關(guān)于ted演講稿中英對(duì)照簡(jiǎn)短

使用正確的寫(xiě)作思路書(shū)寫(xiě)演講稿會(huì)更加事半功倍。在日常生活和工作中，能夠利用到演講稿的場(chǎng)合越來(lái)越多。好的演講稿對(duì)于我們的幫助很大，所以我們要好好寫(xiě)一篇演講稿下面是小編幫大家整理的優(yōu)秀演講稿模板范文，供大家參考借鑒，希望可以幫助到有需要的朋友。

關(guān)于ted演講稿中英對(duì)照簡(jiǎn)短一

當(dāng)我九歲的時(shí)候 我第一次去參加夏令營(yíng) 我媽媽幫我整理好了我的行李箱 里面塞滿了書(shū) 這對(duì)于我來(lái)說(shuō)是一件極為自然的事情 因?yàn)樵谖业募彝ダ镩喿x是主要的家庭活動(dòng) 聽(tīng)上去你們可能覺(jué)得我們是不愛(ài)交際的 但是對(duì)于我的家庭來(lái)說(shuō)這真的只是接觸社會(huì)的另一種途徑 你們有自己家庭接觸時(shí)的溫暖親情 家人靜坐在你身邊但是你也可以自由地漫游 在你思維深處的冒險(xiǎn)樂(lè)園里我有一個(gè)想法 野營(yíng)會(huì)變得像這樣子，當(dāng)然要更好些 (笑聲) 我想象到十個(gè)女孩坐在一個(gè)小屋里都穿著合身的女式睡衣愜意地享受著讀書(shū)的過(guò)程

(laughter)

(笑聲)

camp was more like a keg party without any alcohol. and on the very firstday our counselor gathered us all together and she taught us a cheer that shesaid we would be doing every day for the rest of the summer to instill campspirit. and it went like this: "r-o-w-d-i-e, that's the way we spell , rowdie, let's get rowdie." yeah. so i couldn't figure out for the lifeof me why we were supposed to be so rowdy, or why we had to spell this wordincorrectly. (laughter) but i recited a cheer. i recited a cheer along witheverybody else. i did my best. and i just waited for the time that i could gooff and read my books.

野營(yíng)這時(shí)更像是一個(gè)不提供酒水的派對(duì)聚會(huì) 在第一天的時(shí)候呢 我們的顧問(wèn)把我們都集合在一起 并且她教會(huì)了我們一種今后要用到的慶祝方式在余下夏令營(yíng)的每一天中 讓“露營(yíng)精神”浸潤(rùn)我們 之后它就像這樣繼續(xù)著 r-o-w-d-i-e 這是我們拼寫(xiě)“吵鬧"的口號(hào)我們唱著“噪音，喧鬧，我們要變得吵一點(diǎn)” 對(duì)，就是這樣 可我就是弄不明白我的生活會(huì)是什么樣的 為什么我們變得這么吵鬧粗暴 或者為什么我們非要把這個(gè)單詞錯(cuò)誤地拼寫(xiě)(笑聲) 但是我可沒(méi)有忘記慶祝。我與每個(gè)人都互相歡呼慶祝了 我盡了我最大的努力 我只是想等待那一刻 我可以離開(kāi)吵鬧的聚會(huì)去捧起我摯愛(ài)的書(shū)

but the first time that i took my book out of my suitcase, the coolest girlin the bunk came up to me and she asked me, "why are you being so mellow?" --mellow, of course, being the e_act opposite of r-o-w-d-i-e. and then the secondtime i tried it, the counselor came up to me with a concerned e_pression on herface and she repeated the point about camp spirit and said we should all workvery hard to be outgoing.

但是當(dāng)我第一次把書(shū)從行李箱中拿出來(lái)的時(shí)候 床鋪中最酷的那個(gè)女孩向我走了過(guò)來(lái) 并且她問(wèn)我：“為什么你要這么安靜?”安靜，當(dāng)然，是r-o-w-d-i-e的反義詞 “喧鬧”的反義詞 而當(dāng)我第二次拿書(shū)的時(shí)候 我們的顧問(wèn)滿臉憂慮的向我走了過(guò)來(lái)接著她重復(fù)了關(guān)于“露營(yíng)精神”的要點(diǎn)并且說(shuō)我們都應(yīng)當(dāng)努力 去變得外向些

and so i put my books away, back in their suitcase, and i put them under mybed, and there they stayed for the rest of the summer. and i felt kind of guiltyabout this. i felt as if the books needed me somehow, and they were calling outto me and i was forsaking i did forsake them and i didn't open thatsuitcase again until i was back home with my family at the end of thesummer.

于是我放好我的書(shū) 放回了屬于它們的行李箱中 并且我把它們放到了床底下 在那里它們度過(guò)了暑假余下的每一天 我對(duì)這樣做感到很愧疚不知為什么我感覺(jué)這些書(shū)是需要我的 它們?cè)诤魡疚?，但是我卻放棄了它們 我確實(shí)放下了它們，并且我再也沒(méi)有打開(kāi)那個(gè)箱子 直到我和我的家人一起回到家中在夏末的時(shí)候

now, i tell you this story about summer camp. i could have told you 50others just like it --all the times that i got the message that somehow my quietand introverted style of beingwas not necessarily the right way to go, that ishould be trying to pass as more of an e_trovert. and i always sensed deep downthat this was wrong and that introverts were pretty e_cellent just as they for years i denied this intuition, and so i became a wall street lawyer, ofall things, instead of the writer that i had always longed to be -- partlybecause i needed to prove to myself that i could be bold and assertive too. andi was always going off to crowded bars when i really would have preferred tojust have a nice dinner with friends. and i made these self-negating choices sorefle_ively, that i wasn't even aware that i was making them.

現(xiàn)在，我向你們講述這個(gè)夏令營(yíng)的故事 我完全可以給你們講出其他50種版本就像這個(gè)一樣的故事-- 每當(dāng)我感覺(jué)到這樣的時(shí)候它告訴我出于某種原因，我的寧?kù)o和內(nèi)向的風(fēng)格 并不是正確道路上的必需品 我應(yīng)該更多地嘗試一個(gè)外向者的角色而在我內(nèi)心深處感覺(jué)得到，這是錯(cuò)誤的內(nèi)向的人們都是非常優(yōu)秀的，確實(shí)是這樣 但是許多年來(lái)我都否認(rèn)了這種直覺(jué) 于是我首先成為了華爾街的一名律師而不是我長(zhǎng)久以來(lái)想要成為的一名作家 一部分原因是因?yàn)槲蚁胍C明自己 也可以變得勇敢而堅(jiān)定 并且我總是去那些擁擠的酒吧 當(dāng)我只是想要和朋友們吃一頓愉快的晚餐時(shí)我做出了這些自我否認(rèn)的抉擇 如條件反射一般 甚至我都不清楚我做出了這些決定

now this is what many introverts do, and it's our loss for sure, but it isalso our colleagues' loss and our communities' loss. and at the risk of soundinggrandiose, it is the world's loss. because when it comes to creativity and toleadership, we need introverts doing what they do best. a third to a half of thepopulation are introverts -- a third to a half. so that's one out of every twoor three people you know. so even if you're an e_trovert yourself, i'm talkingabout your coworkers and your spouses and your childrenand the person sittingne_t to you right now -- all of them subject to this bias that is pretty deepand real in our society. we all internalize it from a very early age withouteven having a language for what we're doing.

這就是很多內(nèi)向的人正在做的事情 這當(dāng)然是我們的損失 但這同樣也是同事們的損失 我們所在團(tuán)隊(duì)集體的損失當(dāng)然，冒著被指為夸大其詞的風(fēng)險(xiǎn)我想說(shuō)，更是世界的損失 因?yàn)楫?dāng)涉及創(chuàng)造和領(lǐng)導(dǎo)的時(shí)候 我們需要內(nèi)向的人做到最好 三分之一到二分之一的人都是內(nèi)向的--三分之一到二分之一 你要知道這可意味著每?jī)傻饺齻€(gè)人中就有一個(gè)內(nèi)向的 所以即使你自己是一個(gè)外向的人 我正在說(shuō)你的同事 和你的配偶和你的孩子還有現(xiàn)在正坐在你旁邊的那個(gè)家伙-- 他們都要屈從于這樣的偏見(jiàn) 一種在我們的社會(huì)中已經(jīng)扎根的現(xiàn)實(shí)偏見(jiàn) 我們從很小的時(shí)候就把它藏在內(nèi)心最深處甚至都不說(shuō)幾句話，關(guān)于我們正在做的事情。

now to see the bias clearly you need to understand what introversion 's different from being shy. shyness is about fear of social ersion is more about, how do you respond to stimulation, including socialstimulation. so e_troverts really crave large amounts of stimulation, whereasintroverts feel at their most alive and their most switched-on and their mostcapable when they're in quieter, more low-key all the time --these things aren't absolute -- but a lot of the time. so the key then toma_imizing our talents is for us all to put ourselves in the zone of stimulationthat is right for us.

現(xiàn)在讓我們來(lái)清楚地看待這種偏見(jiàn) 我們需要真正了解“內(nèi)向”到底指什么 它和害羞是不同的 害羞是對(duì)于社會(huì)評(píng)論的恐懼 內(nèi)向更多的是 你怎樣對(duì)于刺激作出回應(yīng)包括來(lái)自社會(huì)的刺激 其實(shí)內(nèi)向的人是很渴求大量的鼓舞和激勵(lì)的 反之內(nèi)向者最感覺(jué)到他們的存在 這是他們精力最充足的時(shí)候，最具有能力的時(shí)候當(dāng)他們存在于更安靜的，更低調(diào)的環(huán)境中 并不是所有時(shí)候--這些事情都不是絕對(duì)的-- 但是存在于很多時(shí)候 所以說(shuō)，關(guān)鍵在于 把我們的天賦發(fā)揮到最大化這對(duì)于我們來(lái)說(shuō)就足夠把我們自己 放到對(duì)于我們正確又合適的激勵(lì)的區(qū)域中去

but now here's where the bias comes in. our most important institutions,our schools and our workplaces, they are designed mostly for e_troverts and fore_troverts' need for lots of stimulation. and also we have this belief systemright now that i call the new groupthink,which holds that all creativity and allproductivity comes from a very oddly gregarious place.

但是現(xiàn)在偏見(jiàn)出現(xiàn)了 我們最重要的那些體系 我們的學(xué)校和工作單位 它們都是為性格外向者設(shè)計(jì)的 并且有適合他們需要的刺激和鼓勵(lì)當(dāng)然我們現(xiàn)在也有這樣一種信用機(jī)制 我稱它為新型的“團(tuán)隊(duì)思考” 這是一種包含所有創(chuàng)造力和生產(chǎn)力的思考方式 從一個(gè)社交非常零散的地方產(chǎn)生的

so if you picture the typical classroom nowadays: when i was going toschool, we sat in rows. we sat in rows of desks like this, and we did most ofour work pretty nowadays, your typical classroom has pods ofdesks -- four or five or si_ or seven kids all facing each other. and kids areworking in countless group assignments. even in subjects like math and creativewriting, which you think would depend on solo flights of thought, kids are nowe_pected to act as committee members. and for the kids who preferto go off bythemselves or just to work alone, those kids are seen as outliers often or,worse, as problem cases. and the vast majority of teachers reports believingthat the ideal student is an e_trovert as opposed to an introvert, even thoughintroverts actually get better grades and are more knowledgeable, according toresearch. (laughter)

當(dāng)你描繪今天典型教室的圖案時(shí) 當(dāng)我還上學(xué)的時(shí)候 我們一排排地坐著 我們靠著桌子一排排坐著就像這樣 并且我們大多數(shù)工作都是自覺(jué)完成的但是在現(xiàn)代社會(huì)，所謂典型的教室 是些圈起來(lái)并排的桌子-- 四個(gè)或是五個(gè)或是六、七個(gè)孩子坐在一起，面對(duì)面 孩子們要完成無(wú)數(shù)個(gè)小組任務(wù) 甚至像數(shù)學(xué)和創(chuàng)意寫(xiě)作這些課程這些你們認(rèn)為需要依靠個(gè)人閃光想法的課程 孩子們現(xiàn)在卻被期待成為小組會(huì)的成員 對(duì)于那些喜歡 獨(dú)處，或者自己一個(gè)人工作的孩子來(lái)說(shuō) 這些孩子常常被視為局外人或者更糟，被視為問(wèn)題孩子 并且很大一部分老師的報(bào)告中都相信 最理想的學(xué)生應(yīng)該是外向的 相對(duì)于內(nèi)向的學(xué)生而言 甚至說(shuō)外向的學(xué)生能夠取得更好的成績(jī)更加博學(xué)多識(shí)據(jù)研究報(bào)道 (笑聲)

okay, same thing is true in our workplaces. now, most of us work in openplan offices,without walls, where we are subject to the constant noise and gazeof our coworkers. and when it comes to leadership, introverts are routinelypassed over for leadership positions,even though introverts tend to be verycareful, much less likely to take outsize risks --which is something we mightall favor nowadays. and interesting research by adam grant at the wharton schoolhas found that introverted leaders often deliver better outcomes than e_trovertsdo, because when they are managing proactive employees, they're much more likelyto let those employees run with their ideas, whereas an e_trovert can, quiteunwittingly, get so e_cited about things that they're putting their own stamp onthings, and other people's ideas might not as easily then bubble up to thesurface.

好了。同樣的事情也發(fā)生在我們工作的地方 現(xiàn)在呢，我們中的絕大多數(shù)都工作在寬闊沒(méi)有隔間的辦公室里 甚至沒(méi)有墻 在這里，我們暴露在不斷的噪音和我們同事的凝視目光下工作 而當(dāng)談及領(lǐng)袖氣質(zhì)的時(shí)候 內(nèi)向的人總是按照慣例從領(lǐng)導(dǎo)的位置被忽視了 盡管內(nèi)向的人是非常小心仔細(xì)的 很少去冒特大的風(fēng)險(xiǎn)--這些風(fēng)險(xiǎn)是今天我們可能都喜歡的 賓夕法尼亞大學(xué)沃頓商學(xué)院的亞當(dāng)·格蘭特教授做了一項(xiàng)很有意思的研究 這項(xiàng)研究表明內(nèi)向的領(lǐng)導(dǎo)們相對(duì)于外向領(lǐng)導(dǎo)而言總是會(huì)生產(chǎn)更大的效益 因?yàn)楫?dāng)他們管理主動(dòng)積極的雇員的時(shí)候 他們更傾向于讓有主見(jiàn)的雇員去自由發(fā)揮 反之外向的領(lǐng)導(dǎo)就可能，當(dāng)然是不經(jīng)意的對(duì)于事情變得十分激動(dòng) 他們?cè)谑聞?wù)上有了自己想法的印跡 這使其他人的想法可能就不會(huì)很容易地 在舞臺(tái)上發(fā)光了

now in fact, some of our transformative leaders in history have beenintroverts. i'll give you some e_amples. eleanor roosevelt, rosa parks, gandhi-- all these peopled described themselves as quiet and soft-spoken and even they all took the spotlight, even though every bone in their bodies wastelling them not to. and this turns out to have a special power all its own,because people could feel that these leaders were at the helm,not because theyenjoyed directing others and not out of the pleasure of being looked at;theywere there because they had no choice, because they were driven to do what theythought was right.

事實(shí)上，歷史上一些有改革能力的領(lǐng)袖都是內(nèi)向的人 我會(huì)舉一些例子給你們 埃莉諾·羅斯福，羅沙·帕克斯，甘地 -- 所有這些人都把自己描述成內(nèi)向，說(shuō)話溫柔甚至是害羞的人 他們?nèi)匀徽驹诹司酃鉄粝?即使他們渾身上下 都感知他們說(shuō)不要這證明是一種屬于它自身的特殊的力量因?yàn)槿藗兌紩?huì)感覺(jué)這些領(lǐng)導(dǎo)者同時(shí)是掌舵者 并不是因?yàn)樗麄兿矚g指揮別人 抑或是享受眾人目光的聚焦 他們處在那個(gè)位置因?yàn)樗麄儧](méi)有選擇因?yàn)樗麄冃旭傇谒麄冋J(rèn)為正確的道路上

now i think at this point it's important for me to say that i actually lovee_troverts. i always like to say some of my best friends are e_troverts,including my beloved husband. and we all fall at different points, of course,along the introvert/e_trovert spectrum. even carl jung, the psychologist whofirst popularized these terms, said that there's no such thing as a pureintrovert or a pure e_trovert. he said that such a man would be in a lunaticasylum, if he e_isted at all. and some people fall smack in the middle of theintrovert/e_trovert spectrum, and we call these people ambiverts. and i oftenthink that they have the best of all worlds. but many of us do recognizeourselves as one type or the other.

現(xiàn)在我覺(jué)得對(duì)于這點(diǎn)我有必要說(shuō) 那就是我真的喜愛(ài)外向的人 我總是喜歡說(shuō)我最好的幾個(gè)朋友都是外向的人 包括我親愛(ài)的丈夫 當(dāng)然了我們都會(huì)在不同點(diǎn)時(shí)偏向內(nèi)向者/外向者的范圍 甚至是卡爾·榮格，這個(gè)讓這些名詞為大眾所熟知的心理學(xué)家，說(shuō)道 世上絕沒(méi)有一個(gè)純粹的內(nèi)向的人 或者一個(gè)純粹的外向的人他說(shuō)這樣的人會(huì)在精神病院里 如果他存在的話 還有一些人處在中間的跡象 在內(nèi)向與外向之間 我們稱這些人為“中向性格者” 并且我總是認(rèn)為他們擁有世界最美好的一切但是我們中的大多數(shù)總是認(rèn)為自己屬于內(nèi)向或者外向，其中一類(lèi)

and what i'm saying is that culturally we need a much better balance. weneed more of a yin and yang between these two types. this is especiallyimportant when it comes to creativity and to productivity, because whenpsychologists look at the lives of the most creative people, what they find arepeople who are very good at e_changing ideas and advancing ideas, but who alsohave a serious streak of introversion in them.

同時(shí)我想說(shuō)從文化意義上講我們需要一種更好的平衡 我們需要更多的陰陽(yáng)的平衡 在這兩種類(lèi)型的人之間 這點(diǎn)是極為重要的 當(dāng)涉及創(chuàng)造力和生產(chǎn)力的時(shí)候因?yàn)楫?dāng)心理學(xué)家們看待 最有創(chuàng)造力的人的生命的時(shí)候 他們尋找到的 是那些擅長(zhǎng)變換思維的人 提出想法的人 但是他們同時(shí)也有著極為顯著的偏內(nèi)向的痕跡

and this is because solitude is a crucial ingredient often to darwin, he took long walks alone in the woods and emphatically turned downdinner party r geisel, better known as dr. seuss, he dreamedup many of his amazing creations in a lonely bell tower office that he had inthe back of his house in la jolla, california. and he was actually afraid tomeet the young children who read his books for fear that they were e_pecting himthis kind of jolly santa claus-like figure and would be disappointed with hismore reserved persona. steve wozniak invented the first apple computer sittingalone in his cubical in hewlett-packard where he was working at the time. and hesays that he never would have become such an e_pert in the first place had henot been too introverted to leave the house when he was growing up.

這是因?yàn)楠?dú)處是非常關(guān)鍵的因素 對(duì)于創(chuàng)造力來(lái)說(shuō) 所以達(dá)爾文 自己一個(gè)人漫步在小樹(shù)林里 并且斷然拒絕了晚餐派對(duì)的邀約西奧多·蓋索，更多時(shí)候以蘇索博士的名號(hào)知名 他夢(mèng)想過(guò)很多的驚人的創(chuàng)作 在他在加利福尼亞州拉霍亞市房子的后面的 一座孤獨(dú)的束層的塔形辦公室中 而且其實(shí)他很害怕見(jiàn)面見(jiàn)那些讀過(guò)他的書(shū)的年輕的孩子們 害怕他們會(huì)期待他 這樣一位令人愉快的，圣誕老人形象的人物 同時(shí)又會(huì)因發(fā)現(xiàn)他含蓄緘默的性格而失望史蒂夫·沃茲尼亞克發(fā)明了第一臺(tái)蘋(píng)果電腦 一個(gè)人獨(dú)自坐在他的機(jī)柜旁 在他當(dāng)時(shí)工作的惠普公司 并且他說(shuō)他永遠(yuǎn)不會(huì)在那方面成為一號(hào)專(zhuān)家 但他還沒(méi)因太內(nèi)向到要離開(kāi)那里那個(gè)他成長(zhǎng)起來(lái)的地方

now of course, this does not mean that we should all stop collaborating --and case in point, is steve wozniak famously coming together with steve jobs tostart apple computer -- but it does mean that solitude matters and that for somepeople it is the air that they breathe. and in fact, we have known for centuriesabout the transcendent power of solitude. it's only recently that we'vestrangely begun to forget it. if you look at most of the world's majorreligions, you will find seekers -- moses, jesus, buddha, muhammad --seekers whoare going off by themselves alone to the wilderness where they then haveprofound epiphanies and revelations that they then bring back to the rest of thecommunity. so no wilderness, no revelations.

當(dāng)然了 這并不意味著我們都應(yīng)該停止合作-- 恰當(dāng)?shù)睦幽?，是史蒂夫·沃茲尼亞克和史蒂夫·喬布斯的著名?lián)手 創(chuàng)建蘋(píng)果電腦公司--但是這并不意味著和獨(dú)處有重大關(guān)系 并且對(duì)于一些人來(lái)說(shuō) 這是他們賴以呼吸生存的空氣 事實(shí)上，幾個(gè)世紀(jì)以來(lái)我們已經(jīng)非常明白獨(dú)處的卓越力量只是到了最近，非常奇怪，我們開(kāi)始遺忘它了 如果你看看世界上主要的宗教 你會(huì)發(fā)現(xiàn)探尋者-- 摩西，耶穌，佛祖，穆罕默德 -- 那些獨(dú)身去探尋的人們?cè)诖笞匀坏臅缫爸歇?dú)處，思索 在那里，他們有了深刻的頓悟和對(duì)于奧義的揭示 之后他們把這些思想帶回到社會(huì)的其他地方去沒(méi)有曠原，沒(méi)有啟示

this is no surprise though if you look at the insights of contemporarypsychology. it turns out that we can't even be in a group of people withoutinstinctively mirroring, mimicking their opinions. even about seemingly personaland visceral things like who you're attracted to, you will start aping thebeliefs of the people around you without even realizing that that's what you'redoing.

盡管這并不令人驚訝 如果你注意到現(xiàn)代心理學(xué)的思想理論 它反映出來(lái)我們甚至不能和一組人待在一起 而不去本能地模仿他們的意見(jiàn)與想法甚至是看上去私人的，發(fā)自內(nèi)心的事情 像是你被誰(shuí)所吸引 你會(huì)開(kāi)始模仿你周?chē)娜说男叛?甚至都覺(jué)察不到你自己在做什么

and groups famously follow the opinions of the most dominant or charismaticperson in the room, even though there's zero correlation between being the besttalker and having the best ideas -- i mean zero. so ... (laughter) you might befollowing the person with the best ideas, but you might not. and do you reallywant to leave it up to chance? much better for everybody to go off bythemselves, generate their own ideas freed from the distortions of groupdynamics, and then come together as a team to talk them through in awell-managed environment and take it from there.

還曾跟隨群體的意見(jiàn) 跟隨著房間里最具有統(tǒng)治力的，最有領(lǐng)袖氣質(zhì)的人的思路 雖然這真的沒(méi)什么關(guān)系 在成為一個(gè)卓越的演講家還是擁有最好的主意之間--我的意思是“零相關(guān)” 那么...(笑聲) 你們或許會(huì)跟隨有最好頭腦的人 但是你們也許不會(huì) 可你們真的想把這機(jī)會(huì)扔掉嗎?如果每個(gè)人都自己行動(dòng)或許好得多發(fā)掘他們自己的想法 沒(méi)有群體動(dòng)力學(xué)的曲解 接著來(lái)到一起組成一個(gè)團(tuán)隊(duì) 在一個(gè)良好管理的環(huán)境中互相交流 并且在那里學(xué)習(xí)別的思想

now if all this is true, then why are we getting it so wrong? why are wesetting up our schools this way and our workplaces? and why are we making theseintroverts feel so guilty about wanting to just go off by themselves some of thetime? one answer lies deep in our cultural history. western societies, and inparticular the u.s., have always favored the man of action over the man ofcontemplation and "man" of contemplation. but in america's early days, we livedin what historians call a culture of character, where we still, at that point,valued people for their inner selves and their moral rectitude. and if you lookat the self-help books from this era, they all had titles with things like"character, the grandest thing in the world." and they featured role models likeabraham lincoln who was praised for being modest and unassuming. ralph waldoemerson called him "a man who does not offend by superiority."

如果說(shuō)現(xiàn)在這一切都是真的 那么為什么我們還得到這樣錯(cuò)誤的結(jié)論? 為什么我們要這樣創(chuàng)立我們的學(xué)校，還有我們的工作單位?為什么我們要讓這些內(nèi)向的人覺(jué)得那么愧疚 。對(duì)于他們只是想要離開(kāi)，一個(gè)人獨(dú)處一段時(shí)間的事實(shí)? 有一個(gè)答案在我們的文化史中埋藏已久 西方社會(huì)特別是在美國(guó)總是偏愛(ài)有行動(dòng)的人 而不是有深刻思考的人 有深刻思考的“人” 但是在美國(guó)早期的時(shí)候 我們生活在一個(gè)被歷史學(xué)家稱作“性格特征”的文化那時(shí)我們?nèi)匀?，在這點(diǎn)上，判斷人們的價(jià)值 從人們的內(nèi)涵和道義正直 而且如果你看一看這個(gè)時(shí)代關(guān)于自立的書(shū)籍的話 它們都有這樣一種標(biāo)題： “性格”，世界上最偉大的事物并且它們以亞伯拉罕·林肯這樣的為標(biāo)榜 一個(gè)被形容為謙虛低調(diào)的男人 拉爾夫·瓦爾多·愛(ài)默生稱他是 “一個(gè)以‘優(yōu)越’二形容都不為過(guò)的人”

but then we hit the 20th century and we entered a new culture thathistorians call the culture of personality. what happened is we had evolved anagricultural economy to a world of big business. and so suddenly people aremoving from small towns to the instead of working alongside peoplethey've known all their lives, now they are having to prove themselves in acrowd of strangers. so, quite understandably, qualities like magnetism andcharisma suddenly come to seem really important. and sure enough, the self-helpbooks change to meet these new needs and they start to have names like "how towin friends and influence people." and they feature as their role models reallygreat salesmen. so that's the world we're living in today. that's our culturalinheritance.

但是接著我們來(lái)到了二十世紀(jì) 并且我們?nèi)谌肓艘环N新的文化 一種被歷史學(xué)家稱作“個(gè)性”的文化 所發(fā)生的改變就是我們從農(nóng)業(yè)經(jīng)濟(jì)發(fā)展為 一個(gè)大商業(yè)經(jīng)濟(jì)的世界而且人們突然開(kāi)始搬遷從小的城鎮(zhèn)搬向城市 并且一改他們之前的在生活中和所熟識(shí)的人們一起工作的方式 現(xiàn)在他們?cè)谝蝗耗吧酥虚g有必要去證明自己 這樣做是非?？梢岳斫獾南耦I(lǐng)袖氣質(zhì)和個(gè)人魅力這樣的品質(zhì) 突然間似乎變得極為重要 那么可以肯定的是，自助自立的書(shū)的內(nèi)容變更了以適應(yīng)這些新的需求 并且它們開(kāi)始擁有名稱像是《如何贏得朋友和影響他人》(戴爾?卡耐基所著《人性的弱點(diǎn)》) 他們的特點(diǎn)是做自己的榜樣 不得不說(shuō)確實(shí)是好的推銷(xiāo)員 所以這就是我們今天生活的世界這是我們的文化遺產(chǎn)

now none of this is to say that social skills are unimportant, and i'm alsonot calling for the abolishing of teamwork at all. the same religions who sendtheir sages off to lonely mountain tops also teach us love and trust. and theproblems that we are facing today in fields like science and in economics are sovast and so comple_ that we are going to need armies of people coming togetherto solve them working together. but i am saying that the more freedom that wegive introverts to be themselves, the more likely that they are to come up withtheir own unique solutions to these problems.

現(xiàn)在沒(méi)有誰(shuí)能夠說(shuō) 社交技能是不重要的 并且我也不是想呼吁 大家廢除團(tuán)隊(duì)合作模式 但仍是相同的宗教，卻把他們的圣人送到了孤獨(dú)的山頂上仍然教導(dǎo)我們愛(ài)與信任 還有我們今天所要面對(duì)的問(wèn)題 像是在科學(xué)和經(jīng)濟(jì)領(lǐng)域 是如此的巨大和復(fù)雜 以至于我們需要人們強(qiáng)有力地團(tuán)結(jié)起來(lái) 共同解決這些問(wèn)題但是我想說(shuō)，越給內(nèi)向者自由讓他們做自己 他們就做得越好 去想出他們獨(dú)特的關(guān)于問(wèn)題的解決辦法

so now i'd like to share with you what's in my suitcase today. guess what?books. i have a suitcase full of books. here's margaret atwood, "cat's eye."here's a novel by milan kundera. and here's "the guide for the perple_ed" bymaimonides. but these are not e_actly my books. i brought these books with mebecause they were written by my grandfather's favorite authors.

所以現(xiàn)在我很高興同你們分享 我手提箱中的東西 猜猜是什么? 書(shū) 我有一個(gè)手提箱里面裝滿了書(shū) 這是瑪格麗特·阿特伍德的《貓的眼睛》這是一本米蘭·昆德拉的書(shū) 這是一本《迷途指津》 是邁蒙尼德寫(xiě)的 但這些實(shí)際上都不是我的書(shū) 我還是帶著它們，陪伴著我 因?yàn)樗鼈兌际俏易娓缸钕矏?ài)的作家所寫(xiě)

my grandfather was a rabbi and he was a widower who lived alone in a smallapartment in brooklyn that was my favorite place in the world when i was growingup, partly because it was filled with his very gentle, very courtly presence andpartly because it was filled with books. i mean literally every table, everychair in this apartment had yielded its original function to now serve as asurface for swaying stacks of books. just like the rest of my family, mygrandfather's favorite thing to do in the whole world was to read.

我的祖父是一名猶太教祭司 他獨(dú)身一人 在布魯克林的一間小公寓中居住 那里是我從小到大在這個(gè)世界上最喜愛(ài)的地方部分原因是他有著非常溫和親切的，溫文爾雅的舉止 部分原因是那里充滿了書(shū) 我的意思是，毫不夸張地說(shuō)，公寓中的每張桌子，每張椅子 都充分應(yīng)用著它原有的功能就是現(xiàn)在作為承載一大堆都在搖曳的書(shū)的表面 就像我其他的家庭成員一樣 我祖父在這個(gè)世界上最喜歡做的事情就是閱讀

but he also loved his congregation, and you could feel this love in thesermons that he gave every week for the 62 years that he was a rabbi. he wouldtakes the fruits of each week's reading and he would weave these intricatetapestries of ancient and humanist thought. and people would come from all overto hear him speak.

但是他同樣也熱愛(ài)他的宗教 并且你們可以從他的講述中感覺(jué)到他這種愛(ài) 這62年來(lái)每周他都作為一名猶太教的祭司 他會(huì)從每周的閱讀中汲取養(yǎng)分并且他會(huì)編織這些錯(cuò)綜復(fù)雜的古代和人文主義的思想的掛毯 并且人們會(huì)從各個(gè)地方前來(lái) 聽(tīng)他的講話

but here's the thing about my grandfather. underneath this ceremonial role,he was really modest and really introverted -- so much so that when he deliveredthese sermons, he had trouble making eye contact with the very same congregationthat he had been speaking to for 62 years. and even away from the podium, whenyou called him to say hello, he would often end the conversation prematurely forfear that he was taking up too much of your time. but when he died at the age of94, the police had to close down the streets of his neighborhood to accommodatethe crowd of people who came out to mourn him. and so these days i try to learnfrom my grandfather's e_ample in my own way.

但是有這么一件關(guān)于我祖父的事情 在這個(gè)正式的角色下隱藏著 他是一個(gè)非常謙虛的非常內(nèi)向的人 是那么的謙虛內(nèi)向以至于當(dāng)他在向人們講述的時(shí)候他都不敢有視線上的接觸 和同樣的教堂會(huì)眾 他已經(jīng)發(fā)言有62年了 甚至都還遠(yuǎn)離領(lǐng)獎(jiǎng)臺(tái) 當(dāng)你們讓他說(shuō)“你好”的時(shí)候 他總會(huì)提早結(jié)束這對(duì)話 擔(dān)心他會(huì)占用你太多的時(shí)間但是當(dāng)他94歲去世的時(shí)候 警察們需要封鎖他所居住的街道鄰里 來(lái)容納擁擠的人們 前來(lái)哀悼他的人們 這些天來(lái)我都試著從我祖父的事例中學(xué)習(xí) 以我自己的方式

so i just published a book about introversion, and it took me about sevenyears to for me, that seven years was like total bliss, because i wasreading, i was writing, i was thinking, i was researching. it was my version ofmy grandfather's hours of the day alone in his library. but now all of a suddenmy job is very different, and my job is to be out here talking about it, talkingabout introversion. (laughter) and that's a lot harder for me,because as honoredas i am to be here with all of you right now, this is not my natural milieu.

所以我就出版了一本關(guān)于內(nèi)向性格的書(shū) 它花了我7年的時(shí)間完成它 而對(duì)我來(lái)說(shuō)，這七年像是一種極大的喜悅 因?yàn)槲以陂喿x，我在寫(xiě)作 我在思考，我在探尋這是我的版本 對(duì)于爺爺一天中幾個(gè)小時(shí)都要獨(dú)自待在圖書(shū)館這件事 但是現(xiàn)在突然間我的工作變得很不同了 我的工作變成了站在這里講述它 講述內(nèi)向的性格 (笑聲)而且這對(duì)于我來(lái)說(shuō)是有一點(diǎn)困難的 因?yàn)槲液軜s幸 在現(xiàn)在被你們所有人所傾聽(tīng) 這可不是我自然的文化背景

so i prepared for moments like these as best i could. i spent the last yearpracticing public speaking every chance i could get. and i call this my "year ofspeaking dangerously." (laughter) and that actually helped a lot. but i'll tellyou, what helps even more is my sense, my belief, my hope that when it comes toour attitudes to introversion and to quiet and to solitude, we truly are poisedon the brink on dramatic change. i mean, we are. and so i am going to leave younow with three calls for action for those who share this vision.

所以我準(zhǔn)備了一會(huì)就像這樣 以我所能做到的最好的方式 我花了最近一年的時(shí)間練習(xí)在公共場(chǎng)合發(fā)言 在我能得到的每一個(gè)機(jī)會(huì)中我把這一年稱作我的“危險(xiǎn)地發(fā)言的一年” (笑聲) 而且它的確幫了我很大的忙 但是我要告訴你們一個(gè)幫我更大的忙的事情 那就是我的感覺(jué)，我的信仰，我的希望當(dāng)談及我們態(tài)度的時(shí)候 對(duì)于內(nèi)向性格的，對(duì)于安靜，對(duì)于獨(dú)處的態(tài)度時(shí) 我們確實(shí)是在急劇變化的邊緣上保持微妙的平衡 我的意思是，我們?cè)诒３制胶猬F(xiàn)在我將要給你們留下一些東西 三件對(duì)于你們的行動(dòng)有幫助的事情 獻(xiàn)給那些觀看我的演講的人

number one: stop the madness for constant group work. just stop it.(laughter) thank you. (applause) and i want to be clear about what i'm saying,because i deeply believe our offices should be encouraging casual, chattycafe-style types of interactions -- you know, the kind where people cometogether and serendipitously have an e_change of is great. it's greatfor introverts and it's great for e_troverts. but we need much more privacy andmuch more freedom and much more autonomy at work. school, same need tobe teaching kids to work together, for sure, but we also need to be teachingthem how to work on their own. this is especially important for e_trovertedchildren need to work on their own because that is where deep thoughtcomes from in part.

第一： 停止對(duì)于經(jīng)常要團(tuán)隊(duì)協(xié)作的執(zhí)迷與瘋狂 停止它就好了 (笑聲) 謝謝你們 (掌聲) 我想讓我所說(shuō)的事情變得清晰一些 因?yàn)槲覍?duì)于我們的辦公深信不疑應(yīng)該鼓勵(lì)它們 那種休閑隨意的，聊天似的咖啡廳式的相互作用-- 你們知道的，道不同不相為謀，人們聚到一起 并且互相交換著寶貴的意見(jiàn) 這是很棒的這對(duì)于內(nèi)向者很好，同樣對(duì)于外向者也好 但是我們需要更多的隱私和更多的自由 還有更多對(duì)于我們本身工作的自主權(quán) 對(duì)于學(xué)校，也是同樣的。我們當(dāng)然需要教會(huì)孩子們要一起學(xué)習(xí)工作 但是我們同樣需要教會(huì)孩子們?cè)趺礃营?dú)立完成任務(wù) 這對(duì)于外向的孩子們來(lái)說(shuō)同樣是極為重要的 他們需要獨(dú)立完成工作因?yàn)閺哪撤N程度上，這是他們深刻思考的來(lái)源

okay, number two: go to the wilderness. be like buddha, have your ownrevelations. i'm not saying that we all have to now go off and build our owncabins in the woods and never talk to each other again, but i am saying that wecould all stand to unplug and get inside our own heads a little more often.

好了，第二個(gè)：去到野外(打開(kāi)思維) 就像佛祖一樣，擁有你們自己對(duì)于事物的揭示啟迪 我并不是說(shuō) 我們都要跑去小樹(shù)林里建造我們自己的小屋并且之后就永遠(yuǎn)不和別人說(shuō)話了 但是我要說(shuō)我們都可以堅(jiān)持去去除一些障礙物 然后深入我們自己的大腦思想 時(shí)不時(shí)得再深入一點(diǎn)

number three: take a good look at what's inside your own suitcase and whyyou put it there. so e_troverts, maybe your suitcases are also full of books. ormaybe they're full of champagne glasses or skydiving equipment. whatever it is,i hope you take these things out every chance you get and grace us with yourenergy and your joy. but introverts, you being you, you probably have theimpulse to guard very carefully what's inside your own suitcase. and that'sokay. but occasionally, just occasionally, i hope you will open up yoursuitcases for other people to see, because the world needs you and it needs thethings you carry.

第三點(diǎn)： 好好看一眼你的旅行箱內(nèi)有什么東西 還有你為什么把它放進(jìn)去 所以外向者們 也許你們的箱子內(nèi)同樣堆滿了書(shū) 或者它們裝滿了香檳的玻璃酒杯或者是跳傘運(yùn)動(dòng)的設(shè)備 不管它是什么，我希望每當(dāng)你們有機(jī)會(huì)你們就把它拿出來(lái) 用你的能量和你的快樂(lè)讓我們感受到美和享受 但是內(nèi)向者們，你們作為內(nèi)向者你們很可能有仔細(xì)保護(hù)一切的沖動(dòng) 在你箱子里的東西 這沒(méi)有問(wèn)題 但是偶爾地，只是說(shuō)偶爾地 我希望你們可以打開(kāi)你們的手提箱，讓別人看一看因?yàn)檫@個(gè)世界需要你們，同樣需要你們身上所攜帶的你們特有的事物

so i wish you the best of all possible journeys and the courage to speaksoftly.

所以對(duì)于你們即將走上的所有旅程，我都給予你們我最美好的祝愿 還有溫柔地說(shuō)話的勇氣

thank you. thank you.

非常感謝你們!

關(guān)于ted演講稿中英對(duì)照簡(jiǎn)短二

when i was nine years old i went off to summer camp for the first time. andmy mother packed me a suitcase full of books, which to me seemed like aperfectly natural thing to do. because in my family, reading was the primarygroup activity. and this might sound antisocial to you, but for us it was reallyjust a different way of being social. you have the animal warmth of your familysitting right ne_t to you, but you are also free to go roaming around theadventureland inside your own mind. and i had this idea that camp was going tobe just like this, but better. (laughter) i had a vision of 10 girls sitting ina cabin cozily reading books in their matching nightgowns.

(laughter)

camp was more like a keg party without any alcohol. and on the very firstday our counselor gathered us all together and she taught us a cheer that shesaid we would be doing every day for the rest of the summer to instill campspirit. and it went like this: "r-o-w-d-i-e, that's the way we spell , rowdie, let's get rowdie." yeah. so i couldn't figure out for the lifeof me why we were supposed to be so rowdy, or why we had to spell this wordincorrectly. (laughter) but i recited a cheer. i recited a cheer along witheverybody else. i did my best. and i just waited for the time that i could gooff and read my books.

but the first time that i took my book out of my suitcase, the coolest girlin the bunk came up to me and she asked me, "why are you being so mellow?" --mellow, of course, being the e_act opposite of r-o-w-d-i-e. and then the secondtime i tried it, the counselor came up to me with a concerned e_pression on herface and she repeated the point about camp spirit and said we should all workvery hard to be outgoing.

and so i put my books away, back in their suitcase, and i put them under mybed, and there they stayed for the rest of the summer. and i felt kind of guiltyabout this. i felt as if the books needed me somehow, and they were calling outto me and i was forsaking them. but i did forsake them and i didn't open thatsuitcase again until i was back home with my family at the end of thesummer.

now, i tell you this story about summer camp. i could have told you 50others just like it -- all the times that i got the message that somehow myquiet and introverted style of being was not necessarily the right way to go,that i should be trying to pass as more of an e_trovert. and i always senseddeep down that this was wrong and that introverts were pretty e_cellent just asthey were. but for years i denied this intuition, and so i became a wall streetlawyer, of all things, instead of the writer that i had always longed to be --partly because i needed to prove to myself that i could be bold and assertivetoo. and i was always going off to crowded bars when i really would havepreferred to just have a nice dinner with friends. and i made theseself-negating choices so refle_ively, that i wasn't even aware that i was makingthem.

now this is what many introverts do, and it's our loss for sure, but it isalso our colleagues' loss and our communities' loss. and at the risk of soundinggrandiose, it is the world's loss. because when it comes to creativity and toleadership, we need introverts doing what they do best. a third to a half of thepopulation are introverts -- a third to a half. so that's one out of every twoor three people you know. so even if you're an e_trovert yourself, i'm talkingabout your coworkers and your spouses and your children and the person sittingne_t to you right now -- all of them subject to this bias that is pretty deepand real in our society. we all internalize it from a very early age withouteven having a language for what we're doing.

now to see the bias clearly you need to understand what introversion 's different from being shy. shyness is about fear of social ersion is more about, how do you respond to stimulation, including socialstimulation. so e_troverts really crave large amounts of stimulation, whereasintroverts feel at their most alive and their most switched-on and their mostcapable when they're in quieter, more low-key environments. not all the time --these things aren't absolute -- but a lot of the time. so the key then toma_imizing our talents is for us all to put ourselves in the zone of stimulationthat is right for us.

but now here's where the bias comes in. our most important institutions,our schools and our workplaces, they are designed mostly for e_troverts and fore_troverts' need for lots of stimulation. and also we have this belief systemright now that i call the new groupthink, which holds that all creativity andall productivity comes from a very oddly gregarious place.

so if you picture the typical classroom nowadays: when i was going toschool, we sat in rows. we sat in rows of desks like this, and we did most ofour work pretty autonomously. but nowadays, your typical classroom has pods ofdesks -- four or five or si_ or seven kids all facing each other. and kids areworking in countless group assignments. even in subjects like math and creativewriting, which you think would depend on solo flights of thought, kids are nowe_pected to act as committee members. and for the kids who prefer to go off bythemselves or just to work alone, those kids are seen as outliers often or,worse, as problem cases. and the vast majority of teachers reports believingthat the ideal student is an e_trovert as opposed to an introvert, even thoughintroverts actually get better grades and are more knowledgeable, according toresearch. (laughter)

okay, same thing is true in our workplaces. now, most of us work in openplan offices, without walls, where we are subject to the constant noise and gazeof our coworkers. and when it comes to leadership, introverts are routinelypassed over for leadership positions, even though introverts tend to be verycareful, much less likely to take outsize risks -- which is something we mightall favor nowadays. and interesting research by adam grant at the wharton schoolhas found that introverted leaders often deliver better outcomes than e_trovertsdo, because when they are managing proactive employees, they're much more likelyto let those employees run with their ideas, whereas an e_trovert can, quiteunwittingly, get so e_cited about things that they're putting their own stamp onthings, and other people's ideas might not as easily then bubble up to thesurface.

now in fact, some of our transformative leaders in history have beenintroverts. i'll give you some e_amples. eleanor roosevelt, rosa parks, gandhi-- all these peopled described themselves as quiet and soft-spoken and even they all took the spotlight, even though every bone in their bodies wastelling them not to. and this turns out to have a special power all its own,because people could feel that these leaders were at the helm, not because theyenjoyed directing others and not out of the pleasure of being looked at; theywere there because they had no choice, because they were driven to do what theythought was right.

now i think at this point it's important for me to say that i actually lovee_troverts. i always like to say some of my best friends are e_troverts,including my beloved husband. and we all fall at different points, of course,along the introvert/e_trovert spectrum. even carl jung, the psychologist whofirst popularized these terms, said that there's no such thing as a pureintrovert or a pure e_trovert. he said that such a man would be in a lunaticasylum, if he e_isted at all. and some people fall smack in the middle of theintrovert/e_trovert spectrum, and we call these people ambiverts. and i oftenthink that they have the best of all worlds. but many of us do recognizeourselves as one type or the other.

and what i'm saying is that culturally we need a much better balance. weneed more of a yin and yang between these two types. this is especiallyimportant when it comes to creativity and to productivity, because whenpsychologists look at the lives of the most creative people, what they find arepeople who are very good at e_changing ideas and advancing ideas, but who alsohave a serious streak of introversion in them.

and this is because solitude is a crucial ingredient often to darwin, he took long walks alone in the woods and emphatically turned downdinner party invitations. theodor geisel, better known as dr. seuss, he dreamedup many of his amazing creations in a lonely bell tower office that he had inthe back of his house in la jolla, california. and he was actually afraid tomeet the young children who read his books for fear that they were e_pecting himthis kind of jolly santa claus-like figure and would be disappointed with hismore reserved persona. steve wozniak invented the first apple computer sittingalone in his cubical in hewlett-packard where he was working at the time. and hesays that he never would have become such an e_pert in the first place had henot been too introverted to leave the house when he was growing up.

now of course, this does not mean that we should all stop collaborating --and case in point, is steve wozniak famously coming together with steve jobs tostart apple computer -- but it does mean that solitude matters and that for somepeople it is the air that they breathe. and in fact, we have known for centuriesabout the transcendent power of solitude. it's only recently that we'vestrangely begun to forget it. if you look at most of the world's majorreligions, you will find seekers -- moses, jesus, buddha, muhammad -- seekerswho are going off by themselves alone to the wilderness where they then haveprofound epiphanies and revelations that they then bring back to the rest of thecommunity. so no wilderness, no revelations.

this is no surprise though if you look at the insights of contemporarypsychology. it turns out that we can't even be in a group of people withoutinstinctively mirroring, mimicking their opinions. even about seemingly personaland visceral things like who you're attracted to, you will start aping thebeliefs of the people around you without even realizing that that's what you'redoing.

and groups famously follow the opinions of the most dominant or charismaticperson in the room, even though there's zero correlation between being the besttalker and having the best ideas -- i mean zero. so ... (laughter) you might befollowing the person with the best ideas, but you might not. and do you reallywant to leave it up to chance? much better for everybody to go off bythemselves, generate their own ideas freed from the distortions of groupdynamics, and then come together as a team to talk them through in awell-managed environment and take it from there.

now if all this is true, then why are we getting it so wrong? why are wesetting up our schools this way and our workplaces? and why are we making theseintroverts feel so guilty about wanting to just go off by themselves some of thetime? one answer lies deep in our cultural history. western societies, and inparticular the u.s., have always favored the man of action over the man ofcontemplation and "man" of contemplation. but in america's early days, we livedin what historians call a culture of character, where we still, at that point,valued people for their inner selves and their moral rectitude. and if you lookat the self-help books from this era, they all had titles with things like"character, the grandest thing in the world." and they featured role models likeabraham lincoln who was praised for being modest and unassuming. ralph waldoemerson called him "a man who does not offend by superiority."

but then we hit the 20th century and we entered a new culture thathistorians call the culture of personality. what happened is we had evolved anagricultural economy to a world of big business. and so suddenly people aremoving from small towns to the cities. and instead of working alongside peoplethey've known all their lives, now they are having to prove themselves in acrowd of strangers. so, quite understandably, qualities like magnetism andcharisma suddenly come to seem really important. and sure enough, the self-helpbooks change to meet these new needs and they start to have names like "how towin friends and influence people." and they feature as their role models reallygreat salesmen. so that's the world we're living in today. that's our culturalinheritance.

now none of this is to say that social skills are unimportant, and i'm alsonot calling for the abolishing of teamwork at all. the same religions who sendtheir sages off to lonely mountain tops also teach us love and trust. and theproblems that we are facing today in fields like science and in economics are sovast and so comple_ that we are going to need armies of people coming togetherto solve them working together. but i am saying that the more freedom that wegive introverts to be themselves, the more likely that they are to come up withtheir own unique solutions to these problems.

so now i'd like to share with you what's in my suitcase today. guess what?books. i have a suitcase full of books. here's margaret atwood, "cat's eye."here's a novel by milan kundera. and here's "the guide for the perple_ed" bymaimonides. but these are not e_actly my books. i brought these books with mebecause they were written by my grandfather's favorite authors.

my grandfather was a rabbi and he was a widower who lived alone in a smallapartment in brooklyn that was my favorite place in the world when i was growingup, partly because it was filled with his very gentle, very courtly presence andpartly because it was filled with books. i mean literally every table, everychair in this apartment had yielded its original function to now serve as asurface for swaying stacks of books. just like the rest of my family, mygrandfather's favorite thing to do in the whole world was to read.

but he also loved his congregation, and you could feel this love in thesermons that he gave every week for the 62 years that he was a rabbi. he wouldtakes the fruits of each week's reading and he would weave these intricatetapestries of ancient and humanist thought. and people would come from all overto hear him speak.

but here's the thing about my grandfather. underneath this ceremonial role,he was really modest and really introverted -- so much so that when he deliveredthese sermons, he had trouble making eye contact with the very same congregationthat he had been speaking to for 62 years. and even away from the podium, whenyou called him to say hello, he would often end the conversation prematurely forfear that he was taking up too much of your time. but when he died at the age of94, the police had to close down the streets of his neighborhood to accommodatethe crowd of people who came out to mourn him. and so these days i try to learnfrom my grandfather's e_ample in my own way.

so i just published a book about introversion, and it took me about sevenyears to write. and for me, that seven years was like total bliss, because i wasreading, i was writing, i was thinking, i was researching. it was my version ofmy grandfather's hours of the day alone in his library. but now all of a suddenmy job is very different, and my job is to be out here talking about it, talkingabout introversion. (laughter) and that's a lot harder for me, because ashonored as i am to be here with all of you right now, this is not my naturalmilieu.

so i prepared for moments like these as best i could. i spent the last yearpracticing public speaking every chance i could get. and i call this my "year ofspeaking dangerously." (laughter) and that actually helped a lot. but i'll tellyou, what helps even more is my sense, my belief, my hope that when it comes toour attitudes to introversion and to quiet and to solitude, we truly are poisedon the brink on dramatic change. i mean, we are. and so i am going to leave younow with three calls for action for those who share this vision.

number one: stop the madness for constant group work. just stop it.(laughter) thank you. (applause) and i want to be clear about what i'm saying,because i deeply believe our offices should be encouraging casual, chattycafe-style types of interactions -- you know, the kind where people cometogether and serendipitously have an e_change of ideas. that is great. it'sgreat for introverts and it's great for e_troverts. but we need much moreprivacy and much more freedom and much more autonomy at work. school, samething. we need to be teaching kids to work together, for sure, but we also needto be teaching them how to work on their own. this is especially important fore_troverted children too. they need to work on their own because that is wheredeep thought comes from in part.

okay, number two: go to the wilderness. be like buddha, have your ownrevelations. i'm not saying that we all have to now go off and build our owncabins in the woods and never talk to each other again, but i am saying that wecould all stand to unplug and get inside our own heads a little more often.

number three: take a good look at what's inside your own suitcase and whyyou put it there. so e_troverts, maybe your suitcases are also full of books. ormaybe they're full of champagne glasses or skydiving equipment. whatever it is,i hope you take these things out every chance you get and grace us with yourenergy and your joy. but introverts, you being you, you probably have theimpulse to guard very carefully what's inside your own suitcase. and that'sokay. but occasionally, just occasionally, i hope you will open up yoursuitcases for other people to see, because the world needs you and it needs thethings you carry.

so i wish you the best of all possible journeys and the courage to speaksoftly.

thank you very much.

(applause)

thank you. thank you.

關(guān)于ted演講稿中英對(duì)照簡(jiǎn)短三

擁抱他人，擁抱自己

embracing otherness. when i first heard this theme, i thought, well,embracing otherness is embracing myself. and the journey to that place ofunderstanding and acceptance has been an interesting one for me, and it's givenme an insight into the whole notion of self, which i think is worth sharing withyou today.

擁抱他類(lèi)。當(dāng)我第一次聽(tīng)說(shuō)這個(gè)主題時(shí)，我心想，擁抱他類(lèi)不就是擁抱自己?jiǎn)?。我個(gè)人懂得理解和接受他類(lèi)的經(jīng)歷很有趣，讓我對(duì)于“自己”這個(gè)詞也有了新的認(rèn)識(shí)，我想今天在這里和你們分享下我的心得體會(huì)。

we each have a self, but i don't think that we're born with one. you knowhow newborn babies believe they're part of everything; they're not separate?well that fundamental sense of oneness is lost on us very quickly. it's likethat initial stage is over -- oneness: infancy, unformed, primitive. it's nolonger valid or real. what is real is separateness, and at some point in earlybabyhood, the idea of self starts to form. our little portion of oneness isgiven a name, is told all kinds of things about itself, and these details,opinions and ideas become facts, which go towards building ourselves, ouridentity. and that self becomes the vehicle for navigating our social world. butthe self is a projection based on other people's projections. is it who wereally are? or who we really want to be, or should be?

我們每個(gè)人都有個(gè)自我，但并不是生來(lái)就如此的。你知道新生的寶寶們覺(jué)得他們是任何東西的一部分，而不是分裂的個(gè)體。這種本源上的“天人合一”感在我們出生后很快就不見(jiàn)了，就好像我們?nèi)松牡谝粋€(gè)篇章--和諧統(tǒng)一：嬰兒，未成形，原始--結(jié)束了。它們似幻似影，而現(xiàn)實(shí)的世界是孤獨(dú)彼此分離的。而在孩童期的某段時(shí)間，我們開(kāi)始形成自我這個(gè)觀點(diǎn)。宇宙中的小小個(gè)體有了自己的名字，有了自己的過(guò)去等等各種信息。這些關(guān)于自己的細(xì)節(jié)，看法和觀點(diǎn)慢慢變成事實(shí)，成為我們身份的一部分。而那個(gè)自我，也變成我們?nèi)松飞锨靶械膶?dǎo)航儀。然后，這個(gè)所謂的自我，是他人自我的映射，還是我們真實(shí)的自己呢?我們究竟想成為什么樣，應(yīng)該成為什么樣的呢?

so this whole interaction with self and identity was a very difficult onefor me growing up. the self that i attempted to take out into the world wasrejected over and over again. and my panic at not having a self that fit, andthe confusion that came from my self being rejected, created an_iety, shame andhopelessness, which kind of defined me for a long time. but in retrospect, thedestruction of my self was so repetitive that i started to see a pattern. theself changed, got affected, broken, destroyed, but another one would evolve --sometimes stronger, sometimes hateful, sometimes not wanting to be there at self was not constant. and how many times would my self have to die before irealized that it was never alive in the first place?

這個(gè)和自我打交道，尋找自己身份的過(guò)程在我的成長(zhǎng)記憶中一點(diǎn)都不容易。我想成為的那些“自我”不斷被否定再否定，而我害怕自己無(wú)法融入周遭的環(huán)境，因被否定而引起的困惑讓我變得更加憂慮，感到羞恥和無(wú)望，在很長(zhǎng)一段時(shí)間就是我存在狀態(tài)。然而回頭看，對(duì)自我的解構(gòu)是那么頻繁，以至于我發(fā)現(xiàn)了這樣一種規(guī)律。自我是變化的，受他人影響，分裂或被打敗，而另一個(gè)自我會(huì)產(chǎn)生，這個(gè)自我可能更堅(jiān)強(qiáng)，可能更可憎，有時(shí)你也不想變成那樣。所謂自我不是固定不變的。而我需要經(jīng)歷多少次自我的破碎重生才會(huì)明白其實(shí)自我從來(lái)沒(méi)有存在過(guò)?

i grew up on the coast of england in the '70s. my dad is white fromcornwall, and my mom is black from zimbabwe. even the idea of us as a family waschallenging to most people. but nature had its wicked way, and brown babies wereborn. but from about the age of five, i was aware that i didn't fit. i was theblack atheist kid in the all-white catholic school run by nuns. i was ananomaly, and my self was rooting around for definition and trying to plug e the self likes to fit, to see itself replicated, to belong. thatconfirms its e_istence and its importance. and it is important. it has ane_tremely important function. without it, we literally can't interface withothers. we can't hatch plans and climb that stairway of popularity, of my skin color wasn't right. my hair wasn't right. my history wasn't self became defined by otherness, which meant that, in that social world, ididn't really e_ist. and i was "other" before being anything else -- even beforebeing a girl. i was a noticeable nobody.

我在70年代英格蘭海邊長(zhǎng)大，我的父親是康沃爾的白人，母親是津巴布韋的黑人。而想象我和父母是一家人對(duì)于其他人來(lái)說(shuō)總是不太自然。自然有它自己的魔術(shù)，棕色皮膚的寶寶誕生了。但從我五歲開(kāi)始，我就有種感覺(jué)我不是這個(gè)群體的。我是一個(gè)全白人天主教會(huì)學(xué)校里面黑皮膚無(wú)神論小孩。我與他人是不同的，而那個(gè)熱衷于歸屬的自我卻到處尋找方式尋找歸屬感。這種認(rèn)同感讓自我感受到存在感和重要性，因此十分重要。這點(diǎn)是如此重要，如果沒(méi)有自我，我們根本無(wú)法與他人溝通。沒(méi)有它，我們無(wú)所適從，無(wú)法獲取成功或變得受人歡迎。但我的膚色不對(duì)，我的頭發(fā)不對(duì)，我的過(guò)去不對(duì)，我的一切都是另類(lèi)定義的，在這個(gè)社會(huì)里，我其實(shí)并不真實(shí)存在。我首先是個(gè)異類(lèi)，其次才是個(gè)女孩。我是可見(jiàn)卻毫無(wú)意義的人。

another world was opening up around this time: performance and nagging dread of self-hood didn't e_ist when i was dancing. i'd literallylose myself. and i was a really good dancer. i would put all my emotionale_pression into my dancing. i could be in the movement in a way that i wasn'table to be in my real life, in myself.

這時(shí)候，另一個(gè)世界向我敞開(kāi)了大門(mén)：舞蹈表演。那種關(guān)于自我的嘮叨恐懼在舞蹈時(shí)消失了，我放開(kāi)四肢，也成為了一位不錯(cuò)的舞者。我將所有的情緒都融入到舞蹈的動(dòng)作中去，我可以在舞蹈中與自己相溶，盡管在現(xiàn)實(shí)生活中卻無(wú)法做到。

and at 16, i stumbled across another opportunity, and i earned my firstacting role in a film. i can hardly find the words to describe the peace i feltwhen i was acting. my dysfunctional self could actually plug in to another self,not my own, and it felt so good. it was the first time that i e_isted inside afully-functioning self -- one that i controlled, that i steered, that i gavelife to. but the shooting day would end, and i'd return to my gnarly, awkwardself.

16歲的時(shí)候，我遇到了另一個(gè)機(jī)會(huì)，第一部參演的電影。我無(wú)法用語(yǔ)言來(lái)表達(dá)在演戲的時(shí)候我所感受到的平和，我無(wú)處著落的自我可以與那個(gè)角色融為一體，而不是我自己。那感覺(jué)真棒。這是第一次我感覺(jué)到我擁有一個(gè)自我，我可以駕馭，令其富有盛名的自我。然而當(dāng)拍攝結(jié)束，我又會(huì)回到自己粗糙不明，笨拙的自我。

by 19, i was a fully-fledged movie actor, but still searching fordefinition. i applied to read anthropology at university. dr. phyllis lee gaveme my interview, and she asked me, "how would you define race?" well, i thoughti had the answer to that one, and i said, "skin color." "so biology, genetics?"she said. "because, thandie, that's not accurate. because there's actually moregenetic difference between a black kenyan and a black ugandan than there isbetween a black kenyan and, say, a white norwegian. because we all stem fromafrica. so in africa, there's been more time to create genetic diversity." inother words, race has no basis in biological or scientific fact. on the onehand, result. right? on the other hand, my definition of self just lost a hugechunk of its credibility. but what was credible, what is biological andscientific fact, is that we all stem from africa -- in fact, from a woman calledmitochondrial eve who lived 160,000 years ago. and race is an illegitimateconcept which our selves have created based on fear and ignorance.

19歲的時(shí)候，我已經(jīng)是富有經(jīng)驗(yàn)的專(zhuān)業(yè)電影演員，而我還是在尋找自我的定義。我申請(qǐng)了大學(xué)的人類(lèi)學(xué)專(zhuān)業(yè)。phyllislee博士面試了我，她問(wèn)我：“你怎么定義種族?”我覺(jué)得我很了解這個(gè)話題，我說(shuō)：“膚色?！薄澳敲瓷锷蟻?lái)說(shuō)呢，例如遺傳基因?”她說(shuō)，“thandie膚色并不全面，其實(shí)一個(gè)肯尼亞黑人和烏干達(dá)黑人之間基因差異比一個(gè)肯尼亞黑人和挪威白人之間差異要更多。因?yàn)槲覀兌际菑姆侵迊?lái)的，所以在非洲，基因變異演化的時(shí)間是最久的。”換句話說(shuō)，種族在生物學(xué)或任何科學(xué)上都沒(méi)有事實(shí)根據(jù)。另一方面，我對(duì)于自我的定義瞬時(shí)失去了一大片基礎(chǔ)。但那就是生物學(xué)事實(shí)，我們都是非洲后裔，一位在160 0__年前的偉大女性mitochondrialeve的后人。而種族這個(gè)無(wú)效的概念是我們基于恐懼和無(wú)知自己捏造出來(lái)的。

strangely, these revelations didn't cure my low self-esteem, that feelingof otherness. my desire to disappear was still very powerful. i had a degreefrom cambridge; i had a thriving career, but my self was a car crash, and iwound up with bulimia and on a therapist's couch. and of course i did. i stillbelieved my self was all i was. i still valued self-worth above all other worth,and what was there to suggest otherwise? we've created entire value systems anda physical reality to support the worth of self. look at the industry forself-image and the jobs it creates, the revenue it turns over. we'd be right inassuming that the self is an actual living thing. but it's not. it's aprojection which our clever brains create in order to cheat ourselves from thereality of death.

奇怪的是，這個(gè)發(fā)現(xiàn)并沒(méi)有治好我的自卑，那種被排擠的感覺(jué)。我還是那么強(qiáng)烈地想要離開(kāi)消失。我從劍橋拿到了學(xué)位，我有份充滿發(fā)展的工作，然而我的自我還是一團(tuán)糟，我得了催吐病不得不接受治療師的幫助。我還是相信自我是我的全部。我還是堅(jiān)信“自我”的價(jià)值甚過(guò)一切。而且我們身處的世界就是如此，我們的整個(gè)價(jià)值系統(tǒng)和現(xiàn)實(shí)環(huán)境都是在服務(wù)“自我”的價(jià)值。看看不同行業(yè)里面對(duì)于自我的塑造，看看它們創(chuàng)造的那些工作，產(chǎn)出的那些利潤(rùn)。我們甚至必須相信自我是真實(shí)存在的。但它們不是，自我不過(guò)是我們聰明的腦袋假想出來(lái)騙自己不去思考死亡這個(gè)話題的幌子。

but there is something that can give the self ultimate and infiniteconnection -- and that thing is oneness, our essence. the self's struggle forauthenticity and definition will never end unless it's connected to its creator-- to you and to me. and that can happen with awareness -- awareness of thereality of oneness and the projection of self-hood. for a start, we can thinkabout all the times when we do lose ourselves. it happens when i dance, when i'macting. i'm earthed in my essence, and my self is suspended. in those moments,i'm connected to everything -- the ground, the air, the sounds, the energy fromthe audience. all my senses are alert and alive in much the same way as aninfant might feel -- that feeling of oneness.

但其實(shí)我們的終極自我其實(shí)是我們的本源，合一。掙扎自我是否真實(shí)，究竟是什么永遠(yuǎn)沒(méi)有終結(jié)，除非它和賦予它意義的創(chuàng)造者合一，就是你和我。而這點(diǎn)當(dāng)我們意識(shí)到現(xiàn)實(shí)是你中有我，我中有你，和諧統(tǒng)一，而自我是種假象時(shí)就會(huì)體會(huì)到了。我們可以想想，什么時(shí)候我們是身心統(tǒng)一的，例如說(shuō)我跳舞，表演的時(shí)候，我和我的本源連結(jié)，而我的自我被拋在一邊。那時(shí)，我和身邊的一切--空氣，大地，聲音，觀眾的反饋都連結(jié)在一起。我的知覺(jué)是敏銳和鮮活的，就像初生的嬰兒那樣，合一。

and when i'm acting a role, i inhabit another self, and i give it life forawhile, because when the self is suspended so is divisiveness and judgment. andi've played everything from a vengeful ghost in the time of slavery to secretaryof state in __. and no matter how other these selves might be, they're allrelated in me. and i honestly believe the key to my success as an actor and myprogress as a person has been the very lack of self that used to make me feel soan_ious and insecure. i always wondered why i could feel others' pain so deeply,why i could recognize the somebody in the nobody. it's because i didn't have aself to get in the way. i thought i lacked substance, and the fact that i couldfeel others' meant that i had nothing of myself to feel. the thing that was asource of shame was actually a source of enlightenment.

當(dāng)我在演戲的時(shí)候，我讓另一個(gè)自我住在我體內(nèi)，我代表它行動(dòng)。當(dāng)我的自我被拋開(kāi)，緊隨的分歧和主觀判斷也消失了。我曾經(jīng)扮演過(guò)奴隸時(shí)代的復(fù)仇鬼魂，也扮演過(guò)__年的國(guó)務(wù)卿。不管他們這些自我是怎樣的，他們都在那時(shí)與我相連。而我也深信作為演員，我的成功，或是作為個(gè)體，我的成長(zhǎng)都是源于我缺乏“自我”，那種缺乏曾經(jīng)讓我非常憂慮和不安。我總是不明白為什么我會(huì)那么深地感受到他人的痛苦，為什么我可以從不知名的人身上看出他人的印痕。是因?yàn)槲覜](méi)有所謂的自我來(lái)左右我感受的信息吧。我以為我缺少些什么，我以為我對(duì)他人的理解是因?yàn)槲胰狈ψ晕?。那個(gè)曾經(jīng)是我深感羞恥的東西其實(shí)是種啟示。

and when i realized and really understood that my self is a projection andthat it has a function, a funny thing happened. i stopped giving it so muchauthority. i give it its due. i take it to therapy. i've become very familiarwith its dysfunctional behavior. but i'm not ashamed of my self. in fact, irespect my self and its function. and over time and with practice, i've tried tolive more and more from my essence. and if you can do that, incredible thingshappen.

當(dāng)我真的理解我的自我不過(guò)是種映射，是種工具，一件奇怪的事情發(fā)生了。我不再讓它過(guò)多控制我的生活。我學(xué)習(xí)管理它，像把它帶去看醫(yī)生一樣，我很熟悉那些因自我而失調(diào)的舉動(dòng)。我不因自我而羞恥，事實(shí)上，我很尊敬我的自我和它的功能。而隨著時(shí)間過(guò)去，我的技術(shù)也更加熟練，我可以更多的和我的本源共存。如果你愿意嘗試，不可以思議的事情也會(huì)發(fā)生在你身上。

i was in congo in february, dancing and celebrating with women who'vesurvived the destruction of their selves in literally unthinkable ways --destroyed because other brutalized, psychopathic selves all over that beautifulland are fueling our selves' addiction to ipods, pads, and bling, which furtherdisconnect ourselves from ever feeling their pain, their suffering, their e, hey, if we're all living in ourselves and mistaking it for life, thenwe're devaluing and desensitizing life. and in that disconnected state, yeah, wecan build factory farms with no windows, destroy marine life and use rape as aweapon of war. so here's a note to self: the cracks have started to show in ourconstructed world, and oceans will continue to surge through the cracks, and oiland blood, rivers of it.

今年二月，我在剛果和一群女性一起跳舞和慶祝，她們都是經(jīng)歷過(guò)各種無(wú)法想象事情“自我”遍體鱗傷的人們，那些備受摧殘，心理變態(tài)的自我充斥在這片美麗的土地，而我們?nèi)园V迷地追逐著ipod，pad等各種閃亮的東西，將我們與他們的痛苦，死亡隔得更遠(yuǎn)。如果我們各自生活在自我中，并無(wú)以為這就是生活，那么我們是在貶低和遠(yuǎn)離生命的意義。在這種脫節(jié)的狀態(tài)中，我們是可以建設(shè)沒(méi)有窗戶的工廠，破壞海洋生態(tài)，將__作為戰(zhàn)爭(zhēng)的工具。為我們的自我做個(gè)解釋?zhuān)哼@是看似完善的世界里的裂痕，海洋，河流，石油和鮮血正不斷地從縫中涌出。

crucially, we haven't been figuring out how to live in oneness with theearth and every other living thing. we've just been insanely trying to figureout how to live with each other -- billions of each other. only we're not livingwith each other; our crazy selves are living with each other and perpetuating anepidemic of disconnection.

關(guān)鍵的是，我們還沒(méi)有明白如何和自然以及其他所有生物和諧地共處。我們只是瘋狂地想和其他人溝通，幾十億其他人。只有當(dāng)我們不在和世界合一的時(shí)候，我們瘋狂的自我卻互相憐惜，并永遠(yuǎn)繼續(xù)這場(chǎng)相互隔絕的疫癥。

let's live with each other and take it a breath at a time. if we can getunder that heavy self, light a torch of awareness, and find our essence, ourconnection to the infinite and every other living thing. we knew it from the daywe were born. let's not be freaked out by our bountiful nothingness. it's more areality than the ones our selves have created. imagine what kind of e_istence wecan have if we honor inevitable death of self, appreciate the privilege of lifeand marvel at what comes ne_t. simple awareness is where it begins.

讓我們共生共榮，并不要太過(guò)激進(jìn)著急。試著放下沉重的自我，點(diǎn)亮知覺(jué)的火把，尋找我們的本源，我們與萬(wàn)事萬(wàn)物之間的聯(lián)系。我們初生時(shí)就懂得這個(gè)道理的。不要被我們內(nèi)心豐富的空白嚇到，這比我們虛構(gòu)的自我要真實(shí)。想象如果你能接受自我并不存在，你想要如何生活，感恩生命的可貴和未來(lái)的驚奇。簡(jiǎn)單的覺(jué)醒就是開(kāi)始。

thank you for listening.

(applause) 謝謝。