生命的英語(yǔ)演講稿 模板1

閱讀小貼士：模板1共計(jì)1777個(gè)字，預(yù)計(jì)閱讀時(shí)長(zhǎng)5分鐘。朗讀需要9分鐘，中速朗讀12分鐘，在莊重嚴(yán)肅場(chǎng)合朗讀需要17分鐘，有291位用戶喜歡。

演說題目：你為生命的終結(jié)做好準(zhǔn)備了嗎?

演說者：judy macdonald

what would be a good end of life?

什么是一個(gè)生活美好的結(jié)尾?

and i"m talking about the very end.

我所說的是最終的結(jié)尾

i"m talking about dying.

我所說的是死亡

we all think a lot about how to live well.

我們都在想如何更好的生活

i"d like to talk about increasing our chances of dying well.

而我想要談的是，如何更美好地告別人生

i"m not a geriatrician.

我并不是老年病學(xué)家

i design reading programs for preschoolers.

我為學(xué)前班的孩子設(shè)計(jì)閱讀課程

what i know about this topic

我對(duì)這個(gè)話題的了解

comes from a qualitative study with a sample size of two.

來源于一個(gè)定性的研究，其中有兩個(gè)案例

in the last few years, i helped two friends

在過去的幾年，我?guī)椭鷥蓚€(gè)好朋友

have the end of life they wanted.

以他們想要的方式，結(jié)束了他們的生命

jim and shirley modini spent their 68 years of marriage jim

和 shirley modini度過了他們68年的婚姻生活

living off the grid on their 1,700-acre ranch

生活在遠(yuǎn)離城鎮(zhèn)的，1,700英畝的牧場(chǎng)里

in the mountains of sonoma county. sonoma

縣的山區(qū)

they kept just enough livestock to make ends meet

他們喂養(yǎng)了僅僅是能養(yǎng)活他們自己的家禽

so that the majority of their ranch would remain a refuge

所以這大部分的牧場(chǎng)變成了避難所

for the bears and lions and so many other things

給熊，獅子和其他的動(dòng)物

that lived there.

生活在那里

this was their dream.

這正是他們的夢(mèng)想

i met jim and shirley in their 80s.

我在兩個(gè)老人年邁八十的時(shí)候遇見他們

they were both only children who chose not to have kids.

他們只有一個(gè)子女，而他選擇不要孩子

as we became friends, i became their trustee

當(dāng)我們成為朋友后，我變成了他們的托管人

and their medical advocate,

與他們的醫(yī)療顧問

but more importantly, i became

但是更重要的是

the person who managed their end-of-life e_periences.

我成為了幫助他們結(jié)束生活的那個(gè)人

and we learned a few things about how to have a good end.

并且我們學(xué)到了，如何有個(gè)好的結(jié)局

in their final years, jim and shirley

在最后的幾年里， jim和 shirley

faced cancers, fractures, infections, neurological illness.

他們面對(duì)著癌癥，骨折，傳染病和神經(jīng)上上的疾病

it"s true.

這是真的

at the end, our bodily functions

人到了最后，我們身體的功能

and independence are declining to zero.

和獨(dú)立性會(huì)降低到零

what we found is that, with a plan and the right people,

我們發(fā)現(xiàn)，如果有正確的計(jì)劃和人

quality of life can remain high.

他們還是可以擁有高品質(zhì)的生活

the beginning of the end is triggered

結(jié)束的開始是被其他所引起的

by a mortality awareness event, and during this time,

像對(duì)死亡的意識(shí)，并且在此期間

jim and shirley chose acr nature preserves jim

和 shirley選擇了acr自然保護(hù)區(qū)

to take their ranch over when they were gone.

在他們?nèi)ナ篮蠼邮帜翀?chǎng)

this gave them the peace of mind to move forward.

這給了他們一片祥和，然后繼續(xù)前行

it might be a diagnosis. it might be your intuition.

這可能是個(gè)診斷，也可能是你的直覺

but one day, you"re going to say, "this thing is going to get me."

有一天，你會(huì)說，這樣的事情會(huì)打垮我

jim and shirley spent this time jim

和shirley用這些時(shí)間

letting friends know that their end was near

讓他們的朋友知道，離他們離開人世的時(shí)間不遠(yuǎn)了

and that they were okay with that.

而他們對(duì)此沒有埋怨

dying from cancer and dying from neurological illness

因?yàn)榛及┌Y與神經(jīng)疾病而死去

are different.

是不一樣的

in both cases, last days are about quiet reassurance.

兩種情況，最后的幾天都非常安詳

jim died first. he was conscious until the very end, jim

先離去，到最后他都非常的清醒

but on his last day he couldn"t talk.

但是在他最后一天，他說不了話

through his eyes, we knew when he needed to hear again,

通過他的眼睛，我們知道當(dāng)他想聽我們說話

"it is all set, jim. we"re going to take care of shirley

"什么都很好，jim。我們會(huì)好好照顧 shirley。

right here at the ranch,

就在此時(shí)，在牧場(chǎng)

and acr"s going to take care of your wildlife forever."

acr會(huì)永遠(yuǎn)幫你保護(hù)好這里的野生動(dòng)植物

from this e_perience i"m going to share five practices.

從這個(gè)經(jīng)歷中，我想和大家分享五個(gè)方案

i"ve put worksheets online,

我已經(jīng)把步驟公布在了網(wǎng)上

so if you"d like, you can plan your own end.

所以如果你愿意，你可以計(jì)劃你自己結(jié)束的方式

it starts with a plan.

這個(gè)步驟以著手計(jì)劃開始

most people say, "i"d like to die at home."

很多人會(huì)說"我愿意死在家里."

eighty percent of americans die in a hospital

但是百分之八十的美國(guó)人，在醫(yī)院里死去

or a nursing home.

或者是養(yǎng)老院

saying we"d like to die at home is not a plan.

所以說想死在家里，并不是一個(gè)計(jì)劃

a lot of people say, "if i get like that, just shoot me."

很多人又會(huì)說"如果我像那樣，一槍打死我"

this is not a plan either; this is illegal.

這也不是，因?yàn)椴缓戏ā?/p>

生命的英語(yǔ)演講稿 模板2

閱讀小貼士：模板2共計(jì)8984個(gè)字，預(yù)計(jì)閱讀時(shí)長(zhǎng)23分鐘。朗讀需要45分鐘，中速朗讀60分鐘，在莊重嚴(yán)肅場(chǎng)合朗讀需要82分鐘，有234位用戶喜歡。

well， we all need a reason to wake up. for me， it just took 11，000 volts.

i know you"re too polite to ask， so i will tell you.

one night， sophomore year of college， just back from thanksgiving holiday， a few of my friends and i were horsing around， and we decided to climb atop a parked commuter train. it was just sitting there， with the wires that run overhead. somehow， that seemed like a great idea at the time. we"d certainly done stupider things. i scurried up the ladder on the back， and when i stood up， the electrical current entered my arm， blew down and out my feet， and that was that. would you believe that watch still works？ takes a licking！

my father wears it now in solidarity.

that night began my formal relationship with death —— my death —— and it also began my long run as a patient. it"s a good word. it means one who suffers. so i guess we"re all patients.

now， the american health care system has more than its fair share of dysfunction —— to match its brilliance， to be sure. i"m a physician now， a hospice and palliative medicine doc， so i"ve seen care from both sides. and believe me： almost everyone who goes into healthcare really means well —— i mean， truly. but we who work in it are also unwitting agents for a system that too often does not serve.

why？ well， there"s actually a pretty easy answer to that question， and it e_plains a lot： because healthcare was designed with diseases， not people， at its center. which is to say， of course， it was badly designed. and nowhere are the effects of bad design more heartbreaking or the opportunity for good design more compelling than at the end of life， where things are so distilled and concentrated. there are no do—overs.

my purpose today is to reach out across disciplines and invite design thinking into this big conversation. that is， to bring intention and creativity to the e_perience of dying. we have a monumental opportunity in front of us， before one of the few universal issues as individuals as well as a civil society： to rethink and redesign how it is we die.

so let"s begin at the end. for most people， the scariest thing about death isn"t being dead， it"s dying， suffering. it"s a key distinction. to get underneath this， it can be very helpful to tease out suffering which is necessary as it is， from suffering we can change. the former is a natural， essential part of life， part of the deal， and to this we are called to make space， adjust， grow. it can be really good to realize forces larger than ourselves. they bring proportionality， like a cosmic right—sizing. after my limbs were gone， that loss， for e_ample， became fact， fi_ed —— necessarily part of my life， and i learned that i could no more reject this fact than reject myself. it took me a while， but i learned it eventually. now， another great thing about necessary suffering is that it is the very thing that unites caregiver and care receiver —— human beings. this， we are finally realizing， is where healing happens. yes， compassion —— literally， as we learned yesterday —— suffering together.

now， on the systems side， on the other hand， so much of the suffering is unnecessary， invented. it serves no good purpose. but the good news is， since this brand of suffering is made up， well， we can change it. how we die is indeed something we can affect. making the system sensitive to this fundamental distinction between necessary and unnecessary suffering gives us our first of three design cues for the day. after all， our role as caregivers， as people who care， is to relieve suffering —— not add to the pile.

true to the tenets of palliative care， i function as something of a reflective advocate， as much as prescribing physician. quick aside： palliative care —— a very important field but poorly understood —— while it includes， it is not limited to end of life care. it is not limited to hospice. it"s simply about comfort and living well at any stage. so please know that you don"t have to be dying anytime soon to benefit from palliative care.

now， let me introduce you to frank. sort of makes this point. i"ve been seeing frank now for years. he"s living with advancing prostate cancer on top of long—standing hiv. we work on his bone pain and his fatigue， but most of the time we spend thinking out loud together about his life —— really， about our lives. in this way， frank grieves. in this way， he keeps up with his losses as they roll in， so that he"s ready to take in the ne_t moment. loss is one thing， but regret， quite another. frank has always been an adventurer —— he looks like something out of a norman rockwell painting —— and no fan of regret. so it wasn"t surprising when he came into clinic one day， saying he wanted to raft down the colorado river. was this a good idea？ with all the risks to his safety and his health， some would say no. many did， but he went for it， while he still could. it was a glorious， marvelous trip： freezing water， blistering dry heat， scorpions， snakes， wildlife howling off the flaming walls of the grand canyon —— all the glorious side of the world beyond our control. frank"s decision， while maybe dramatic， is e_actly the kind so many of us would make， if we only had the support to figure out what is best for ourselves over time.

so much of what we"re talking about today is a shift in perspective. after my accident， when i went back to college， i changed my major to art history. studying visual art， i figured i"d learn something about how to see —— a really potent lesson for a kid who couldn"t change so much of what he was seeing. perspective， that kind of alchemy we humans get to play with， turning anguish into a flower.

flash forward： now i work at an amazing place in san francisco called the zen hospice project， where we have a little ritual that helps with this shift in perspective. when one of our residents dies， the mortuary men come， and as we"re wheeling the body out through the garden， heading for the gate， we pause. anyone who wants —— fellow residents， family， nurses， volunteers， the hearse drivers too， now —— shares a story or a song or silence， as we sprinkle the body with flower petals. it takes a few minutes； it"s a sweet， simple parting image to usher in grief with warmth， rather than repugnance. contrast that with the typical e_perience in the hospital setting， much like this —— floodlit room lined with tubes and beeping machines and blinking lights that don"t stop even when the patient"s life has. cleaning crew swoops in， the body"s whisked away， and it all feels as though that person had never really e_isted. well—intended， of course， in the name of sterility， but hospitals tend to assault our senses， and the most we might hope for within those walls is numbness —— anesthetic， literally the opposite of aesthetic. i revere hospitals for what they can do； i am alive because of them. but we ask too much of our hospitals. they are places for acute trauma and treatable illness. they are no place to live and die； that"s not what they were designed for.

now mind you —— i am not giving up on the notion that our institutions can become more humane. beauty can be found anywhere. i spent a few months in a burn unit at st. barnabas hospital in livingston， new jersey， where i got really great care at every turn， including good palliative care for my pain. and one night， it began to snow outside. i remember my nurses complaining about driving through it. and there was no window in my room， but it was great to just imagine it coming down all sticky. ne_t day， one of my nurses smuggled in a snowball for me. she brought it in to the unit. i cannot tell you the rapture i felt holding that in my hand， and the coldness dripping onto my burning skin； the miracle of it all， the fascination as i watched it melt and turn into water. in that moment， just being any part of this planet in this universe mattered more to me than whether i lived or died. that little snowball packed all the inspiration i needed to both try to live and be ok if i did not. in a hospital， that"s a stolen moment.

in my work over the years， i"ve known many people who were ready to go， ready to die. not because they had found some final peace or transcendence， but because they were so repulsed by what their lives had become —— in a word， cut off， or ugly. there are already record numbers of us living with chronic and terminal illness， and into ever older age. and we are nowhere near ready or prepared for this silver tsunami. we need an infrastructure dynamic enough to handle these seismic shifts in our population. now is the time to create something new， something vital. i know we can because we have to. the alternative is just unacceptable. and the key ingredients are known： policy， education and training， systems， bricks and mortar. we have tons of input for designers of all stripes to work with.

we know， for e_ample， from research what"s most important to people who are closer to death： comfort； feeling unburdened and unburdening to those they love； e_istential peace； and a sense of wonderment and spirituality.

over zen hospice"s nearly 30 years， we"ve learned much more from our residents in subtle detail. little things aren"t so little. take janette. she finds it harder to breathe one day to the ne_t due to als. well， guess what？ she wants to start smoking again —— and french cigarettes， if you please. not out of some self—destructive bent， but to feel her lungs filled while she has them. priorities change. or kate —— she just wants to know her dog austin is lying at the foot of her bed， his cold muzzle against her dry skin， instead of more chemotherapy coursing through her veins —— she"s done that. sensuous， aesthetic gratification， where in a moment， in an instant， we are rewarded for just being. so much of it comes down to loving our time by way of the senses， by way of the body —— the very thing doing the living and the dying.

probably the most poignant room in the zen hospice guest house is our kitchen， which is a little strange when you realize that so many of our residents can eat very little， if anything at all. but we realize we are providing sustenance on several levels： smell， a symbolic plane. seriously， with all the heavy—duty stuff happening under our roof， one of the most tried and true interventions we know of， is to bake cookies. as long as we have our senses —— even just one —— we have at least the possibility of accessing what makes us feel human， connected. imagine the ripples of this notion for the millions of people living and dying with dementia. primal sensorial delights that say the things we don"t have words for， impulses that make us stay present —— no need for a past or a future.

so， if teasing unnecessary suffering out of the system was our first design cue， then tending to dignity by way of the senses， by way of the body —— the aesthetic realm —— is design cue number two. now this gets us quickly to the third and final bit for today； namely， we need to lift our sights， to set our sights on well—being， so that life and health and healthcare can become about making life more wonderful， rather than just less horrible. beneficence.

here， this gets right at the distinction between a disease—centered and a patient— or human—centered model of care， and here is where caring becomes a creative， generative， even playful act. "play" may sound like a funny word here. but it is also one of our highest forms of adaptation. consider every major compulsory effort it takes to be human. the need for food has birthed cuisine. the need for shelter has given rise to architecture. the need for cover， fashion. and for being subjected to the clock， well， we invented music. so， since dying is a necessary part of life， what might we create with this fact？ by "play" i am in no way suggesting we take a light approach to dying or that we mandate any particular way of dying. there are mountains of sorrow that cannot move， and one way or another， we will all kneel there. rather， i am asking that we make space —— physical， psychic room， to allow life to play itself all the way out —— so that rather than just getting out of the way， aging and dying can become a process of crescendo through to the end. we can"t solve for death. i know some of you are working on this.

meanwhile， we can ——

we can design towards it. parts of me died early on， and that"s something we can all say one way or another. i got to redesign my life around this fact， and i tell you it has been a liberation to realize you can always find a shock of beauty or meaning in what life you have left， like that snowball lasting for a perfect moment， all the while melting away. if we love such moments ferociously， then maybe we can learn to live well —— not in spite of death， but because of it. let death be what takes us， not lack of imagination.

thank you.

中文演講稿

我們都需要一個(gè)醒來的理由。 對(duì)我來說是11，000伏特。

我知道你們太禮貌了不會(huì)過問， 那就讓我告訴你們。

在大學(xué)二年級(jí)， 感恩節(jié)假期后的一天晚上， 我和幾個(gè)朋友鬧著玩兒， 決定爬到一列停在一旁的通勤列車頂上。 它就停在那兒，纜線就在車頂上方。 不知為什么， 這似乎在那個(gè)時(shí)候是一個(gè)好主意。 我們的確干過比這個(gè)還傻的事。 我從后面的梯子竄了上去， 當(dāng)我站起來的時(shí)候， 一股電流進(jìn)入了我的手臂， 一直到我的腳下然后就這樣了。 你能相信那塊手表還沒壞嗎？ 真是金剛不壞！

我的父親現(xiàn)在還一直戴著那塊手表。

那天晚上開啟了我和死亡 正式的關(guān)系——我的死亡—— 也開始了我作為病人的漫長(zhǎng)的旅程。 這是一個(gè)很合適的詞。 它的意思是一個(gè)受苦的人。 我想我們應(yīng)該都是病人吧。

美國(guó)的醫(yī)療保健系統(tǒng) 有不少的功能障礙—— 當(dāng)然，它也有杰出的方面。 我現(xiàn)在是一名醫(yī)生， 安寧病房和臨終關(guān)懷醫(yī)生， 所以我從兩個(gè)角度看醫(yī)療系統(tǒng)。 相信我：幾乎每一個(gè)從事醫(yī)療的人 都是十分好心的——是真的。 但是我們這些從事醫(yī)療的人也是 在一個(gè)有許多缺陷的系統(tǒng)中工作。

為什么呢？ 其實(shí)有一個(gè)很簡(jiǎn)單的答案， 而且也能反映很多事情： 因?yàn)獒t(yī)療系統(tǒng)的設(shè)計(jì)是針對(duì)疾病的， 而病人不是焦點(diǎn)， 也就是說這個(gè)設(shè)計(jì)是有問題的。 而在生命的盡頭，不良的設(shè)計(jì)的影響 更加讓人心痛，完善的設(shè)計(jì)的機(jī)會(huì) 也顯得更有必要， 因?yàn)樵谏谋M頭， 所有的東西都是濃縮下來的精華。 沒有重新來過的機(jī)會(huì)。

我今天的目的就是號(hào)召各個(gè)領(lǐng)域的人們， 邀請(qǐng)大家把設(shè)計(jì)思維帶入這個(gè)大話題中。 也就是將好意和創(chuàng)意 帶入瀕死的經(jīng)歷。 這是一個(gè)十分難得的機(jī)會(huì)， 這是一個(gè)會(huì)影響到個(gè)人， 以及整個(gè)社會(huì)的 普遍問題之一： 重新思考并設(shè)計(jì)我們?nèi)绾蚊鎸?duì)死亡。

我們從終點(diǎn)開始談起。 對(duì)大多數(shù)人來說， 變成死人并不是死亡最可怕的部分， 最可怕的是垂死，病痛。 這是一個(gè)關(guān)鍵的區(qū)別。 為了更好地領(lǐng)會(huì)這一切， 那就非常有必要 區(qū)分一下死亡無法避免的痛苦 和我們可以改變的痛苦。 前者是一個(gè)自然的， 生命中必不可少的一部分， 于是我們?yōu)樽约侯A(yù)留空間，調(diào)整，成長(zhǎng)。 能夠認(rèn)識(shí)到有比自己更強(qiáng)大的力量是件好事。 這能夠帶給我們均衡性， 一個(gè)全新的自我認(rèn)識(shí)。 在我失去肢體之后， 這個(gè)損失變成了一個(gè)事實(shí)，無法改變—— 這變成了我生活中的一部分， 我認(rèn)識(shí)到抵觸這個(gè)事實(shí)就是在抵觸自己。 過了一段時(shí)間，我才最終認(rèn)識(shí)到這一點(diǎn)。 這種不可避免的痛苦的另一個(gè)好處 是它最能夠 團(tuán)結(jié)照顧者和被看護(hù)者—— 增進(jìn)人與人之間的關(guān)系。 我們意識(shí)到這就是痊愈的開始。 是的，同情——就像我們昨天所學(xué)的—— 一起承擔(dān)。

從另一方面，從醫(yī)療系統(tǒng)的角度來看， 有許多痛苦都是沒有必要的，制造出來的。 沒有任何意義。 但是好消息是：既然這種痛苦是人為造成的， 那我們就可以改變它。 如何死亡確實(shí)是我們可以改變的。 讓整個(gè)系統(tǒng)辨別不可避免的痛苦 和沒有必要的痛苦之間的最基本的區(qū)別 給予了我們?nèi)齻€(gè)中第一個(gè)的設(shè)計(jì)暗示。 畢竟我們作為照顧者的角色， 照顧病人是去減輕他的痛苦， 而不是雪上加霜。

這是緩和醫(yī)療的原則， 我的職責(zé)就是當(dāng)一個(gè)支持者， 就像一個(gè)處方醫(yī)生一樣。 順便提一下：緩和醫(yī)療——是一個(gè)非常重要的 工作領(lǐng)域，但是經(jīng)常被誤解—— 它涵蓋，但不僅限于病人臨終前。 不僅限于安寧病房。 而是在任何一個(gè)階段 都有舒適的生活品質(zhì)。 所以不一定是在病人臨終前 才能得到安寧緩和醫(yī)療。

現(xiàn)在，讓我給你們介紹一下弗蘭克。 他可以證明這一點(diǎn)。 我照顧弗蘭克好多年了。 他患有前列腺癌，外加艾滋病。 我們針對(duì)治療他的骨痛和疲倦問題， 但是我們大多時(shí)間都在一起思考他的人生—— 其實(shí)，就是我們的人生。 弗蘭克用這種方法表達(dá)他的悲痛。 他用這種方法面對(duì)他所失去的一切， 這樣他才能去面對(duì)下一個(gè)難題。 失去是一回事兒，而后悔是另一回事兒。 弗蘭克一直是一個(gè)探險(xiǎn)家—— 他看上去像諾曼·洛克威爾的畫里的人物—— 他從不后悔。 所以我一點(diǎn)都不驚訝有一天他來到診所， 跟我說他想泛竹筏從科羅拉多河順流而下。 這是一個(gè)好主意嗎？ 考慮到他的人身安全和健康情況， 有些人會(huì)說這不行。 很多人都這么說，但是他依舊去了， 趁他還有能力去的時(shí)候。 那是一個(gè)美好，奇妙的旅程： 冰涼的水，干熱的酷暑，蝎子，蛇， 大峽谷似火的巖壁上各種野生動(dòng)物的嚎叫—— 都是我們無法控制的世界的壯麗的一面。 弗蘭克的決定，或許有些戲劇性， 但是如果我們有我們所需要的支持， 去尋找做最有利于自己的選擇， 那我們大多數(shù)人可能都會(huì)做出這樣的選擇。

今天聊到的許多都是從不同角度看問題。 在我的事故發(fā)生之后，我回到了大學(xué)， 我把我的主修改成了藝術(shù)史。 在學(xué)習(xí)視覺藝術(shù)的過程中， 我發(fā)現(xiàn)我學(xué)會(huì)了如何去觀察—— 對(duì)于一個(gè)無法改變過去所見的孩子來說， 那是強(qiáng)有力有的一課。 觀點(diǎn)是一種人們可以改變的煉金術(shù)， 可以把煎熬變成花朵。

往前快進(jìn)： 現(xiàn)在我在舊金山一個(gè)很棒的地方工作， 叫做禪宗安寧病房項(xiàng)目。 在那里我們會(huì)舉行一個(gè)小儀式 幫助我們換一個(gè)角度看問題。 當(dāng)我們的一個(gè)病人去世后， 太平間的人會(huì)來， 當(dāng)我們推他的遺體車穿過花園時(shí)， 在大門前，我們會(huì)停留片刻。 任何人—— 其他的住客，家人，護(hù)士，志愿者， 還有靈車司機(jī)—— 如果他們?cè)敢?，他們?huì)分享一段故事， 一首歌，或者簡(jiǎn)單的沉默， 同時(shí)，我們?cè)谶z體上撒花瓣； 只有幾分鐘的時(shí)間； 這是個(gè)很美好，簡(jiǎn)單的告別場(chǎng)景， 用溫暖迎接悲痛， 而不是厭惡。 把這個(gè)和普通的醫(yī)院中的環(huán)境對(duì)比， 差不多跟這個(gè)一樣——燈光照明的房間中 排滿各種管子和嘟嘟叫的機(jī)器， 還有不停閃爍的燈光， 盡管病人的生命已經(jīng)停止了。 清理人員立即進(jìn)來，遺體被快速地接走， 然后就好像那個(gè)人從來沒有存在過似的。 從衛(wèi)生角度考慮，他們的做法當(dāng)然有道理， 但是醫(yī)院很容易侵犯我們的感官， 在那四面墻內(nèi)，我們最多也只能期盼麻木—— 麻木不仁，字面意思上和美感完全相反。 我敬仰醫(yī)院所做的一切， 因?yàn)橛兴鼈兾椰F(xiàn)在還活著。 但是我們對(duì)醫(yī)院的要求太高了。 它們是處理急性創(chuàng)傷和可治療疾病的地方。 它們不是應(yīng)對(duì)生死的地方； 它們不是為這個(gè)而設(shè)計(jì)的。

提醒一下——我并沒有放棄把 我們的醫(yī)療機(jī)構(gòu)變得更加人性化的想法。 任何地方都有美好的事物。 我在在新澤西州利文斯頓的圣巴納巴斯醫(yī)院 燒傷科呆了幾個(gè)月。 我在那里得到無微不至的照顧， 包括針對(duì)我的病痛的緩和治療。、 有一天晚上，外面開始下雪。 我記得我的護(hù)士抱怨在雪天開車。 我的房間沒有窗戶， 但是能想象迷漫的雪花也很好。 第二天，有一個(gè)護(hù)士為我偷偷地帶進(jìn)來一個(gè)雪球。 她把雪球帶到燒傷中心里面。 我無法描述我用手捧著雪球 那種欣喜若狂的感覺， 一股股寒意滴在我滾燙的皮膚上； 這一切有多么神奇， 我入迷地看著它融化成水。 在那一刻， 能夠?qū)儆谶@個(gè)星球上， 這個(gè)宇宙中任何一個(gè)部分對(duì)我來說 比我的生與死還要重要。 那個(gè)小小的雪球包含了一切我所需要的.鼓舞， 無論我試著活下去， 還是接受死亡都可以接受。 在醫(yī)院里，那是我珍藏的一段回憶。

在我多年的工作中，我結(jié)交了許多 愿意離開，準(zhǔn)備好接受死亡的人。 并不是因?yàn)樗麄冋业搅?最終的安樂或者超越， 而是因?yàn)樗麄儽凰麄?生命中的轉(zhuǎn)折擊退了—— 有一個(gè)詞，也就是隔絕，丑陋。 生活在長(zhǎng)期病痛中和患有絕癥的人 已經(jīng)是歷史新高了， 年齡也不斷攀升。 而我們絲毫沒有準(zhǔn)備好迎接這個(gè)銀色海嘯。 我們需要一個(gè)有足夠動(dòng)力的 基礎(chǔ)設(shè)施去應(yīng)對(duì) 這些人口比例的重大變化。 現(xiàn)在正是時(shí)候去創(chuàng)造一個(gè) 全新的，重要的系統(tǒng)。 我知道我們可以成功， 因?yàn)槲覀儽仨氁@么做。 我們沒有選擇的余地。 而且，我們已經(jīng)把握住關(guān)鍵的因素了： 政策，教育和訓(xùn)練， 系統(tǒng)，磚塊和砂漿。 我們有無數(shù)的信息可以供設(shè)計(jì)師參考搭建。

比如說，從調(diào)查研究中，我們可以得知 對(duì)于臨終的人而言，什么更加重要： 舒適；沒有任何負(fù)擔(dān)，也不牽累他們愛的人； 心境平靜；充滿感嘆和靈性的感覺。

在禪宗安寧病房將近30年的歷史中， 我們從我們的住客的 微妙的細(xì)節(jié)中學(xué)到了很多。 有些東西沒有它看上去那么小。 拿珍妮特舉例。 因?yàn)樗加袧u凍人癥， 每一天她的呼吸都會(huì)變得更加困難。 你們猜怎么樣？ 她又開始想抽煙了—— 還是法國(guó)香煙，如果可以的話。 并不是因?yàn)樽晕掖輾埖膬A向， 而是想在她還有肺的時(shí)候， 去感受她的肺被充滿的感覺。 優(yōu)先順序不同了。 還有凱特——她只想感受著 她的狗狗奧斯丁躺在她的床腳， 他冷冷的鼻子貼著她干燥的皮膚， 而不是讓更多的化療流淌在她的血液中—— 她已經(jīng)經(jīng)歷過了。 在一剎那間，能夠感受到美感的滿足 立刻成為我們活著的獎(jiǎng)勵(lì)。 這種感覺在我們珍愛的時(shí)間中 通過感官和我們的身體—— 也就是正在經(jīng)歷生命和死亡的東西。

也許在禪宗安寧病房中 最凄涼的地方是我們的廚房， 你肯定覺得這有點(diǎn)奇怪， 因?yàn)橛性S多住在病房中的人 就算能進(jìn)食，也只能很少量。 但是我們意識(shí)到這樣可以在 許多層面上給他們提供支持： 比如嗅覺，一個(gè)象征性的平面。 真的，在我們的病房中所有的重大責(zé)任中， 其中我們所知的嘗試過多次， 也是最真切的治療方法， 是烘焙餅干。 只要我們還有感官—— 哪怕只有一個(gè)—— 我們至少還有可以接觸 人性的感覺，和世界連接。 對(duì)于全世界數(shù)百萬的與癡呆癥 生死搏斗的人來說， 我們可以想象一下這個(gè)觀點(diǎn)的效應(yīng)。 最原始的感官上的愉悅是我們無法用語(yǔ)言描述的， 是使我們珍惜當(dāng)下的沖動(dòng)—— 不需要回到過去或者展望未來。

如果把不必要的痛苦從系統(tǒng)中剔除 是我們的第一個(gè)設(shè)計(jì)提示的話， 那么給予人們感官上的， 身體上的尊嚴(yán)—— 美感的境界—— 則是我們的第二個(gè)設(shè)計(jì)提示。 這也把我們帶到今天 第三個(gè)和最后一個(gè)部分； 也就是，我們需要提高眼界， 把重點(diǎn)放在人們的福祉上， 為的是生命，健康和醫(yī)療 可以使生活變得更加美好， 而不只是少幾分可怕。 慈善。

區(qū)別就在這兒， 在一個(gè)以疾病為核心 和一個(gè)以人____醫(yī)療模式之間， 在這兒，醫(yī)療變成了一種有創(chuàng)意、生產(chǎn)力， 甚至好玩的舉動(dòng)。 "玩"在這里是一個(gè)很有趣的詞。 但它也是我們適應(yīng)的最高境界之一。 想一想人類每一個(gè)不可缺少的需求。 我們對(duì)食物的需求帶來了烹飪。 我們對(duì)遮風(fēng)避雨的需求構(gòu)成了建筑。 我們對(duì)遮蔽身體的需求促成了時(shí)尚。 而因?yàn)槲覀円挠跁r(shí)間， 我們發(fā)明了音樂。 那么，既然死亡也是生命中 必不可少的一部分， 我們又能創(chuàng)造出什么呢？ 說到"玩"，我決不是 在提議我們輕視死亡 或者指定某種特定的死亡方式。 有許多悲傷是我們無法消除的， 無論如何，我們都會(huì)屈服于它的。 我只是希望大家可以創(chuàng)造一點(diǎn)空間—— 生理和心理上的空間， 讓生命自己走完它的路—— 而不是把它趕走， 衰老和臨終可以變成 一個(gè)漸強(qiáng)的過程一直到結(jié)尾。 我們無法避免死亡。 我知道你們有些人在嘗試。

在此同時(shí)，我們可以——

我們可以針對(duì)死亡做設(shè)計(jì)。 我的一部分很早以前就已經(jīng)死了， 不管怎么說，事實(shí)就是這樣。 但是我針對(duì)這個(gè)事實(shí)重新設(shè)計(jì)了我的人生， 當(dāng)你意識(shí)到你在生命中 永遠(yuǎn)可以找到 美好的事物和有意義的事情時(shí)， 我可以告訴你們這是一種解放。 就像那個(gè)停留在完美的一瞬間的雪球， 同時(shí)一直在融化。 如果我們能夠拼盡全力去愛那些片刻， 也許我們就能學(xué)會(huì)如何活得更加精彩—— 不是不顧死亡而活得精彩， 而是因?yàn)樗劳龆畹镁省?可以讓死亡奪走我們的生命， 但別讓它帶走我們的想象力。

謝謝

生命的英語(yǔ)演講稿 模板3

閱讀小貼士：模板3共計(jì)452個(gè)字，預(yù)計(jì)閱讀時(shí)長(zhǎng)2分鐘。朗讀需要3分鐘，中速朗讀4分鐘，在莊重嚴(yán)肅場(chǎng)合朗讀需要5分鐘，有114位用戶喜歡。

珍惜生命的英語(yǔ)演講稿范文

we should learn to stick to our life no matter how difficult the life is and we should learn to love others .it is the flimtells_ me .

it is a story talks about a black girl named precious .precious is_ fat and not beautiful. her bad temped mother never work_, always cheated others to relieve her ,and ate_ while watching tv all day.what is worse ,precious was only 16,but she had pregnant for twice .out of assumption ,her child is her farther 's child .living in this life ,she alawys imagine to avoid facing her life .fortunately,with the help and careness of the teacher and doctor ,her life became not so bad .

precious has a tough life ,and if she gives up her life and does not join the adult education ,she will not meet the teacher and her life may not be changed .when we _faced with the difficulty _,avoiding_ is not a good way for us. it can not solve the problems.what we need to do is that analying the cause and trying to changed our place .so we should be brave and face the trap directly.

the film also teachs us to love others.precious is someone who may e_it near us .if precious own a good family and some friends,she may not fell so despaired. in spite of the development of our world ,there still many people suject misfortune.love and help can make them fell better ,so we should not scant our love .

生命的英語(yǔ)演講稿 模板4

閱讀小貼士：模板4共計(jì)8790個(gè)字，預(yù)計(jì)閱讀時(shí)長(zhǎng)22分鐘。朗讀需要44分鐘，中速朗讀59分鐘，在莊重嚴(yán)肅場(chǎng)合朗讀需要80分鐘，有159位用戶喜歡。

英文演講稿

well, we all need a reason to wake up. for me, it just took 11,000 volts.

i know you"re too polite to ask, so i will tell you.

one night, sophomore year of college, just back from thanksgiving holiday, a few of my friends and i were horsing around, and we decided to climb atop a parked commuter train. it was just sitting there, with the wires that run overhead. somehow, that seemed like a great idea at the time. we"d certainly done stupider things. i scurried up the ladder on the back, and when i stood up, the electrical current entered my arm, blew down and out my feet, and that was that. would you believe that watch still works? takes a licking!

my father wears it now in solidarity.

that night began my formal relationship with death -- my death -- and it also began my long run as a patient. it"s a good word. it means one who suffers. so i guess we"re all patients.

now, the american health care system has more than its fair share of dysfunction -- to match its brilliance, to be sure. i"m a physician now, a hospice and palliative medicine doc, so i"ve seen care from both sides. and believe me: almost everyone who goes into healthcare really means well -- i mean, truly. but we who work in it are also unwitting agents for a system that too often does not serve.

why? well, there"s actually a pretty easy answer to that question, and it e_plains a lot: because healthcare was designed with diseases, not people, at its center. which is to say, of course, it was badly designed. and nowhere are the effects of bad design more heartbreaking or the opportunity for good design more compelling than at the end of life, where things are so distilled and concentrated. there are no do-overs.

my purpose today is to reach out across disciplines and invite design thinking into this big conversation. that is, to bring intention and creativity to the e_perience of dying. we have a monumental opportunity in front of us, before one of the few universal issues as individuals as well as a civil society: to rethink and redesign how it is we die.

so let"s begin at the end. for most people, the scariest thing about death isn"t being dead, it"s dying, suffering. it"s a key distinction. to get underneath this, it can be very helpful to tease out suffering which is necessary as it is, from suffering we can change. the former is a natural, essential part of life, part of the deal, and to this we are called to make space, adjust, grow. it can be really good to realize forces larger than ourselves. they bring proportionality, like a cosmic right-sizing. after my limbs were gone, that loss, for e_ample, became fact, fi_ed -- necessarily part of my life, and i learned that i could no more reject this fact than reject myself. it took me a while, but i learned it eventually. now, another great thing about necessary suffering is that it is the very thing that unites caregiver and care receiver -- human beings. this, we are finally realizing, is where healing happens. yes, compassion -- literally, as we learned yesterday -- suffering together.

now, on the systems side, on the other hand, so much of the suffering is unnecessary, invented. it serves no good purpose. but the good news is, since this brand of suffering is made up, well, we can change it. how we die is indeed something we can affect. making the system sensitive to this fundamental distinction between necessary and unnecessary suffering gives us our first of three design cues for the day. after all, our role as caregivers, as people who care, is to relieve suffering -- not add to the pile.

true to the tenets of palliative care, i function as something of a reflective advocate, as much as prescribing physician. quick aside: palliative care -- a very important field but poorly understood -- while it includes, it is not limited to end of life care. it is not limited to hospice. it"s simply about comfort and living well at any stage. so please know that you don"t have to be dying anytime soon to benefit from palliative care.

now, let me introduce you to frank. sort of makes this point. i"ve been seeing frank now for years. he"s living with advancing prostate cancer on top of long-standing hiv. we work on his bone pain and his fatigue, but most of the time we spend thinking out loud together about his life -- really, about our lives. in this way, frank grieves. in this way, he keeps up with his losses as they roll in, so that he"s ready to take in the ne_t moment. loss is one thing, but regret, quite another. frank has always been an adventurer -- he looks like something out of a norman rockwell painting -- and no fan of regret. so it wasn"t surprising when he came into clinic one day, saying he wanted to raft down the colorado river. was this a good idea? with all the risks to his safety and his health, some would say no. many did, but he went for it, while he still could. it was a glorious, marvelous trip: freezing water, blistering dry heat, scorpions, snakes, wildlife howling off the flaming walls of the grand canyon -- all the glorious side of the world beyond our control. frank"s decision, while maybe dramatic, is e_actly the kind so many of us would make, if we only had the support to figure out what is best for ourselves over time.

so much of what we"re talking about today is a shift in perspective. after my accident, when i went back to college, i changed my major to art history. studying visual art, i figured i"d learn something about how to see -- a really potent lesson for a kid who couldn"t change so much of what he was seeing. perspective, that kind of alchemy we humans get to play with, turning anguish into a flower.

flash forward: now i work at an amazing place in san francisco called the zen hospice project, where we have a little ritual that helps with this shift in perspective. when one of our residents dies, the mortuary men come, and as we"re wheeling the body out through the garden, heading for the gate, we pause. anyone who wants -- fellow residents, family, nurses, volunteers, the hearse drivers too, now -- shares a story or a song or silence, as we sprinkle the body with flower petals. it takes a few minutes; it"s a sweet, simple parting image to usher in grief with warmth, rather than repugnance. contrast that with the typical e_perience in the hospital setting, much like this -- floodlit room lined with tubes and beeping machines and blinking lights that don"t stop even when the patient"s life has. cleaning crew swoops in, the body"s whisked away, and it all feels as though that person had never really e_isted. well-intended, of course, in the name of sterility, but hospitals tend to assault our senses, and the most we might hope for within those walls is numbness -- anesthetic, literally the opposite of aesthetic. i revere hospitals for what they can do; i am alive because of them. but we ask too much of our hospitals. they are places for acute trauma and treatable illness. they are no place to live and die; that"s not what they were designed for.

now mind you -- i am not giving up on the notion that our institutions can become more humane. beauty can be found anywhere. i spent a few months in a burn unit at st. barnabas hospital in livingston, new jersey, where i got really great care at every turn, including good palliative care for my pain. and one night, it began to snow outside. i remember my nurses complaining about driving through it. and there was no window in my room, but it was great to just imagine it coming down all sticky. ne_t day, one of my nurses smuggled in a snowball for me. she brought it in to the unit. i cannot tell you the rapture i felt holding that in my hand, and the coldness dripping onto my burning skin; the miracle of it all, the fascination as i watched it melt and turn into water. in that moment, just being any part of this planet in this universe mattered more to me than whether i lived or died. that little snowball packed all the inspiration i needed to both try to live and be ok if i did not. in a hospital, that"s a stolen moment.

in my work over the years, i"ve known many people who were ready to go, ready to die. not because they had found some final peace or transcendence, but because they were so repulsed by what their lives had become -- in a word, cut off, or ugly. there are already record numbers of us living with chronic and terminal illness, and into ever older age. and we are nowhere near ready or prepared for this silver tsunami. we need an infrastructure dynamic enough to handle these seismic shifts in our population. now is the time to create something new, something vital. i know we can because we have to. the alternative is just unacceptable. and the key ingredients are known: policy, education and training, systems, bricks and mortar. we have tons of input for designers of all stripes to work with.

we know, for e_ample, from research what"s most important to people who are closer to death: comfort; feeling unburdened and unburdening to those they love; e_istential peace; and a sense of wonderment and spirituality.

over zen hospice"s nearly 30 years, we"ve learned much more from our residents in subtle detail. little things aren"t so little. take janette. she finds it harder to breathe one day to the ne_t due to als. well, guess what? she wants to start smoking again -- and french cigarettes, if you please. not out of some self-destructive bent, but to feel her lungs filled while she has them. priorities change. or kate -- she just wants to know her dog austin is lying at the foot of her bed, his cold muzzle against her dry skin, instead of more chemotherapy coursing through her veins -- she"s done that. sensuous, aesthetic gratification, where in a moment, in an instant, we are rewarded for just being. so much of it comes down to loving our time by way of the senses, by way of the body -- the very thing doing the living and the dying.

probably the most poignant room in the zen hospice guest house is our kitchen, which is a little strange when you realize that so many of our residents can eat very little, if anything at all. but we realize we are providing sustenance on several levels: smell, a symbolic plane. seriously, with all the heavy-duty stuff happening under our roof, one of the most tried and true interventions we know of, is to bake cookies. as long as we have our senses -- even just one -- we have at least the possibility of accessing what makes us feel human, connected. imagine the ripples of this notion for the millions of people living and dying with dementia. primal sensorial delights that say the things we don"t have words for, impulses that make us stay present -- no need for a past or a future.

so, if teasing unnecessary suffering out of the system was our first design cue, then tending to dignity by way of the senses, by way of the body -- the aesthetic realm -- is design cue number two. now this gets us quickly to the third and final bit for today; namely, we need to lift our sights, to set our sights on well-being, so that life and health and healthcare can become about making life more wonderful, rather than just less horrible. beneficence.

here, this gets right at the distinction between a disease-centered and a patient- or human-centered model of care, and here is where caring becomes a creative, generative, even playful act. "play" may sound like a funny word here. but it is also one of our highest forms of adaptation. consider every major compulsory effort it takes to be human. the need for food has birthed cuisine. the need for shelter has given rise to architecture. the need for cover, fashion. and for being subjected to the clock, well, we invented music. so, since dying is a necessary part of life, what might we create with this fact? by "play" i am in no way suggesting we take a light approach to dying or that we mandate any particular way of dying. there are mountains of sorrow that cannot move, and one way or another, we will all kneel there. rather, i am asking that we make space -- physical, psychic room, to allow life to play itself all the way out -- so that rather than just getting out of the way, aging and dying can become a process of crescendo through to the end. we can"t solve for death. i know some of you are working on this.

meanwhile, we can --

we can design towards it. parts of me died early on, and that"s something we can all say one way or another. i got to redesign my life around this fact, and i tell you it has been a liberation to realize you can always find a shock of beauty or meaning in what life you have left, like that snowball lasting for a perfect moment, all the while melting away. if we love such moments ferociously, then maybe we can learn to live well -- not in spite of death, but because of it. let death be what takes us, not lack of imagination.

thank you.

中文演講稿

我們都需要一個(gè)醒來的理由。 對(duì)我來說是11,000伏特。

我知道你們太禮貌了不會(huì)過問， 那就讓我告訴你們。

在大學(xué)二年級(jí)， 感恩節(jié)假期后的一天晚上， 我和幾個(gè)朋友鬧著玩兒， 決定爬到一列停在一旁的通勤列車頂上。 它就停在那兒，纜線就在車頂上方。 不知為什么， 這似乎在那個(gè)時(shí)候是一個(gè)好主意。 我們的確干過比這個(gè)還傻的事。 我從后面的梯子竄了上去， 當(dāng)我站起來的時(shí)候， 一股電流進(jìn)入了我的手臂， 一直到我的腳下然后就這樣了。 你能相信那塊手表還沒壞嗎? 真是金剛不壞!

我的父親現(xiàn)在還一直戴著那塊手表。

那天晚上開啟了我和死亡 正式的關(guān)系——我的死亡—— 也開始了我作為病人的漫長(zhǎng)的旅程。 這是一個(gè)很合適的詞。 它的意思是一個(gè)受苦的人。 我想我們應(yīng)該都是病人吧。

美國(guó)的醫(yī)療保健系統(tǒng) 有不少的功能障礙—— 當(dāng)然，它也有杰出的方面。 我現(xiàn)在是一名醫(yī)生， 安寧病房和臨終關(guān)懷醫(yī)生， 所以我從兩個(gè)角度看醫(yī)療系統(tǒng)。 相信我：幾乎每一個(gè)從事醫(yī)療的人 都是十分好心的——是真的。 但是我們這些從事醫(yī)療的人也是 在一個(gè)有許多缺陷的系統(tǒng)中工作。

為什么呢? 其實(shí)有一個(gè)很簡(jiǎn)單的答案， 而且也能反映很多事情： 因?yàn)獒t(yī)療系統(tǒng)的設(shè)計(jì)是針對(duì)疾病的， 而病人不是焦點(diǎn)， 也就是說這個(gè)設(shè)計(jì)是有問題的。 而在生命的盡頭，不良的設(shè)計(jì)的影響 更加讓人心痛，完善的設(shè)計(jì)的機(jī)會(huì) 也顯得更有必要， 因?yàn)樵谏谋M頭， 所有的東西都是濃縮下來的精華。 沒有重新來過的機(jī)會(huì)。

我今天的目的就是號(hào)召各個(gè)領(lǐng)域的人們， 邀請(qǐng)大家把設(shè)計(jì)思維帶入這個(gè)大話題中。 也就是將好意和創(chuàng)意 帶入瀕死的經(jīng)歷。 這是一個(gè)十分難得的機(jī)會(huì)， 這是一個(gè)會(huì)影響到個(gè)人， 以及整個(gè)社會(huì)的 普遍問題之一： 重新思考并設(shè)計(jì)我們?nèi)绾蚊鎸?duì)死亡。

我們從終點(diǎn)開始談起。 對(duì)大多數(shù)人來說， 變成死人并不是死亡最可怕的部分， 最可怕的是垂死，病痛。 這是一個(gè)關(guān)鍵的區(qū)別。 為了更好地領(lǐng)會(huì)這一切， 那就非常有必要 區(qū)分一下死亡無法避免的痛苦 和我們可以改變的痛苦。 前者是一個(gè)自然的， 生命中必不可少的一部分， 于是我們?yōu)樽约侯A(yù)留空間，調(diào)整，成長(zhǎng)。 能夠認(rèn)識(shí)到有比自己更強(qiáng)大的力量是件好事。 這能夠帶給我們均衡性， 一個(gè)全新的自我認(rèn)識(shí)。 在我失去肢體之后， 這個(gè)損失變成了一個(gè)事實(shí)，無法改變—— 這變成了我生活中的一部分， 我認(rèn)識(shí)到抵觸這個(gè)事實(shí)就是在抵觸自己。 過了一段時(shí)間，我才最終認(rèn)識(shí)到這一點(diǎn)。 這種不可避免的痛苦的另一個(gè)好處 是它最能夠 團(tuán)結(jié)照顧者和被看護(hù)者—— 增進(jìn)人與人之間的關(guān)系。 我們意識(shí)到這就是痊愈的開始。 是的，同情——就像我們昨天所學(xué)的—— 一起承擔(dān)。

從另一方面，從醫(yī)療系統(tǒng)的角度來看， 有許多痛苦都是沒有必要的，制造出來的。 沒有任何意義。 但是好消息是：既然這種痛苦是人為造成的， 那我們就可以改變它。 如何死亡確實(shí)是我們可以改變的。 讓整個(gè)系統(tǒng)辨別不可避免的痛苦 和沒有必要的痛苦之間的最基本的區(qū)別 給予了我們?nèi)齻€(gè)中第一個(gè)的設(shè)計(jì)暗示。 畢竟我們作為照顧者的角色， 照顧病人是去減輕他的痛苦， 而不是雪上加霜。

這是緩和醫(yī)療的原則， 我的職責(zé)就是當(dāng)一個(gè)支持者， 就像一個(gè)處方醫(yī)生一樣。 順便提一下：緩和醫(yī)療——是一個(gè)非常重要的 工作領(lǐng)域，但是經(jīng)常被誤解—— 它涵蓋，但不僅限于病人臨終前。 不僅限于安寧病房。 而是在任何一個(gè)階段 都有舒適的生活品質(zhì)。 所以不一定是在病人臨終前 才能得到安寧緩和醫(yī)療。

現(xiàn)在，讓我給你們介紹一下弗蘭克。 他可以證明這一點(diǎn)。 我照顧弗蘭克好多年了。 他患有前列腺癌，外加艾滋病。 我們針對(duì)治療他的骨痛和疲倦問題， 但是我們大多時(shí)間都在一起思考他的人生—— 其實(shí)，就是我們的人生。 弗蘭克用這種方法表達(dá)他的悲痛。 他用這種方法面對(duì)他所失去的一切， 這樣他才能去面對(duì)下一個(gè)難題。 失去是一回事兒，而后悔是另一回事兒。 弗蘭克一直是一個(gè)探險(xiǎn)家—— 他看上去像諾曼·洛克威爾的畫里的人物—— 他從不后悔。 所以我一點(diǎn)都不驚訝有一天他來到診所， 跟我說他想泛竹筏從科羅拉多河順流而下。 這是一個(gè)好主意嗎? 考慮到他的人身安全和健康情況， 有些人會(huì)說這不行。 很多人都這么說，但是他依舊去了， 趁他還有能力去的時(shí)候。 那是一個(gè)美好，奇妙的旅程： 冰涼的水，干熱的酷暑，蝎子，蛇， 大峽谷似火的巖壁上各種野生動(dòng)物的嚎叫—— 都是我們無法控制的世界的壯麗的一面。 弗蘭克的決定，或許有些戲劇性， 但是如果我們有我們所需要的支持， 去尋找做最有利于自己的選擇， 那我們大多數(shù)人可能都會(huì)做出這樣的選擇。

今天聊到的許多都是從不同角度看問題。 在我的事故發(fā)生之后，我回到了大學(xué)， 我把我的主修改成了藝術(shù)史。 在學(xué)習(xí)視覺藝術(shù)的過程中， 我發(fā)現(xiàn)我學(xué)會(huì)了如何去觀察—— 對(duì)于一個(gè)無法改變過去所見的孩子來說， 那是強(qiáng)有力有的一課。 觀點(diǎn)是一種人們可以改變的煉金術(shù)， 可以把煎熬變成花朵。

往前快進(jìn)： 現(xiàn)在我在舊金山一個(gè)很棒的地方工作， 叫做禪宗安寧病房項(xiàng)目。 在那里我們會(huì)舉行一個(gè)小儀式 幫助我們換一個(gè)角度看問題。 當(dāng)我們的一個(gè)病人去世后， 太平間的人會(huì)來， 當(dāng)我們推他的遺體車穿過花園時(shí)， 在大門前，我們會(huì)停留片刻。 任何人—— 其他的住客，家人，護(hù)士，志愿者， 還有靈車司機(jī)—— 如果他們?cè)敢猓麄儠?huì)分享一段故事， 一首歌，或者簡(jiǎn)單的沉默， 同時(shí)，我們?cè)谶z體上撒花瓣; 只有幾分鐘的時(shí)間; 這是個(gè)很美好，簡(jiǎn)單的告別場(chǎng)景， 用溫暖迎接悲痛， 而不是厭惡。 把這個(gè)和普通的醫(yī)院中的環(huán)境對(duì)比， 差不多跟這個(gè)一樣——燈光照明的房間中 排滿各種管子和嘟嘟叫的機(jī)器， 還有不停閃爍的燈光， 盡管病人的生命已經(jīng)停止了。 清理人員立即進(jìn)來，遺體被快速地接走， 然后就好像那個(gè)人從來沒有存在過似的。 從衛(wèi)生角度考慮，他們的做法當(dāng)然有道理， 但是醫(yī)院很容易侵犯我們的感官， 在那四面墻內(nèi)，我們最多也只能期盼麻木—— 麻木不仁，字面意思上和美感完全相反。 我敬仰醫(yī)院所做的一切， 因?yàn)橛兴鼈兾椰F(xiàn)在還活著。 但是我們對(duì)醫(yī)院的要求太高了。 它們是處理急性創(chuàng)傷和可治療疾病的地方。 它們不是應(yīng)對(duì)生死的地方; 它們不是為這個(gè)而設(shè)計(jì)的。

提醒一下——我并沒有放棄把 我們的醫(yī)療機(jī)構(gòu)變得更加人性化的想法。 任何地方都有美好的事物。 我在在新澤西州利文斯頓的圣巴納巴斯醫(yī)院 燒傷科呆了幾個(gè)月。 我在那里得到無微不至的照顧， 包括針對(duì)我的病痛的緩和治療。、 有一天晚上，外面開始下雪。 我記得我的護(hù)士抱怨在雪天開車。 我的房間沒有窗戶， 但是能想象迷漫的雪花也很好。 第二天，有一個(gè)護(hù)士為我偷偷地帶進(jìn)來一個(gè)雪球。 她把雪球帶到燒傷中心里面。 我無法描述我用手捧著雪球 那種欣喜若狂的感覺， 一股股寒意滴在我滾燙的皮膚上; 這一切有多么神奇， 我入迷地看著它融化成水。 在那一刻， 能夠?qū)儆谶@個(gè)星球上， 這個(gè)宇宙中任何一個(gè)部分對(duì)我來說 比我的生與死還要重要。 那個(gè)小小的雪球包含了一切我所需要的鼓舞， 無論我試著活下去， 還是接受死亡都可以接受。 在醫(yī)院里，那是我珍藏的一段回憶。

在我多年的工作中，我結(jié)交了許多 愿意離開，準(zhǔn)備好接受死亡的人。 并不是因?yàn)樗麄冋业搅?最終的安樂或者超越， 而是因?yàn)樗麄儽凰麄?生命中的轉(zhuǎn)折擊退了—— 有一個(gè)詞，也就是隔絕，丑陋。 生活在長(zhǎng)期病痛中和患有絕癥的人 已經(jīng)是歷史新高了， 年齡也不斷攀升。 而我們絲毫沒有準(zhǔn)備好迎接這個(gè)銀色海嘯。 我們需要一個(gè)有足夠動(dòng)力的 基礎(chǔ)設(shè)施去應(yīng)對(duì) 這些人口比例的重大變化。 現(xiàn)在正是時(shí)候去創(chuàng)造一個(gè) 全新的，重要的系統(tǒng)。 我知道我們可以成功， 因?yàn)槲覀儽仨氁@么做。 我們沒有選擇的余地。 而且，我們已經(jīng)把握住關(guān)鍵的因素了： 政策，教育和訓(xùn)練， 系統(tǒng)，磚塊和砂漿。 我們有無數(shù)的信息可以供設(shè)計(jì)師參考搭建。

比如說，從調(diào)查研究中，我們可以得知 對(duì)于臨終的人而言，什么更加重要： 舒適;沒有任何負(fù)擔(dān)，也不牽累他們愛的人; 心境平靜;充滿感嘆和靈性的感覺。

在禪宗安寧病房將近30年的歷史中， 我們從我們的住客的 微妙的細(xì)節(jié)中學(xué)到了很多。 有些東西沒有它看上去那么小。 拿珍妮特舉例。 因?yàn)樗加袧u凍人癥， 每一天她的呼吸都會(huì)變得更加困難。 你們猜怎么樣? 她又開始想抽煙了—— 還是法國(guó)香煙，如果可以的話。 并不是因?yàn)樽晕掖輾埖膬A向， 而是想在她還有肺的時(shí)候， 去感受她的肺被充滿的感覺。 優(yōu)先順序不同了。 還有凱特——她只想感受著 她的狗狗奧斯丁躺在她的床腳， 他冷冷的鼻子貼著她干燥的皮膚， 而不是讓更多的化療流淌在她的血液中—— 她已經(jīng)經(jīng)歷過了。 在一剎那間，能夠感受到美感的滿足 立刻成為我們活著的獎(jiǎng)勵(lì)。 這種感覺在我們珍愛的時(shí)間中 通過感官和我們的身體—— 也就是正在經(jīng)歷生命和死亡的東西。

也許在禪宗安寧病房中 最凄涼的地方是我們的廚房， 你肯定覺得這有點(diǎn)奇怪， 因?yàn)橛性S多住在病房中的人 就算能進(jìn)食，也只能很少量。 但是我們意識(shí)到這樣可以在 許多層面上給他們提供支持： 比如嗅覺，一個(gè)象征性的平面。 真的，在我們的病房中所有的重大責(zé)任中， 其中我們所知的嘗試過多次， 也是最真切的治療方法， 是烘焙餅干。 只要我們還有感官—— 哪怕只有一個(gè)—— 我們至少還有可以接觸 人性的感覺，和世界連接。 對(duì)于全世界數(shù)百萬的與癡呆癥 生死搏斗的人來說， 我們可以想象一下這個(gè)觀點(diǎn)的效應(yīng)。 最原始的感官上的愉悅是我們無法用語(yǔ)言描述的， 是使我們珍惜當(dāng)下的沖動(dòng)—— 不需要回到過去或者展望未來。

如果把不必要的痛苦從系統(tǒng)中剔除 是我們的第一個(gè)設(shè)計(jì)提示的話， 那么給予人們感官上的， 身體上的尊嚴(yán)—— 美感的境界—— 則是我們的第二個(gè)設(shè)計(jì)提示。 這也把我們帶到今天 第三個(gè)和最后一個(gè)部分; 也就是，我們需要提高眼界， 把重點(diǎn)放在人們的福祉上， 為的是生命，健康和醫(yī)療 可以使生活變得更加美好， 而不只是少幾分可怕。 慈善。

區(qū)別就在這兒， 在一個(gè)以疾病為核心 和一個(gè)以人____醫(yī)療模式之間， 在這兒，醫(yī)療變成了一種有創(chuàng)意、生產(chǎn)力， 甚至好玩的舉動(dòng)。 "玩"在這里是一個(gè)很有趣的詞。 但它也是我們適應(yīng)的最高境界之一。 想一想人類每一個(gè)不可缺少的需求。 我們對(duì)食物的需求帶來了烹飪。 我們對(duì)遮風(fēng)避雨的需求構(gòu)成了建筑。 我們對(duì)遮蔽身體的需求促成了時(shí)尚。 而因?yàn)槲覀円挠跁r(shí)間， 我們發(fā)明了音樂。 那么，既然死亡也是生命中 必不可少的一部分， 我們又能創(chuàng)造出什么呢? 說到"玩"，我決不是 在提議我們輕視死亡 或者指定某種特定的死亡方式。 有許多悲傷是我們無法消除的， 無論如何，我們都會(huì)屈服于它的。 我只是希望大家可以創(chuàng)造一點(diǎn)空間—— 生理和心理上的空間， 讓生命自己走完它的路—— 而不是把它趕走， 衰老和臨終可以變成 一個(gè)漸強(qiáng)的過程一直到結(jié)尾。 我們無法避免死亡。 我知道你們有些人在嘗試。

在此同時(shí)，我們可以——

我們可以針對(duì)死亡做設(shè)計(jì)。 我的一部分很早以前就已經(jīng)死了， 不管怎么說，事實(shí)就是這樣。 但是我針對(duì)這個(gè)事實(shí)重新設(shè)計(jì)了我的人生， 當(dāng)你意識(shí)到你在生命中 永遠(yuǎn)可以找到 美好的事物和有意義的事情時(shí)， 我可以告訴你們這是一種解放。 就像那個(gè)停留在完美的一瞬間的雪球， 同時(shí)一直在融化。 如果我們能夠拼盡全力去愛那些片刻， 也許我們就能學(xué)會(huì)如何活得更加精彩—— 不是不顧死亡而活得精彩， 而是因?yàn)樗劳龆畹镁省?可以讓死亡奪走我們的生命， 但別讓它帶走我們的想象力。

謝謝

生命的英語(yǔ)演講稿 模板5

閱讀小貼士：模板5共計(jì)2716個(gè)字，預(yù)計(jì)閱讀時(shí)長(zhǎng)7分鐘。朗讀需要14分鐘，中速朗讀19分鐘，在莊重嚴(yán)肅場(chǎng)合朗讀需要25分鐘，有223位用戶喜歡。

演說題目：拯救生命的溫暖擁抱!

演說者：janechen

please close your eyes, and open your hands. now imagine what you could place in your hands: an apple, maybe your wallet. now open your eyes. what about a life?

請(qǐng)閉上眼睛，打開雙手，想象下,你們的手中可以放些什么? 一只蘋果?或者錢包? 請(qǐng)睜開眼睛. 你曾否想過一個(gè)生命?

what you see here is a premature baby. he looks like he"s resting peacefully, but in fact he"s struggling to stay alive because he can"t regulate his own body temperature. this baby is so tiny he doesn"t have enough fat on his body to stay warm. sadly, 20 million babies like this are born every year around the world. four million of these babies die annually.

這是一個(gè)早產(chǎn)兒。 看起來，他似乎在安睡，但實(shí)際上，他正與死神作斗爭(zhēng)。 因?yàn)樗麩o法調(diào)節(jié)自己的體溫。 這個(gè)嬰兒實(shí)在太小了， 他沒有足夠的脂肪來維持體溫。 很悲哀...每年都有兩千萬這樣的嬰兒 誕生在世界上。 其中的四百萬無法存活。

but the bigger problem is that the ones who do survive grow up with severe, long-term health problems. the reason is because in the first month of a baby"s life, its only job is to grow. if it"s battling hypothermia, its organs can"t develop normally, resulting in a range of health problems from diabetes, to heart disease, to low i.q. imagine: many of these problems could be prevented if these babies were just kept warm.

但更嚴(yán)重的問題是，如果他們僥幸存活 一些慢性病將伴隨他們一生。 因?yàn)樵趮雰赫Q生的第一個(gè)月 他們唯一要做的就是成長(zhǎng)。 如果體溫不穩(wěn)定，器官不能正常發(fā)育 隨之而來的，就是一連串健康問題 如糖尿病，心臟病， 或弱智。想象下，這些問題本可避免 只要能讓嬰兒保暖。

that is the primary function of an incubator. but traditional incubators require electricity and cost up to 20 thousand dollars. so, you"re not going to find them in rural areas of developing countries. as a result, parents resort to local solutions like tying hot water bottles around their babies" bodies, or placing them under light bulbs like the ones you see here -- methods that are both ineffective and unsafe. i"ve seen this firsthand over and over again.

給嬰兒保暖是恒溫箱的主要功能。 但傳統(tǒng)的恒溫箱需要電源 且售價(jià)高達(dá)2萬美元。 在發(fā)展中國(guó)家的偏遠(yuǎn)地區(qū)，恒溫箱根本不存在。 因此，父母?jìng)冎荒芫偷厝〔?，如在早產(chǎn)兒身體周圍綁上熱水壺 或如你們所看的這張圖，將早產(chǎn)兒放在燈泡下-- 這些方法效果差，且不安全。我多次親眼目睹這些慘劇。

on one of my first trips to india, i met this young woman, sevitha, who had just given birth to a tiny premature baby, rani. she took her baby to the nearest village clinic, and the doctor advised her to take rani to a city hospital so she could be placed in an incubator. but that hospital was over four hours away, and sevitha didn"t have the means to get there, so her baby died.

頭幾次去印度時(shí)，我遇到了這樣一位年輕的女性，sevitha，她剛剛誕下了一個(gè)瘦小的早產(chǎn)兒，rani。 她帶著孩子去了村子里最近的診所， 醫(yī)生建議她帶rani去市區(qū)的醫(yī)院 把rani放在恒溫箱里。 但去醫(yī)院要花四個(gè)多小時(shí)。 sevitha沒辦法去， 于是，她的寶貝走了。

inspired by this story, and dozens of other similar stories like this, my team and i realized what was needed was a local solution, something that could work without electricity, that was simple enough for a mother or a midwife to use, given that the majority of births still take place in the home. we needed something that was portable, something that could be sterilized and reused across multiple babies and something ultra-low-cost, compared to the 20,000 dollars that an incubator in the u.s. costs.

由這個(gè)故事，及其他類似的故事中受到啟發(fā)， 我和我的團(tuán)隊(duì)意識(shí)到，必須要有一個(gè)能夠就地取材的辦法， 一個(gè)可不插電的工具， 簡(jiǎn)單易用，不會(huì)難倒母親和產(chǎn)婆， 因?yàn)榇蠖鄶?shù)的嬰兒仍然是在家中被接生的。 這個(gè)工具需方便攜帶， 能夠被消毒，并給不同的嬰兒重復(fù)使用， 價(jià)格得極其便宜， 遠(yuǎn)低于兩萬美元， 這就是我們要設(shè)計(jì)的恒溫箱。

so, this is what we came up with. what you see here looks nothing like an incubator. it looks like a small sleeping bag for a baby. you can open it up completely. it"s waterproof. there"s no seams inside so you can sterilize it very easily. but the magic is in this pouch of wa_. this is a phase-change material. it"s a wa_-like substance with a melting point of human body temperature, 37 degrees celsius. you can melt this simply using hot water and then when it melts it"s able to maintain one constant temperature for four to si_ hours at a time, after which you simply reheat the pouch. so, you then place it into this little pocket back here, and it creates a warm micro-environment for the baby.

這就是我們的成果。它看起來一點(diǎn)也不像個(gè)恒溫箱。反似嬰兒用的睡袋。你可以把它完全打開。它是防水的。無縫設(shè)計(jì)，便于消毒。但神奇的地方就在這一包蠟里。這是一種漸變性材料。 形似蠟，融點(diǎn)為人體體溫 37攝氏度。用熱水就可以把它融化 當(dāng)它融化時(shí)，它將保持恒定的溫度 每次維持4到6小時(shí)，之后，你可以對(duì)包囊再加熱。 將它放在背后的小口袋里，它會(huì)為嬰兒營(yíng)造 一個(gè)溫暖的小環(huán)境。

looks simple, but we"ve reiterated this dozens of times by going into the field to talk to doctors, moms and clinicians to ensure that this really meets the needs of the local communities. we plan to launch this product in india in 20__, and the target price point will be 25 dollars, less than 0.1 percent of the cost of a traditional incubator.

看似簡(jiǎn)單，但我們?yōu)榇硕啻卧煸L當(dāng)?shù)氐尼t(yī)生，母親，診所 以確保它能滿足當(dāng)?shù)氐囊蟆Ｎ覀冇?jì)劃于20__年在印度投放該產(chǎn)品。目標(biāo)價(jià)格定為每只25美元，不到傳統(tǒng)恒溫箱 價(jià)格的0.1%。

over the ne_t five years we hope to save the lives of almost a million babies. but the longer-term social impact is a reduction in population growth. this seems counterintuitive, but turns out that as infant mortality is reduced, population sizes also decrease, because parents don"t need to anticipate that their babies are going to die. we hope that the embrace infant warmer and other simple innovations like this represent a new trend for the future of technology: simple, localized, affordable solutions that have the potential to make huge social impact.

在接下來的五年，我們希望能夠救助一百萬名嬰兒。但它長(zhǎng)期的社會(huì)影響是降低人口增長(zhǎng)。聽起來似乎有違常理，但只要嬰兒的死亡率降低，人口也將減少，因?yàn)楦改競(jìng)儾挥脫?dān)心孩子會(huì)過早夭折而生更多的孩子。我們希望這款"溫暖的擁抱" 以及其他類似的小創(chuàng)新 能代表未來科技的趨勢(shì)：簡(jiǎn)約化，本土化，經(jīng)濟(jì)化，這將對(duì)社會(huì)產(chǎn)生巨大影響力。

in designing this we followed a few basic principles. we really tried to understand the end user, in this case, people like sevitha. we tried to understand the root of the problem rather than being biased by what already e_ists. and then we thought of the most simple solution we could to address this problem. in doing this, i believe we can truly bring technology to the masses. and we can save millions of lives through the simple warmth of an embrace.

在設(shè)計(jì)中，我們遵循了一些基本的法則。我們急用戶之所急，想用戶之所想，了解sevitha他們的需求。我們努力挖掘問題的根源 不受表面現(xiàn)象的影響。我們希望尋找最簡(jiǎn)單的方法來解決問題。這樣一來，我相信科技必將造福于大眾。通過簡(jiǎn)單的"溫暖的擁抱"，我們可以拯救許多生命。