partnership
n. the state of being a partner or partners, esp. in a business; a group of two or more people working, playing, etc. together as partners; a business with two or more owners 合伙(关系);伙伴(关系);合伙企业
common sense
n. practical good sense gained from experience of life, not by special study 常识;(由实际生活经验得来的)判断力
commonsense
a. having or showing practical good sense; sensible; practical; clear 有常识的;明白事理的;注重实际的;清楚明白的
revealing
a. 有启迪作用的，发人深省的
reveal
vt. make (facts, etc.) known 揭示，揭露;透露
enterprise
n. a business company or firm 企业单位，公司
overuse
vt. use (sth.) too much or too often 使用…过多;使用…过度
teamwork
n. organized effort as a team 协同工作，配合
scoreboard
n. a board on which a score is shown 记分牌，示分牌;(商业活动等的)记录牌
commandment
n. 1. command; order 戒律;命令
2. (in the Bible) any of the Ten Commandments, ten laws given by God to the Jews (基督教十诫中的`)一诫
maverick
n. a person with independent or unusual views 持不同意见者;持异议者
pack
n. a gang or band of people 一帮人，一伙人
partner
n. a person who takes part in an activity with another or others, esp. one of the owners of a business 合伙人，股东;伙伴，同伙
discount
n. amount of money taken off the cost of sth. (价格等的)折扣
v. 打折扣出售(商品等)
bet
n. an arrangement to risk money, etc. on an event of which the result is doubtful 打赌
outrageous
a. very shocking and unacceptable; very unusual and quite shocking 惊人的;肆无忌惮的，毫无节制
payoff
n. a deserved reward or punishment 报偿;惩罚
stale
a. no longer interesting or exciting because of having been heard, done, etc. too often before; not new 因陈旧而乏味的，过时的;没有新意的
cross-pollinate
v. fertilize a plant with pollen from a different type of plant (使)异花传粉
predictable
a. (of a person) behaving in a way that can be predicted 可预言的;可预料的，可预计的;(贬)按老一套办事的
empower
vt. give (sb.) the power or authority to act 授权给
offset
v. compensate for (sth.); balance (sth.) 补偿，抵消
compe*
n. a person or an organization that competes against others, esp. in business 竞争者;比赛者;对手;敌手
loyalty
n. the quality of being true and faithful in one's support of sb./sth. 忠诚，忠心耿耿
well-chosen
a. carefully selected (used esp. of words) 仔细斟酌过的，合适的，恰当的
well-timed
a. done, said, etc. at the right time or at an appropriate time 适时的，不早不晚的，及时的
hula
n. Hawaiian performance that includes dance, gesture, and chanting (美国夏威夷的波利尼西亚女子跳的一种动作类似哑剧的)呼拉舞，草裙舞
stunt
n. an unusual act designed to attract attention 惊人的表演，绝技;惊险动作
cornball
n. (U.S. Slang) an unsophisticated person;rube;hick (美俚)头脑简单的人;乡巴佬;土包子
retailer
n. a person who sells goods to the general public 零售商
ratio
n. a relation between two amounts, which shows how many times one contains the other 比;比率;比例
inefficient
a. (of a person or an organization) failing to make the best use of the available time and resources 无效率的
upstream
ad. & a. in the direction from which a river, etc. flows; against the current 逆流(的);往上游(的)
conventional wisdom
the opinion that most people consider to be normal and right 一般人的意见，流行的看法
niche
n. a suitable position, place, job, etc. 合适的位置(或地方、职务等)
simplistic
a. making difficult problems, issues, ideas, etc. seem much simpler than they really are, e.g. in order to conceal sth. (把复杂问题)过分简单化的;被过分简单化的
execute
vt. do or perform (what one is asked or told to do) 实行，实施;执行，履行
execution
n. 实行;执行，履行
Sam Walton
A whole lot has changed about the retailing business in the forty-seven years we've been in it—including some of my theories. We've changed our minds about some significant things along the way and adopted some new principles — particularly about the concept of partnership in a corporation. But most of the values and the rules and the techniques we've relied on have stayed the same the whole way. Some of them are such simple commonsense old favorites that they hardly seem worth mentioning.
This isn't the first time that I've been asked to come up with a list of rules for success, but it is the first time I've actually sat down and done it. I'm glad 1 did because it's been a revealing exercise for me. I do seem to have a couple of dozen things that I've singled out at one time or another as the "key" to the whole thing. One I don't even have on my list is "work hard." If you don't know that already, or you're not willing to do it, you probably won't be going far enough to need my list anyway. And another I didn't include on the list is the idea of building a team. If you want to build an enterprise of any size at all, it almost goes without saying that you absolutely must create a team of people who work together and give real meaning to that overused word "teamwork." To me, that's more the goal of the whole thing, rather than some way to get there.
I believe in always having goals, and always setting them high. I can certainly tell you that the folks at Wal-Mart have always had goals in front of them. In fact, we have sometimes built real scoreboards on the stage at Saturday morning meetings.
One more thing. If you're really looking for my advice here, trying to get something serious out of this exercise I put myself through, remember: these rules are not in any way intended to be the Ten Commandments of Business. They are some rules that worked for me. But I always prided myself on breaking everybody else's rules, and I always favored the mavericks who challenged my rules. I may have fought them all the way, but I respected them, and, in the end, I listened to them a lot more closely than I did the pack who always agreed with everything I said. So pay special attention to Rule 10, and if you interpret it in the right spirit — as it applies to you — it could mean sim*: Break All the Rules.
For what they're worth, here they are. Sam's Rules for Building a Business:
RULE 1: COMMIT to your business. Believe in it more than anybody else. I think I overcame every single one of my personal shortcomings by the sheer passion I brought to my work. I don't know if you're born with this kind of passion, or if you can learn it. But I do know you need it. If you love your work, you'll be out there every day trying to do it the best you possibly can, and pretty soon everybody around will catch the passion from you — like a fever.
RULE 2: SHARE your profits with all your associates, and treat them as partners. In turn, they will treat you as a partner, and together you will all perform beyond your wildest expectations. Remain a corporation and retain control if you like, but behave as a servant leader in a partnership. Encourage your associates to hold a stake in the company. Offer discounted stock, and grant them stock for their retirement. It's the single best thing we ever did.
RULE 3: MOTIVATE your partners. Money and ownership alone aren't enough. Constantly, day by day, think of new and more interesting ways to motivate and challenge your partners. Set high goals, encourage competition, and then keep score. Make bets with outrageous payoffs. If things get stale, cross-pollinate; have managers switch jobs with one another to stay challenged. Keep everybody guessing as to what your next trick is going to be. Don't become too predictable.
RULE 4: COMMUNICATE everything you possibly can to your partners. The more they know, the more they'll understand. The more they understand, the more they'll care. Once they care, there's no stopping them. If you don't trust your associates to know what's going on, they'll know you don't really consider them partners. Information is power, and the gain you get from empowering your associates more than offsets the risk of informing your compe*s.
RULE 5: APPRECIATE everything your associates do for the business. A paycheck and a stock option will buy one kind of loyalty. But all of us like to be told how much somebody appreciates what we do for them. We like to hear it often, and especially when we have done something we're really proud of. Nothing else can quite substitute for a few well-chosen, well-timed, sincere words of praise. They're absolutely free — and worth a fortune.
RULE 6: CELEBRATE your successes. Find some humor in your failures. Don't take yourself so seriously. Loosen up, and everybody around you will loosen up. Have fun. Show enthusiasm — always. When all else fails, put on a costume and sing a silly song. Then make everybody else sing with you. Don't do a hula on Wall Street like I did. Think up your own stunt. All of this is more important, and more fun, than you think, and it really fools the competition. "Why should we take those cornballs at Wal-Mart seriously?"
RULE 7: LISTEN to everyone in your company. And figure out ways to get them talking. The folks on the front lines — the ones who actually talk to the customer — are the only ones who really know what's going on out there. You'd better find out what they know. This really is what total quality is all about. To push responsibility down in your organization, and to force good ideas to bubble up within it, you must listen to what your associates are trying to tell you.
RULE 8: EXCEED your customers' expectations. If you do, they'll come back over and over. Give them what they want — and a little more. Let them know you appreciate them. Fix all your mistakes, and don't make excuses — apologize. Stand behind everything you do. The two most important words I ever wrote were on that first Wal-Mart sign: "Satisfaction Guaranteed." They're still up there, and they have made all the difference.
RULE 9: CONTROL your expenses better than your competition. This is where you can always find the competitive advantage. For twenty-five years running long before Wal-Mart was known as the nation's largest retailer — we ranked number one in our industry for the lowest ratio of expenses to sales. You can make a lot of different mistakes and still recover if you run an efficient operation. Or you can be brilliant and still go out of business if you're too inefficient.
RULE 10: SWIM upstream. Go the other way. Ignore the conventional wisdom. If everybody else is doing it one way, there's a good chance you can find your niche by going in exactly the opposite direction. But be prepared for a lot of folks to wave you down and tell you you're headed the wrong way. I guess in all my years, what I heard more often than anything was: a town of less than 50,000 population cannot support a discount store for very long.
Those are some pretty ordinary rules, some would say even simplistic. The hard part, the real challenge, is to constantly figure out ways to execute them. You can't just keep doing what works one time, because everything around you is always changing. To succeed, you have to stay out in front of that change.
partnership
n. the state of being a partner or partners, esp. in a business; a group of two or more people working, playing, etc. together as partners; a business with two or more owners 合伙(关系);伙伴(关系);合伙企业
common sense
n. practical good sense gained from experience of life, not by special study 常识;(由实际生活经验得来的)判断力
commonsense
a. having or showing practical good sense; sensible; practical; clear 有常识的;明白事理的;注重实际的;清楚明白的
revealing
a. 有启迪作用的，发人深省的
reveal
vt. make (facts, etc.) known 揭示，揭露;透露
enterprise
n. a business company or firm 企业单位，公司
overuse
vt. use (sth.) too much or too often 使用…过多;使用…过度
teamwork
n. organized effort as a team 协同工作，配合
scoreboard
n. a board on which a score is shown 记分牌，示分牌;(商业活动等的)记录牌
commandment
n. 1. command; order 戒律;命令
2. (in the Bible) any of the Ten Commandments, ten laws given by God to the Jews (基督教十诫中的`)一诫
maverick
n. a person with independent or unusual views 持不同意见者;持异议者
pack
n. a gang or band of people 一帮人，一伙人
partner
n. a person who takes part in an activity with another or others, esp. one of the owners of a business 合伙人，股东;伙伴，同伙
discount
n. amount of money taken off the cost of sth. (价格等的)折扣
v. 打折扣出售(商品等)
bet
n. an arrangement to risk money, etc. on an event of which the result is doubtful 打赌
outrageous
a. very shocking and unacceptable; very unusual and quite shocking 惊人的;肆无忌惮的，毫无节制
payoff
n. a deserved reward or punishment 报偿;惩罚
stale
a. no longer interesting or exciting because of having been heard, done, etc. too often before; not new 因陈旧而乏味的，过时的;没有新意的
cross-pollinate
v. fertilize a plant with pollen from a different type of plant (使)异花传粉
predictable
a. (of a person) behaving in a way that can be predicted 可预言的;可预料的，可预计的;(贬)按老一套办事的
empower
vt. give (sb.) the power or authority to act 授权给
offset
v. compensate for (sth.); balance (sth.) 补偿，抵消
compe*
n. a person or an organization that competes against others, esp. in business 竞争者;比赛者;对手;敌手
loyalty
n. the quality of being true and faithful in one's support of sb./sth. 忠诚，忠心耿耿
well-chosen
a. carefully selected (used esp. of words) 仔细斟酌过的，合适的，恰当的
well-timed
a. done, said, etc. at the right time or at an appropriate time 适时的，不早不晚的，及时的
hula
n. Hawaiian performance that includes dance, gesture, and chanting (美国夏威夷的波利尼西亚女子跳的一种动作类似哑剧的)呼拉舞，草裙舞
stunt
n. an unusual act designed to attract attention 惊人的表演，绝技;惊险动作
cornball
n. (U.S. Slang) an unsophisticated person;rube;hick (美俚)头脑简单的人;乡巴佬;土包子
retailer
n. a person who sells goods to the general public 零售商
ratio
n. a relation between two amounts, which shows how many times one contains the other 比;比率;比例
inefficient
a. (of a person or an organization) failing to make the best use of the available time and resources 无效率的
upstream
ad. & a. in the direction from which a river, etc. flows; against the current 逆流(的);往上游(的)
conventional wisdom
the opinion that most people consider to be normal and right 一般人的意见，流行的看法
niche
n. a suitable position, place, job, etc. 合适的位置(或地方、职务等)
simplistic
a. making difficult problems, issues, ideas, etc. seem much simpler than they really are, e.g. in order to conceal sth. (把复杂问题)过分简单化的;被过分简单化的
execute
vt. do or perform (what one is asked or told to do) 实行，实施;执行，履行
execution
n. 实行;执行，履行
——21世纪大学英语第四册Unit7课文详解读写教程 (菁华3篇)
Sam Walton
A whole lot has changed about the retailing business in the forty-seven years we've been in it—including some of my theories. We've changed our minds about some significant things along the way and adopted some new principles — particularly about the concept of partnership in a corporation. But most of the values and the rules and the techniques we've relied on have stayed the same the whole way. Some of them are such simple commonsense old favorites that they hardly seem worth mentioning.
This isn't the first time that I've been asked to come up with a list of rules for success, but it is the first time I've actually sat down and done it. I'm glad 1 did because it's been a revealing exercise for me. I do seem to have a couple of dozen things that I've singled out at one time or another as the "key" to the whole thing. One I don't even have on my list is "work hard." If you don't know that already, or you're not willing to do it, you probably won't be going far enough to need my list anyway. And another I didn't include on the list is the idea of building a team. If you want to build an enterprise of any size at all, it almost goes without saying that you absolutely must create a team of people who work together and give real meaning to that overused word "teamwork." To me, that's more the goal of the whole thing, rather than some way to get there.
I believe in always having goals, and always setting them high. I can certainly tell you that the folks at Wal-Mart have always had goals in front of them. In fact, we have sometimes built real scoreboards on the stage at Saturday morning meetings.
One more thing. If you're really looking for my advice here, trying to get something serious out of this exercise I put myself through, remember: these rules are not in any way intended to be the Ten Commandments of Business. They are some rules that worked for me. But I always prided myself on breaking everybody else's rules, and I always favored the mavericks who challenged my rules. I may have fought them all the way, but I respected them, and, in the end, I listened to them a lot more closely than I did the pack who always agreed with everything I said. So pay special attention to Rule 10, and if you interpret it in the right spirit — as it applies to you — it could mean sim*: Break All the Rules.
For what they're worth, here they are. Sam's Rules for Building a Business:
RULE 1: COMMIT to your business. Believe in it more than anybody else. I think I overcame every single one of my personal shortcomings by the sheer passion I brought to my work. I don't know if you're born with this kind of passion, or if you can learn it. But I do know you need it. If you love your work, you'll be out there every day trying to do it the best you possibly can, and pretty soon everybody around will catch the passion from you — like a fever.
RULE 2: SHARE your profits with all your associates, and treat them as partners. In turn, they will treat you as a partner, and together you will all perform beyond your wildest expectations. Remain a corporation and retain control if you like, but behave as a servant leader in a partnership. Encourage your associates to hold a stake in the company. Offer discounted stock, and grant them stock for their retirement. It's the single best thing we ever did.
RULE 3: MOTIVATE your partners. Money and ownership alone aren't enough. Constantly, day by day, think of new and more interesting ways to motivate and challenge your partners. Set high goals, encourage competition, and then keep score. Make bets with outrageous payoffs. If things get stale, cross-pollinate; have managers switch jobs with one another to stay challenged. Keep everybody guessing as to what your next trick is going to be. Don't become too predictable.
RULE 4: COMMUNICATE everything you possibly can to your partners. The more they know, the more they'll understand. The more they understand, the more they'll care. Once they care, there's no stopping them. If you don't trust your associates to know what's going on, they'll know you don't really consider them partners. Information is power, and the gain you get from empowering your associates more than offsets the risk of informing your compe*s.
RULE 5: APPRECIATE everything your associates do for the business. A paycheck and a stock option will buy one kind of loyalty. But all of us like to be told how much somebody appreciates what we do for them. We like to hear it often, and especially when we have done something we're really proud of. Nothing else can quite substitute for a few well-chosen, well-timed, sincere words of praise. They're absolutely free — and worth a fortune.
RULE 6: CELEBRATE your successes. Find some humor in your failures. Don't take yourself so seriously. Loosen up, and everybody around you will loosen up. Have fun. Show enthusiasm — always. When all else fails, put on a costume and sing a silly song. Then make everybody else sing with you. Don't do a hula on Wall Street like I did. Think up your own stunt. All of this is more important, and more fun, than you think, and it really fools the competition. "Why should we take those cornballs at Wal-Mart seriously?"
RULE 7: LISTEN to everyone in your company. And figure out ways to get them talking. The folks on the front lines — the ones who actually talk to the customer — are the only ones who really know what's going on out there. You'd better find out what they know. This really is what total quality is all about. To push responsibility down in your organization, and to force good ideas to bubble up within it, you must listen to what your associates are trying to tell you.
RULE 8: EXCEED your customers' expectations. If you do, they'll come back over and over. Give them what they want — and a little more. Let them know you appreciate them. Fix all your mistakes, and don't make excuses — apologize. Stand behind everything you do. The two most important words I ever wrote were on that first Wal-Mart sign: "Satisfaction Guaranteed." They're still up there, and they have made all the difference.
RULE 9: CONTROL your expenses better than your competition. This is where you can always find the competitive advantage. For twenty-five years running long before Wal-Mart was known as the nation's largest retailer — we ranked number one in our industry for the lowest ratio of expenses to sales. You can make a lot of different mistakes and still recover if you run an efficient operation. Or you can be brilliant and still go out of business if you're too inefficient.
RULE 10: SWIM upstream. Go the other way. Ignore the conventional wisdom. If everybody else is doing it one way, there's a good chance you can find your niche by going in exactly the opposite direction. But be prepared for a lot of folks to wave you down and tell you you're headed the wrong way. I guess in all my years, what I heard more often than anything was: a town of less than 50,000 population cannot support a discount store for very long.
Those are some pretty ordinary rules, some would say even simplistic. The hard part, the real challenge, is to constantly figure out ways to execute them. You can't just keep doing what works one time, because everything around you is always changing. To succeed, you have to stay out in front of that change.
partnership
n. the state of being a partner or partners, esp. in a business; a group of two or more people working, playing, etc. together as partners; a business with two or more owners 合伙(关系);伙伴(关系);合伙企业
common sense
n. practical good sense gained from experience of life, not by special study 常识;(由实际生活经验得来的)判断力
commonsense
a. having or showing practical good sense; sensible; practical; clear 有常识的;明白事理的;注重实际的;清楚明白的
revealing
a. 有启迪作用的，发人深省的
reveal
vt. make (facts, etc.) known 揭示，揭露;透露
enterprise
n. a business company or firm 企业单位，公司
overuse
vt. use (sth.) too much or too often 使用…过多;使用…过度
teamwork
n. organized effort as a team 协同工作，配合
scoreboard
n. a board on which a score is shown 记分牌，示分牌;(商业活动等的)记录牌
commandment
n. 1. command; order 戒律;命令
2. (in the Bible) any of the Ten Commandments, ten laws given by God to the Jews (基督教十诫中的`)一诫
maverick
n. a person with independent or unusual views 持不同意见者;持异议者
pack
n. a gang or band of people 一帮人，一伙人
partner
n. a person who takes part in an activity with another or others, esp. one of the owners of a business 合伙人，股东;伙伴，同伙
discount
n. amount of money taken off the cost of sth. (价格等的)折扣
v. 打折扣出售(商品等)
bet
n. an arrangement to risk money, etc. on an event of which the result is doubtful 打赌
outrageous
a. very shocking and unacceptable; very unusual and quite shocking 惊人的;肆无忌惮的，毫无节制
payoff
n. a deserved reward or punishment 报偿;惩罚
stale
a. no longer interesting or exciting because of having been heard, done, etc. too often before; not new 因陈旧而乏味的，过时的;没有新意的
cross-pollinate
v. fertilize a plant with pollen from a different type of plant (使)异花传粉
predictable
a. (of a person) behaving in a way that can be predicted 可预言的;可预料的，可预计的;(贬)按老一套办事的
empower
vt. give (sb.) the power or authority to act 授权给
offset
v. compensate for (sth.); balance (sth.) 补偿，抵消
compe*
n. a person or an organization that competes against others, esp. in business 竞争者;比赛者;对手;敌手
loyalty
n. the quality of being true and faithful in one's support of sb./sth. 忠诚，忠心耿耿
well-chosen
a. carefully selected (used esp. of words) 仔细斟酌过的，合适的，恰当的
well-timed
a. done, said, etc. at the right time or at an appropriate time 适时的，不早不晚的，及时的
hula
n. Hawaiian performance that includes dance, gesture, and chanting (美国夏威夷的波利尼西亚女子跳的一种动作类似哑剧的)呼拉舞，草裙舞
stunt
n. an unusual act designed to attract attention 惊人的表演，绝技;惊险动作
cornball
n. (U.S. Slang) an unsophisticated person;rube;hick (美俚)头脑简单的人;乡巴佬;土包子
retailer
n. a person who sells goods to the general public 零售商
ratio
n. a relation between two amounts, which shows how many times one contains the other 比;比率;比例
inefficient
a. (of a person or an organization) failing to make the best use of the available time and resources 无效率的
upstream
ad. & a. in the direction from which a river, etc. flows; against the current 逆流(的);往上游(的)
conventional wisdom
the opinion that most people consider to be normal and right 一般人的意见，流行的看法
niche
n. a suitable position, place, job, etc. 合适的位置(或地方、职务等)
simplistic
a. making difficult problems, issues, ideas, etc. seem much simpler than they really are, e.g. in order to conceal sth. (把复杂问题)过分简单化的;被过分简单化的
execute
vt. do or perform (what one is asked or told to do) 实行，实施;执行，履行
execution
n. 实行;执行，履行
come up with
find or produce (an answer, etc.) 提出，想出
single out
choose (sb./sth.) from a group, e.g. for special attention 选出，挑出
at one time or another
在某个时候
go without saying
be very obvious or natural 不用说，不言而喻
put...through
make (sb.) experience (sth. very difficult or unpleasant) 使…经受
pride oneself on
be proud of 以…自豪
in the end
at last;finally 最终;最后
commit to
devote oneself to (a certain cause, position, opinion, or course of action) 献身于
loosen up
relax (使)放松
think up
produce (an idea or a plan): invent or devise (sth.) 想出;设计出，发明
figure out
come up with; come to understand or discover by thinking (美口)想出;理解，明白
bubble up
move upward in or as if in bubbles; emerge from below 往上冒泡;涌现
stand behind
be responsible for 对…负责
go out of business
become bankrupt 破产;倒闭;歇业
wave down
signal to (a vehicle or its driver) to stop, by waving one's hand 挥手示意(车辆、司机)停下
——21世纪大学英语读写教程1-4册课后答案和翻译 (菁华3篇)
日期：2012-04-27 点击：587 好评：0
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简介：21世纪大学英语读写教程(第四册)课后答案在线版 21 世纪大学英语读写教程(第四册)课后答案 TEXT A II 1.He defines greatness as thelastingcontribution which a person makes or has made to human civilization. 2.The example of Churchill shows...
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21世纪大学生实用英语综合教程第四册课后翻译答案 Unite 1 1driven by a strong will ,he eventually fulfilled the task he had undertaken 2thepromised to write to me as soon ashe got there ,but nothing has been heard of him so far 3the boss has...
日期：2011-09-21 点击：2151 好评：52
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简介：21 世纪大学实用英语综合教程(第二册)课文翻译及课后*题答案 Unit One 误 会 他头发蓬乱，衣着肮脏，口袋里只有35美分。在马里兰州的巴尔的摩，他登上一辆公共汽车并径直走向了洗手间。他想如果他躲在洗手间里，便可以不付钱就乘车去纽约。但是坐在公共汽...
——21世纪大学英语读写教程第4册单元10课文及词汇讲解 (菁华3篇)
Neil Postman
Author's Note: Having sat through two dozen or so graduation speeches, I have naturally wondered why they are so often so bad. One reason, of course, is that the speakers are chosen for their eminence in some field, and not because they are either competent speakers or gifted writers. Another reason is that the audience is eager to be done with all the ceremony so that it can proceed to some serious reveling. Thus any speech longer than, say, fifteen minutes will seem tedious, if not entirely pointless. There are other reasons as well, including the difficulty of saying something inspirational without being b***. Here I try my hand at writing a graduation speech, and not merely to discover if I can conquer the form. This is precisely what I would like to say to young people if I had their attention for a few minutes.
If you think my graduation speech is good, I hereby grant you permission to use it, without further approval from or credit to me, should you be in an appropriate situation.
Members of the faculty, parents, guests and graduates, have no fear. I am well aware that on a day of such high excitement, what you require, first and foremost, of any speaker is brevity. I shall not fail you in this respect. There are exactly eighty-five sentences in my speech, four of which you have just heard. It will take me about twelve minutes to speak all of them and I must tell you that such economy was not easy for me to arrange, because I have chosen as my to//www.oh100.com/picplex subject of your ancestors. Not, of course, your biological ancestors, about whom I know nothing, but your spiritual ancestors, about whom I know a little. To be specific, I want to tell you about two groups of people whose influence is still with us. They were very different from each other, representing opposite values and traditions. I think it is appropriate for you to be reminded of them on this day because, sooner than you know, you must align yourself with the spirit of one or the other.
The first group lived about 2,500 years ago in the place we now call Greece, in a city they called Athens. We do not know as much about their origins as we would like. But we do know a great deal about their accomplishments. They were, for example, the first people to develop a complete alphabet, and therefore they became the first truly literate population on earth. They invented the idea of political democracy, which they practiced with a vigor that puts us to shame. They invented what we call philosophy. And they also invented what we call science, and one of them—Democritus by name—conceived of the atomic theory of matter 2,300 years before it occurred to any modern scientist. They composed and sang epic poems of unsurpassed beauty and insight. And they wrote and performed plays that, almost three millennia later, still have the power to make audiences laugh and weep. They even invented what, today, we call the Olympics, and among their values none stood higher than that in all things one should strive for excellence. They believed in reason. They believed in beauty. They believed in moderation. And they invented the word and idea which we know today as ecology.
About 2,000 years ago, the vitality of their culture declined and these people began to disappear. But not what they had created. Their imagination, art, politics, literature, and language spread all over the world so that, today, it is hardly possible to speak on any subject without repeating what some Athenian said on the matter 2,500 years ago.
The second group of people lived in the place we now call Germany, and flourished about 1,700 years ago. We call them the Visigoths, and you may remember that your sixth-or seventh-grade teacher mentioned them. They were spectacularly good horsemen, which is about the only pleasant thing history can say of them. They were marauders—ruthless and brutal. Their language lacked subtlety and depth. Their art was crude and even grotesque. They swept down through Europe destroying everything in their path, and they overran the Roman Empire. There was nothing a Visigoth like better than to burn a book, desecrate a building, or smash a work of art. From the Visigoths, we have no poetry, no theater, no logic, no science, no humane politics.
Like the Athenians, the Visigoths also disappeared, but not before they had ushered in the period known as the Dark Ages. It took Europe almost a thousand years to recover from the Visigoths.
Now, the point I want to make is that the Athenians and the Visigoths still survive, and they do so through us and the ways in which we conduct our lives. All around us—in this hall, in this community, in our city—there are people whose way of looking at the world reflects the way of the Athenians, and there are people whose way is the way of the Visigoths. I do not mean, of course, that our modern—day Athenians roam abstractly through the streets reciting poetry and philosophy, or that the modern-day Visigoths are killers. I mean that to be an Athenian or a Visigoth is to organize your life around a set of values. An Athenian is an idea. And a Visigoth is an idea. Let me tell you briefly what these ideas consist of.
To be an Athenian is to hold knowledge and, especially, the quest for knowledge in high esteem. To contemplate, to reason, to experiment, to question—these are, to an Athenian, the most exalted activities a person can perform. To a Visigoth, the quest for knowledge is useless unless it can help you to earn money or to gain power over other people.
To be an Athenian is to cherish language because you believe it to be humankind's most precious gift. In their use of language, Athenians strive for grace, precision, and variety. And they admire those who can achieve such skill. To a Visigoth, one word is as good as another, one sentence indistinguishable from another. A Visigoth's language aspires to nothing higher than the cliche.
To be an Athenian is to understand that the thread which hold civilized society together is thin and vulnerable; therefore, Athenians place great value on tradition, social restraint, and continuity. To an Athenian, bad manners are acts of violence against the social order. The modern Visigoth cares very little about any of this. The Visigoths think of themselves as the center of the universe. Tradition exists for their own convenience, good manners are an affectation and a burden, and history is merely what is in yesterday's paper.
To be an Athenian is to take interest in public affairs and the improvement of public behavior. Indeed, the ancient Athenians had a word for people who did not. The word was idiotes, from which we get our word idiot. A modern Visigoth is interested only in his own affairs and has no sense of the meaning of community.
And, finally, to be an Athenian is to esteem the discipline, skill, and taste that are required to produce enduring art. Therefore, in approaching a work of art, Athenians prepare their imagination through learning and experience. To a Visigoth, there is no measure of artistic excellence except popularity. What catches the fancy of the multitude is good. No other standard is respected or even acknowledged by the Visigoth.
Now, it must be obvious what all this has to do with you. Eventually, like the rest of us, you must be on one side or the other. You must be an Athenian or a Visigoth. Of course, it is much harder to be an Athenian, for you must learn how to be one, you must work at being one, whereas we are all, in a way, natural-born Visigoths. That is why there are so many more Visigoths than Athenians. And I must tell you that you do not become an Athenian merely by attending school or accumulating degrees. My father-in-law was one of the most committed Athenians I have ever known, and he spent his entire * life as a dress cutter on Seventh Avenue in New York City. On the other hand, I have known physicians, lawyers, and engineers who are Visigoths of unmistakable persuasion. And I must also tell you, as much in sorrow as in shame, that at some of our great universities, perhaps even this one, there are professors of whom we may fairly say they are closet Visigoths. And yet, you must not doubt for a moment that a school, after all, is essentially an Athenian idea. There is a direct link between the cultural achievements of Athens and what the faculty of this university is all about. I have no difficulty imagining that Plato, Aristotle, or Democritus would be quite at home in our classrooms. A Visigoth would merely scrawl obscenities on the wall.
And so, whether you were aware of it or not, the purpose of your having been at this university was to give you a glimpse of the Athenian way, to interest you in the Athenian way. We cannot know on this day how many of you will choose the way and how many will not. You are young and it is not given to us to see your future. But I will tell you this, with which I will close: I can wish for you no higher compliment than that in the future it will be reported that among your graduating class the Athenians mightily outnumbered the Visigoths.
Thank you, and congratulations.
Neil Postman
Author's Note: Having sat through two dozen or so graduation speeches, I have naturally wondered why they are so often so bad. One reason, of course, is that the speakers are chosen for their eminence in some field, and not because they are either competent speakers or gifted writers. Another reason is that the audience is eager to be done with all the ceremony so that it can proceed to some serious reveling. Thus any speech longer than, say, fifteen minutes will seem tedious, if not entirely pointless. There are other reasons as well, including the difficulty of saying something inspirational without being b***. Here I try my hand at writing a graduation speech, and not merely to discover if I can conquer the form. This is precisely what I would like to say to young people if I had their attention for a few minutes.
If you think my graduation speech is good, I hereby grant you permission to use it, without further approval from or credit to me, should you be in an appropriate situation.
Members of the faculty, parents, guests and graduates, have no fear. I am well aware that on a day of such high excitement, what you require, first and foremost, of any speaker is brevity. I shall not fail you in this respect. There are exactly eighty-five sentences in my speech, four of which you have just heard. It will take me about twelve minutes to speak all of them and I must tell you that such economy was not easy for me to arrange, because I have chosen as my tohttps://p.9136.com/28plex subject of your ancestors. Not, of course, your biological ancestors, about whom I know nothing, but your spiritual ancestors, about whom I know a little. To be specific, I want to tell you about two groups of people whose influence is still with us. They were very different from each other, representing opposite values and traditions. I think it is appropriate for you to be reminded of them on this day because, sooner than you know, you must align yourself with the spirit of one or the other.
The first group lived about 2,500 years ago in the place we now call Greece, in a city they called Athens. We do not know as much about their origins as we would like. But we do know a great deal about their accomplishments. They were, for example, the first people to develop a complete alphabet, and therefore they became the first truly literate population on earth. They invented the idea of political democracy, which they practiced with a vigor that puts us to shame. They invented what we call philosophy. And they also invented what we call science, and one of them—Democritus by name—conceived of the atomic theory of matter 2,300 years before it occurred to any modern scientist. They composed and sang epic poems of unsurpassed beauty and insight. And they wrote and performed plays that, almost three millennia later, still have the power to make audiences laugh and weep. They even invented what, today, we call the Olympics, and among their values none stood higher than that in all things one should strive for excellence. They believed in reason. They believed in beauty. They believed in moderation. And they invented the word and idea which we know today as ecology.
About 2,000 years ago, the vitality of their culture declined and these people began to disappear. But not what they had created. Their imagination, art, politics, literature, and language spread all over the world so that, today, it is hardly possible to speak on any subject without repeating what some Athenian said on the matter 2,500 years ago.
The second group of people lived in the place we now call Germany, and flourished about 1,700 years ago. We call them the Visigoths, and you may remember that your sixth-or seventh-grade teacher mentioned them. They were spectacularly good horsemen, which is about the only pleasant thing history can say of them. They were marauders—ruthless and brutal. Their language lacked subtlety and depth. Their art was crude and even grotesque. They swept down through Europe destroying everything in their path, and they overran the Roman Empire. There was nothing a Visigoth like better than to burn a book, desecrate a building, or smash a work of art. From the Visigoths, we have no poetry, no theater, no logic, no science, no humane politics.
Like the Athenians, the Visigoths also disappeared, but not before they had ushered in the period known as the Dark Ages. It took Europe almost a thousand years to recover from the Visigoths.
Now, the point I want to make is that the Athenians and the Visigoths still survive, and they do so through us and the ways in which we conduct our lives. All around us—in this hall, in this community, in our city—there are people whose way of looking at the world reflects the way of the Athenians, and there are people whose way is the way of the Visigoths. I do not mean, of course, that our modern—day Athenians roam abstractly through the streets reciting poetry and philosophy, or that the modern-day Visigoths are killers. I mean that to be an Athenian or a Visigoth is to organize your life around a set of values. An Athenian is an idea. And a Visigoth is an idea. Let me tell you briefly what these ideas consist of.
To be an Athenian is to hold knowledge and, especially, the quest for knowledge in high esteem. To contemplate, to reason, to experiment, to question—these are, to an Athenian, the most exalted activities a person can perform. To a Visigoth, the quest for knowledge is useless unless it can help you to earn money or to gain power over other people.
To be an Athenian is to cherish language because you believe it to be humankind's most precious gift. In their use of language, Athenians strive for grace, precision, and variety. And they admire those who can achieve such skill. To a Visigoth, one word is as good as another, one sentence indistinguishable from another. A Visigoth's language aspires to nothing higher than the cliche.
To be an Athenian is to understand that the thread which hold civilized society together is thin and vulnerable; therefore, Athenians place great value on tradition, social restraint, and continuity. To an Athenian, bad manners are acts of violence against the social order. The modern Visigoth cares very little about any of this. The Visigoths think of themselves as the center of the universe. Tradition exists for their own convenience, good manners are an affectation and a burden, and history is merely what is in yesterday's paper.
To be an Athenian is to take interest in public affairs and the improvement of public behavior. Indeed, the ancient Athenians had a word for people who did not. The word was idiotes, from which we get our word idiot. A modern Visigoth is interested only in his own affairs and has no sense of the meaning of community.
And, finally, to be an Athenian is to esteem the discipline, skill, and taste that are required to produce enduring art. Therefore, in approaching a work of art, Athenians prepare their imagination through learning and experience. To a Visigoth, there is no measure of artistic excellence except popularity. What catches the fancy of the multitude is good. No other standard is respected or even acknowledged by the Visigoth.
Now, it must be obvious what all this has to do with you. Eventually, like the rest of us, you must be on one side or the other. You must be an Athenian or a Visigoth. Of course, it is much harder to be an Athenian, for you must learn how to be one, you must work at being one, whereas we are all, in a way, natural-born Visigoths. That is why there are so many more Visigoths than Athenians. And I must tell you that you do not become an Athenian merely by attending school or accumulating degrees. My father-in-law was one of the most committed Athenians I have ever known, and he spent his entire * life as a dress cutter on Seventh Avenue in New York City. On the other hand, I have known physicians, lawyers, and engineers who are Visigoths of unmistakable persuasion. And I must also tell you, as much in sorrow as in shame, that at some of our great universities, perhaps even this one, there are professors of whom we may fairly say they are closet Visigoths. And yet, you must not doubt for a moment that a school, after all, is essentially an Athenian idea. There is a direct link between the cultural achievements of Athens and what the faculty of this university is all about. I have no difficulty imagining that Plato, Aristotle, or Democritus would be quite at home in our classrooms. A Visigoth would merely scrawl obscenities on the wall.
And so, whether you were aware of it or not, the purpose of your having been at this university was to give you a glimpse of the Athenian way, to interest you in the Athenian way. We cannot know on this day how many of you will choose the way and how many will not. You are young and it is not given to us to see your future. But I will tell you this, with which I will close: I can wish for you no higher compliment than that in the future it will be reported that among your graduating class the Athenians mightily outnumbered the Visigoths.
Thank you, and congratulations.
sit through
remain seated until the end of; be present at 一直坐到…结束;出*
be/have done with
have finished with; be finished with 结束;完毕
first and foremost
most importantly; above all else 最重要的;首先
align oneself with sb.
join sb. as an ally; come into agreement with sb. 与某人结盟;与某人一致
put...to shame
cause shame to (sb./sth.); show (sb./sth.) to be inferior by comparison 使(某人/某事)蒙羞;使(某人/某事)相形见绌
sweep down
move steadily with great force or speed *卷;突袭
usher in
introduce or mark the beginning of a new period, fashion, generation, etc. 引进(新时期、新一代等);标志着(新时期、新时尚、新一代)的开始
known as
generally recognized as; called or labeled as 公认为;被称为
hold...in high esteem
have a very favorable opinion of; show great respect to 给…以好评;对…非常尊敬
aspire to
desire strongly to achieve (sth.); have ambition for (sth.) 渴望取得;对…抱有雄心
take interest in
be keen to know more about (sth.) or be involved in (it) 对…感兴趣
catch the fancy of sb./sb.'s fancy
please sb.; appeal to sb. 合某人的心意;吸引某人
have to do with
be connected with; be related to 与…有联系;与…有关
at home
at ease as if in one's own home; familiar 自在;无拘无束;熟悉
——21世纪大学英语读写教程1-4册课后答案和翻译 (菁华3篇)
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日期：2012-04-27 点击：452 好评：2
简介：21世纪大学英语读写教程第一二三册课后翻译答案 21世纪大学英语读写教程(第一册)课后翻译答案 Unit 1 l 汤姆是个非常好奇的男孩，他不仅对是什么感兴趣，而且也对为什么和怎么会感兴趣。 As a very curious boy, Tom is interested not only in whats but...
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21世纪大学生实用英语综合教程第四册课后翻译答案 Unite 1 1driven by a strong will ,he eventually fulfilled the task he had undertaken 2thepromised to write to me as soon ashe got there ,but nothing has been heard of him so far 3the boss has...
日期：2011-09-21 点击：2151 好评：52
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简介：21 世纪大学实用英语综合教程(第二册)课文翻译及课后*题答案 Unit One 误 会 他头发蓬乱，衣着肮脏，口袋里只有35美分。在马里兰州的巴尔的摩，他登上一辆公共汽车并径直走向了洗手间。他想如果他躲在洗手间里，便可以不付钱就乘车去纽约。但是坐在公共汽...
——21世纪大学英语读写教程第4册单元10课文及词汇讲解 (菁华3篇)
Neil Postman
Author's Note: Having sat through two dozen or so graduation speeches, I have naturally wondered why they are so often so bad. One reason, of course, is that the speakers are chosen for their eminence in some field, and not because they are either competent speakers or gifted writers. Another reason is that the audience is eager to be done with all the ceremony so that it can proceed to some serious reveling. Thus any speech longer than, say, fifteen minutes will seem tedious, if not entirely pointless. There are other reasons as well, including the difficulty of saying something inspirational without being b***. Here I try my hand at writing a graduation speech, and not merely to discover if I can conquer the form. This is precisely what I would like to say to young people if I had their attention for a few minutes.
If you think my graduation speech is good, I hereby grant you permission to use it, without further approval from or credit to me, should you be in an appropriate situation.
Members of the faculty, parents, guests and graduates, have no fear. I am well aware that on a day of such high excitement, what you require, first and foremost, of any speaker is brevity. I shall not fail you in this respect. There are exactly eighty-five sentences in my speech, four of which you have just heard. It will take me about twelve minutes to speak all of them and I must tell you that such economy was not easy for me to arrange, because I have chosen as my to//www.oh100.com/picplex subject of your ancestors. Not, of course, your biological ancestors, about whom I know nothing, but your spiritual ancestors, about whom I know a little. To be specific, I want to tell you about two groups of people whose influence is still with us. They were very different from each other, representing opposite values and traditions. I think it is appropriate for you to be reminded of them on this day because, sooner than you know, you must align yourself with the spirit of one or the other.
The first group lived about 2,500 years ago in the place we now call Greece, in a city they called Athens. We do not know as much about their origins as we would like. But we do know a great deal about their accomplishments. They were, for example, the first people to develop a complete alphabet, and therefore they became the first truly literate population on earth. They invented the idea of political democracy, which they practiced with a vigor that puts us to shame. They invented what we call philosophy. And they also invented what we call science, and one of them—Democritus by name—conceived of the atomic theory of matter 2,300 years before it occurred to any modern scientist. They composed and sang epic poems of unsurpassed beauty and insight. And they wrote and performed plays that, almost three millennia later, still have the power to make audiences laugh and weep. They even invented what, today, we call the Olympics, and among their values none stood higher than that in all things one should strive for excellence. They believed in reason. They believed in beauty. They believed in moderation. And they invented the word and idea which we know today as ecology.
About 2,000 years ago, the vitality of their culture declined and these people began to disappear. But not what they had created. Their imagination, art, politics, literature, and language spread all over the world so that, today, it is hardly possible to speak on any subject without repeating what some Athenian said on the matter 2,500 years ago.
The second group of people lived in the place we now call Germany, and flourished about 1,700 years ago. We call them the Visigoths, and you may remember that your sixth-or seventh-grade teacher mentioned them. They were spectacularly good horsemen, which is about the only pleasant thing history can say of them. They were marauders—ruthless and brutal. Their language lacked subtlety and depth. Their art was crude and even grotesque. They swept down through Europe destroying everything in their path, and they overran the Roman Empire. There was nothing a Visigoth like better than to burn a book, desecrate a building, or smash a work of art. From the Visigoths, we have no poetry, no theater, no logic, no science, no humane politics.
Like the Athenians, the Visigoths also disappeared, but not before they had ushered in the period known as the Dark Ages. It took Europe almost a thousand years to recover from the Visigoths.
Now, the point I want to make is that the Athenians and the Visigoths still survive, and they do so through us and the ways in which we conduct our lives. All around us—in this hall, in this community, in our city—there are people whose way of looking at the world reflects the way of the Athenians, and there are people whose way is the way of the Visigoths. I do not mean, of course, that our modern—day Athenians roam abstractly through the streets reciting poetry and philosophy, or that the modern-day Visigoths are killers. I mean that to be an Athenian or a Visigoth is to organize your life around a set of values. An Athenian is an idea. And a Visigoth is an idea. Let me tell you briefly what these ideas consist of.
To be an Athenian is to hold knowledge and, especially, the quest for knowledge in high esteem. To contemplate, to reason, to experiment, to question—these are, to an Athenian, the most exalted activities a person can perform. To a Visigoth, the quest for knowledge is useless unless it can help you to earn money or to gain power over other people.
To be an Athenian is to cherish language because you believe it to be humankind's most precious gift. In their use of language, Athenians strive for grace, precision, and variety. And they admire those who can achieve such skill. To a Visigoth, one word is as good as another, one sentence indistinguishable from another. A Visigoth's language aspires to nothing higher than the cliche.
To be an Athenian is to understand that the thread which hold civilized society together is thin and vulnerable; therefore, Athenians place great value on tradition, social restraint, and continuity. To an Athenian, bad manners are acts of violence against the social order. The modern Visigoth cares very little about any of this. The Visigoths think of themselves as the center of the universe. Tradition exists for their own convenience, good manners are an affectation and a burden, and history is merely what is in yesterday's paper.
To be an Athenian is to take interest in public affairs and the improvement of public behavior. Indeed, the ancient Athenians had a word for people who did not. The word was idiotes, from which we get our word idiot. A modern Visigoth is interested only in his own affairs and has no sense of the meaning of community.
And, finally, to be an Athenian is to esteem the discipline, skill, and taste that are required to produce enduring art. Therefore, in approaching a work of art, Athenians prepare their imagination through learning and experience. To a Visigoth, there is no measure of artistic excellence except popularity. What catches the fancy of the multitude is good. No other standard is respected or even acknowledged by the Visigoth.
Now, it must be obvious what all this has to do with you. Eventually, like the rest of us, you must be on one side or the other. You must be an Athenian or a Visigoth. Of course, it is much harder to be an Athenian, for you must learn how to be one, you must work at being one, whereas we are all, in a way, natural-born Visigoths. That is why there are so many more Visigoths than Athenians. And I must tell you that you do not become an Athenian merely by attending school or accumulating degrees. My father-in-law was one of the most committed Athenians I have ever known, and he spent his entire * life as a dress cutter on Seventh Avenue in New York City. On the other hand, I have known physicians, lawyers, and engineers who are Visigoths of unmistakable persuasion. And I must also tell you, as much in sorrow as in shame, that at some of our great universities, perhaps even this one, there are professors of whom we may fairly say they are closet Visigoths. And yet, you must not doubt for a moment that a school, after all, is essentially an Athenian idea. There is a direct link between the cultural achievements of Athens and what the faculty of this university is all about. I have no difficulty imagining that Plato, Aristotle, or Democritus would be quite at home in our classrooms. A Visigoth would merely scrawl obscenities on the wall.
And so, whether you were aware of it or not, the purpose of your having been at this university was to give you a glimpse of the Athenian way, to interest you in the Athenian way. We cannot know on this day how many of you will choose the way and how many will not. You are young and it is not given to us to see your future. But I will tell you this, with which I will close: I can wish for you no higher compliment than that in the future it will be reported that among your graduating class the Athenians mightily outnumbered the Visigoths.
Thank you, and congratulations.
sit through
remain seated until the end of; be present at 一直坐到…结束;出*
be/have done with
have finished with; be finished with 结束;完毕
first and foremost
most importantly; above all else 最重要的;首先
align oneself with sb.
join sb. as an ally; come into agreement with sb. 与某人结盟;与某人一致
put...to shame
cause shame to (sb./sth.); show (sb./sth.) to be inferior by comparison 使(某人/某事)蒙羞;使(某人/某事)相形见绌
sweep down
move steadily with great force or speed *卷;突袭
usher in
introduce or mark the beginning of a new period, fashion, generation, etc. 引进(新时期、新一代等);标志着(新时期、新时尚、新一代)的开始
known as
generally recognized as; called or labeled as 公认为;被称为
hold...in high esteem
have a very favorable opinion of; show great respect to 给…以好评;对…非常尊敬
aspire to
desire strongly to achieve (sth.); have ambition for (sth.) 渴望取得;对…抱有雄心
take interest in
be keen to know more about (sth.) or be involved in (it) 对…感兴趣
catch the fancy of sb./sb.'s fancy
please sb.; appeal to sb. 合某人的心意;吸引某人
have to do with
be connected with; be related to 与…有联系;与…有关
at home
at ease as if in one's own home; familiar 自在;无拘无束;熟悉
Neil Postman
尼尔·波斯特曼
Greece
希腊(欧洲巴尔干半岛南部国家)
Athens
雅典(希腊首都)
Democritus
德谟克利特(460—370 BC，古希腊唯物主义哲学家，原子论创始人之一)
Athenian
雅典人
Visigoth
西哥特人(公元5世纪**侵罗马帝国并在法国和西班牙建立王国的条顿族人)
the Dark Ages
黑暗时代(公元5世纪至11世纪，欧洲中世纪的早期)
Plato
柏拉图(427—347 BC，古希腊哲学家)
Aristotle
亚里士多德(384—322 BC，古希腊哲学家和科学家，柏拉图的学生)
——21世纪核心素养心得体会优选【五】篇
我们课标组确定美术的核心素养是：图像识读、美术表现、审美态度、创想能力、文化理解五个方面，核心素养的发布已*十个年头，*时只是作为一个理论体系在头脑中短暂停留，没有做过多的理解。今天，在海口市二十五小学海甸校区听了蓝燕萍老师《关于美术核心素养的解读》受益颇深，蓝老师用通俗易懂的语言，生动形象的事例，将抽象的美术核心素养和我们*时的教学事例紧密的结合起来，指出我们在*时教学中对核心素养的一些误区，使我们有则改之，无则加勉。
图像识读指对美术作品、图形、影像及其他视觉符号的观看、识别和解读。在美术教学中，所画的图像是什么，有什么文化含义使我们图像识读的关键。
美术表现指运用传统与现代媒材、技术和美术语言创造视觉形象。
审美判断指对美术作品和现实中的审美对象进行感知、评价、判断与表达。
创意实践意识主导的思维和行为。蓝老师讲到龙华的剪纸、十一小的作品非常有创意等。我们从中获取创意实践的思维意识。
文化理解指从文化的角度观察和理解美术作品、美术现象和观念。蓝老师通过对世界各地民族文化的实例分析，和一些教师的亲身实践，“读万卷书，行万里路”我们应该利用假期增加自己的文化素养，丰富自己的阅历，将自己的感受分享给学生。民族文化的多样性，使我们打开文化的视野，当好美术老师，必须自身有良好的文化素养，直观示范对学生的影响特别重要。
五个素养如何在教学中体现，可以作为对老师的评价条件。在谈到未来的美术课，实现学生在现实情景生活中去多关注，带着问题去学*，培养学生的探究能力至关重要。说到这里，蓝老师拿大家都非常熟悉的小故事《司马光砸缸》为例，救人---如何救人---怎样做才能有效地达到救人目的，那么你就必须有知识有技能，才能去解决问题。如何将美术转化为生活有情感地解决核心问题，看外表也要看内心，先学会做一个师者，再做好美术专业教师。
通过一个上午的集训学*，明白自己的方向，使美术的五个素养在自己身上得到体现。
听了郭老师的讲座我受益匪浅。基于核心素养的教学，要求教师要抓住知识的本质，创设合适的教学情境，启发学生思考，让学生在掌握所学知识技能的同时，感悟知识的本质，积累思维和实践的经验，形成和发展核心素养。一堂数学的成功与否：无论教学中采取了什么样的教学方式或模式，应更加关注自已的教学是否真正促进了学生更为积极地去进行思考，并能逐步学会想得更清晰、更全面、更深、更合理，时刻注意培养学生的思维能力。因此，在数学教学设计时，不忘思维是数学学科素养的核心，思想是数学学科教学设计的灵魂，在教学设计中一定要体现让学生经历抽象数学思考的过程；正确处理好阶段性与连续性、整体性与个别性的关系。
数学学科是一个联系性非常强的学科，在教学设计时我们要抓住思维是数学学科素养的核心这一要点。教学设计中要体现让学生经历抽象数学思考的过程并处理好阶段性与连续性的关系，循序渐进，及时过渡。这就要求我们在以后的教学中深入研究，挖掘数学思想程资并通过对数学知识的认识把相应的数学思想方法外显出。并且在教学的最后我们要逐步的培养学生核心素养的发展，让学生在知识点完成后进行知识网络的建构已达到知识的巩固与理解。
所以在今后的教学中在教学设计时我们要处理好“教”与“学”的设计。实施基于学科素养的教学设计，我们应当关注“教师和学生”两个实施主体，既要设计好教师的“教”行为，又要充分关注到学生的“学”的表现，实现“教与学互相融合”。
通过专题二“基于核心素养的教师专业发展”的培训学*，使我深刻认识到了教师“六功”的重要性。教师必须具备多样好功夫啊。耳功，嘴功，眼功，手功，脑功以及身功。我们教师应与时俱进，适应时代的发展，做好自己的角色定位，充分利用各种条件，激发学生的求知欲，提高学生的实践能力，培养学生的创新精神，促进教与学的改革深化。学*，教学相长、共同进步。尤其是以下几点：
一、教师倾听学生是了解学生的主要途径。
“教学”是由教师教和学生学两方面要素组成的，缺乏对学生的了解，即使有精致完美的教学设计，全面充分的教学准备，也会由于缺乏针对性而无法生成高效率的课堂教学。因此，了解学生是教学活动顺利开展并且取得实效的起点。了解学生的最简便、直接、有效的方法就是倾听学生，倾听能使教师较全面地了解学生的知识背景，情感态度，智力水*和思维能力。没有倾听，了解学生只能是雾里看花，隔靴搔痒。
二、教师倾听学生也是教师成长的助推力。
“教学相长”，课堂教学是学生学*、成长的过程，同时也应该是教师学*、成长的过程。亚里斯多德告诉我们：“谁在倾听，也就随之而听到了更多的东西，即那些不可见的以及一切人们可以思考的东西。”倾听能使教师获取出乎意料的多种有效信息，或是对迷惑的问题豁然开朗，或是对弄错的东西拨乱反正，或是对视如*常的地方重新认识。倾听还能使教师的分析能力、思维能力、判断能力和应变能力得到一定的锻炼，最终促进自身的成长。
三、教师研究学生是非常重要的
相比于老师明确怎么教学生知识，其实研究学生个体差异，让学生明白怎么有效地学*更重要。未来教师必须提升自己的认识能力，认识每一个学生个体特点的能力。每个教师都应该去研究自己的每一个学生，关键在于提升教师认识学生的能力、指导学生学会学*的能力，特别是认识学生个体的学*特点、发展路径等。如果我们要为他们终身奠基，就必须详细了解每个学生的不同。教师提升自己的认识能力，一方面靠经验，另一方面要提升自己运用信息技术的能力，懂得大数据分析。如果我们的老师不去掌握大数据的话，在未来的信息社会中教学水*就跟不上。教师们不能只停留在做PPT教案的水*上，而要更多地使用大数据的互动功能，提供给学生个性化的教育服务。
通过培训，让我深刻地认识到让学生学会做人，学会求知，学会合作，学会实践，学会创新”的理念所取代。教师应与时俱进，适应时代的发展，做好自己的角色定位，充分利用网络环境，激发学生的求知欲，提高学生的实践能力，培养学生的创新精神，促进教与学的改革深化。
通过培训，让我能以更宽阔的视野去看待我们的教育工作，让我学到了更多提自身素质和教育教学水*的方法和捷径。
“核心素养”是当前教育领域最受关注的热词之一。*日在第二届“北京教育论坛”上，专家表示，时代变化了，要求变了，呼唤核心素养的出现。讨论中国的核心素养要结合中国社会发展阶段的特点，要适应中国现阶段的国情、校情。哪些素养是需要我们特别关注、我们的学生和国民所需要的。
“核心素养是新课标的来源，也是确保课程改革万变不离其宗的‘DNA’。核心素养将为北京学校带来六大变化。”有关专家表示，六大变化包括:
育人导向更加注重学生理想信念和核心素养的培养;
课堂教学更加关注课程建设综合化、主体化发展趋势;
实践活动;更加关注学生学*体验、动手实践及创新意识的培养;
课业负担将会进一步减轻课业负担，课后作业形式及总量发生较大变化;
学校课程更加贴*学生的生活;
未来将更加注重增加国家课程和地方课程的适应性。
教育部基础教育质量监测中心有关负责人在论坛演讲中表示，“我国基础教育和高等教育阶段学生核心素养总体框架研究”工作报告已经提交教育部，正在接受鉴定。
对于这一国家版“核心素养”具体内容，社会各界充满期待，同时提供了多个方面的建议。据了解，参与“中国学生发展核心素养”制订的专家阵容强大。“我国基础教育和高等教育阶段学生核心素养总体框架研究”项目始于2013年5月，受教育部基础教育二司委托，由北京师范大学林崇德教授牵头组织。项目由北京师范大学牵头，华南师范大学、河南大学、山东师范大学、辽宁师范大学共同承担。
林崇德教授日前出*高中学生发展指导高峰论坛表示，项目组共组织了48场访谈，涉及575位专家，提出了12个指标。其中一级指标有社会参与、自主发展、文化修养。二级指标中社会参与里面有道德品质、社会责任、国家认同、国际理解，自主发展里有身心健康、自我管理、学会学*、问题解决与创新，文化修养里面有语言素养、数学素养、科学技术与信息素养，审美与人文素养等。
不过，最新出炉的“中国学生发展核心素养(征求意见稿)”透露，学生发展核心素养，是指学生应具备的、能够适应终身发展和社会发展需要的必备品格和关键能力，综合表现为9大素养，具体为社会责任、国家认同、国际理解;人文底蕴、科学精神、审美情趣;身心健康、学会学*、实践创新。
此次培训，旨在培养教师核心素养，提升教学技能，鼓舞大家勇担教师重任。通过这次培训，学*内容非常实用，对我各方面的能力有了很大提高。有以下学*体会：
一、提高了我的思想认识。我清楚地知道了作为一名教师既要提升个人的素养和知识能力，跟上时代的前进步伐。教书育人是建立在高度责任感上的，作为老师，要树立正确的价值取向，给学生以积极恰当的引导，要重视与学生的情感交流以及教学中的公*性，对待学生一视同仁，要懂得倾听与尊重，让学生愿意信任你，让学生学会自立，让学生学有所得。
二、在工作中要不断学*的新的技能，丰富自身技能。我对自己的工作进行反思，更新自己的思想，让自己新的理念更加做到因材施教。激励我在*时的教学中不断地探索和反思，并对工作有了新认识。
三、关于如何培养学生的核心素养的问题，通过这次远程培训我认识到课堂的组织和授课的方式等教学方式引导学生积极参与，教师要有相应的技能和教学方式来指导学生，让学生在各学科的课程要求完成身心的素养成长，在学科的延伸中让学生可以提高自己的核心素养，形成个人自主自律的核心素养。
通过此次培训，让我体会到对一名优秀数学教师应具备的核心素养更清晰的认识。今后我将更加努力在教育事业的这条道路上前进。
——高中第四册一单元作文：感恩_900字(5)份
感恩，真的很美，它像一束光，映出最美的波影；它像一朵百合，告诉我生活的甜蜜，它像一把伞，撑起一片亲情的天地。
窗外的雪还在不停地下着，房顶，车辆，柏树······一切都被染上了一抹白色，我随手扔下肩上的背包，一屁股坐在沙发上。
“怎么样，下雪了，没摔着吧。”妈妈坐在沙发的另一端，关心的看着有些疲倦的我。
“没什么，就是一下雪，路特别的难走，还不小心把脚扭了，妈妈你帮我揉揉吧。”我斜躺在沙发上，把腿放在了妈妈的膝盖上。
两只温柔的手，小心的握住了脚和小腿，在不断地活动着脚腕关节，没一会，又帮我做了一次腿部的按摩，十指如同芭蕾舞演员一般埋在我的腿上跳跃着，舒适的感觉不禁令我有些沉沉欲睡。
“怎么样，儿子，妈妈的手法很专业吧！”妈妈一边按摩，一边向我询问道。
“老妈，你的手法太专业了。”说着，我还向妈妈竖起了大拇指，回应我的则是妈妈开心的微笑。
“好啊，只要你愿意，我就一直给你捶腿。”妈妈满眼笑意的看着我。
妈妈眼神中的温暖不禁令我愣了愣，曾几何时，妈妈也曾说过这样的话？小时候，我第一次说喜欢喝妈妈热的粥时，第一次说喜欢吃妈妈炒的菜时，第一次说喜欢妈妈讲的故事时······妈妈的爱其实从未离开过我。
自从我上了初中之后，我陪妈妈的时间便越来越少，今天我终于又等到了一个机会。
吃完晚饭后，妈妈无精打采的用手中的遥控器不停地调着台，我忽然想到···
“妈妈。我帮你捶捶腿吧！”于是，我不等妈妈回答便抬起妈妈的腿放在我的腿上，用手轻轻的敲打着，时推，时拿，一边捶腿一边对妈妈说“妈妈，你舒服吗？我现在长大了，只要您愿意，我就一直给您捶腿，一直到您老，一直到您走不动路了，好吗？”
妈妈又惊又喜，摸摸我的头说：“我的儿，从哪儿学来的话呀？”妈妈那温暖的拥抱和上扬的嘴角所露出的一份淡淡的甜蜜的味道，让我的心在一瞬间被幸福与爱所充满。一种温暖的感觉，在体内扩散。幸福，在这瞬间充斥了整个时间和空间。
我明白，我们并不能回报父母什么，但只要有了爱有了真实彻底的感情，感恩就会变得真切而美丽。
感恩，真的很美，它让寒冷的夜晚不安的温馨，让疲惫的母亲顷刻充满活力，让这屋中的两颗心在轻轻的碰撞间，开出最美的花朵。
感恩，真的很美。
对于生活，我时常心怀感激之情。
我感激父母赐予了我宝贵的生命，呵护我从稚幼走向成熟；感激老师向我播洒知识的甘霖，教诲我做人的学问；感激亲人在我遇到困境时伸出援助之手，让我体会到亲情温馨；感激朋友们在我最失意的时候给我一次又一次的安慰，让我倾诉心中的苦恼，让我体会到友情的温暖，使我重新振作起来；感激家人和我一起营造了一个温馨的港湾，给了我无数的甜蜜。我甚至感激明媚的阳光给了我晴朗的心境，感激春天花蕾绽放给了我惊喜的体验……
我的人生道路并不*坦，但幸运的是我遇上了无数热心人。在我成长的每一关口，在我前进的每一个转折处，都站着一位或多位好心人。是他们帮我改写了命运；是他们，使我变得越来越成熟，坚强。而我把这份永远的感激埋在心底，并时刻祝福他们：一路顺风，一生*安！
然而遗憾的是现实生活中，有很多沐浴着种种的爱，却对那爱视而不见，不加珍惜，更不用说心怀一片感激心香了。他们很难自觉地向他人倾洒爱心，同时又会过分计较自己遭遇的不公和委屈，总是为之忿忿不*，心理失*衡。长此以往，这些人心灵变得日益自私，缺乏了应有的活力和热情，因此心怀一腔感激之情去生活，实在于人生大有益处。
心怀感激，我们才会发现这世界有太多的温情，觉得这世界实在太可爱。心怀感激我们才能保持一种健康，*和的心态，一种清醒的头脑。人生难免遭受不公与不幸。心怀感激，当不公和不幸降临时，我们便能冷静分析，正确对待，便能理智对照，自我安慰：“这点痛苦和自己获得的爱相比，又算得了什么呢？”从而从痛苦中解脱出来，从抱怨中解脱出来。心怀感激，是治疗伤痛的良药，是成功的催化剂。
心怀感激之情，我们会更加热爱生活，珍惜生命，就会热情创造生活追求成功，努力做一个有益于社会的人，以此来慰藉那些给予了我们关爱的人们。我们便会以那些给予了我们关爱的人们为榜样，不吝啬自己的爱心，传递自己的真情，让更多的人得到关怀，援助，支持，让更多的人心存感激。
人心缺乏感激，人与人之间将更难相互沟通，理解。更多的人心怀感激，社会人际关系才会更加融洽，和谐，我们的人生才会拥有更多的欢笑和阳光。
让我们心怀感激地去生活，去创造，去迎接属于自己的未来！
一个人生活的快乐与否，不在于他是否年轻美貌，也不在于他是否**富有，而在于他是否拥有一种健康的精神状态，和是否拥有一颗善于感恩的心。
人的一生漫长而遥远，在漫长的人生途中，我们会结识许许多多的人，会经历许许多多的事。其中有无法言语的感动，有发自内心的感激，也有不可避免的艰难困苦和委屈无奈，无论遇见什么，我们一定要学会拥有一颗宽容而感恩的心。
日有阴晴，人有善恶，自然界有很多事物都不是我们人力所能为的。我们不可能改造世界，我们也不可能改造别人，我们能改造的只有我们自己的心态和我们对待世界，对待周边人的一种宽容的处世哲学。
学会感恩，你的内心会豁达而开朗，你对世界上所有的美好会心存感激，你的生活也会快乐许多。
做一个谦虚而知足的人，把生活中所有的苦难都当做上帝赐于你的礼物。未经历寒冷，怎知道温暖，未体验艰辛，怎知道甘甜。我愿把所有的痛苦和不快乐都藏在心底，当做生活给我的历练，用一颗感恩的心去微笑着面对世界。
感谢父母给予我生命，感谢磨难给予我坚强，感谢挫折给予我勇气，感谢欺骗给予我智慧，感谢贫困给予我信念，感谢藐视给予我自尊。
感谢山水给了我灵气，感谢日月给了我温暖，感谢蓝天给了我透明与澄净，感谢黄土地千年的文化给了我一颗朴实而善良的心。
学会感恩便是学会了一种良好的生活态度，当你对世界万物，对周边所有的人都心存感激之时，你自己便可以消除内心所有的积怨与不满，你眼里的世界也没有了尘埃，透明而洁净的心便是你快乐之所在。
快乐是生活中最宝贵的财富，是一种生命情绪的自然流露，快乐要靠自己用心去汲取。感恩的心容易感动，感恩的心充满感激，有了感激的心你就会快乐而满足。
一条不经意的短信，一句轻轻的问候，一个善意的微笑，一声遥远的祝福，都可以表达一颗感恩的心对生活的热爱。学会了感恩，你就学会了洒脱，学会了感恩，你就学会了快乐。
感恩是一种处世哲学，常怀感恩之心，会让你拥有很多朋友。
感恩是一种生活态度，常怀感恩之心，它会让你淡泊名利，知足而愉悦。
感恩是一个人不可磨灭的良知，常怀感恩之心，它会让你懂得滴水之恩，涌泉相报。
学会感恩，生活将赐于你灿烂的阳光;学会感恩，生活将充满爱与希望。
感恩是一种处世哲学，也是生活中的大智慧。一个智慧的人不应该自傲清高，也不应该斤斤计较、自私自利。学会感恩，为自己现在拥有的而感恩，诚心诚意的感谢生活的给予。这样你才会有一个积极乐观的人生观。
感恩是一种心态，更是一种生活态度，一种处世哲学，一种智慧品德。英国作家萨克雷说：“生活就是一面镜子，你笑，它也笑；你哭，它也哭。”送人玫瑰，手有余香。无论生活还是生命都需要感恩。你感恩生活，生活将赐予你灿烂阳光。感恩之心驱使下的人有别于常人，他们执着而无私，博爱而善良，敬业而忠诚，富有责任感和使命感。一个不知感恩的人是素质不全面的人，一个缺乏感恩的集体，是没有凝聚力、向心力、战斗力的集体；一个抛弃感恩的社会，是充满尔虞我诈、假冒伪劣、没有安全感的社会。懂得感恩的人，总是对社会、对集体、对他人充满感激，并且将这种感激转化成刻苦学*、勤奋工作、孝敬父母、奉献社会的实际行动。
长久以来，一颗流浪的心忽然找到了一个可以休息的地方。你坐在窗前，试着问你自己：我有多久没有好好看看这蓝蓝的天空，闻一闻这芬芳的花香，听一听那动人的鸟儿歌唱？我又有多久没有回家看看，听一听家人的倾诉？有多长时间没和她们在一起吃饭？听一听长辈的唠叨，小辈的欢笑？有多长时间没有听一听他们的心声和期望？是不是因为一路风雨，而忘了天边的彩虹？并且忽视了沿途的风景？我们决不能因为生命的过于沉重，而忽略了感恩的心！
当你每天怀着感恩的心说“谢谢”的时候，不仅使自己有积极的想法，也使别人感到幸福快乐。我们在别人需要帮助时伸出援助之手，而在自己遇到困难需要帮助时，别人也会同样伸出援助之手。当别人悲伤时，请你给予慰藉，你就会受到别人的心存感激，那么当你遇到麻烦事特别是伤心的事情，别人同样会来安慰你，给予你工作生活的勇气和力量，这时候我们要学会感恩。
我们要常常带着一颗虔诚的心感谢上苍的赋予，感谢天，感谢地，感谢生命的存在，感谢阳光的照耀，感谢丰富多彩的生活。
走出家门，走向自然，放眼鸟语花香，我们要感恩大自然的无限美好，感恩上天的无私给予，感恩大地的宽容浩博。我们生活的每一天都要充满着感恩的情怀，我们要学会宽容、学会承受、学会付出、学会感动，更要学会回报。用微笑去对待每一天，用微笑去对待世界，对待人生，对待同事和朋友……，这样，我们每一天都会有一个好心情，我们会幸福的生活每一天。
诚然，现在我们的社会是太过于复杂，人与人之间似乎有一层无法穿透的墙，“各人自扫门前雪，休管他人瓦上霜”的现象司空见惯，他们不懂得付出爱，更不懂得灌溉爱苗，然而这个社会还有人，他们的行为一直感动着我们……
感恩这个世界因你而转动
冰心语：“爱在左，同情在右，走在生命的两旁，随时播种，随时开花，使穿枝拂叶的行人，踏着荆棘不觉痛苦，有泪可落，不觉悲凉。”确实，爱是一种美妙的东西，它可以拯救失落的灵魂。然而在这个物欲横流，精神缺失的社会，我们更需要另一种形式：感恩。荒芜贫瘠的地方，是它使“土地”生花，花香怡人：“干涸，饥渴的地方”是它使之流水淙淙，感恩，这个世界因你而转动。
诚然，现在我们的社会是太过于复杂，人与人之间似乎有一层无法穿透的墙，“各人自扫门前雪，休管他人瓦上霜”的现象司空见惯，他们不懂得付出爱，更不懂得灌溉爱苗，然而这个社会还有人，他们的行为一直感动着我们。
一位母亲为了寻找恩人，到今一直没有放掉其报恩的心，她哭着对记者说：“没有这位恩人，我的女儿就不可能与我同在，是他将我迷失的女儿送回家，我只想找到他，亲口对他说声‘谢谢’”这位妇女的家中并不富裕，然而她用她的行动诠译着“感恩”的内涵：感恩不是给别人金钱，而是用心，用行动去证明。
也许爱无语，感恩亦无语。
邰丽华，一个从不幸的低谷走上艺术颠峰的人，她的人生也许本是一次美丽的轮回。在她的艺术世界里没有声音，然而她却一路艰辛地走过来了，汗水一次次于地打湿了她的额头，听不到声音的她，只能一次次的凭着记忆去跳着那难以捉摸的舞，然而她却成功了。她说：“我虽然失去了听觉，不能说话，但我还有手，有眼，有脚。我要感谢生命，因为至少现在我还活着，我还能感觉到世界人民对我的爱。”因为感谢生命，感恩人民，她活着，坚强地活着。世界因而又多了一个奇迹，她用她的行动证明着感恩的内涵。
这个机会因感恩而转动。那些虽住着高楼大厦，吞云吐雾，一掷千金的人，但却弃父母不顾，这样的人连父母的养育之恩都是知感激，又何谈有感恩的心。现在的社会什么都有，将西方的“情人节”“愚人节”甚至“鬼节”都引进过来，然而就是没有“感恩节”，所以我倡议我们也过“感恩节”，我们天天都有“感恩节”。
“只要人人都要献出一点爱，世界将变成美好的人间”每个人对别人感恩，才能使爱得到延续，每个人不断灌溉爱苗，才能使爱得到生长，这样我们的社会亦会鸟语花香。
每个人都携着“感恩的手”，越走越远，社会也会越转越快。
——高中第四册三单元作文：完美_1000字(5)份
昙花只有瞬间的辉煌，但它的惊鸿一瞥美得惊心动魄；玫瑰尖尖的利刺令人望而却步，但它的娇艳欲滴美得倾国倾城；水仙离开了水的怀抱就会枯萎，但它的清新淡雅美得高洁脱俗。这世间再美妙的事物也总有自己的缺憾，但正是由于这些缺憾，美的意义才会得到升华，美的真谛才会受到珍惜。不完美，也是一种美，而且是一种更深层次，更有内涵的美。
像一位孤愤傲然的画师，李白用那支妙笔蘸满了蓬莱、峨眉和庐山的灵气，挥洒出万古长青的诗篇。他要“且放白鹿青崖间”，要“直挂云帆济沧海”；他还要“脚著谢公屐，身登青云梯。半壁见海日，空中闻天鸡”；他甚至披头散发，举杯独酌，在一片孤独的月光下高歌：“举杯邀明月，对影成三人。”我们对那种酒气满身，醉意浓浓的酒鬼心怀鄙视，但我们绝不会为嗜酒这点瑕疵而无视诗仙的浩然才气。相反，李白的才气在美酒的酝酿中变得更豪放，更有气魄。
如一个放荡不羁的疯子，李贺用他那冰雹般的作品砸向世人，叫人甘愿被这种盛大而奇绝的诗句击得晕眩。他能听到太阳的声音：“羲和敲日玻璃声”，能感到眼泪的重量：“忆君清泪如铅水”；他还能摸到月光的湿度：“玉轮轧露湿团光”，还能感到花的温度：“花烧中潬城”。乐师的演奏，在他耳中能回荡成女娲炼石补天的悠远回声；梦中的月宫，在他眼里是九州四海化为的点烟杯土。我们看不起一个玩世不恭的疯子，但我们绝不会为了李贺诗歌特有的意境而否认它的新与奇。相反，正是诗鬼那种颓废和忧郁的气质，使得李贺在诗歌的艺术张力上达到一个前无古人的高度。
似一只遗世独立的归雁，柳永断然拒绝了“香车宝马香满路”的仕途权贵的生活，而是信步来到了市井街巷这个“灯火阑珊处”。他不想看到官场的污浊，他只要“秋风绿水泛清波”的静谧。于是，他临清流而赋词：“今宵酒醒何处？杨柳岸，晓风残月”；于是，他独上层楼而长叹：“怎知我，凭栏杆处，正恁凝愁”；于是，他找到了灵魂真正的伴侣：“系我一生心，负你千行泪”。我们对那些心怀鬼胎的好色之徒不屑一顾，但我们绝不会为了三变沦落世俗，与歌妓“执手相看泪眼”而误解他的痴心。相反，正是柳永多情浪子的神韵，让他的词更清新脱俗。
这世上很难有完美存在。李白贪杯嗜饮，李贺疯癫狂热，柳永难过情关，可以说他们都有自己的缺陷。但这缺陷并不能掩盖他们天才的光辉，恰恰相反，正是这些所谓的缺陷，使他们的诗作有了鲜明的特色和张扬的个性。所以，不完美并非是不美。当这种不完美成为生命中不可或缺的一部分时，将会升华成一种更高境界的美，永不凋零。
什么是完美呢？世界上并不存在任何完美的事物。你不应该总是期待着完美而对我过于挑剔。
对于年轻女性来说，有一点是非常重要的――那便是你要对我感到满意，尽管电影和杂志总是会给你施加种种无形的压力以及错误的引导。
事实上，出现在每一期杂志封面上的女模特或者女演员，都是经过了一番长时间的浓妆艳抹。她们的头发经过专业的发型师长达两个多小时的细心打理，她们必须一直屏气收腹，并且使头保持在某个高度和角度上，这样一来，她们下巴上的赘肉和皱纹就不易显露出来了。
然后，那些可怜的年轻女孩便去购买这些杂志，心里想着：“哦，我想看起来和她一样。”却不知道，她们心中的偶像其实并不是那样的。
一个名为《我想有张明星脸》的电视节目令我感到相当震惊。节目讲述了一个希望我看上去像我的女孩子的整容经历。起初，我被激起了兴趣，于是也坐在电视机前观看，几分钟之后，我开始哭泣起来。这个女孩切除了我的一部分胃。我简直不敢想象她究竟经历了一番怎样的痛苦过程。
这个女孩并不知道真正的我是什么样子。她希望我也拥有一对像我那样丰满的乳房。然而当你哺育过孩子，随着岁月的流逝，在地球引力的作用下，你的胸部会不断地下垂、松弛。这就是发生在女性身上的自然规律。
这个女孩收藏了所有以我为封面的杂志，她观看了我出演的所有影片，只是希望看起来像我。我为她感到痛心，因为她被这些杂志和电影呈现出的关于我的完美形象深深地误导了。
如果那个想看起来像我的女孩子走进我的寓所，我会把我的感觉告诉她。我会说：“站在那儿，不要动。”
然后我将衣服脱下，告诉她说：“这才是真实的我。我没有那样又翘又浑圆的臀部。我没有一对既丰满又高耸的乳房。我没有一个*坦的小腹。相反，我的臀部和大腿上堆积着大团的脂肪。”我很想大声说：“这才是真正的我！”
真的，我并不是那样身材火辣的美丽女星。我根本就没有那样完美的身躯。
我是幸运的，因为我想我足够成熟了，懂得去营造一种内心的*和。我也曾经历过那种精神和情绪都处于紊乱不安中的青春期。
我清楚时代真正的不幸在于：女性们似乎觉得，为了得到爱，为了与某个男人建立一种亲密的关系，她们必须看起来美妙无比。这真是让人难过。
或许我能够告诉年轻的女性：你们不必为了减肥而苛待我，不必为了达到目标而使我瘦成皮包骨。
我从来没有梦想过要成为一个电影明星。我只是知道我想去表演，想去做我在这个世界上最为热爱的工作。而现在我正在做着这些。我获得了成功，我不打算使我为了这一目标而饥肠辘辘。这对我来说很重要。
静静地坐在窗前，一缕慵懒的月光柔和的撒在书桌上那只正滴滴答答摆动着的闹钟上，夜色下的小镇显得安详而静谧，柔和而宁静。
手中轻轻摆弄着一本书，题目为“完美的花朵”，讲述了一位名叫木棉锦的女孩的成长经历。手轻轻划过泛着淡淡微黄的纸张，脑海里忽然闪出一个词——完美。
世界上有完美的东西吗？
轻轻审视着这个芸芸众生的大千世界。似乎太阳是完美的，他普照大地，为黑暗中的世界送去温暖，又似乎太阳不完美，赤道旁的城市里，人们被太阳的焦灼弄得心烦意乱；似乎棋局是完美的，精心布阵，步步为营，又似乎棋局不完美，总会有疏漏之处，一步错，步步错；似乎人生是完美的，有的人一生下来便衣食无忧，一生生活富足，游山玩水，此乐何极！又似乎人生不完美，光阴似箭，白驹过隙，总感叹珍贵的时光太少，太快……
由此观之，世界上并没有完美的任何事物，毕竟“人无完人，金无足赤”。但完美是一种追求，一种心境，一种态度，那么对于我自己，完美便是一种生活的的动力。
在历史舞台上，便有无数贤人志士因这种动力而不顾一切。“老骥伏枥，志在千里。烈士暮年，壮心不已。”曹操在“龟虽寿”留下的这四句话，成了多少人内心的追求，引起了多少人内心的共鸣！对于曹操来说，追求生活的完美变成了奋斗的目标。不论是战争上的精心布局，还是举用贤人的知人善用，无不践行着这种追求。
而有时，不完美似乎更能成就人生。朱重八，不，应该叫明成祖，朱元璋。这可是一位传奇人物。他的生命多桀，刚出世时，家境贫穷，身份卑微，不得已到了寺院当了和尚。但他深知，自己的一生决不能就这么浑浑噩噩的度过。过去的不完美促使他坚定了自己的信念。于是乎，他白手起家，一步一步踏上了征服之路。在那时的他不过如同星星般渺小，但他不惧权贵，为了自己的命运，为了自己的国家，不断的强大起来，攻克了无数似乎强大的敌人，终于，他建立了自己的**，国号——明。当他站在万人之上时，回顾自己过去的经历，曾经，他只是一个街头要饭的乞丐，曾经，他受人唾弃，但是，他成了最终的胜者，历史永远记住了他。
于我，于他，于他们，有时，完美只是一个词语，一个看起来遥不可及的词语；而有时，完美是一种行动，如果你今天没有做出这道题目，明天做出来了，你就是完美；如果今天你羞于帮助别人，明天你主动帮别人做了一件事，你就是完美；每个人都是原版，但有时却在不断模仿别人，变成了所谓的别人，成了盗版，若能坚守自我，以自己的生活态度面对生活，活出自己的特色，你就是完美。
生活中其实很多事情都是这样，看起来很遥远，但只要一点一滴，比如，钟表每秒钟摆动一次，不知不觉间，一年就会摆动三千二百万次！人不会完美，人生没有捷径，而我们能做的，就是不走捷径，每天靠*完美一步，有可能，你就成了那个完美的人。
月亮笑眯眯的注视着我，她在想：“我一定能成为完美的月亮。”
苹果公司的Logo是一个“被咬一口的苹果”，这与他们公司的理念是相符的——不完美才能促使进步去追求完美，也许乔布斯忘记了，太过于追求完美，360度的同义词就是0度，完美的另一面就是完蛋。
法国卢浮宫，有一尊雕像。那是美神维纳斯。看着断臂的维娜斯，我有点遗憾。有人曾告诉我，曾经有好多个方案，为雕像恢复原貌，最后发现，没有一个完整的，比残缺的更美。我恍然大悟：原来这个世界的游戏规则设计者，也就是那位隐身的造物者，根本就没有设计“完美”。
有人问功成名就的曾国藩，为什么把自己的.住所题名为“求阙斋”?他回答：“不求满而求缺”。有人问球王贝利：“你最漂亮的球是哪一个?”他回答说：“下一个。”又有人问大导演谢晋：“你最好的影片是哪一部?”他回答：“下一部”。这就是大智慧啊。为什么《圣经》讲“谦卑人有福了”?谦卑，会让你在成功后赢得敬佩;谦卑，会让你在失败后博取同情;谦卑，会让你在进步后更进一步。所以啊，这个世界上是由不完美构成，完美只是相对而言。
当拿破仑与反法同盟互相厮杀又难耐对手时，欧洲大地正进行着变革，他们正向着*现代文明飞奔，可当这种“完美状态”的界限被打破时，他带着部队横扫欧洲，给欧洲带来的是鲜血与嚎哭：大宋在与元对峙时，彼此都安抚百姓，使他们生活安居乐业，同样的，当忽必烈带着铁骑*卷中华时，留下的只是四等分人的荒谬制度…这样的完美就需要制约，需要人们用不同的角度去观察、思考，进而去维护他。
就像庄子的那句”祸兮福所倚，福兮祸所伏“一样，事物都有它的两面性，这两种性质在一定条件下是可以转换的，就像完美和残缺，他们是一对矛盾体，相互制约的同时又是相互促进双方的发展，这个世界也就是在这样的规律下逐步前进的，正所谓是，矛盾是发展的前提和条件。
在这个大千世界中，真正完美的东西是不存在的，真正的强大也是不存在的，古有宋朝制约元，今有中国、欧盟制约美国，他们在制约的同时也在发展，所以不要走极端，那样的话，完美真的会变成完蛋……我们也没有必要去过度的追求完美，完美和不完美之间并没有什么严格的界限，只要“但使愿无违”，又何必去一味地追求所谓的完美呢?“当英雄路过的时候，总要有人坐在路边鼓掌。”只要快乐，对社会无害，做个普通人又何妨?只要努力了，无憾了，又何必去在意自己是否的第一?不否认完美是需要的，然而不要过度的，当你觉得不达到完美不罢休时，你所追求的或许已不再是完美，而是世俗中一些可有可无的虚荣，此时的完美，早已变了味。只要自己选择一个适合自己的角度，那么你周围所有的事物都终将化作完美…
姥爷是个退休的医生，整洁干练，生活有条不紊。可他唯独养不好那几条金鱼。
几乎每次去姥爷家，总会在阳台上找到他。窗台上，是他精心打理的花草：海棠、四角梅、茉莉、白鹤芋、金桔……四时交替，总有花盛放，色彩各不同。还是那句话，他唯独养不好那几条金鱼。
姥爷喜欢大一些的金鱼，每次去市场，总要逛一趟花鸟市场。遇到稀有品种或者长得漂亮的一定会买回家，甚至高兴地连饭都忘了吃。按理说，姥爷的鱼应该活得很好。姥爷是个医生，所以鱼缸、水，绝对干净，并且杀过菌。鱼食也是他精选，甚至是他精心留起来的蟹腿肉。每天定时抽换两遍水，还及时地把生病的鱼捞出来隔离培养。但是，金鱼的生命是不是太脆弱了？动不动就病，尾巴上生白点，或者掉鳞片。姥爷大鱼缸里的鱼总比他隔离的少。
这就奇怪了，在如此完美的环境下，金鱼怎么就不能好好活着？
直到我到了舅舅家，一切似乎都有了答案。舅舅继承了姥爷这方面的基因，也爱花草，爱金鱼。舅舅家养了很多我没见过的鱼。舅舅有个大鱼缸，与姥爷家的相同，不过，舅舅在水面上放了很多水草。舅舅说他不经常换水，我却觉得舅舅的水更澈，更活。而且隔离病鱼那个盆子，常常是空的。走进卧室一看，那里俨然是个生态园——有大大小小十几个盆子，有些只放了水，有些里面放了水草。有个盆子里放了沙土，养了面包虫喂鱼用。有两个盆子里面竟是鱼卵。鱼不仅活得很好，还繁衍着，生生不息。
我问他：“你说，姥爷的鱼怎么老死呢？你的这些都活得这么好。”他一边修花草一边说：“你姥爷呀，就是太勤了。”我不解，勤点不是更好？可在事实面前，我又无言以对。舅舅说：“举个例子，鱼缸里的水，三五天一换就行，你姥爷一天好几遍，鱼好不容易适应了，就要接受下一个环境，你考虑过鱼的感受吗？”他放下那盆花，收拾了一下几根黄叶。“喂鱼也是，不用太频繁，甚至不用太规律。放几根水草，模拟天然的环境，对鱼更有好处。万一哪天有事喂不了，也不需要担心。”我开始有些明白。
再看姥爷的鱼，似乎有些悲哀。它们被豢养，被宠爱，被给予所有完美的条件，被满足所有的需求。鱼似乎活得自在，却失去了生命本该有的一切。姥爷养不好鱼，是必然的。
而现在的社会，这种悲剧不只发生在姥爷的鱼身上。有些纨绔子弟，依仗家中的财富或权利不可一世。其实，他们何其悲哀？因为有了这些附加，一切都不再单纯。而它们本身则像几条金鱼，在锦衣玉食与万人仰慕中一点一滴丧失者生存能力，失去了生命的意义。
好，是生命；不好，亦是生命。生命需要最天然的环境，生命需要最原始的尊重。生命因有困难才得以迸发，真正为生命考虑是对生命最完美的诠释。
