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ted演講稿1

when i was seven years old and my sister was just five years old, we were playing on top of a bunk bed. i was two years older than my sister at the time -- i mean, i'm two years older than her now -- but at the time it meant she had to do everything that i wanted to do, and i wanted to play war. so we were up on top of our bunk beds. and on one side of the bunk bed, i had put out all of my g.i. joe soldiers and weaponry. and on the other side were all my sister's my little ponies ready for a cavalry charge.

there are differing accounts of what actually happened that afternoon, but since my sister is not here with us today, let me tell you the true story -- (laughter) -- which is my sister's a little bit on the clumsy side. somehow, without any help or push from her older brother at all, suddenly amy disappeared off of the top of the bunk bed and landed with this crash on the floor. now i nervously peered over the side of the bed to see what had befallen my fallen sister and saw that she had landed painfully on her hands and knees on all fours on the ground.

i was nervous because my parents had charged me with making sure that my sister and i played as safely and as quietly as possible. and seeing as how i had accidentally broken amy's arm just one week before ... (laughter) ... heroically pushing her out of the way of an oncoming imaginary sniper bullet, (laughter) for which i have yet to be thanked, i was trying as hard as i could -- she didn't even see it coming -- i was trying as hard as i could to be on my best behavior.

and i saw my sister's face, this wail of pain and suffering and surprise threatening to erupt from her mouth and threatening to wake my parents from the long winter's nap for which they had settled. so i did the only thing my little frantic seven year-old brain could think to do to avert this tragedy. and if you have children, you've seen this hundreds of times before. i said, "amy, amy, wait. don't cry. don't cry. did you see how you landed? no human lands on all fours like that. amy, i think this means you're a unicorn."

(laughter)

now that was cheating, because there was nothing in the world my sister would want more than not to be amy the hurt five year-old little sister, but amy the special unicorn. of course, this was an option that was open to her brain at no point in the past. and you could see how my poor, manipulated sister faced conflict, as her little brain attempted to devote resources to feeling the pain and suffering and surprise she just e_perienced, or contemplating her new-found identity as a unicorn. and the latter won out. instead of crying, instead of ceasing our play, instead of waking my parents, with all the negative consequences that would have ensued for me, instead a smile spread across her face and she scrambled right back up onto the bunk bed with all the grace of a baby unicorn ... (laughter) ... with one broken leg.

what we stumbled across at this tender age of just five and seven -- we had no idea at the time -- was something that was going be at the vanguard of a scientific revolution occurring two decades later in the way that we look at the human brain. what we had stumbled across is something called positive psychology, which is the reason that i'm here today and the reason that i wake up every morning.

when i first started talking about this research outside of academia, out with companies and schools, the very first thing they said to never do is to start your talk with a graph. the very first thing i want to do is start my talk with a graph. this graph looks boring, but this graph is the reason i get e_cited and wake up every morning. and this graph doesn't even mean anything; it's fake data. what we found is --

(laughter)

if i got this data back studying you here in the room, i would be thrilled, because there's very clearly a trend that's going on there, and that means that i can get published, which is all that really matters. the fact that there's one weird red dot that's up above the curve, there's one weirdo in the room -- i know who you are, i saw you earlier -- that's no problem. that's no problem, as most of you know, because i can just delete that dot. i can delete that dot because that's clearly a measurement error. and we know that's a measurement error because it's messing up my data.

so one of the very first things we teach people in economics and statistics and business and psychology courses is how, in a statistically valid way, do we eliminate the weirdos. how do we eliminate the outliers so we can find the line of best fit? which is fantastic if i'm trying to find out how many advil the average person should be taking -- two. but if i'm interested in potential, if i'm interested in your potential, or for happiness or productivity or energy or creativity, what we're doing is we're creating the cult of the average with science.

if i asked a question like, "how fast can a child learn how to read in a classroom?" scientists change the answer to "how fast does the average child learn how to read in that classroom?" and then we tailor the class right towards the average. now if you fall below the average on this curve, then psychologists get thrilled, because that means you're either depressed or you have a disorder, or hopefully both. we're hoping for both because our business model is, if you come into a therapy session with one problem, we want to make sure you leave knowing you have 10, so you keep coming back over and over again. we'll go back into your childhood if necessary, but eventually what we want to do is make you normal again. but normal is merely average.

and what i posit and what positive psychology posits is that if we study what is merely average, we will remain merely average. then instead of deleting those positive outliers, what i intentionally do is come into a population like this one and say, why? why is it that some of you are so high above the curve in terms of your intellectual ability, athletic ability, musical ability, creativity, energy levels, your resiliency in the face of challenge, your sense of humor? whatever it is, instead of deleting you, what i want to do is study you. because maybe we can glean information -- not just how to move people up to the average, but how we can move the entire average up in our companies and schools worldwide.

the reason this graph is important to me is, when i turn on the news, it seems like the majority of the information is not positive, in fact it's negative. most of it's about murder, corruption, diseases, natural disasters. and very quickly, my brain starts to think that's the accurate ratio of negative to positive in the world. what that's doing is creating something called the medical school syndrome -- which, if you know people who've been to medical school, during the first year of medical training, as you read through a list of all the symptoms and diseases that could happen, suddenly you realize you have all of them.

i have a brother in-law named bobo -- which is a whole other story. bobo married amy the unicorn. bobo called me on the phone from yale medical school, and bobo said, "shawn, i have leprosy." (laughter) which, even at yale, is e_traordinarily rare. but i had no idea how to console poor bobo because he had just gotten over an entire week of menopause.

(laughter)

see what we're finding is it's not necessarily the reality that shapes us, but the lens through which your brain views the world that shapes your reality. and if we can change the lens, not only can we change your happiness, we can change every single educational and business outcome at the same time.

when i applied to harvard, i applied on a dare. i didn't e_pect to get in, and my family had no money for college. when i got a military scholarship two weeks later, they allowed me to go. suddenly, something that wasn't even a possibility became a reality. when i went there, i assumed everyone else would see it as a privilege as well, that they'd be e_cited to be there. even if you're in a classroom full of people smarter than you, you'd be happy just to be in that classroom, which is what i felt. but what i found there is, while some people e_perience that, when i graduated after my four years and then spent the ne_t eight years living in the dorms with the students -- harvard asked me to; i wasn't that guy. (laughter) i was an officer of harvard to counsel students through the difficult four years. and what i found in my research and my teaching is that these students, no matter how happy they were with their original success of getting into the school, two weeks later their brains were focused, not on the privilege of being there, nor on their philosophy or their physics. their brain was focused on the competition, the workload, the hassles, the stresses, the complaints.

when i first went in there, i walked into the freshmen dining hall, which is where my friends from waco, te_as, which is where i grew up -- i know some of you have heard of it. when they'd come to visit me, they'd look around, they'd say, "this freshman dining hall looks like something out of hogwart's from the movie "harry potter," which it does. this is hogwart's from the movie "harry potter" and that's harvard. and when they see this, they say, "shawn, why do you waste your time studying happiness at harvard? seriously, what does a harvard student possibly have to be unhappy about?"

embedded within that question is the key to understanding the science of happiness. because what that question assumes is that our e_ternal world is predictive of our happiness levels, when in reality, if i know everything about your e_ternal world, i can only predict 10 percent of your long-term happiness. 90 percent of your long-term happiness is predicted not by the e_ternal world, but by the way your brain processes the world. and if we change it, if we change our formula for happiness and success, what we can do is change the way that we can then affect reality. what we found is that only 25 percent of job successes are predicted by i.q. 75 percent of job successes are predicted by your optimism levels, your social support and your ability to see stress as a challenge instead of as a threat.

i talked to a boarding school up in new england, probably the most prestigious boarding school, and they said, "we already know that. so every year, instead of just teaching our students, we also have a wellness week. and we're so e_cited. monday night we have the world's leading e_pert coming in to speak about adolescent depression. tuesday night it's school violence and bullying. wednesday night is eating disorders. thursday night is elicit drug use. and friday night we're trying to decide between risky se_ or happiness." (laughter) i said, "that's most people's friday nights." (laughter) (applause) which i'm glad you liked, but they did not like that at all. silence on the phone. and into the silence, i said, "i'd be happy to speak at your school, but just so you know, that's not a wellness week, that's a sickness week. what you've done is you've outlined all the negative things that can happen, but not talked about the positive."

the absence of disease is not health. here's how we get to health: we need to reverse the formula for happiness and success. in the last three years, i've traveled to 45 different countries, working with schools and companies in the midst of an economic downturn. and what i found is that most companies and schools follow a formula for success, which is this: if i work harder, i'll be more successful. and if i'm more successful, then i'll be happier. that undergirds most of our parenting styles, our managing styles, the way that we motivate our behavior.

and the problem is it's scientifically broken and backwards for two reasons. first, every time your brain has a success, you just changed the goalpost of what success looked like. you got good grades, now you have to get better grades, you got into a good school and after you get into a better school, you got a good job, now you have to get a better job, you hit your sales target, we're going to change your sales target. and if happiness is on the opposite side of success, your brain never gets there. what we've done is we've pushed happiness over the cognitive horizon as a society. and that's because we think we have to be successful, then we'll be happier.

but the real problem is our brains work in the opposite order. if you can raise somebody's level of positivity in the present, then their brain e_periences what we now call a happiness advantage, which is your brain at positive performs significantly better than it does at negative, neutral or stressed. your intelligence rises, your creativity rises, your energy levels rise. in fact, what we've found is that every single business outcome improves. your brain at positive is 31 percent more productive than your brain at negative, neutral or stressed. you're 37 percent better at sales. doctors are 19 percent faster, more accurate at coming up with the correct diagnosis when positive instead of negative, neutral or stressed. which means we can reverse the formula. if we can find a way of becoming positive in the present, then our brains work even more successfully as we're able to work harder, faster and more intelligently.

what we need to be able to do is to reverse this formula so we can start to see what our brains are actually capable of. because dopamine, which floods into your system when you're positive, has two functions. not only does it make you happier, it turns on all of the learning centers in your brain allowing you to adapt to the world in a different way.

we've found that there are ways that you can train your brain to be able to become more positive. in just a two-minute span of time done for 21 days in a row, we can actually rewire your brain, allowing your brain to actually work more optimistically and more successfully. we've done these things in research now in every single company that i've worked with, getting them to write down three new things that they're grateful for for 21 days in a row, three new things each day. and at the end of that, their brain starts to retain a pattern of scanning the world, not for the negative, but for the positive first.

journaling about one positive e_perience you've had over the past 24 hours allows your brain to relive it. e_ercise teaches your brain that your behavior matters. we find that meditation allows your brain to get over the cultural adhd that we've been creating by trying to do multiple tasks at once and allows our brains to focus on the task at hand. and finally, random acts of kindness are conscious acts of kindness. we get people, when they open up their inbo_, to write one positive email praising or thanking somebody in their social support network.

and by doing these activities and by training your brain just like we train our bodies, what we've found is we can reverse the formula for happiness and success, and in doing so, not only create ripples of positivity, but create a real revolution.

thank you very much.

(applause)

ted演講稿2

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

(laughter)

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

but the first time that i took my book out of my suitcase, the coolest girl in 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 second time i tried it, the counselor came up to me with a concerned e_pression on her face and she repeated the point about camp spirit and said we should all work very hard to be outgoing.

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

now, i tell you this story about summer camp. i could have told you 50 others just like it -- all the times that i got the message that somehow my quiet 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 sensed deep down that this was wrong and that introverts were pretty e_cellent just as they were. but for years i denied this intuition, and so i became a wall street lawyer, 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 assertive too. and i was always going off to crowded bars when i really would have preferred to just have a nice dinner with friends. and i made these self-negating choices so refle_ively, that i wasn't even aware that i was making them.

now this is what many introverts do, and it's our loss for sure, but it is also our colleagues' loss and our communities' loss. and at the risk of sounding grandiose, it is the world's loss. because when it comes to creativity and to leadership, we need introverts doing what they do best. a third to a half of the population are introverts -- a third to a half. so that's one out of every two or three people you know. so even if you're an e_trovert yourself, i'm talking about your coworkers and your spouses and your children and the person sitting ne_t to you right now -- all of them subject to this bias that is pretty deep and real in our society. we all internalize it from a very early age without even having a language for what we're doing.

now to see the bias clearly you need to understand what introversion is. it's different from being shy. shyness is about fear of social judgment. introversion is more about, how do you respond to stimulation, including social stimulation. so e_troverts really crave large amounts of stimulation, whereas introverts feel at their most alive and their most switched-on and their most capable 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 to ma_imizing our talents is for us all to put ourselves in the zone of stimulation that 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 for e_troverts' need for lots of stimulation. and also we have this belief system right now that i call the new groupthink, which holds that all creativity and all productivity comes from a very oddly gregarious place.

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

okay, same thing is true in our workplaces. now, most of us work in open plan offices, without walls, where we are subject to the constant noise and gaze of our coworkers. and when it comes to leadership, introverts are routinely passed over for leadership positions, even though introverts tend to be very careful, much less likely to take outsize risks -- which is something we might all favor nowadays. and interesting research by adam grant at the wharton school has found that introverted leaders often deliver better outcomes than e_troverts do, because when they are managing proactive employees, they're much more likely to let those employees run with their ideas, whereas an e_trovert can, quite unwittingly, get so e_cited about things that they're putting their own stamp on things, and other people's ideas might not as easily then bubble up to the surface.

now in fact, some of our transformative leaders in history have been introverts. i'll give you some e_amples. eleanor roosevelt, rosa parks, gandhi -- all these peopled described themselves as quiet and soft-spoken and even shy. and they all took the spotlight, even though every bone in their bodies was telling 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 they enjoyed directing others and not out of the pleasure of being looked at; they were there because they had no choice, because they were driven to do what they thought was right.

now i think at this point it's important for me to say that i actually love e_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 who first popularized these terms, said that there's no such thing as a pure introvert or a pure e_trovert. he said that such a man would be in a lunatic asylum, if he e_isted at all. and some people fall smack in the middle of the introvert/e_trovert spectrum, and we call these people ambiverts. and i often think that they have the best of all worlds. but many of us do recognize ourselves as one type or the other.

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

and this is because solitude is a crucial ingredient often to creativity. so darwin, he took long walks alone in the woods and emphatically turned down dinner party invitations. theodor geisel, better known as dr. seuss, he dreamed up many of his amazing creations in a lonely bell tower office that he had in the back of his house in la jolla, california. and he was actually afraid to meet the young children who read his books for fear that they were e_pecting him this kind of jolly santa claus-like figure and would be disappointed with his more reserved persona. steve wozniak invented the first apple computer sitting alone in his cubical in hewlett-packard where he was working at the time. and he says that he never would have become such an e_pert in the first place had he not 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 to start apple computer -- but it does mean that solitude matters and that for some people it is the air that they breathe. and in fact, we have known for centuries about the transcendent power of solitude. it's only recently that we've strangely begun to forget it. if you look at most of the world's major religions, you will find seekers -- moses, jesus, buddha, muhammad -- seekers who are going off by themselves alone to the wilderness where they then have profound epiphanies and revelations that they then bring back to the rest of the community. so no wilderness, no revelations.

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

and groups famously follow the opinions of the most dominant or charismatic person in the room, even though there's zero correlation between being the best talker and having the best ideas -- i mean zero. so ... (laughter) you might be following the person with the best ideas, but you might not. and do you really want to leave it up to chance? much better for everybody to go off by themselves, generate their own ideas freed from the distortions of group dynamics, and then come together as a team to talk them through in a well-managed environment and take it from there.

now if all this is true, then why are we getting it so wrong? why are we setting up our schools this way and our workplaces? and why are we making these introverts feel so guilty about wanting to just go off by themselves some of the time? one answer lies deep in our cultural history. western societies, and in particular the u.s., have always favored the man of action over the man of contemplation and "man" of contemplation. but in america's early days, we lived in 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 look at 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 like abraham lincoln who was praised for being modest and unassuming. ralph waldo emerson called him "a man who does not offend by superiority."

but then we hit the 20th century and we entered a new culture that historians call the culture of personality. what happened is we had evolved an agricultural economy to a world of big business. and so suddenly people are moving from small towns to the cities. and instead of working alongside people they've known all their lives, now they are having to prove themselves in a crowd of strangers. so, quite understandably, qualities like magnetism and charisma suddenly come to seem really important. and sure enough, the self-help books change to meet these new needs and they start to have names like "how to win friends and influence people." and they feature as their role models really great salesmen. so that's the world we're living in today. that's our cultural inheritance.

now none of this is to say that social skills are unimportant, and i'm also not calling for the abolishing of teamwork at all. the same religions who send their sages off to lonely mountain tops also teach us love and trust. and the problems that we are facing today in fields like science and in economics are so vast and so comple_ that we are going to need armies of people coming together to solve them working together. but i am saying that the more freedom that we give introverts to be themselves, the more likely that they are to come up with their 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" by maimonides. but these are not e_actly my books. i brought these books with me because they were written by my grandfather's favorite authors.

my grandfather was a rabbi and he was a widower who lived alone in a small apartment in brooklyn that was my favorite place in the world when i was growing up, partly because it was filled with his very gentle, very courtly presence and partly because it was filled with books. i mean literally every table, every chair in this apartment had yielded its original function to now serve as a surface for swaying stacks of books. just like the rest of my family, my grandfather'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 the sermons that he gave every week for the 62 years that he was a rabbi. he would takes the fruits of each week's reading and he would weave these intricate tapestries of ancient and humanist thought. and people would come from all over to 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 delivered these sermons, he had trouble making eye contact with the very same congregation that he had been speaking to for 62 years. and even away from the podium, when you called him to say hello, he would often end the conversation prematurely for fear that he was taking up too much of your time. but when he died at the age of 94, the police had to close down the streets of his neighborhood to accommodate the crowd of people who came out to mourn him. and so these days i try to learn from my grandfather's e_ample in my own way.

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

so i prepared for moments like these as best i could. i spent the last year practicing public speaking every chance i could get. and i call this my "year of speaking dangerously." (laughter) and that actually helped a lot. but i'll tell you, what helps even more is my sense, my belief, my hope that when it comes to our attitudes to introversion and to quiet and to solitude, we truly are poised on the brink on dramatic change. i mean, we are. and so i am going to leave you now 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, chatty cafe-style types of interactions -- you know, the kind where people come together and serendipitously have an e_change of ideas. that is great. it's great for introverts and it's great for e_troverts. but we need much more privacy and much more freedom and much more autonomy at work. school, same thing. we need to be teaching kids to work together, for sure, but we also need to be teaching them how to work on their own. this is especially important for e_troverted children too. they need to work on their own because that is where deep thought comes from in part.

okay, number two: go to the wilderness. be like buddha, have your own revelations. i'm not saying that we all have to now go off and build our own cabins in the woods and never talk to each other again, but i am saying that we could 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 why you put it there. so e_troverts, maybe your suitcases are also full of books. or maybe 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 your energy and your joy. but introverts, you being you, you probably have the impulse to guard very carefully what's inside your own suitcase. and that's okay. but occasionally, just occasionally, i hope you will open up your suitcases for other people to see, because the world needs you and it needs the things you carry.

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

thank you very much.

(applause)

thank you. thank you.

ted演講稿3

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

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(mǎn)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? 閱讀是主要的家庭活動(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 first day our counselor gathered us all together and she taught us a cheer that she said we would be doing every day for the rest of the summer to instill camp spirit. and it went like this: "r-o-w-d-i-e, that's the way we spell rowdie. rowdie, rowdie, let's get rowdie." yeah. so i couldn't figure out for the life of me why we were supposed to be so rowdy, or why we had to spell this word incorrectly. (laughter) but i recited a cheer. i recited a cheer along with everybody else. i did my best. and i just waited for the time that i could go off 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 girl in 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 second time i tried it, the counselor came up to me with a concerned e_pression on her face and she repeated the point about camp spirit and said we should all work very 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(mǎn)臉憂(yōu)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 my bed, and there they stayed for the rest of the summer. and i felt kind of guilty about this. i felt as if the books needed me somehow, and they were calling out to me and i was forsaking them.but i did forsake them and i didn't open that suitcase again until i was back home with my family at the end of the summer.

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 50 others just like it --all the times that i got the message that somehow my quiet and introverted style of beingwas not necessarily the right way to go, that i should be trying to pass as more of an e_trovert. and i always sensed deep down that this was wrong and that introverts were pretty e_cellent just as they were. but for years i denied this intuition, and so i became a wall street lawyer, 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 assertive too. and i was always going off to crowded bars when i really would have preferred to just have a nice dinner with friends. and i made these self-negating choices so refle_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 is also our colleagues' loss and our communities' loss. and at the risk of sounding grandiose, it is the world's loss. because when it comes to creativity and to leadership, we need introverts doing what they do best. a third to a half of the population are introverts -- a third to a half. so that's one out of every two or three people you know. so even if you're an e_trovert yourself, i'm talking about your coworkers and your spouses and your childrenand the person sitting ne_t to you right now -- all of them subject to this bias that is pretty deep and real in our society. we all internalize it from a very early age without even 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(huà)，關(guān)于我們正在做的事情。

now to see the bias clearly you need to understand what introversion is. it's different from being shy. shyness is about fear of social judgment. introversion is more about, how do you respond to stimulation, including social stimulation. so e_troverts really crave large amounts of stimulation, whereas introverts feel at their most alive and their most switched-on and their most capable 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 to ma_imizing our talents is for us all to put ourselves in the zone of stimulation that 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 for e_troverts' need for lots of stimulation. and also we have this belief system right now that i call the new groupthink,which holds that all creativity and all productivity 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(chēng)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 to school, we sat in rows. we sat in rows of desks like this, and we did most of our work pretty autonomously.but nowadays, your typical classroom has pods of desks -- four or five or si_ or seven kids all facing each other. and kids are working in countless group assignments. even in subjects like math and creative writing, which you think would depend on solo flights of thought, kids are now e_pected to act as committee members. and for the kids who preferto go off by themselves or just to work alone, those kids are seen as outliers often or, worse, as problem cases. and the vast majority of teachers reports believing that the ideal student is an e_trovert as opposed to an introvert, even though introverts actually get better grades and are more knowledgeable, according to research. (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 open plan offices,without walls, where we are subject to the constant noise and gaze of our coworkers. and when it comes to leadership, introverts are routinely passed over for leadership positions,even though introverts tend to be very careful, much less likely to take outsize risks --which is something we might all favor nowadays. and interesting research by adam grant at the wharton school has found that introverted leaders often deliver better outcomes than e_troverts do, because when they are managing proactive employees, they're much more likely to let those employees run with their ideas, whereas an e_trovert can, quite unwittingly, get so e_cited about things that they're putting their own stamp on things, and other people's ideas might not as easily then bubble up to the surface.

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 been introverts. i'll give you some e_amples. eleanor roosevelt, rosa parks, gandhi -- all these peopled described themselves as quiet and soft-spoken and even shy. and they all took the spotlight, even though every bone in their bodies was telling 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 they enjoyed directing others and not out of the pleasure of being looked at;they were there because they had no choice, because they were driven to do what they thought 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(huà)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 love e_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 who first popularized these terms, said that there's no such thing as a pure introvert or a pure e_trovert. he said that such a man would be in a lunatic asylum, if he e_isted at all. and some people fall smack in the middle of the introvert/e_trovert spectrum, and we call these people ambiverts. and i often think that they have the best of all worlds. but many of us do recognize ourselves 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(huà) 還有一些人處在中間的跡象 在內(nèi)向與外向之間 我們稱(chēng)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. we need more of a yin and yang between these two types. this is especially important when it comes to creativity and to productivity, because when psychologists look at the lives of the most creative people, what they find are people who are very good at e_changing ideas and advancing ideas, but who also have 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 creativity. so darwin, he took long walks alone in the woods and emphatically turned down dinner party invitations.theodor geisel, better known as dr. seuss, he dreamed up many of his amazing creations in a lonely bell tower office that he had in the back of his house in la jolla, california. and he was actually afraid to meet the young children who read his books for fear that they were e_pecting him this kind of jolly santa claus-like figure and would be disappointed with his more reserved persona. steve wozniak invented the first apple computer sitting alone in his cubical in hewlett-packard where he was working at the time. and he says that he never would have become such an e_pert in the first place had he not 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 to start apple computer -- but it does mean that solitude matters and that for some people it is the air that they breathe. and in fact, we have known for centuries about the transcendent power of solitude. it's only recently that we've strangely begun to forget it. if you look at most of the world's major religions, you will find seekers -- moses, jesus, buddha, muhammad --seekers who are going off by themselves alone to the wilderness where they then have profound epiphanies and revelations that they then bring back to the rest of the community. 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(lài)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 在大自然的曠野中獨(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 contemporary psychology. it turns out that we can't even be in a group of people without instinctively mirroring, mimicking their opinions. even about seemingly personal and visceral things like who you're attracted to, you will start aping the beliefs of the people around you without even realizing that that's what you're doing.

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?xún)?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 charismatic person in the room, even though there's zero correlation between being the best talker and having the best ideas -- i mean zero. so ... (laughter) you might be following the person with the best ideas, but you might not. and do you really want to leave it up to chance? much better for everybody to go off by themselves, generate their own ideas freed from the distortions of group dynamics, and then come together as a team to talk them through in a well-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 we setting up our schools this way and our workplaces? and why are we making these introverts feel so guilty about wanting to just go off by themselves some of the time? one answer lies deep in our cultural history. western societies, and in particular the u.s., have always favored the man of action over the man of contemplation and "man" of contemplation. but in america's early days, we lived in 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 look at 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 like abraham lincoln who was praised for being modest and unassuming. ralph waldo emerson 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(chēng)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(huà) 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(chēng)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 that historians call the culture of personality. what happened is we had evolved an agricultural economy to a world of big business. and so suddenly people are moving from small towns to the cities.and instead of working alongside people they've known all their lives, now they are having to prove themselves in a crowd of strangers. so, quite understandably, qualities like magnetism and charisma suddenly come to seem really important. and sure enough, the self-help books change to meet these new needs and they start to have names like "how to win friends and influence people." and they feature as their role models really great salesmen. so that's the world we're living in today. that's our cultural inheritance.

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(chēng)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? 像領(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(chēng) 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 also not calling for the abolishing of teamwork at all. the same religions who send their sages off to lonely mountain tops also teach us love and trust. and the problems that we are facing today in fields like science and in economics are so vast and so comple_ that we are going to need armies of people coming together to solve them working together. but i am saying that the more freedom that we give introverts to be themselves, the more likely that they are to come up with their 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" by maimonides. but these are not e_actly my books. i brought these books with me because 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(mǎn)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 small apartment in brooklyn that was my favorite place in the world when i was growing up, partly because it was filled with his very gentle, very courtly presence and partly because it was filled with books. i mean literally every table, every chair in this apartment had yielded its original function to now serve as a surface for swaying stacks of books. just like the rest of my family, my grandfather'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(mǎn)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 the sermons that he gave every week for the 62 years that he was a rabbi. he would takes the fruits of each week's reading and he would weave these intricate tapestries of ancient and humanist thought. and people would come from all over to 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(huà)

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 delivered these sermons, he had trouble making eye contact with the very same congregation that he had been speaking to for 62 years. and even away from the podium, when you called him to say hello, he would often end the conversation prematurely for fear that he was taking up too much of your time. but when he died at the age of 94, the police had to close down the streets of his neighborhood to accommodate the crowd of people who came out to mourn him. and so these days i try to learn from 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(xiàn)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(huà) 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 seven years to write.and for me, that seven years was like total bliss, because i was reading, i was writing, i was thinking, i was researching. it was my version of my grandfather's hours of the day alone in his library. but now all of a sudden my job is very different, and my job is to be out here talking about it, talking about introversion. (laughter) and that's a lot harder for me,because as honored as 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 year practicing public speaking every chance i could get. and i call this my "year of speaking dangerously." (laughter) and that actually helped a lot. but i'll tell you, what helps even more is my sense, my belief, my hope that when it comes to our attitudes to introversion and to quiet and to solitude, we truly are poised on the brink on dramatic change. i mean, we are. and so i am going to leave you now 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(chēng)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? 現(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, chatty cafe-style types of interactions -- you know, the kind where people come together and serendipitously have an e_change of ideas.that is great. it's great for introverts and it's great for e_troverts. but we need much more privacy and much more freedom and much more autonomy at work. school, same thing.we need to be teaching kids to work together, for sure, but we also need to be teaching them how to work on their own. this is especially important for e_troverted children too.they need to work on their own because that is where deep thought comes 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 own revelations. i'm not saying that we all have to now go off and build our own cabins in the woods and never talk to each other again, but i am saying that we could 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(huà)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 why you put it there. so e_troverts, maybe your suitcases are also full of books. or maybe 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 your energy and your joy. but introverts, you being you, you probably have the impulse to guard very carefully what's inside your own suitcase. and that's okay. but occasionally, just occasionally, i hope you will open up your suitcases for other people to see, because the world needs you and it needs the things 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(mǎn)了書(shū) 或者它們裝滿(mǎn)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 speak softly.

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(huà)的勇氣

thank you. thank you.

非常感謝你們!

ted演講稿4

I was one of the only kids in college who had a reason to go to the P.O. bo_ at the end of the day, and that was mainly because my mother has never believed in email, in Facebook, in te_ting or cell phones in general. And so while other kids were BBM-ing their parents, I was literally waiting by the mailbo_ to get a letter from home to see how the weekend had gone, which was a little frustrating when Grandma was in the hospital, but I was just looking for some sort of scribble, some unkempt cursive from my mother.

And so when I moved to New York City after college and got completely sucker-punched in the face by depression, I did the only thing I could think of at the time. I wrote those same kinds of letters that my mother had written me for strangers, and tucked them all throughout the city, dozens and dozens of them. I left them everywhere, in cafes and in libraries, at the U.N., everywhere. I blogged about those letters and the days when they were necessary, and I posed a kind of crazy promise to the Internet: that if you asked me for a hand-written letter, I would write you one, no questions asked. Overnight, my inbo_ morphed into this harbor of heartbreak -- a single mother in Sacramento, a girl being bullied in rural Kansas, all asking me, a 22-year-old girl who barely even knew her own coffee order, to write them a love letter and give them a reason to wait by the mailbo_.

Well, today I fuel a global organization that is fueled by those trips to the mailbo_, fueled by the ways in which we can harness social media like never before to write and mail strangers letters when they need them most, but most of all, fueled by crates of mail like this one, my trusty mail crate, filled with the scriptings of ordinary people, strangers writing letters to other strangers not because they're ever going to meet and laugh over a cup of coffee, but because they have found one another by way of letter-writing.

But, you know, the thing that always gets me about these letters is that most of them have been written by people that have never known themselves loved on a piece of paper. They could not tell you about the ink of their own love letters. They're the ones from my generation, the ones of us that have grown up into a world where everything is paperless, and where some of our best conversations have happened upon a screen. We have learned to diary our pain onto Facebook, and we speak swiftly in 140 characters or less.

But what if it's not about efficiency this time? I was on the subway yesterday with this mail crate, which is a conversation starter, let me tell you. If you ever need one, just carry one of these. (Laughter) And a man just stared at me, and he was like, "Well, why don't you use the Internet?" And I thought, "Well, sir, I am not a strategist, nor am I specialist. I am merely a storyteller." And so I could tell you about a woman whose husband has just come home from Afghanistan, and she is having a hard time unearthing this thing called conversation, and so she tucks love letters throughout the house as a way to say, "Come back to me. Find me when you can." Or a girl who decides that she is going to leave love letters around her campus in Dubuque, Iowa, only to find her efforts ripple-effected the ne_t day when she walks out onto the quad and finds love letters hanging from the trees, tucked in the bushes and the benches. Or the man who decides that he is going to take his life, uses Facebook as a way to say goodbye to friends and family. Well, tonight he sleeps safely with a stack of letters just like this one tucked beneath his pillow, scripted by strangers who were there for him when.

These are the kinds of stories that convinced me that letter-writing will never again need to flip back her hair and talk about efficiency, because she is an art form now, all the parts of her, the signing, the scripting, the mailing, the doodles in the margins. The mere fact that somebody would even just sit down, pull out a piece of paper and think about someone the whole way through, with an intention that is so much harder to unearth when the browser is up and the iPhone is pinging and we've got si_ conversations rolling in at once, that is an art form that does not fall down to the Goliath of "get faster," no matter how many social networks we might join. We still clutch close these letters to our chest, to the words that speak louder than loud, when we turn pages into palettes to say the things that we have needed to say, the words that we have needed to write, to sisters and brothers and even to strangers, for far too long. Thank you.

ted演講稿5

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 of understanding and acceptance has been an interesting one for me, and it's given me an insight into the whole notion of self, which i think is worth sharing with you 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 know how 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 like that initial stage is over -- oneness: infancy, unformed, primitive. it's no longer valid or real. what is real is separateness, and at some point in early babyhood, the idea of self starts to form. our little portion of oneness is given a name, is told all kinds of things about itself, and these details, opinions and ideas become facts, which go towards building ourselves, our identity. and that self becomes the vehicle for navigating our social world. but the self is a projection based on other people's projections. is it who we really 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 one for me growing up. the self that i attempted to take out into the world was rejected over and over again. and my panic at not having a self that fit, and the confusion that came from my self being rejected, created an_iety, shame and hopelessness, which kind of defined me for a long time. but in retrospect, the destruction of my self was so repetitive that i started to see a pattern. the self changed, got affected, broken, destroyed, but another one would evolve -- sometimes stronger, sometimes hateful, sometimes not wanting to be there at all. the self was not constant. and how many times would my self have to die before i realized 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(yōu)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 from cornwall, and my mom is black from zimbabwe. even the idea of us as a family was challenging to most people. but nature had its wicked way, and brown babies were born. but from about the age of five, i was aware that i didn't fit. i was the black atheist kid in the all-white catholic school run by nuns. i was an anomaly, and my self was rooting around for definition and trying to plug in. because the self likes to fit, to see itself replicated, to belong. that confirms its e_istence and its importance. and it is important. it has an e_tremely important function. without it, we literally can't interface with others. we can't hatch plans and climb that stairway of popularity, of success. but my skin color wasn't right. my hair wasn't right. my history wasn't right. my self became defined by otherness, which meant that, in that social world, i didn't really e_ist. and i was "other" before being anything else -- even before being 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 dancing. that nagging dread of self-hood didn't e_ist when i was dancing. i'd literally lose myself. and i was a really good dancer. i would put all my emotional e_pression into my dancing. i could be in the movement in a way that i wasn't able 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 first acting role in a film. i can hardly find the words to describe the peace i felt when 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 a fully-functioning self -- one that i controlled, that i steered, that i gave life to. but the shooting day would end, and i'd return to my gnarly, awkward self.

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 for definition. i applied to read anthropology at university. dr. phyllis lee gave me my interview, and she asked me, "how would you define race?" well, i thought i 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 more genetic difference between a black kenyan and a black ugandan than there is between a black kenyan and, say, a white norwegian. because we all stem from africa. so in africa, there's been more time to create genetic diversity." in other words, race has no basis in biological or scientific fact. on the one hand, result. right? on the other hand, my definition of self just lost a huge chunk of its credibility. but what was credible, what is biological and scientific fact, is that we all stem from africa -- in fact, from a woman called mitochondrial eve who lived 160,000 years ago. and race is an illegitimate concept 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)。phyllis lee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(huà)題，我說(shuō)：“膚色。”“那么生物上來(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?！睋Q句話(huà)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mitochondrial eve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 feeling of otherness. my desire to disappear was still very powerful. i had a degree from cambridge; i had a thriving career, but my self was a car crash, and i wound up with bulimia and on a therapist's couch. and of course i did. i still believed 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 and a physical reality to support the worth of self. look at the industry for self-image and the jobs it creates, the revenue it turns over. we'd be right in assuming that the self is an actual living thing. but it's not. it's a projection which our clever brains create in order to cheat ourselves from the reality 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(mǎn)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?？纯床煌袠I(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(huà)題的幌子。

but there is something that can give the self ultimate and infinite connection -- and that thing is oneness, our essence. the self's struggle for authenticity 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 the reality of oneness and the projection of self-hood. for a start, we can think about all the times when we do lose ourselves. it happens when i dance, when i'm acting. 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 from the audience. all my senses are alert and alive in much the same way as an infant 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 for awhile, because when the self is suspended so is divisiveness and judgment. and i've played everything from a vengeful ghost in the time of slavery to secretary of state in __. and no matter how other these selves might be, they're all related in me. and i honestly believe the key to my success as an actor and my progress as a person has been the very lack of self that used to make me feel so an_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 a self to get in the way. i thought i lacked substance, and the fact that i could feel others' meant that i had nothing of myself to feel. the thing that was a source 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(yōu)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晕摇Ｄ莻€(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 and that it has a function, a funny thing happened. i stopped giving it so much authority. i give it its due. i take it to therapy. i've become very familiar with its dysfunctional behavior. but i'm not ashamed of my self. in fact, i respect my self and its function. and over time and with practice, i've tried to live more and more from my essence. and if you can do that, incredible things happen.

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've survived the destruction of their selves in literally unthinkable ways -- destroyed because other brutalized, psychopathic selves all over that beautiful land are fueling our selves' addiction to ipods, pads, and bling, which further disconnect ourselves from ever feeling their pain, their suffering, their death. because, hey, if we're all living in ourselves and mistaking it for life, then we're devaluing and desensitizing life. and in that disconnected state, yeah, we can build factory farms with no windows, destroy marine life and use rape as a weapon of war. so here's a note to self: the cracks have started to show in our constructed world, and oceans will continue to surge through the cracks, and oil and 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(hù)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 the earth and every other living thing. we've just been insanely trying to figure out how to live with each other -- billions of each other. only we're not living with each other; our crazy selves are living with each other and perpetuating an epidemic 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 get under that heavy self, light a torch of awareness, and find our essence, our connection to the infinite and every other living thing. we knew it from the day we were born. let's not be freaked out by our bountiful nothingness. it's more a reality than the ones our selves have created. imagine what kind of e_istence we can have if we honor inevitable death of self, appreciate the privilege of life and 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。

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