誠實的英語演講稿
sincethequalityofhonestyappliestoallbehaviors,one
cannotrefutoconsiderfactualinformation,forexample,inan
unbiadmannerandstillclaimthatone'sknowledge,belieforposition
eliefisclearlyaproductof
one'sdesiresandsimplyhasnothingtodowiththehumanabilityto
one'spositionsonwhatonewants―ratherthanunbiad
evidencegathering―isdishonestevenwhengoodintentionscanbe
cited―afterallevenhitlercouldcitegoodintentionsandintended
ythen,anunbiadapproach
tothetruthisarequirementofhonesty.
becauintentionsareclolyrelatedtofairnessandcertainly
affectthedegreeofhonesty/dishonesty,thereisawidespread
confusionabouthonesty--andageneralbeliefthatbeingdishonestmeans
thatonealwayscorrectlyunderstandsiftheirbehavioriitherhonest
-perceptionofourmoralityisnon-staticandvolatile.
it'softenatthemomentwerefutoconsiderotherperspectivesthat
thereisaclearindicationwearenotpursuingthetruth,ratherthan
simplyandexclusivelyatthemomentwecanmusterupevidencethatwe
eshadmuchtosayabouttruth,honestyandmorality,
andexplainedthatifpeoplereallyunderstoodthattheirbehaviorwas
wrong―thentheysimplywouldn'tdoit―unately,
honestyinthewesterntraditionhasbeenmarginalizedtospecific
instances―perhapsbecauathoroughunderstandingofhonesty
giesandidealismoften
exaggerateandsuppresvidenceinordertosupporttheirperspectives
―ocesrodesthepracticeand
eologistthetruthquiteoftenbecomes
insignificant,whatmattersmostaretheiridealsandwhateversupports
theirdesirestoenjoyandspreadthoideals.
humanbeingsareinherentlybiadaboutwhattheybelievetobe
goodduetoindividualtastes&backgrounds,butonceoneunderstands
thatadecidedlybiadapproachtowhatistrue―isinherently
dishonest,onecanalsounderstandhowidealismandideologyhavepoorly
rvedthequestforanhonest,nestyandmorality
requirethatwebaouropinionsaboutwhatisgood―uponunbiad
ideasofwhatistrue―ratherthanviceversa(determiningwhatis
truebadonwhatwefeelisgood)―thewayallideologieswouldhave
usbelieve.
關(guān)于誠實的英語演講稿[篇2]
sincethequalityofhonestyappliestoallbehaviors,onecannot
refutoconsiderfactualinformation,forexample,inanunbiad
mannerandstillclaimthatone'sknowledge,belieforpositionisan
eliefisclearlyaproductofone's
desiresandsimplyhasnothingtodowiththehumanabilitytoknow.
basingone'spositionsonwhatonewants―ratherthanunbiad
evidencegathering―isdishonestevenwhengoodintentionscanbe
cited―afterallevenhitlercouldcitegoodintentionsandintended
ythen,anunbiadapproach
tothetruthisarequirementofhonesty.
becauintentionsareclolyrelatedtofairnessandcertainly
affectthedegreeofhonesty/dishonesty,thereisawidespread
confusionabouthonesty--andageneralbeliefthatbeingdishonestmeans
thatonealwayscorrectlyunderstandsiftheirbehavioriitherhonest
-perceptionofourmoralityisnon-staticandvolatile.
it'softenatthemomentwerefutoconsiderotherperspectivesthat
thereisaclearindicationwearenot
pursuingthetruth,ratherthansimplyandexclusivelyatthemoment
eshadmuchtosay
abouttruth,honestyandmorality,andexplainedthatifpeople
reallyunderstoodthattheirbehaviorwaswrong―thentheysimply
wouldn'tdoit―unately,honestyinthe
westerntraditionhasbeenmarginalizedtospecificinstances―perhaps
becauathoroughunderstandingofhonestycollideswithideologiesof
giesandidealismoftenexaggerateandsuppress
evidenceinordertosupporttheirperspectives―attheexpenofthe
ocesrodesthepracticeand
eologistthetruthquiteoften
becomesinsignificant,whatmattersmostaretheiridealsandwhatever
supportstheirdesirestoenjoyandspreadthoideals.
humanbeingsareinherentlybiadaboutwhattheybelievetobe
goodduetoindividualtastes&backgrounds,butonceoneunderstands
thatadecidedlybiadapproachtowhatistrue―isinherently
dishonest,onecanalsounderstandhowidealismandideologyhavepoorly
rvedthequestforanhonest,nestyandmorality
requirethatwebaouropinionsaboutwhatisgood―uponunbiad
ideasofwhatistrue―ratherthanviceversa
(determiningwhatistruebadonwhatwefeelisgood)―theway
allideologieswouldhaveusbelieve.
關(guān)于誠實的英語演講稿[篇3]
誠信英語演講稿篇1
sincethequalityofhonestyappliestoallbehaviors,onecannot
refutoconsiderfactualinformation,forexample,inanunbiad
mannerandstillclaimthatone'sknowledge,belieforpositionisan
elie
fisclearlyaproductofone'sdesiresandsimplyhasnothingtodo
one'spositionsonwhatonewants
―ratherthanunbiadevidencegathering―isdishonestevenwhen
goodintentionscanbecited―afterallevenhitlercouldcitegood
ythen,
anunbiadapproachtothetruthisarequirementofhonesty.
becauintentionsareclolyrelatedtofairnessandcertainly
affectthedegreeofhonesty/dishonesty,thereisawidespread
confusionabouthonesty--andageneralbeliefthatbeingdishonestmeans
thatonealwayscorrectlyunderstandsiftheirbehavioriitherhonest
-perceptionofourmoralityisnon-staticandvolatile.
it'softenatthemomentwerefutoconsiderotherperspectivesthat
thereisaclearindicationwearenotpursuingthetruth,ratherthan
simplyandexclusivelyatthemomentwecanmusterupevidencethatwe
eshadmuchtosayabouttruth,honestyandmorality,
andexplainedthatifpeoplereallyunderstoodthattheirbehaviorwas
wrong―thentheysimplywouldn'tdoit―unately,
honestyinthewesterntraditionhasbeenmarginalizedtospecific
instances―perhapsbecauathoroughunderstandingofhonesty
giesandidealismoften
exaggerateandsuppresvidenceinordertosupporttheirperspectives
―ocesrodesthepracticeand
eologistthetruthquiteoftenbecomes
insignificant,whatmattersmostaretheiridealsandwhateversupports
theirdesirestoenjoyandspreadthoideals.
humanbeingsareinherentlybiadaboutwhattheybelievetobe
goodduetoindividualtastes&backgrounds,butonceoneunderstands
thatadecidedlybiadapproachtowhatistrue―isinherently
dishonest,onecanalsounderstandhowidealismandideologyhavepoorly
rvedthequestforanhonest,nestyandmorality
requirethatwebaouropinionsaboutwhatisgood―uponunbiad
ideasofwhatistrue―ratherthanviceversa(determiningwhatis
truebadonwhatwefeelisgood)―thewayallideologieswouldhave
usbelieve.
誠信英語演講稿篇2
r,nowadays
weoftenconfrontconfidencecrisissuchascheating,overcharging,fake
thatweshouldbehonestbecaubeing
honestisnotonlybeneficialtoourlvesbutalsotoothersandthe
y,onlyhonest
peoplecanbetrulyrespectedbytheothersandcanmakemorefriends
overalongperiodoftime.
condly,honesty,whichisthetraditionalvirtueofthechine
people,y,honesty
npointisthatsingapore,a
societyfeaturingtrustworthinessandintegrity,hasacomparativelylow
criminalrate.
parents,they
havehadtheresponsibilityforcaringforandfosteringtheirchildren
chers,bothinkindergartensand
colleges,theyalsoshouldberesponsibleforthestudyandlifeoftheir
students,thatistosay,teahersarethecondparentsofchildren
somewhile.
forus,asafriendofothers,itisourresponsibilitytohelpour
e
hasthedifferentresponsibilybadontheirrolesbutwemusttakeit
forgrantedthatweareresponsibleforthesociety.
誠信英語演講稿篇3
goodmorningeverybody.
r,nowadays
weoftenconfrontconfidencecrisissuchascheating,overcharging,fake
thatweshouldbehonestbecaubeing
honestisnotonlybeneficialtoourlvesbutalsotoothersandthe
y,onlyhonest
peoplecanbetrulyrespectedbytheothersandcanmakemorefriends
overalongperiodoftime.
condly,honesty,whichisthetraditionalvirtueofthechine
people,y,honesty
npointisthatsingapore,a
societyfeaturingtrustworthinessandintegrity,hasacomparativelylow
criminalrate.
parents,they
havehadtheresponsibilityforcaringforandfosteringtheirchildren
chers,bothinkindergartensand
colleges,theyalsoshouldberesponsibleforthestudyandlifeoftheir
students,thatistosay,teahersarethecondparentsofchildren
somewhile.
forus,asafriendofothers,itisourresponsibilitytohelpour
e
hasthedifferentresponsibilybadontheirrolesbutwemusttakeit
forgrantedthatweareresponsibleforthesociety.
thatisall,thankyou.
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