英文演讲稿范文第1篇
1、a bosorn friend after brings distant land near 海内存知己,天涯若比邻。
2、A brother may not be a friend, but a friend will always be a brother. 兄弟未必是朋友，而朋友总是兄弟。 ——Benjamin Franklin
3、A father is a treasure, a brother is a comfort, but a friend is both. 父亲是财富，兄弟是安慰，朋友兼而有之。
4、A friend exaggerates a man’s virtue, an enemy his crimes. 朋友宣扬人的美德，敌人夸大人的罪过
5、Without confidence there is no friendship. 没有信任，就没有友谊。——Epicurus
6、A friend indeed is a friend in need.患难见真情和患难之交才是真正的朋友.7、A friend is a second self. 朋友是第二个自我。
8、A friend is easier lost than found.得朋友难，失朋友易。
9、A friend is never known till a man has need.需要之时方知友。
10、True friendship is like health, not to lose, can not appreciate the precious真挚的友谊犹如健康，不到失却时，无法体味其珍贵。 --(英)培根
11、A friend without faults will be found.没有十全十美的朋友。
12、A hedge between keeps friendship green.君子之交淡如水。
13、A life without a friend is a life without a sun. 人生没有了朋友就犹如失去了阳光。
14、Without words, in friendship, all thoughts, all desires, all expectations, are silent joy and sharing.在友谊里，不用言语，一切的思想，一切的愿望，一切的希冀，都在无声的欢乐中发生而共享了。 --(黎)纪伯伦
15、A man should keep his friendship in constant repair. 只有经常“浇灌”，方能保持友谊天长地久。
16、A man should keep his friendship in constant repair. ---Samuel johnaon, British writer 人应该经常维修友谊。 ---英国作家 约翰逊
17、A true friend is for ever a friend. ---Grorge Macdonald, British novelist 真正的朋友是永远的朋友。
18、Admonish your friends privately, but praise them openly. 告诫朋友要在私下里，但是夸奖朋友要公开。
19、Animals are such agreeable friends --they ask no questions, they pass no criticism. ---George Eliot, British novelist 动物是极易相处的朋友，它们不提问，也不批评。 ---英国小说家 艾略特 关于友谊的英语名言
20、Be slow in choosing a friend, slower in changing.---Benjamin Franklin, American pesident 选择朋友要谨慎，换朋友更要谨慎。 ---美国总统 富兰克林
21、Be slow in choosing a friend; slower in changing. 选择朋友要审慎，摒弃更要审又慎。
22、Because friendships enhance our lives,it is important to cultivate them. 培植友谊十分重要，因为友谊能提高生活的价值。
23、Betraying a trust is a very quick and painful way to terminate a friendship.---Ralph Waldo Emerson, American thinker 背信弃义会迅速而痛苦地断送友谊。---美国思想家 爱默生
24、Both together do best of all. 二人同心，无往不胜。
25、Do not speak of your happiness to one less fortunate than yourself. 不要向不如你幸福的人说你自己的幸福。 ——Plutarch
26、Don’t ask others to also do not allow others to do the dirty things, as a principle of friendship既不请求别人也不答应别人去做卑鄙的事情，为友谊的一项原则。 --(古罗马)西塞罗
27、Don’t try to win a friend by presenting gifts. You should instead contribute your sincere love and learn how to win others’heart through appropriate ways.---Socrates, Ancient Greek philosopher不要用馈赠去获得朋友，你必须奉献你诚挚的爱，学会怎样用适当的方法来赢得别人的心。---古希腊哲学家 苏格拉底
28、Friendship is like money, easier made than kept. 友谊如金钱一般，容易得到却不易保持。 ——Samuel Butler
29、Friendship is the biggest effort and a friend to show our flaws, but he saw his own defects友谊的最大努力并不是向一个朋友展示我们的缺陷，而是使他看到自己的缺陷。 --(法)拉罗什夫科
30、Friendship is the golden thread that ties the hearts of all the world. 友谊是一根金线，把全世界的心连在一起。 ——J.Evelyn
31、Friendship is the greatest pleasure in life友谊是人生最大的快乐。 --(英)休谟 名人名言
32、Friendship often ends in love, but love, in friendship—never 友谊常以爱情而结束;而爱情从不能以友谊而告终。——C.C.Colton
33、Happiness is a perfume you cannot pour on others without getting a few drops on yourself. 幸福犹如香水，你不可能泼向别人而自己却不沾几滴。——Emerson
34、Happiness is when the need of sincere friendship, especially in times of trouble幸福的时候需要忠诚的友谊，患难的时刻尤其需要。 --(古罗马)塞涅卡
35、He that will not allow his friend to share the prize must not expect him to share the danger.---Aesop, Ancient Greek fable writer 不肯让朋友共享果实的人，不要指望朋友与他共患难。---古希腊寓言作家 伊索
36、Hypocritical friendship is like your shadow; when you are in the sun, it will closely follow you, but once you go into the shadow, it will leave you.虚伪的友谊有如你的影子;当你处在阳光下时，它会紧紧地跟着你，但你一旦走到阴暗处时，它立刻就会离开你。 --(英)培根
37、if you would be loved, love and be lovable. 想被人爱，就要去爱别人，并让自己可爱。 ——Benjamin Franklin
38、In prosperity our friends know us; in adversity we know our friends. 在顺境中，朋友结识了我们;在逆境中，我们了解了朋友。——C.Collins
39、It is impossible to love and to be wise. 爱令智昏。——Francis Bacon
40、The only way to have a friend is to be one.---Ralph Waldo Emerson, American thinker 唯一能获得朋友的办法就是自己先当个朋友。---美国思想家 爱默生
41、Long together share sb.’s joys and sorrows together, in order to have friends with complete mutual understanding长期在一起同甘共苦共患难，才能有莫逆之交。 --(古罗马)西塞罗
42、Love, friendship, respect, do not unite people as much as a common hatred for something. 爱情、友谊和尊敬都不如对某物的共同的恨那样能把人们团结起来。——Chekhow
43、Some components of a thriving friendship are honesty, naturalness, thoughtfulness,some common interests.---Ralph Waldo Emerson, American thinker 确保友谊常青的要素是：诚实、朴实自然、体贴和某些共同兴趣。---美国思想家 爱默生
44、Suspicion is the poison of friendship .---St, Augustine, Bishop of hippo 怀疑是对友谊所下的毒药。---希波主教 圣奥古斯丁
英文演讲稿范文第2篇
Over a century ago Washington laid the corner-stone of the Capitol in what was then little more than a tract of wooded wilderness here beside the Potomac. We now find it necessary to provide great additional buildings for the business of the government. This growth in the need for the housing of the government is but a proof and example of the way in which the nation has grown and the sphere of action of the National Government has grown. We now administer the affairs of a nation in which the extraordinary growth of population has been outstripped by the growth of wealth and the growth in complex interests.
The material problems that face us to-day are not such as they were in Washington’s time, but the underlying facts of human nature are the same now as they were then. Under altered external form we war with the same tendencies toward evil that were evident in Washington’s time, and are helped by the same tendencies for good.
It is about some of these that I wish to say a word to-day. In Bunyan’s “Pilgrim’s Progress” you may recall the description of the Man with the Muck-rake, the man who could look no way but downward, with the muck-rake in his hand; who was offered a celestial crown for his muck-rake, but who would neither look up nor regard the crown he was offered, but continued to rake to himself the filth of the floor.
In “Pilgrim’s Progress” the Man with the Muck-rake is set forth as the example of him whose vision is fixed on carnal instead of on spiritual things. Yet he also typifies the man who in this life consistently refuses to see aught that is lofty, and fixes his eyes with solemn intentness only on that which is vile and debasing. Now, it is very necessary that we should not flinch from seeing what is vile and debasing. There is filth on the floor and it must be scraped up with the muck-rake; and there are times and places where this service is the most needed of all the services that can be performed. But the man who never does anything else, who never thinks or speaks or writes, save of his feats with the muck-rake, speedily becomes, not a help to society, not an incitement to good, but one of the most potent forces for evil.
There are, in the body politic, economic and social, many and grave evils, and there is urgent necessity for the sternest war upon them. There should be relentless exposure of and attack upon every evil man whether politician or business man, every evil practice, whether in politics, in business, or in social life. I hail as a benefactor every writer or speaker, every man who, on the platform, or in book, magazine, or newspaper, with merciless severity makes such attack, provided always that he in his turn remembers that the attack is of use only if it is absolutely truthful. The liar is no whit better than the thief, and if his mendacity takes the form of slander, he may be worse than most thieves. It puts a premium upon knavery untruthfully to attack an honest man, or even with hysterical exaggeration to assail a bad man with untruth. An epidemic of indiscriminate assault upon character does not good, but very great harm. The soul of every scoundrel is gladdened whenever an honest man is assailed, or even when a scoundrel is untruthfully assailed. Now, it is easy to twist out of shape what I have just said, easy to affect to misunderstand it, and, if it is slurred over in repetition, not difficult really to misunderstand it. Some persons are sincerely incapable of understanding that to denounce mud-slinging does not mean the endorsement of whitewashing; and both the interested individuals who need whitewashing, and those others who practice mud-slinging, like to encourage such confusion of ideas. One of the chief counts against those who make indiscriminate assault upon men in business or men in public life, is that they invite a reaction which is sure to tell powerfully in favor of the unscrupulous scoundrel who really ought to be attacked, who ought to be exposed, who ought, if possible, to be put in the penitentiary. If Aristides is praised overmuch as just, people get tired of hearing it; and overcensure of the unjust finally and from similar reasons results in their favor.
Any excess is almost sure to invite a reaction; and, unfortunately, the reaction, instead of taking the form of punishment of those guilty of the excess, is very apt to take the form either of punishment of the unoffending or of giving immunity, and even strength, to offenders. The effort to make financial or political profit out of the destruction of character can only result in public calamity. Gross and reckless assaults on character, whether on the stump or in newspaper, magazine, or book, create a morbid and vicious public sentiment, and at the same time act as a profound deterrent to able men of normal sensitiveness and tend to prevent them from entering the public service at any price.
As an instance in point, I may mention that one serious difficulty encountered in getting the right type of men to dig the Panama Canal is the certainty that they will be exposed, both without, and, I am sorry to say, sometimes within, Congress, to utterly reckless assaults on their character and capacity.
At the risk of repetition let me say again that my plea is, not for immunity to but for the most unsparing exposure of the politician who betrays his trust, of the big business man who makes or spends his fortune in illegitimate or corrupt ways. There should be a resolute effort to hunt every such man out of the position he has disgraced. Expose the crime, and hunt down the criminal; but remember that even in the case of crime, if it is attacked in sensational, lurid, and untruthful fashion, the attack may do more damage to the public mind than the crime itself. It is because I feel that there should be no rest in the endless war against the forces of evil that I ask that the war be conducted with sanity as well as with resolution.
The men with the muck-rakes are often indispensable to the well-being of society; but only if they know when to stop raking the muck, and to look upward to the celestial crown above them, to the crown of worthy endeavor.
There are beautiful things above and roundabout them; and if they gradually grow to feel that the whole world is nothing but muck, their power of usefulness is gone. If the whole picture is painted black there remains no hue whereby to single out the rascals for distinction from their fellows. Such painting finally induces a kind of moral color-blindness; and people affected by it come to the conclusion that no man is really black, and no man is really white, but they are all gray. In other words, they neither believe in the truth of the attack, nor in the honesty of the man who is attacked; they grow as suspicious of the accusation as of the offense; it becomes well-nigh hopeless to stir them either to wrath against wrong-doing or to enthusiasm for what is right; and such a mental attitude in the public gives hope to every knave, and is the despair of honest men.
To assail the great and admitted evils of our political and industrial life with such crude and sweeping generalizations as to include decent men in the general condemnation means the searing of the public conscience. There results a general attitude either of cynical belief in and indifference to public corruption or else of a distrustful inability to discriminate between the good and the bad. Either attitude is fraught with untold damage to the country as a whole. The fool who has not sense to discriminate between what is good and what is bad is well-nigh as dangerous as the man who does discriminate and yet chooses the bad. There is nothing more distressing to every good patriot, to every good American, than the hard, scoffing spirit which treats the allegation of dishonesty in a public man as a cause for laughter.
Such laughter is worse than the crackling of thorns under a pot, for it denotes not merely the vacant mind, but the heart in which high emotions have been choked before they could grow to fruition.
There is any amount of good in the world, and there never was a time when loftier and more disinterested work for the betterment of mankind was being done than now. The forces that tend for evil are great and terrible, but the forces of truth and love and courage and honesty and generosity and sympathy are also stronger than ever before. It is a foolish and timid, no less than a wicked, thing to blink the fact that the forces of evil are strong, but it is even worse to fail to take into account the strength of the forces that tell for good.
Hysterical sensationalism is the very poorest weapon wherewith to fight for lasting righteousness. The men who with stern sobriety and truth assail the many evils of our time, whether in the public press or in magazines, or in books, are the leaders and allies of all engaged in the work for social and political betterment. But if they give good reason for distrust of what they say, if they chill the ardor of those who demand truth as a primary virtue, they thereby betray the good cause, and play into the hands of the very men against whom they are nominally at war.
In his “Ecclesiastical Polity” that fine old Elizabethan divine, Bishop Hooker, wrote: “He that goeth about to persuade a multitude that they are not so well governed as they ought to be, shall never want attentive and favorable hearers; because they know the manifold defects whereunto every kind of regimen is subject, but the secret lets and difficulties, which in public proceedings are innumerable and inevitable, they have not ordinarily the judgment to consider.”
This truth should be kept constantly in mind by every free people desiring to preserve the sanity and poise indispensable to the permanent success of self-government. Yet, on the other hand, it is vital not to permit this spirit to sanity and self-command to degenerate into mere mental stagnation. Bad though a state of hysterical excitement is, and evil though the results are which come from the violent oscillations such excitement invariably produces, yet a sodden acquiescence in evil is even worse.
At this moment we are passing through a period of great unrest—social, political, and industrial unrest. It is of the utmost importance for our future that this should prove to be not the unrest of mere rebelliousness against life, of mere dissatisfaction with the inevitable inequality of conditions, but the unrest of a resolute and eager ambition to secure the betterment of the individual and the nation. So far as this movement of agitation throughout the country takes the form of a fierce discontent with evil, of a determination to punish the authors of evil, whether in industry or politics, the feeling is to be heartily welcomed as a sign of healthy life. If, on the other hand, it turns into a mere crusade of appetite against appetite, of a contest between the brutal greed of the “have-nots” and the brutal greed of the “haves,” then it has no significance for good, but only for evil. If it seeks to establish a line of cleavage, not along the line which divides good men from bad, but along that other line, running at right angles thereto, which divides those who are well off from those who are less well off, then it will be fraught with immeasurable harm to the body politic.
We can no more and no less afford to condone evil in the man of capital than evil in the man of no capital. The wealthy man who exults because there is a failure of justice in the effort to bring some trust magnate to an account for his misdeeds is as bad as, and no worse than, the so-called labor leader who clamorously strives to excite a foul class feeling on behalf of some other labor leader who is implicated in murder. One attitude is as bad as the other, and no worse; in each case the accused is entitled to exact justice; and in neither case is there need of action by others which can be construed into an expression of sympathy for crime. It is a prime necessity that if the present unrest is to result in permanent good the emotion shall be translated into action, and that the action shall be marked by honesty, sanity, and self-restraint. There is mighty little good in a mere spasm of reform. The reform that counts is that which comes through steady, continuous growth; violent emotionalism leads to exhaustion.
It is important to this people to grapple with the problems connected with the amassing of enormous fortunes, and the use of those fortunes, both corporate and individual, in business. We should discriminate in the sharpest way between fortunes well-won and fortunes ill-won; between those gained as an incident to performing great services to the community as a whole, and those gained in evil fashion by keeping just within the limits of mere law-honesty. Of course no amount of charity in spending such fortunes in any way compensates for misconduct in making them. As a matter of personal conviction, and without pretending to discuss the details or formulate the system, I feel that we shall ultimately have to consider the adoption of some such scheme as that of a progressive tax on all fortunes, beyond a certain amount either given in life or devised or bequeathed upon death to any individual—a tax so framed as to put it out of the power of the owner of one of these enormous fortunes to hand on more than a certain amount to any one individual; the tax, of course, to be imposed by the National and not the State Government.
Such taxation should, of course, be aimed merely at the inheritance or transmission in their entirety of those fortunes swollen beyond all healthy limits. Again, the National Government must in some form exercise supervision over corporations engaged in interstate business—and all large corporations are engaged in interstate business—whether by license or otherwise, so as to permit us to deal with the far-reaching evils of overcapitalization. This year we are making a beginning in the direction of serious effort to settle some of these economic problems by the railway-rate legislation. Such legislation, if so framed, as I am sure it will be, as to secure definite and tangible results, will amount to something of itself; and it will amount to a great deal more in so far as it is taken as a first step in the direction of a policy of superintendence and control over corporate wealth engaged in interstate commerce, this superintendence and control not to be exercised in a spirit of malevolence toward the men who have created the wealth, but with the firm purpose both to do justice to them and to see that they in their turn do justice to the public at large.
The first requisite in the public servants who are to deal in this shape with corporations, whether as legislators or as executives, is honesty. This honesty can be no respecter of persons. There can be no such thing as unilateral honesty. The danger is not really from corrupt corporations; it springs from the corruption itself, whether exercised for or against corporations.
The eighth commandment reads: “Thou shalt not steal.” It does not read: “Thou shalt not steal from the rich man.” It does not read: “Thou shalt not steal from the poor man.” It reads simply and plainly: “Thou shalt not steal.”
No good whatever will come from that warped and mock morality which denounces the misdeeds of men of wealth and forgets the misdeeds practiced at their expense; which denounces bribery, but blinds itself to blackmail; which foams with rage if a corporation secures favors by improper methods, and merely leers with hideous mirth if the corporation is itself wronged. The only public servant who can be trusted honestly to protect the rights of the public against the misdeeds of a corporation is that public man who will just as surely protect the corporation itself from wrongful aggression.
If a public man is willing to yield to popular clamor and do wrong to the men of wealth or to rich corporations, it may be set down as certain that if the opportunity comes he will secretly and furtively do wrong to the public in the interest of a corporation.
But, in addition to honesty, we need sanity. No honesty will make public man useful if that man is timid or foolish, if he is a hot-headed zealot or an impracticable visionary. As we strive for reform we find that it is not at all merely the case of a long up-hill pull. On the contrary, there is almost as much of breeching work as of collar work; to depend only on traces means that there will soon be a runaway and an upset.
The men of wealth who today are trying to prevent the regulation and control of their business in the interest of the public by the proper government authorities will not succeed, in my judgment, in checking the progress of the movement. But if they did succeed they would find that they had sown the wind and would surely reap the whirlwind, for they would ultimately provoke the violent excesses which accompany a reform coming by convulsion instead of by steady and natural growth.
On the other hand, the wild preachers of unrest and discontent, the wild agitators against the entire existing order, the men who act crookedly, whether because of sinister design or from mere puzzle-headedness, the men who preach destruction without proposing any substitute for what they intend to destroy, or who propose a substitute which would be far worse than the existing evils—all these men are the most dangerous opponents of real reform. If they get their way they will lead the people into a deeper pit than any into which they could fall under the present system. If they fail to get their way they will still do incalculable harm by provoking the kind of reaction which, in its revolt against the senseless evil of their teaching, would enthrone more securely than ever the very evils which their misguided followers believe they are attacking.
More important then aught else is the development of the broadest sympathy of man for man. The welfare of the wage-worker, the welfare of the tiller of the soil, upon these depend the welfare of the entire country; their good is not to be sought in pulling down others; but their good must be the prime object of all our statesmanship.
Materially we must strive to secure a broader economic opportunity for all men, so that each shall have a better chance to show the stuff of which he is made.
Spiritually and ethically we must strive to bring about clean living and right thinking. We appreciate also that the things of the soul are immeasurably more important.
英文演讲稿范文第3篇
在中国英语作为一门外语拥有最多的外语学习者，英语演讲已成为我们生活中必不可少的一部分,并且能有效地帮助我们发展语言应用及交际能力。下面是我为你整理的几篇，希望能帮到你哟。
篇一
ladies and gentlemen , good afternoon! im very glad to stand here and give you a short speech.today my topic is "youth".i hope you will like it , and found the importance in your youth so that more cherish it.
first i want to ask you some questions:
1、do you know what is youth?
2、how do you master your youth?
youth
youth is not a time of life, it is a state of mind ; it is not rosy cheeks , red lips and supple knees, it is a matter of the emotions : it is the freshness ; it is the freshness of the deep springs of life .
youth means a temperamental predominance of courage over timidity of the appetite , for adventure over the love of ease.this often exists in a man of 60 more than a boy of 20 .nobody grows old merely by a number of years .we grow old by deserting our ideals.
years wrinkle the skin , but to give up enthusiasm wrinkles the soul .worry , fear , self distrust bows the heart and turns the spirit back to dust .
whether 60 of 16 , there is in every human being s heart the lure of wonders, the unfailing childlike appetite of whats next and the joy of the game of living .in the center of your heart and my heart theres a wireless station : so long as it receives messages of beauty , hope ,cheer, courage and power from men and from the infinite, so long as you are young .
when the aerials are down , and your spirit is covered with snows of cynicism and the ice of pessimism, then you are grown old ,even at 20 , but as long as your aerials are up ,to catch waves of optimism , there is hope you may die young at 80.
thank you!
篇二
once upon a time, a weenie ant was walking on his way.as he was walking, suddenly he felt the ground shaking terribly.he looked around with his paranoid eyes and saw an elephant walking right
behind him.quickly, the little ant covered himself with dirt, but one leg was unfortunately left out.a sparrow saw everything, so she flew down with the purpose of teasing the ant: "hey, chicken! watch out your leg, its out!" the ant felt embarrassed at first but then calmly responded: " shi...i am going to trip that elephant."
right now, im standing on this glamorous stage.but everything here reminds me of is a not so fun memory.around this time last year i was in nanjing competing in another speech contest.that was the first time for me to be in such a large event.of course the pressure i was under was immense too.after a sleepless and stressful night, i went onto that stage without the feeling in my legs.that speech turned out to be horrible.i dont remember how i get down from there, but i do remember afterwards i just wanted to find a hole to hide in just like the ant in the story.back at my school, it took a long time for me to recover.thanks to all the help i got from my special friends.my confidence was restored.after rounds of giving speeches and answering tough questions, i am here today.from all that ive been through ive learned that a good future is based on a forgotten past, if i want my life to go on well i have to let go of my past failure.so today, with out fear, i am tripping my elephant again.
篇三
the east and the west, lets enjoy the combination of the two cultures?
kipling said:"east is east, and west is west, and never the twain shall meet!" but now, a century later, they have met.
they have met in business.they have met in education.they have met in the arts.some people will argue that these meetings will leave us with a choice between east and west, but i believe that the best future lies in the creative combination of both worlds.we can make western ideas, customs and technology our own, and adapt them to our own use.we can enjoy the best of both worlds, because our tradition is, above all, one of selecting the best and making it our own.
i love beijing and hennan opera because it always reminds me of who i am.but i am also a fan of pop music, especially english songs.so i have combined eastern melody with western language.it is called western henna opera.
when two cultures meet, there may be things in one culture, which do not fit into the tradition of the other.when this happens, we need to learn to understand and respect the customs of another culture.then there are certain things some people may not like.to this, i will say, if you do not like it, please try to tolerate it.to learn to tolerate what you personally dont like is a great
virtue at a time when different cultures mix and merge.before us, there are two rivers, eastern and western cultures.at present, they may run in different courses.but eventually, they will converge into the vast sea of human culture.
英文演讲稿范文第4篇
Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure. We are met on a great battle-field of that war. We have come to dedicate a portion of that field, as a final resting place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this.
But, in a larger sense, we can not dedicate -- we can not consecrate -- we can not hallow -- this ground. The brave men, living and dead, who struggled here, have consecrated it, far above our poor power to add or detract. The world will little note, nor long remember what we say here, but it can never forget what they did here. It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us -- that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion -- that we here highly resolve that these dead shall not have died in vain -- that this nation, under God, shall have a new birth of freedom -- and that government of the people, by the people, for the people, shall not perish from the earth.
87年前，我们的先辈在这个大陆上创建了一个新的国家。她孕育于自由之中，奉行人人生来平等的信条。
现在我们正进行一场伟大的内战，以考验这个国家，或者任何一个孕育于自由和奉行人人生来平等信条的国家是否能够长久坚持下去。我们相聚在这场战争的一个伟大战场上，我们来到这里把这战场的一部分奉献给那些为国家生存而捐躯的人们，作为他们最后的安息之所。我们这样做是完全适合的、恰当的。但是，从更高的意义上说，我们是不能奉献，不能圣化，也不能神化这片土地的，因为那些曾经在这里战斗过的人们，活着的和死去的人们，已经圣化了这片土地，他们所做的远非我们的微薄之力所能扬抑。这个世界不大会注意也不会长久记得我们今天在这里所说的话，但是，它永远不会忘记勇士们在这里所做的事。
英文演讲稿范文第5篇
Good afternoon madam and sir I am glad to be here to meet all of you. First please let me introduce myself. My name is*****, 21. I come from Qinhuangdao,a beautiful cost city of Hebei Province. I am a college student Majored in food science and engineering，studying at the life science department of Heilonjiang University,chemisty and biology is m
I am open-minded ,quick in thought energetic and positive .like other youngers。I havebroad interests，especially search the Internet and do some schemes。I usually organise team-work activities，thus，I’m good at communicating with others and making frieds widely. What’s more I can act consonace with the requirements of the occasions and have a experience of administrate a calss which consists of 60 students. At the end of the work I became friends with them. I always believe that one will easily lag behind unless he keeps on learning .Of course, if I were given the chance to work for new Oriental， I would spare no effort to make a difference. Thank you
英文演讲稿范文第6篇
友好区第三小学张栢铭
今天，我们满怀憧憬，心潮澎湃
今天，我们放飞梦想，用心灵打印属于自己的天空
我的梦，小年梦，中国梦!
有梦的人才能撑起一片蔚蓝的天空，
有梦的人才有前进的一份斗志，
有梦的人才能对生活充满激情。
我也有一个梦，一个我的中国梦。
我的中国梦，是一个关于建设美丽的中国的梦。
我的中国梦是一个关于生态建设的梦。
我的中国梦，是一个关于人与自然和谐相处的梦。
我的中国梦，是一个绿色的梦，更是十三亿中国人共同的梦。 采集大地所以的绿，写你的蓬勃。
提炼大海蓝天全部的蓝，写你强国的梦想。
丈量你幅员辽阔，讴歌你高大巍峨。
用祖祖辈辈热爱的中国红，
写你江山多娇万里锦绣。
家乡是祖国的一部分，
地处小兴安岭腹地的林都伊春，
莽莽原始森林溪泉流淌，
湿地花海鸟雀欢唱飞翔，
阵阵松涛响过空谷，
水声、鸟声、风声······
组成大森林动人的交响乐。
故今日之责任，不在他人，而全在我少年。
少年智则国智;少年强则国强;少年进步则国进步;
少年胜于欧洲则国胜于欧洲;小年雄于地球则国雄于地球。 少年是祖国的花朵，伴随着中国梦一起成长
少年是祖国的希望，
中国梦让中国繁荣富强。
自学会写字的那天，
我便挺拔成一支笔，
记录你越来越美好的景色，
——如诗、如画、如歌。
我们追逐梦想，我们努力奋斗，
我们同祖国和时代一起成长。
美丽中国，日出东方，日出东方，美丽中国。