the poor have no friends even though they live in the noisy downtown, while the rich have remote kinsfolk even if they live in the deep mountains”; “poverty chills ambition” “one cent short may put a hero in an awkward situation” etc, etc..

in the 1980’ s, all shops were state-owned with marked prices. you couldn’t buy what you wanted with even one cent short, so one cent could indeed embarrass a hero. a popular song at that time started “i picked up one cent at the roadside, and i handed it over to the policeman…” but now no one cares to pick it up even if it were ten cents.

people’s reverence for money is e_pressed in varied ways. the names of companies or stores are often “beer of wealth and honor”, “restaurant of wealth and rank” “store of the aristocrats” “hotel of fame and prestige” etc. (even some people’s names have the meanings of “full of gold” or “great fortune”). at new year’s time, the god of wealth is worshiped and the picture of the god is covered with signs of money. when a millionaire is walking in the street, people will show their profound re

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spect even though they know very well that they can not get a cent from him. the english film “the million-pound note” makes a most vivid revelation of this situation. with the million pound note in hand, the hero has the privilege to buy on credit, or on loan and is even presented money from others. it’s an idealized end of the story that the hero is still loved by his girl friend even after he lost his million-pound note. however, without the million-pound note, they couldn’t have known each other. it’s very difficult for people to make friends directly with beggars.

the song of “all good things must end” in a dream of the red mansions attacks the money worshipers by saying:

“all men long to be immortals

yet silver and gold they prize

and grub for money all their lives

till death seals up their eyes”

but when chen shih-yin tries to e_pound this song by analyzing the inconstancy of human relationships and the incomprehensible human heart, he has to say:

“while men with gold and silver by the chest

turn beggars, scorned by all and dispossessed”

the conclusion is that it doesn’t work without money.

in spite of the human civilizations over thousands of years, people can not deny the function of money. this shows how import

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ant money is. money plays a decisive role to individuals, to families and even to countries or nationalities. otherwise, why is everyone, from doorkeepers to presidents, trying to earn as much as possible? why does every country need chancellors of the e_chequer, who keep formulating and revising financial laws and regulations? how different it is to be a creditor nation and a debtor nation! the united states is playing the tyrant just because it is wealthy enough. a poor man may cherish lofty aspirations, but will probably be beaten because of his poverty. the afghanistan may have won a lot of sympathy, but how difficult it would be to live solely on charity.

of all ages and in every country, all kinds of corruption stem from money. no matter how rough the man is, and in what despicable way he earned the money, he can grease the palms of or buy over some very decent officials or even intellectuals. can you see how crucial a role money is playing? (a case in point is the bankrupt of the company)

some people or organizations like some religious groups claim that they have seen through the human vanity and can take money lightly, but to people’s puzzlement, they are also accumulating money, either to renovate the temples, or to regild buddha’s statues, in whatever prete

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_ts. they are not engaged in production, so they can only depend on the donations from the devout believers. sometimes your sincerity relies on whether you donate and how much you donate. do the monks care about money? the answer is affirmative. what’s more, many monks are already provided with a salary.

we are living in a material world, and it’s really difficult to deny the function of money or wealth. we need money for food, clothes, education, hospital, housing and transportation, etc. there’s rarely anything that doesn’t need money. what we can discuss now is not the importance of money, but whether money is almighty and whether more wealth can bring us more happiness.

we must say that money is not almighty, and there are many things which money can’t do. for e_ample, many emperors like qin shihuang longed for eli_irs. as wealthy as they were, and as mighty as they were to take every measure to search for long life medicine, they still could not avoid the sad denouement that “their graves are a covered with weeds”.

many great men suffered from fatal illness. even though they were treated with the best medical means, they had to suffer as much as the ordinary people, and met with the same inescapable fate. rich or poor, great or ordinary, we come and go with

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nothing belonging to us.

huang shiren, the cruel hearted landlord, was rich but _i’er would rather hid in the deep mountains and turn into a white-hired girl than marrying him;

wang baochuan wouldn’t give up her marriage with _ue pinggui even though she had to live in the cold cave for over ten years;

emperor shunzhi of the qing dynasty owned the whole country, but just because of the death his beloved concubine, he eventually became disillusioned with this world and spent the rest of life in the temple as a monk (it’s all right even if it is a legend).

many love stories can never be bought with money. the ever-lasting folktale of liang shanbo and zhu yingtai shows people’s identification with this point of view.

wealthy men also have a lot of worries: afraid of being stolen or kidnapped, they may have to hire a bodyguard; they’re concerned about their spoiling the children, or worry about the family discord because of the legacy disputes after their death; fearing devaluation if they don’t invest, while fearing of bankrupt if they invest; where is their happiness?

how much is enough? no limitation. as poor as beggars without a penny, they can make a living by begging. it’s said that some have become millionaires through begging. as wealthy as

歡迎到閱讀《英語(yǔ)演講稿——wealth，財(cái)富》

a billionair

歡迎到閱讀《英語(yǔ)演講稿——wealth，財(cái)富》

黃怒波勵(lì)志演講稿：苦難是一種財(cái)富（開(kāi)講啦第15期）

同學(xué)們好：

我們都有一個(gè)自己的過(guò)去，而且我們這代人的過(guò)去跟你們不一樣，你們沒(méi)有吃過(guò)苦，不會(huì)理解今天站在這兒這個(gè)人這么矯情，但是因?yàn)榻裉煳以谀銈兊难劾镞吽闶怯绣X，有地位，有話語(yǔ)權(quán)的人，所以我有資格講我的過(guò)去，講我的苦難，因?yàn)槟鞘且淮说挠洃洠驗(yàn)槭俏业目嚯y,是我的財(cái)富。

我想給大家念一首詩(shī)，我原來(lái)的名不叫黃怒波，叫黃玉平，那天，印象很深刻，我騎自行車來(lái)到黃河邊，很荒涼，一個(gè)人坐在黃河邊你心里發(fā)滲，因?yàn)辄S河太寬了，又沒(méi)有聲音，但是那個(gè)波浪不停地打堤岸。我想我這一輩子，我要像黃河的水一樣，永遠(yuǎn)不怕挫折，那么就改名叫黃怒波。(詩(shī))我的名叫黃玉平，然而一點(diǎn)也不太平。因?yàn)闆](méi)日沒(méi)夜地哭，家里人叫我喪門神。因?yàn)閻?ài)尿炕，我的屁股總是被打腫。黎明，母親去拉土，在鍋里留下兩個(gè)洋芋，二哥總是搶先，把它們吃得一絲不剩。寒冬臘月，我的手腳凍裂，鼻涕很多，抹在袖子上又黑又亮，刀槍不入。上小學(xué)，我是班里想當(dāng)然的賊，誰(shuí)丟東西，老師都會(huì)翻我的書包。同學(xué)們打隊(duì)鼓，我羨慕地偷偷哭，沒(méi)戴過(guò)紅領(lǐng)巾，是我心頭永遠(yuǎn)的痛。

這個(gè)詩(shī)非常沉重，但是每一句都是真的。我小的時(shí)候，我父親脾氣又直，他每天裝病，攢一點(diǎn)兒藥，三個(gè)月后一吃就死了，等我母親收尸的時(shí)候，遍地是墳頭，從此我的父親就尸骨難收了。我頭上有個(gè)很大的疤，我跟別人打架，如果把別人打了，別人的爸爸哥哥來(lái)就把我打一頓。我如果被人打了，回家再被我媽媽打一頓。我記得有一次跟一個(gè)孩子打架，我把人打了，他的爸爸來(lái)就把我抱著，這個(gè)印象很深刻，大概五六歲，叫那個(gè)孩子拿個(gè)石頭一下就砸到我這，我當(dāng)時(shí)就躺在地上，然后醒來(lái)回家又挨一頓打，因?yàn)槲覝喩硎茄?。我印象最深的就是那時(shí)候特別餓，有一天我們家的門口，大街上很臟，小城，有這么長(zhǎng)一節(jié)的麻花，我看了兩天，我最后決定把它撿起來(lái)吃，一咬，是小孩拉的粑粑，終身難忘。我印象最深刻的，鄰居的爸爸是個(gè)廚子，我們最大的享受，每個(gè)星期他回來(lái)，拿一袋骨頭往地上一倒，我們像狗一樣搶，搶了干嗎，因?yàn)楣穷^里邊是骨髓，客人不會(huì)吃的，吃不進(jìn)去，我們搶的那個(gè)時(shí)候，我們就砸它，砸的時(shí)候里面蛆就流出去，我們把蛆挑掉，那骨髓我到現(xiàn)在都忘不了，那個(gè)香味就這么一個(gè)童年過(guò)來(lái)的。你們現(xiàn)在可能一刮風(fēng)一下雨，先想的是雨衣，想的是棉衣，我想的是什么知道嗎，我先想現(xiàn)在是收麥子還是打場(chǎng)的時(shí)候。我記得有一年，我們辛苦了一年，當(dāng)我們割了幾天以后，把麥子全部割倒的時(shí)候，一場(chǎng)大雨來(lái)了，整整下了七天。我們每天在地里跟農(nóng)民哭，為什么哭，麥子長(zhǎng)在地里我們不能收起來(lái)，又把芽長(zhǎng)出來(lái)了，一年白干了，那個(gè)心情，它第一意味著沒(méi)有工分了，這個(gè)工分白掙，第二我們必須吃這個(gè)黏麥子。你們不知道麥子長(zhǎng)芽以后是不能賣也不能給別人吃的。要給牲口吃舍不得，只有給我們自己吃，但這個(gè)麥子做的所有的東西都是黏的，所以那一年對(duì)我的印象太深刻，我這一輩子就是不會(huì)忘了這一幕，就知道每一滴糧食是怎么來(lái)的，所以你經(jīng)歷這么多以后，能夠挽救我的就是讀書。

我就兩個(gè)世界，一個(gè)是很殘忍的現(xiàn)實(shí)世界，一個(gè)是我很夢(mèng)幻的書本的世界。后來(lái)就寫詩(shī)，詩(shī)歌的世界里都是美好，我向往的是美好的東西，所以才有了今天的我。為什么一直寫詩(shī)，后來(lái)我又那么輝煌，在中宣部，在北京上班。當(dāng)年最大的夢(mèng)想，看看北京天安門，但反過(guò)來(lái)總在想，難道我就這么活下去?我吃了那么多的苦，受了那么多的難，難道就是為了今天享受嗎?我既然叫黃怒波了，我想起了怎么起的這名，我必須不要過(guò)這么安逸的生活，當(dāng)時(shí)我已經(jīng)是機(jī)關(guān)黨委委員，做下去肯定局長(zhǎng)，部長(zhǎng)，肯定這個(gè)路，但我一定要出來(lái)，經(jīng)商。經(jīng)商是干什么，經(jīng)商是進(jìn)入了一個(gè)戰(zhàn)場(chǎng)，就每天你必須像個(gè)狼一樣，你首先得學(xué)會(huì)生存下來(lái)，就是掙著錢，當(dāng)然既然你是要競(jìng)爭(zhēng)，你要付出很多的代價(jià)，你從中宣部出來(lái)的，你變成商人的時(shí)候，你要喪失掉很多的尊嚴(yán)。有時(shí)候你得不要臉，這個(gè)“不要臉”不是罵人的。我記得很深刻，有些人一聽(tīng)看你是小企業(yè)，他眼睛都不看你。還有的外賓來(lái)了，他趾高氣揚(yáng)，那時(shí)候我們的外賓待遇極高，覺(jué)得你們這幫中國(guó)窮小子，西裝都不會(huì)穿，他手都不跟你握，所以就帶著恥辱，這么一路走過(guò)來(lái)。當(dāng)然了，做企業(yè)要看怎么做，我很自豪的就是，在做企業(yè)的時(shí)候，我們首先做了一個(gè)事，保護(hù)了一個(gè)世界文化遺產(chǎn)宏村，從一個(gè)小破村子把它做成了世界文化遺產(chǎn)，它永遠(yuǎn)就會(huì)留下來(lái)，所以我就想，在企業(yè)做的過(guò)程當(dāng)中，如果我們想著我們只是為了去創(chuàng)造，去創(chuàng)新，給社會(huì)做些別人想不到做不到的東西，這樣做企業(yè)你的精神就是堅(jiān)強(qiáng)的。什么叫百年企業(yè)，我做好一百年以后，這個(gè)宏村還在，一百年以后那個(gè)樓還在，一百年以后這個(gè)財(cái)富就歸各個(gè)基金，歸在北大，這個(gè)才是真正的企業(yè)家。

后來(lái)覺(jué)得企業(yè)做得不錯(cuò)了，駕輕就熟，沒(méi)什么意思，掙錢不就這么回事嗎，還得找點(diǎn)苦活干。干什么?跟王石一樣登山。所以大概用了二十個(gè)月左右，就把七大洲的高峰，南極北極都去完了。在__年的時(shí)候，上珠峰我以為很容易，但是在8700米的時(shí)候，因?yàn)楦鞣N各樣的原因，我就失敗了，很難受，上還是下，上了我看珠峰就在前面頂峰，我的隊(duì)友正在過(guò)第二個(gè)臺(tái)階，但是上也可能我就活著回不來(lái)，這個(gè)時(shí)候做這個(gè)決定，下。后來(lái)下到了6500米一個(gè)臺(tái)階那，把冰爪一脫掉，我就放聲大哭了一場(chǎng)，誰(shuí)也不吭氣，不勸我，等我哭夠了我發(fā)誓，我說(shuō)我一定要回來(lái)。然后我就在__年，又回到了珠峰從南坡登頂。大家以為算了吧，你別再登了，都已經(jīng)登頂了，但我不，我又在去年從北坡又回去登頂。他們說(shuō)為什么你這么做，我說(shuō)因?yàn)槭∥以贇w來(lái)。到了頂峰就想哭，每次告訴自己千萬(wàn)別哭，千萬(wàn)別哭，別流淚，但是你會(huì)情不自禁地哭出來(lái)，但到后來(lái)不流淚，為什么，因?yàn)槎昧说琼斒菫榱嘶钪貋?lái)。成功是干什么，是為了讓你存在下去，我把我每件事都做好，做好以后我不要讓它敗了，可以留給別人。

《在路上》，我承認(rèn)這流浪的無(wú)辜早讓我厭倦，這都市的天河早讓我孤單，心有時(shí)痛苦有時(shí)平淡，迷失在街巷也會(huì)安然，走過(guò)的街燈去忘掉，然后再走，詛咒過(guò)的人去忘掉，然后再詛咒，敲響過(guò)的門去忘掉，然后再敲響，逃亡過(guò)的路去忘掉，然后再逃亡，沒(méi)有人同行我也得流浪，沒(méi)有了流浪，都市該怎樣輝煌，一城的高樓怎樣冰硬，一城的街巷怎樣漫長(zhǎng)，算了吧，反正我只有在路上。這個(gè)詩(shī)現(xiàn)在看了很矯情，為什么我小時(shí)候要受這么多的苦，苦難是人一生的一種財(cái)富，在你善待它的時(shí)候，你就打開(kāi)了一扇通向未來(lái)的幸福之門，謝謝同學(xué)們。

江澤民在財(cái)富論壇上的演講稿--英文語(yǔ)演講稿

ladies and gentlemen,

on this splendid moonlit night in mid-autumn, as we gather in the beautiful city of shanghai, located on the coast of the eastern sea, let me, on behalf of the chinese government and people, e_tend a warm welcome to the friends who have come to take part in the '99 fortune global forum, which is sponsored by time-warner group inc.

this forum's theme is 'china: the ne_t 50 years.' china is a large developing socialist country, and its future development will not only directly affect the future of the chinese people, but will also have important impact on the development and progress of asia and the world.

over the past hundred-odd years, the chinese people have gone through storm and stress, and in the course of vigorous struggle they have accomplished a great historic transformation. new china's 50 years of development have resulted in accomplishments that have astonished the world.

only si_ years ago, in this lujiazui district of shanghai's pudong area, where we are gathered this evening, there were only run-down houses and farms. now it is a vibrant modern financial and business zone, full of highrise buildings. over fifty years ago, i was in shanghai attending university. at that time, i had a deep sense of the poverty, backwardness and feebleness of the old china. it was then that i decided to devote myself to the noble task of building an independent, free, democratic, unified, rich and powerful new china, and i have been struggling for that to this very day. fourteen years ago, i became mayor of shanghai and e_perienced the process of reform, opening-up and modernization in this, china's biggest city. i'm sure that all of you have seen with your own eyes the constant and unceasing transformation of shanghai. the growth of shanghai is one reflection of the enormous changes taking place in china.

in the first 50 years of the 20th century, the chinese people made unflagging efforts to change the tragic fate that had been theirs ever since the opium war. after arduous and valiant struggle, they finally ended their semi-colonial and semi-feudal history, won independence for the nation and freedom for the people, and founded the people's republic of china under the leadership of the communist party of china.

in the latter half of the 20th century, relying on their own efforts, the chinese people went all out to make their country strong, and began socialist construction. on the poor and deprived foundation of old china, they built a relatively complete industrial structure and national economic framework, raising the levels of their cultural and material lives significantly. china started marching forward steadily toward prosperity. now, the chinese people are confidently taking the road to the future, the road of socialism with chinese characteristics pioneered by comrade deng _iaoping. these historic initiatives of the chinese people have fundamentally transformed the tragic fate of modern china, and they are also great contributions made by the chinese

people to the cause of human progress.

at this moment in time, when we are about to step into the 21st century and look ahead at the prospects for the ne_t 50 years, we are filled with confidence. the chinese people will firmly and unswervingly follow the path of reform and opening-up. our goal is to realize modernization by the middle of the coming century, to make our country a wealthy, strong, democratic and civilized modern socialist country, and to achieve the great revival of the

chinese nation.

here, i would like to speak to you about some basic values of the chinese people. without an understanding of these, it is difficult to make sense of present and future events in china.

the chinese people have always respected the dignity and worth of human beings. the communist party of china led the people in revolution, construction and reform for the very purpose of realizing freedom, democracy and human rights for all the people of china. the great vitality displayed nowadays in china vividly demonstrates the tremendous space that the chinese people have to freely and democratically e_ercise their creativity. china has a population of over 1.2 billion, but its social production is still not well developed, and we must first and foremost safeguard the people's rights to survival and development; otherwise we cannot even begin to talk about other rights. the fact that china has assured the rights to survival and development of over 1.2 billion people is a major contribution to the cause of the progress of human rights all over the world. the chinese people advocate the close interlinking of collective human rights with individual human rights, of economic, social and cultural rights with citizens' political rights. this is the road we must take for the cause of promoting human rights in light of china's national conditions.

the chinese people have always insisted on independence. they cherish the rights of independence that they have won over a long period of struggle, and they resolutely uphold the right of all people to enjoy these rights. we also believe that every country has the right to choose the social system, ideology, economic system and path of development that suit its national conditions. countries with different social systems should respect each other's sovereignty and territorial integrity; they should treat each other as equals and coe_ist peacefully. we oppose any efforts by any country to impose its own social system and ideology on another country.

the chinese people have always loved freedom and peace. the chinese people have suffered greatly from wars and invasions in modern times, and they feel deeply how precious peace is. as it engages in modernization, china needs a peaceful international environment. we hope that all people will be able to live in a world without war and without violence. china carries out a foreign policy with peace as its goal, and resolutely opposes any acts that endanger world peace. china's development does not pose a threat to anyone, instead, it will only help to advance world peace, stability and development. it is the chinese people's solemn promise to the world never to seek hegemony.

the chinese people have always prized national unity. to safeguard the unity of the motherland is the firm aspiration of the entire chinese people. hong kong has already returned to the motherland; macao will return on december 20 this year. it is certain that the taiwan question will eventually be resolved. no country will allow its own territory to be split off, nor will it allow any foreign force to create or support such a split. our guideline for solving the taiwan question is 'peaceful reunification and one country, two systems.' in resolving the taiwan question, we will not undertake to renounce the use of force precisely for the purpose of bringing about a peaceful resolution of the taiwan question. the chinese people have both the determination and ability to achieve the complete reunification of their motherland. the series of recent severe earthquakes that occurred in the region of taiwan weight heavily on the heart of everyone in china. i would like to take this opportunity to again e_press profound condolences to our compatriots in taiwan who have suffered from the earthquakes.

the world is a colorful and varied one. the people of each country follow the path of development they have chosen for themselves and pursue their own ideals. this is an i inevitable demand and basic criterion for the progress of human civilization and world democracy. it is therefore an unstoppable tide of history. we believe that the different social systems that e_ist in the world and the dissimilarities in political beliefs should not be used as obstacles to the various kinds of normal economic and technological cooperation and e_change. all you business leaders tonight are outstanding achievers in your respective fields. you have a wealth of successful e_periences and strategic vision. set your eyes on china. china welcomes you. china's modernization

needs your participation, and china's economic development will also offer you tremendous opportunities. i hope that chinese enterprises will learn from the advanced e_periences of foreign enterprises. they must go out and temper themselves in the winds and storms of economic globalization, and build up their own competitiveness. the chinese government will offer good terms to and create a better environment for foreign enterprises investing here.

china's development and that of other countries, the development of the south and that of the north in the world are all interlinked and complementary. they should step up e_changes and cooperation on the basis of equality and mutual benefit. the chinese people hope to lead peaceful and happy lives, and also hope that the people of other countries will enjoy peaceful and happy lives. the people of all countries should strive hand in hand to overcome all the challenges to human survival, protect the ecological environment, narrow the gap between rich and poor, build a just and rational international economic order, and achieve common development and universal prosperity. the developed countries should assume more responsibilities in this regard, and the developing countries should constantly seek to do better for themselves.

the human race has reached another historic moment---the turn of a century and a change of millennium. the initiative lies in the hands of the people of each country. let us make a joint effort for the noble cause of advancing peace and human progress! i strongly believe that china will have a better tomorrow and that the world will have a better tomorrow.

thank you.

vibrant

a. 有活力的

unflagging

a.持續(xù)不斷的

opium war

n.鴉片戰(zhàn)爭(zhēng)

aspiration

n. 渴望，抱負(fù)

condolences

n.慰問(wèn)

compatriots

n. 同胞

大學(xué)英語(yǔ)演講稿：財(cái)富

the word wealth always reminds people of money and the sayings or concepts related to money. for e_ample, “money talks”; “money makes the ghosts turn the mill”; “as birds die for food, so men die for wealth”; “the poor have no friends even though they live in the noisy downtown, while the rich have remote kinsfolk even if they live in the deep mountains”; “poverty chills ambition” “one cent short may put a hero in an awkward situation” etc, etc

in the 1980' s, all shops were state-owned with marked prices. you couldn't buy what you wanted with even one cent short, so one cent could indeed embarrass a hero. a popular song at that time started “i picked up one cent at the roadside, and i handed it over to the policeman…” but now no one cares to pick it up even if it were ten cents.

people's reverence for money is e_pressed in varied ways. the names of companies or stores are often “beer of wealth and honor”, “restaurant of wealth and rank” “store of the aristocrats” “hotel of fame and prestige” etc. (even some people's names have the meanings of “full of gold” or “great fortune”)。 at new year's time, the god of wealth is worshiped and the picture of the god is covered with signs of money. when a millionaire is walking in the street, people will show their profound respect even though they know very well that they can not get a cent from him. the english film “the million-pound note” makes a most vivid revelation of this situation. with the million pound note in hand, the hero has the privilege to buy on credit, or on loan and is even presented money from others. it's an idealized end of the story that the hero is still loved by his girl friend even after he lost his million-pound note. however, without the million-pound note, they couldn't have known each other. it's very difficult for people to make friends directly with beggars.

the song of “all good things must end” in a dream of the red mansions attacks the money worshipers by saying:“all men long to be immortals yet silver and gold they prize and grub for money all their lives till death seals up their eyes”but when chen shih-yin tries to e_pound this song by analyzing the inconstancy of human relationships and the incomprehensible human heart, he has to say:“while men with gold and silver by the chest turn beggars, scorned by all and dispossessed”the conclusion is that it doesn't work without money.

in spite of the human civilizations over thousands of years, people can not deny the function of money. this shows how important money is. money plays a decisive role to individuals, to families and even to countries or nationalities. otherwise, why is everyone, from doorkeepers to presidents, trying to earn as much as possible? why does every country need chancellors of the e_chequer, who keep formulating and revising financial laws and regulations? how different it is to be a creditor nation and a debtor nation! the united states is playing the tyrant just because it is wealthy enough. a poor man may cherish lofty aspirations, but will probably be beaten because of his poverty. the afghanistan may have won a lot of sympathy, but how difficult it would be to live solely on charity.

of all ages and in every country, all kinds of corruption stem from money. no matter how rough the man is, and in what despicable way he earned the money, he can grease the palms of or buy over some very decent officials or even intellectuals. can you see how crucial a role money is playing? (a case in point is the bankrupt of the company)

some people or organizations like some religious groups claim that they have seen through the human vanity and can take money lightly, but to people's puzzlement, they are also accumulating money, either to renovate the temples, or to regild buddha's statues, in whatever prete_ts. they are not engaged in production, so they can only depend on the donations from the devout believers. sometimes your sincerity relies on whether you donate and how much you donate. do the monks care about money? the answer is affirmative. what's more, many monks are already provided with a salary.

we are living in a material world, and it's really difficult to deny the function of money or wealth. we need money for food, clothes, education, hospital, housing and transportation, etc. there's rarely anything that doesn't need money. what we can discuss now is not the importance of money, but whether money is almighty and whether more wealth can bring us more happiness.

we must say that money is not almighty, and there are many things which money can't do. for e_ample, many emperors like qin shihuang longed for eli_irs. as wealthy as they were, and as mighty as they were to take every measure to search for long life medicine, they still could not avoid the sad denouement that “their graves are a covered with weeds”.

many great men suffered from fatal illness. even though they were treated with the best medical means, they had to suffer as much as the ordinary people, and met with the same inescapable fate. rich or poor, great or ordinary, we come and go with nothing belonging to us.

huang shiren, the cruel hearted landlord, was rich but _i'er would rather hid in the deep mountains and turn into a white-hired girl than marrying him;

wang baochuan wouldn't give up her marriage with _ue pinggui even though she had to live in the cold cave for over ten years;

emperor shunzhi of the qing dynasty owned the whole country, but just because of the death his beloved concubine, he eventually became disillusioned with this world and spent the rest of life in the temple as a monk (it's all right even if it is a legend)。

many love stories can never be bought with money. the ever-lasting folktale of liang shanbo and zhu yingtai shows people's identification with this point of view.

wealthy men also have a lot of worries: afraid of being stolen or kidnapped, they may have to hire a bodyguard; they're concerned about their spoiling the children, or worry about the family discord because of the legacy disputes after their death; fearing devaluation if they don't invest, while fearing of bankrupt if they invest; where is their happiness?

how much is enough? no limitation. as poor as beggars without a penny, they can make a living by begging. it's said that some have become millionaires through begging. as wealthy as a billionaire, they can only enjoy a couple of dishes each meal. if someone is allergic to seafood, or tired of rich dishes, he may enjoy the pickled vegetables just as much.

as for money, people can take it easy sometimes, but most of the time, they can't. in theory, they may take it easy while in practice, they usually take it very seriously; talking about others, they can take it easy, but to themselves, they take it seriously again. some people take it seriously for one moment, but may take it easy afterwards, just as we said what is hidden from the concerned is plain to the bystanders. most people take money too seriously when being involved. in fact, as long as you have enough to eat, what is the difference between a little and a lot?

everything has a limit, so does money. we should conform to the course of the nature in stead of going out of our way to grasp it. we should spend according to our income. the rich may enjoy much more lu_uries but no less worries than the poor. the only difference is the content and form of worries. the higher the income is, the bigger the e_penditure is. the world famous bo_ers may earn millions of dollars for one game, but often find themselves deep in debt. with an annual salary as high as tens of thousands of dollars, the former president of the united states bill clinton ran into debts because of lawsuit, and had to throw off his airs to earn money in every mean. however, the monthly income of some of the chinese families is no more than a few hundred yuan while leading a life with enjoyment. happiness doesn't necessarily rely on money.

according to the western fable the gold touch, a king was very fond of gold and prayed to god for more gold everyday. to teach him a lesson, god imparted the gold touch to him. from then on, whatever he touched turned into gold, including bread, milk, flowers, and even his beloved daughter. he couldn't eat gold, of course, nor could he lose his daughter. in the end, he repented his sin, pleaded god to take the gold touch back and went back to his former happy life again. this story is a little e_aggerated, but at the same time it told us vividly that wealth and happiness are not synonym. what's more, no matter how much money you have, you can't spend it all.

wealth itself is neutral, but it acquires a double-attribute because of the difference of its owner. kind people use it for charities, while wicked people may use it to make guns and cannons for killing. therefore wealth can be the origin of both good and evil.

god(if he really e_ists)， can you make the kind richer and the evil live in poverty?

wealth always reminds people of money, land, houses, and cars, etc. which are all material. in fact, wealth has two aspects: material and spiritual. people pay more attention to material wealth, which is tangible and also limited. for e_ample, a cake can be quickly eaten up, and a big sum of money can be spent. however, spiritual wealth is different, since it is intangible and unlimited. for e_ample, a kind of philosophy, concept, spirit, a plan, a strategy, or a innovation is hard to estimate its value. chairman's mao's thought had aroused millions of people, and with an overwhelming and irresistible momentum, his strategy of “encircle the city from the country” defeated first the japanese invaders and then jiang kai-shek's army of eight million. deng _iaoping's principle of “reform and opening up” led china out of the trap of poverty. the current financial policy and the general plan of “” have kept the chinese currency rmb from devaluating during the asian economic crisis and kept our national economy at a 7% growth rate in the unstable macro environment of world-wide economic crisis.

an enterprise can grow bigger and bigger like a snowball, but in the meantime, it can go bankrupt instantly like a deflated balloon, all depending on whether the operating strategy and specific measures are appropriate. just as the old saying goes: as long as the line is right, the future is bright. long-term development doesn't depend on good luck. therefore we believe that spiritually rich is really rich, and spiritual wealth is the biggest wealth. judging a man, we should see whether he has the wisdom while judging an enterprise, we should see whether its strategies and measures are in accordance with the historical trends. never trust beautiful illusions like the moon in the water and flowers reflected in a mirror that will not last long. we don't advocate beggarism, so we are not afraid of wealth, but uphold wealth. however, we should acquire wealth in a proper way, and think more about the future. we should not forsake good for the sake of gold, nor should we benefit ourselves at the e_penses of others. what we should do is to enjoy our own share at the common wealth of the human beings. wealth is not absolute. a great man may as rich as owning the whole world, at the same time, he may also as poor as penniless. therefore, as long as we are not spiritually poor, it is all right even if we are not rich man for the whole life.

being poor is not because someone is penniless, but mainly because of the lonely misery in his inner world. they are green-eyed, because they are never satisfied with what they have, but are always jealous of people who are successful or who earn higher salaries. they never look at other people's devotions and contributions, but with their habit of jealousy they always feel poor and uncomfortable. it is more difficult to solve internal poverty. suppose we can look back at the past with the concept of wealth, how can we stay poor? we may well say that wealth lies in your heart and we should know how to treasure it.

第13篇 英語(yǔ)演講稿：財(cái)富

英語(yǔ)演講稿：財(cái)富

the word wealth always reminds people of money and the sayings or concepts related to money. for e_ample, “money talks”; “money makes the ghosts turn the mill”; “as birds die for food, so men die for wealth”; “the poor have no friends even though they live in the noisy downtown, while the rich have remote kinsfolk even if they live in the deep mountains”; “poverty chills ambition” “one cent short may put a hero in an awkward situation” etc, etc..

in the 1980' s, all shops were state-owned with marked prices. you couldn't buy what you wanted with even one cent short, so one cent could indeed embarrass a hero. a popular song at that time started “i picked up one cent at the roadside, and i handed it over to the policeman” but now no one cares to pick it up even if it were ten cents.

people's reverence for money is e_pressed in varied ways. the names of companies or stores are often “beer of wealth and honor”, “restaurant of wealth and rank” “store of the aristocrats” “hotel of fame and prestige” etc. . at new year's time, the god of wealth is worshiped and the picture of the god is covered with signs of money. when a millionaire is walking in the street, people will show their profound respect even though they know very well that they can not get a cent from him. the english film “the million-pound note” makes a most vivid revelation of this situation. with the million pound note in hand, the hero has the privilege to buy on credit, or on loan and is even presented money from others. it's an idealized end of the story that the hero is still loved by his girl friend even after he lost his million-pound note. however, without the million-pound note, they couldn't have known each other. it's very difficult for people to make friends directly with beggars.

英語(yǔ)演講稿：財(cái)富，已全部結(jié)束，感謝你的閱讀。

第14篇 高中生軍訓(xùn)演講稿：成長(zhǎng)的軌跡 人生的財(cái)富

高中生軍訓(xùn)演講稿：成長(zhǎng)的軌跡 人生的財(cái)富

5天的軍訓(xùn)生活結(jié)束了，但這5天發(fā)生的一幕幕畫面都深深地印在我的腦海中，經(jīng)歷過(guò)開(kāi)心與難過(guò)，輕松與勞累，這一切的一切都將在我人生中留下沉重的一筆。

當(dāng)?shù)弥沂俏覀儼嗟倪B長(zhǎng)時(shí)，激動(dòng)興奮之情溢于言表，教官親手幫我?guī)蠘?biāo)志，我的肩上又多了一份責(zé)任，我深知一個(gè)隊(duì)伍的好壞都掌握在我的手中，任何一步的錯(cuò)誤都將會(huì)斷送這個(gè)連隊(duì)。稍息、立正，一遍又一遍的叫喊讓我的嗓子已不堪重任，但我不能倒下，我必須堅(jiān)持住。而當(dāng)?shù)谌斓耐砩?，前幾天一直表現(xiàn)不錯(cuò)的我們，由于在集合排隊(duì)時(shí)紀(jì)律松散，被扣了分，我一遍遍的喊叫可并沒(méi)有換來(lái)他們的聽(tīng)從，我的內(nèi)心非常的痛，我終于知道孤軍奮戰(zhàn)的滋味，在之后的觀賞電影中，我流淚了，這并不代表我軟弱，而是在讓我謹(jǐn)記，管了一個(gè)隊(duì)伍；一個(gè)班級(jí)的種種困難，我暗自在心中下定決心，一定要管理好這個(gè)隊(duì)伍。

晚上，我們連隊(duì)集合完畢后，我對(duì)吉老師說(shuō)我想對(duì)大家說(shuō)一些話，吉老師同意了。這是我第一次站在我們班面前嚴(yán)肅的講話，我只記得當(dāng)時(shí)我的一句話讓我記憶深刻，我說(shuō)：“只要我還有一絲力氣，我絕不會(huì)倒下，只要大家有困難，我會(huì)盡我100%的力量去幫助大家，明天我們還有最后一項(xiàng)比賽‘定向越野’大家有沒(méi)有信心！”“有！”聲音如瀑布一般噴涌而下，我心里的一塊石頭終于落下，我想我們班會(huì)團(tuán)結(jié)在一起，在之后的兩天生活中，大家互幫互助，井井有條，每件事我們都坐在前面，其他班級(jí)都還未準(zhǔn)備，我們班卻早已準(zhǔn)備好，等在原地待命。在定向越野中我們也取得了很好的成績(jī)—5個(gè)班中排名第一！但這些都與教官老師們的努力是分不開(kāi)的，這5天的軍訓(xùn)生活中，我親眼看到其他學(xué)校的老師都是騎自行車跟隨學(xué)生，而只有我們一所學(xué)校的老師是一直跟著我們步行，平時(shí)老師在學(xué)校中嚴(yán)厲地要求我們，而在生活中卻有著幽默的一面，也會(huì)和學(xué)生打成一片。

5天的軍訓(xùn)生活結(jié)束了，但我們的路還很長(zhǎng)，這次的軍訓(xùn)讓我成長(zhǎng)了很多，變得成熟，我相信這次的軍訓(xùn)不僅將成為我高中生活中的成長(zhǎng)軌跡，還會(huì)成為我人生的寶貴財(cái)富，永恒的記憶。

第15篇 勞動(dòng)安全演講稿：勞動(dòng)創(chuàng)造財(cái)富 安全帶來(lái)幸福

生命是一種奇跡，能來(lái)到地球上，就是一種幸運(yùn)。所以，讓我們要珍惜自己，珍惜生命，珍惜生命中的每一天。

每當(dāng)讀到一些關(guān)于生命的故事，總會(huì)深切地感受到生命的無(wú)法承受。人生路上，有著許許多多難以預(yù)料的事情威脅著我們的安全，甚至寶貴的生命。所以，我們應(yīng)該時(shí)刻警惕危險(xiǎn)的發(fā)生。因?yàn)椋挥幸淮巍?/p>

上班路上，那句“禮讓，讓出海闊天空。爭(zhēng)搶，搶出飛來(lái)橫禍”的提醒，您記在心上了嗎?也許，您是一掃而過(guò)，卻從未用心思考。也許，到處疾馳的飛車層層擋住了你的視線。也許繁重的生活讓您無(wú)暇顧問(wèn)......無(wú)論也許怎樣，請(qǐng)閉上你的眼睛，回憶曾經(jīng)就發(fā)生在你身邊的事。亦或是擦過(guò)你的衣衫，僅是那零點(diǎn)零幾的差距。此時(shí)的你是不是有一種想拼命掙開(kāi)雙眼的沖動(dòng)，是不是想使勁甩甩你的頭，甩掉剛才的回憶，不知不覺(jué)，你已滿頭大汗，因?yàn)樯挥幸淮危粌H是你，你獨(dú)自穿過(guò)馬路尚不懂事的孩子，你做完家務(wù)還要沖沖趕去上班的妻子，你已腿腳不再利索正去買菜的父母，甚或是撐著一家重?fù)?dān)的自己。 那一幕幕無(wú)情的交通事怎能不讓你震動(dòng)，那一條條生命你又怎能不顫抖呢。再想想安全培訓(xùn)課上影碟里那一幕幕曾真實(shí)存在的慘狀。你是不是迫切地想打個(gè)電話給奔波地妻子，給年幼的孩子，給為你付出一生，你還沒(méi)來(lái)得及報(bào)答的父母，你是不是感覺(jué)一個(gè)電話還不夠，你甚至此時(shí)此刻就想擁抱一下他們。是的，生命真的太脆弱，它需要我們用心去呵護(hù)。

走進(jìn)車間，你是否注意到“勞動(dòng)創(chuàng)造財(cái)富，安全帶來(lái)幸?！边@句至理名言。金錢、權(quán)利固然誘人，健康卻是一切地前提，也是我們每個(gè)人最寶貴的財(cái)富。所以，為了家人，更為了自己。我們應(yīng)該時(shí)時(shí)關(guān)愛(ài)自己的生命。

工作時(shí)，公司會(huì)經(jīng)常告誡我們“安全是一種文化，安全是一種行為，安全是一種習(xí)慣?！备杏X(jué)很煩瑣、無(wú)聊?？墒聦?shí)卻的確是這樣，安全不是靠你的小心翼翼。它首先需要有一種安全的思想到貫穿到腦海中，并在工作中長(zhǎng)期的付諸于實(shí)現(xiàn)。簡(jiǎn)單來(lái)說(shuō)，就是讓它成為一種習(xí)慣?？墒牵笥?，您養(yǎng)成這樣的習(xí)慣了嗎?您是否還在因怕熱而脫掉安全帽;您是否還在圖省事而懶得系安全帶;您又是否經(jīng)常投機(jī)取巧、耍小聰明;您是否總在與規(guī)則過(guò)不去......你是不是在偷偷回答“是的”。

下班時(shí)，當(dāng)您看到“爸爸、媽媽，我們等您回家”這句樸實(shí)而貼心的話語(yǔ)時(shí)，您是否也心存一絲期盼呢。生活中，有許多人在默默的關(guān)愛(ài)著自己、家人、朋友......我們雖然辛苦，卻開(kāi)心著，充實(shí)著。所以，我們是幸福的。為了關(guān)心自己的人而努力的工作。為了長(zhǎng)久的幸福，我們要時(shí)時(shí)注意安全。因?yàn)樗麄冋诖覀兓丶摇?/p>

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