英文演讲稿
演讲稿的内容要根据具体情境、具体场合来确定，要求情感真实，尊重观众。在日新月异的现代社会中，演讲稿的使用越来越广泛，你所见过的演讲稿是什么样的呢？下面是小编精心整理的英文演讲稿，希望能够帮助到大家。
英文演讲稿1演讲的开头，也叫开场白。它在演讲稿的结构中处于显要的地位，具有特殊的作用。演讲稿的开头，通常有以下几种：
1）开门见山，揭示主题
一般政治性的或者学术性的演讲稿都是开门见山，直接揭示演讲的中心。比如宋庆龄《在接受加拿大维多利亚大学荣誉法学博士学位仪式上的讲话》的开头：“我为接受加拿大维多利亚大学荣誉法学博士学位感到荣幸。”
运用这种方法，必须先明确把握演讲的中心，把要向听众揭示的论点摆出来，使听众一听就知道讲的中心是什么，注意力马上集中起来。但这种方法容易显得过于平淡、冷静，很难吸引人。
2）说明情况，介绍背景。
比如恩格斯《在马克思墓前的讲话》的开头：“三月十四日两点三刻，当代最伟大的思想家停止了思想，……－－但已经永远的睡着了。”
这个开头对事情发生的时间地点人物作出了必要的说明，为进一步向听众揭示论题做准备。运用这种方法开头，一定要从演讲的的中心论点出发，不能信口开河，离题万里，更要防止套话、空话，败坏听者的胃口。
3）提出问题，引起关注。
写演讲稿的开头，可根据听众的特点和演讲的内容，提出一些激发听众思考的问题，以引起听众的兴趣。这种问题应该新颖、独特，确实能促使听众去思考。
演讲稿的开头有多种方法，通常用的主要有：
1．开门见山，提示主题。这种开头是一开讲，就进入正题，直接提示演讲的中心。例如宋庆龄《在接受加拿大维多利亚大学荣誉法学博士学位仪式上的讲话》的开头：“我为接受加拿大维多利亚大学荣誉法学博士学位感到荣幸。”运用这种方法，必须先明晰地把握演讲的中心，把要向听众提示的论点摆出来，使听众一听就知道讲的中心是什么，注意力马上集中起来。
2．介绍情况，说明根由。这种开头可以迅速缩短与听众的距离，使听众急于了解下文。在1814年生于萨尔茨维德尔。她的父亲冯·威斯特华伦男爵在特利尔城时和马克思一家很亲近；两家人的孩子在一块长大。当马克思进大学的时候，他和自己未来的妻子已经知道他们的生命将永远地连接在一起了。”这个开头对发生的事情、人物对象作出必要的介绍和说明，为进一步向听众提示论题作了铺垫。
3．提出问题，引起关注。这种方法是根据听众的特点和演讲的内容，提出一些激发听众思考的问题，以引起听众的注意。例如弗雷德里克·道格拉斯1854年7月4日在美国纽约州罗彻斯特市举行的国庆大会上发表的《谴责奴隶制的演说》，一开讲就能引发听众的积极思考，把人们带到一个愤怒而深沉的情境中去：“公民们，请恕我问一问，今天为什么邀我在这儿发言？我，或者我所代表的奴隶们，同你们的国庆节有什么相干？《独立宣言》中阐明的政治自由和生来平等的原则难道也普降到我们的头上？因而要我来向国家的祭坛奉献上我们卑微的贡品，承认我们得到并为你们的独立带给我们的恩典而表达虔诚的谢意么？”除了以上三种方法，还有释题式、悬念式、警策式、幽默式、双关式、抒情式等。
开场白技巧
1.开门见山，不讲多余的话
有的人演讲，开头常讲一些没有必要的客套话。叶圣陶对此曾评述说：“谁也明白，这些都是谦虚的话。可是，在说出来之前，演讲者未免少了一点思考。你说不曾预备，没有什么可以说的`，那么为什么要上演说台呢?随后说出来的，无论是三言二语或长篇大论，又算不算'可以说的’呢?你说随便说说，没有什么意思，那么刚才的一本正经，是不是连场作欢呢?自己都相信不过的话，却要说给人家听，又算是一种什么态度呢?”其实，演讲者说这种“多余的话”，并不一定是出自本心，不过是受了陈规旧套的影响，听人家这么说，自己也这么说，结果，往往是使听众松弛了注意力。
实例一：
一般政治性或学术性的演讲稿都是开门见山，直接揭示演讲的中心。如邓小平的《党和国家领导制度的改革》的开头：
这次扩大会议，主要是讨论党和国家领导制度的改革以及—些有关问题。
实例二：
再如张承先的《“三个面向”是教育改革的指针》的开头：
1983年9月，邓小平同志又提出“教育要面向现代比，面向世界，面向未来”。“三个面向"指明了斯历史时期教育工作的战略方向，是今后教育改革的总指针。
这样的开头，使听众一听就知道明白讲的是是什么，注意力马上就能集中起来。
2.交代背景，说明演讲的目的和原因
实例：
例如《在欢迎民主柬埔寨代表闭宴会上李先念主席的讲话》的开头：
在我国举国上下，万众欢腾，热烈庆祝中华人民共和国诞生三十五周年的日子里，以西哈努克亲王为团长，宋双和乔森潘阁下为副团长的民主柬埔察代表团特地来参加我国的庆祝活动，并进行正式友好访问，我们感到格外高兴。我代表中国政府和人民，对你们的光临表示热烈的欢迎和哀仓的感谢。
这个开头，说明了这次演讲的背景、起因，使听众了解这篇讲话是在怎样的一种情况下讲的。
英文演讲稿2People often wonder why historians go to so much trouble to preserve millions of books, documents and records.
Why do we have libraries? What good are these documents and history books? Why do we record and save the actions of men, the negotiations1 of government officials and the events during wars?
We do it because, sometimes, the voice of experience can cause us to stop, look and listen. Sometimes, past records, when understood in the right way, can help us decide what to do and what not to do. If we are ever to create lasting peace, we must seek its origins in human experience and in the records of human history.
From the stories of cou ……此处隐藏1107个字……ess , no development . So a certain amount of stress is good . It can stimulate us and increase our level of alertness .
And our answer to stress is another vital problem . How to do with ourselves when stress suddenly break into our life ? To wave the white flag and admit our unability , to give up to our ideality , or worstly , just to suicide as to put an end to everything. Of cause not . The principle is to tackle with stress gentlely and harmoniously. We should try our best to release ourselves . Such as to do some exercise , to linsen to traditional Chinese music or classical music to ease our minds and to learn to view these changes of life as challenges .It's no use crying over spilt milk . Only to accept what has happened can solve the problem .
Ok , I think I was under large stress 3 minutes before , but now I am here and have finished my speech . Here is the last thing I want to add to my topic ,face to it and overcome it ,stress is also a piece of cake .
That is all . Thank you very much.
英文演讲稿12and some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony, but we must speak. we must speak with all the humility that is appropriate to our limited vision, but we must speak. and we must rejoice as well, for surely this is the first time in our nation's history that a significant number of its religious leaders have chosen to move beyond the prophesying of smooth patriotism to the high grounds of a firm dissent based upon the mandates of conscience and the reading of history. perhaps a new spirit is rising among us. if it is, let us trace its movements and pray that our own inner being may be sensitive to its guidance, for we are deeply in need of a new way beyond the darkness that seems so close around us.
over the past two years, as i have moved to break the betrayal of my own silences and to speak from the burnings of my own heart, as i have called for radical departures from the destruction of vietnam, many persons have questioned me about the wisdom of my path. at the heart of their concerns this query has often loomed large and loud: "why are you speaking about the war, dr. king?" "why are you joining the voices of dissent?" "peace and civil rights don't mix," they say. "aren't you hurting the cause of your people," they ask? and when i hear them, though i often understand the source of their concern, i am nevertheless greatly saddened, for such questions mean that the inquirers have not really known me, my commitment or my calling. indeed, their questions suggest that they do not know the world in which they live.
in the light of such tragic misunderstanding, i deem it of signal importance to try to state clearly, and i trust concisely, why i believe that the path from dexter avenue baptist church -- the church in montgomery, alabama, where i began my pastorate -- leads clearly to this sanctuary tonight.
