陈词急求“仁义”的故事,简洁有力的!

总之,任何事物任何事情都是由基本事件构成的,易不仅是对事物难易程度的描写,更是一种态度和基础,一种从点点滴滴做起的态度,对事物基本组成的掌握,试问,基石不稳,高楼能盖到几层?空中楼阁终究只是传说

俞许晟,我是LYZ和LYT,我们翘课,哈哈哈哈哈哈

（1）观点一：支持文理分科.物质决定意识,要求我们一切从实际出发,每个人的学习特点是不一致的,文理分科有利于发挥个人的长处.或者也可以答矛盾的特殊性哲理
观点二：反对文理分科.①事物是普遍联系的,这要求我们坚持用联系的观点看问题.高中文理分科,割裂了科学素养与人文精神的联系.或者②事物是永恒发展的,这要求我们坚持用发展的观点看问题.高中文理分科,不利于学生全面可持续发展.或者-③矛盾就是对立统一,（或者矛盾的普遍性）这要求我们要坚持一分为二的观点看问题.高中文理分科,不利于学生全面发展

诚然,我们这次辩论的题目是生物变异利大于弊,并不是生物变异没有弊,反方辩友请注意,如果没有生物变异就没有进化,地球上的生命还是生活在原始海洋中最低等生物,哪来的人,哪来的多姿多彩的世界,和没有人类相比,对方辩友还会在乎极少数由变异产生的人类疾病吗

所有辩题都应该概念先行.
首先你要把概念定好,何为小错,何为大错,两者之间有什么必然联系没有?你可以定得对自己有利,只要你能自圆其说就好,不要在意对方怎么说.然后要看你们的赛程是怎样安排的,有些什么环节,最近辩论的赛制很多的,有的有自由人对辩,有些是盘问,有些是猜测立论,然后根据猜测进行反驳再反驳.
我不知道你的赛制是什么啊?其实我感觉你可以打的点有以下几处：
1.你要强调小错与大错之间是没有必然联系的,这点对方佷可能说到什么量变质变的问题,或者什么小错不进行纠正是长期以往是会铸成大错的.你千万不要跟着他走,你要他必须给出一个衡量量变质变的标准,（当然你自己也要找一个标准）,如果按照对方所说,小错就必然会造成大错,那请对方从逻辑上去证明这个必然联系,不管他怎么证,你都会有很多话说的,因为你是反方,力主在攻.
2.去找找逻辑方面的书籍,不会与会这个是什么关系,他们所联系的上下句是充分条件还是必要条件,或者充要条件,下点功夫,这点对方不会想到的,因为是中学生辩论.
3.你可以找很多事例的,任何人都犯过小错,但是不是任何人都犯过大错.这个地方就是关系你对大错小错的定义的问题上了,建议你把小错无限小化,就是说只要是错,那怕就是一句脏话都算是小错,把大错无限扩大化,把只有什么害国害民,伤人害命,对社会造成一定影响的错才是大错,那按照这个定义来说,如果小错会造成大错,那人人都可以被判刑了,显然是不对的啊.
加油啊,多找找资料,这个论题对你有利的.等你好消息啊.我方观点:
小错不会铸成大错,一个人既然已经犯了小错,如果这个人还有良知的话,他会认真反省,而不会一错再错,因为他知道聪明人是不会走回头路的.

有钱不一定幸福的逆否命题是不就是幸福一定有钱吗?这个不需要你的反方辩友论证的,而且只要这么论证了貌似你们的观点就成立了.所以你们反方的观点应该是：幸福不一定有钱.其实也很简单,原命题的逆否命题为真,想必原命题就为真了.所以你们论证有钱也不一定幸福就相对简单了.

直接认输得了,这什么辩论题啊,故意的吧,人家微软这么大的公司怎么可能没考虑过这种问题,你去网上看看,只有说微软这么做不好的,没有说违法的,因为根本就不违法!

心如刀绞

两者拥有其一都不会获得太大的成就,只有两者兼得者才能取得成功!
是谁要去论证这种东西?秤不离砣,砣不离秤的关系.
文才是修身,口才是修型, 身型合一才是境界!

楼主你好...以后别发这种求辩词的问题..没有人会真正去回答,回答了也是复制黏贴...想想你打辩论赛的目的,是为了网上找人写出辩词然后搞一场演讲吗?这样没有意义,辩论中的思维模式你也体会不到,尤其是四辩,需要很好的亲和力和与人沟通的能力,通过辩论能很好的提升这方面的技巧.不要误解了辩论的意义.好好自己去准备,慢慢提高.

QQ邮箱发来吧 我发到你邮箱里

网络的发展是时代进步的标志.首先是扩大了我们人际交往的范围,我们足不出户就可以结交世界各地的朋友.其次,我们在与身边朋友交流的同时又给了我们另外一种沟通交流的渠道.最后,网络的发展人与人之间的关系没有那么复杂多变,因为大多人都是没有利益冲突的

It's bad for studnts to use mobile phones in school.We can follow the following reasons.
First,they are always thinking about phoning someone important,his boy friend or girl friend.Second,they are always thinking about surfing the Internet.Third,they are always looking up new words in the phone.With the reasons above,they are reliable on phones.It is impossible for students to focus on the teachers' teaching.Using mobile phones will take students some time playing games.The action will affect others who want to be independent..
All in all,it's bad for students to use mobile phones in school.

B滥 谧 厄 筹 栈 装
（4分，选择正确得2分，汉字书写正确、规范得2分，每字0.5分）

略

当在狭路中时,如果没有一往无前的决心与勇气,没有视死如归的念头,恐怕在你想完对策之前就被人家冲垮了吧?况且,战术与策略在“狭路”中一般是难以发挥的.
你自己最好先想想这个问题的答案,再加以完善

C

陈词烂调(滥）趁心如意(称）承前起后(启）

　　谢谢主席,各位评委,大家晚上好:
　　阿尔卑斯之雪虽白,但无法否认杂质的存在.对方辩友滔滔不绝的雄辩也同样无法掩饰辞理的缺失.让我来指出对方辩友的几点偏颇之处.
　　我方认为时势只不过是人与人之间关系所产生的一种总的客观形势,如果按对方辩友的观点时势真的有什么超自然的力量去创造人类的杰出群体---英雄,那么它必然也可创造非杰出人群---狗熊、恶人、平民.这样看来时势的力量是无比强大的,因为我们看到杰出的人和非杰出人群加在一起就是全人类,如果对方辩友真的认为是时势创造了全人类而且人类一直是跟着时势走的话,那么恭喜对方辩友您又在世界上创造了一种宗教,只需您稍加完善,就可以回去当教主了.
　　但是如果您不想当教主那么您还是回到唯物主义的阳光大道上来吧,首先马克思主义唯物辨证法认为内因是事物发展的基础,外因是事物发展的条件,外因通过内因起作用.英雄之所以为英雄其根本原因是因为其内在品质和个人素质以及他的所作所为,而且时势也不是人成为英雄的全部外在条件,个人机遇、他人帮助以及生产力发展水平等等许多条件都是人成为英雄的外部条件,如果硬把时势这个可能的外部条件之一说成是造英雄的法宝,我方实难苟同.
　　当然按对方辩友的观点,您其实是认为时势产生了一种对英雄的客观需求,这种需求导致英雄的出现,但是有需求就一定有供给吗?比如在古代人们在自然界面前显得无能为力,人们肯定希望有英雄带领他们走出灾难,可有时往往没有,所以我们会看到在水灾泛滥的时候人们创造出了龙王,蝗灾时造出了虫神.这些神仙妖怪可都是应时势之需而产生的,可他们也算英雄吗?由此我们可以看出对方辩友貌似严密坚实的逻辑下,其实是漏洞百出,难圆其说.
　　今天我们说英雄造时势,是在说英雄由于自己的才华能力品德得到了人民的认可并带领人民改造旧世界创造新世界,从而推动时势的不断变化发展.而且英雄是人不是神,历史不是某个英雄的历史.所以对于任何一个看似平常的人来说他们都可以通过个人努力成为英雄,而不是整天感叹时运不济,命运多舛,冯唐易老,李广难封.总是抱怨时势没有给人机会.历史本就可以让你我共同创造,只要你能够代表人民的利益做事,人人皆可成英雄.谢谢

总结陈词就是在一二三辩全部回答完之后,四辩对你方的观点所作的补充.一般情况下要写的有理有据,能够对本方的观点增加更为有力的说服力,要结合前面的选手的看法写,而且在说的时候还要增加必要的感情,这样更容易吸引人.

顶...挺难的.
首先要定义差生的定义：不但是学习上的,还有生活和思想品德----因此戴绿领巾不只是在少数人当中起作用和防止因为成绩好的以自己不用戴绿领巾而欺负戴绿领巾的...欺负人的被定义为差生,思想品德坏的学生...因此戴绿领巾仅仅成为一种耻辱,让人奋发的标志,只是短时间的落后,而不是嘲笑的对象...
其次,应该要把握住戴绿领巾是为了孩子懂得羞愧.但在给他带的时候不但要很郑重的跟他说明--保护她的自尊心,还要老师主动为其辅导--让学生懂得带绿领巾只是为了让他能奋发向上,同时在学生中也要树立绿领巾是羞辱,但不是嘲笑的话柄...
上面的都只是前提.我们要怎么定义戴绿领巾...学校断电了0.0有兴趣在追问

We must insist on yugong yishan's very own spirit. Yu Mr. Spirit, in a sense, it is also our Chinese nation spirit: constantly! Perseverance!
The attachment is actually yugong yishan's very own a kind of responsibility, behave the least one kind self responsibility and social responsibility. He knows what he's doing, for what do! Realistically do oneself ability range should be done. Yu Mr. : why don't like Confucius as lecture around? Why not learn as JiangTaiGong waters fishing? Why not like WeiQing, huo qu bing as northern expedition hsiungnu? Why not like yue fei as his hearth battlefield, bloody battle?
Yu Mr. Is yu Mr.. He is very clear themselves in what kind of a standing position, what kind of hillock. He just wanted to verily for family for children to do some depth, rather than to escape, then choose instead move becomes another piece of land on others' burden.
I just want to use the most close to our life examples to illustrate this spirit, this persistent and this responsibility is our human indispensable.
Our parents were around us yu Mr., to our growth and development, QingSi variable white hair! Our teacher is around us yu Mr., in order for students to get a excellent grades have worked, Our Olympic champion is around us yu Mr., to the People's Republic of China in the Olympic flag waving on their challenge every limit, Our scientists, our border warrior, even give us food and clothing of farmers and workshop worker, all is in our life, in order to keep pace with The Times, in order to yu Mr Diiulio calm, in order to... Actually, we all the people here are also is the life of yu Mr., knowledge in the mountain before use life bit accumulation, finally complete from "quantity" to "quality" leap! Our country our nation we each descendants are yu Mr., put the shoulders of three big mountains and then on the match that grasping the spirit into build our beautiful home in! Opened up the pearl river delta, the Yangtze river delta, and target of western development...
What is the spirit of constantly in maintaining social development and progress? What responsibility in maintaining the peace together into human?
We think that is yu Mr. Type of spirit, yu Mr. Type responsibility! An obsession with your own beliefs, an obsession with own responsibility, an obsession with his post, down-to-earth and fulfill his own part in!
We are both communist society yu Mr., we firmly believe that, through the son born sun, sun again and gave birth to the generations that common rigid and efforts, remove the time after the mountain, and communism will in the bright sunlight to us open chest!

问世间“志”为何物?直教人事事都成.
“有志者事竟成”这句话阐述了“有志”与“事成”之间的关系：“有志”才能“事成”,若无“志”则“事”不成.
话说蒲松龄在自己后期的科举考试屡次不中、落魄至极之际,亲自写下的励志自勉联：“有志者事竟成,破釜沉舟百二秦关终属楚；苦心人天不负,卧薪尝胆三千越甲可吞吴.”开始时是刻在铜尺之上,后悬置于书屋聊斋书房.终于他凭着自己的雄心壮志,不懈努力,以一部《聊斋志异》名垂青史,成就一番大事.
诸如此类的事例还很多：春秋时期,吴越相争,吴胜越败,越王勾践沦为阶下囚.但他不甘屈服,立志复仇,最后终于打败了吴国,留下了“卧薪尝胆”的千古美谈；着名数学家华罗庚小时候面对“没有数学头脑”的斥责而确立志向,虽然连初中毕业文凭都没有,但最终成为数学领域的巨人……古今中外诸多的政治家、科学家,都以其自身的行动证明了“有志者事竟成”这句话的正确性.
然而五岁即可“指物作诗立就”的仲永却只因其父贪利,“日扳仲永环谒于邑人,不使学”使其丧“志”最后“泯然众人矣”.若“仲永”因其才而立志,那么结局就相差十万八千里了.
但是“有志者”是否都能“事竟成”呢?也不尽然.很多人都有志向却不见成功,是因为志向不符合客观实际只是空想或幻想,那么又怎么能成功呢?
一定要有一个恒定的志向并付诸于执着不懈的勤奋努力才会有所成就.这就是说：不能今天立志当科学家,明天立志当文学家,过不了多久又立志当政治家,那么是不可能成功的.
一个人无论做多么艰难的事,只要有雄心壮志,不懈努力,就能够成功.反之,若一个人胸无大志,就是做再简单的事也不尽如人意.

老师们,同学们!其实,我们并不反对同学之间要增进友谊,也不反对过生日,因为毕竟生日对于我们每个人来说一年只有一次.那么,是不是说在过生日时就要进行请客送礼呢?听了我们的发言,我想大家已经有所共识,现在我方再次进...

辩论中,总结陈词一向是不被注重的环节,因为赛果往往在前一阶段自由辩论就定型了,所以总结陈词往往是背稿子,这种总结陈词的水平很低,听起来有如鸡肋,一份好的总结陈词,需要有结构和层次,将预先准备好的论点与赛场上的赛况总结综合起来.
一、总结陈词的意义.
一场辩论赛,特别是在双方实力相当时,一份出色的总结陈词往往能奠定最后的胜利.如果总结陈词只是在机械复述己方观点,则会给评委很不好的印象.一般情况下,四辩本身的自由辩论发言机会就不太多,只有把总结陈词做得灵活,才能充分表现个人能力,不会给人造成团队能力不均的印象.
二、总结陈词的目的.
前面说了总结陈词的意义了,目的自然是针对这个意义而言的.首先,总结陈词的时间是在辩论赛的尾声,所以必须概括,不需要套话、废话连篇,这样只会让人想睡觉.总结陈词应该直入主题,将自己方的观点概括阐述,最好再加上幽默的方式.同时,总结比赛中敌我双方的表现也是很重要的.概括来说,目的就是要为自己方打圆场,然后让对方下不了台.
三、总结陈词的结构.
将总结陈词分作三个部分
1-阐述观点.（事先定稿）
这个部分,主要是重申己方观点与定义.注意的是,总结时不用太深入,但要求尽量全面.要把读书不是唯一出路的理由一一列出,但是语气上最好采用与前面的发言部分不同的方式,这里给简单举例一下,切记不要生搬硬套,应该根据自己方的论点灵活运用.
各位观众,各位评委,对方辩友,大家好.许多失学的儿童等待着人们的救助,有些人在今天还不识字.能够坐在教室里的人是幸福的,但是这等同于读书是唯一出路吗?显然不是的（这一部分为了吸引对方注意力,欲抑先扬）,根据我方之前的论述,我们知道,知识的积累有三个方式——实践、创新与学习.很明显,读书只是学习中的一小部分,即使因为客观因素或者主观因素有些人不能或不愿读书,也不代表他们没有了出路.毕竟汲取知识的方法是无限的,读书是最直接的方式,但不是唯一的方式.（这一部分,展开自己方的论点）对方辩友口口声声喊着读书的重要性,可是却没有充分的理由证明读书的必要性.把重要性和必要性混为一谈,是对方辩友犯的一个严重错误.（这一部分,抨击对方的论点）
即使是事先准备的部分,也要根据赛况酌情更改,要是牛头不对马嘴,让人不知所云,便会被认为稿子也是抄来的了……
2-解围部分
辩论是即时性的战斗,自然容易出现漏洞,如果自由辩论或之前陈述观点环节中被对方问得哑口无言,在总结陈词中可以加以补救,因为这时已经没人有机会反驳你了,所以,即使补救的水平低了点,也是可以的.
举个例子,比如你方在某自由辩论环节中出现以下情况：
A：比尔·盖茨中途辍学,不还是成为了一度的世界首富吗?
B：正是因为比尔·盖茨之前读过了书,使他有了出路,如果他没读过书,那么可能连电脑是什么都不知道,谈何成为世界首富呢?你敢说比尔·盖茨在成为世界首富的道路中,一点在学校中得到的知识都没用过吗?
A：……
总结陈词中可以这样补救：对方说过比尔·盖茨成为世界首富的过程中读书的作用不容忽视,可是对方忽略了一点,比尔·盖茨不正是因为意识到读书不是唯一出路,才会离开学校的啊,如果他认为读书是唯一的出路,还会中途辍学,还能成为世界首富吗?（有些偷换问题重心的感觉,可是作为结尾补救来说,已经足够了,毕竟没人反驳了）
3-拆对方台
这一部分主要是在比赛中得出,但是也可以实现准备些套路,让对方对号入座.
例子：
对方反复对XX避而不谈,屡屡逃避我方问题,是不是对方自认理亏呢?
对方将XX概念偷换成XX了,没有把握住本场比赛的重心……
对方对我方某问题的回答极为牵强,试问……
对方以偏概全,用XX例子来论证读书是唯一出路,实在是盲人摸象,一叶障目,没有看到还有……
有些鸡蛋里挑骨头的感觉,但是确实是四辩的王道.
以上就是四辩总结陈词方法,这是不会给完整的陈词的,因为陈词并不代表陈词滥调,而应该灵活变通运用.固定的部分需要与己方资料有机结合,非固定的部分要靠临场纪录,不是事先就能“总结”的.

D

（A尺牍B陈词滥调C富丽堂皇）

唉,怎么是正方呢?看一下有没有吧：祝成功
According to all the ridiculous hype surrounding Dec. 21, 2012, the Mayans "predicted" the end of the world with one of their calendars. On this date, doomsayers assert that Earth will be ravaged by a smorgasbord of cataclysmic astronomical events -- everything from a Planet X flyby to a "killer" solar flare to a geomagnetic reversal, ensuring we have a very, very bad day.
Now, purely as a consequence of the Long Count's numerical value, many Mayan scholars agree that the calendar will "run out" after 5,126 years (or, at least, it's first cycle does). The Mayans set this calendar to begin in the year 3114 B.C. (according to our modern Gregorian calendar). If the Long Count began in 3114 B.C. and it's calculated to continue for 5126 years, the "end date" will be -- you guessed it -- 2012 A.D. Further refinement sets the date to Dec. 21, the day of the winter solstice for the Northern Hemisphere.

C

C。（A项，喝彩陈词滥调；B项，震撼明信片；D项，厮杀引申义。）

总结陈词最好包括三部分：对对方之前论点的驳论、己方观点的总结再陈述和人文呼唤.按照这样的思路出来的陈词绝对精彩,另外你是正方四辩,按规矩最后发言,写陈词的时候可以“下猛料”,即使用一些有漏洞但攻击力巨大的论点或实例,因为没有人会再次站起来驳斥你.另外,驳论也要事先准备好,防止场上紧张挑不出对方的错误,多写几条,到时候实在不行可以扣帽子,反正他也没法申诉,你说他犯了他就犯了.

For more than 1,500 years men have been disputing over the subject of the sinful nature of man. Some call it the carnal nature, some call it the Adamic nature, some call it “inherited sin,” and others refer to it by other names. We have headed this article with the words, “Native Depravity.”
Let us consider what it is, how the family of man came to have it, and what God did to make it possible for us to rid ourselves of it. We are told by the Apostle John that sin is the transgression of the law (John 3:4).
We are told by Paul that the wages of sin is death (Romans 6:23). We are also told that where there is no law there is no sin (Romans 5:13). So imputed sin involves our will. We knowingly DO WRONG, or we knowingly refuse TO DO that which we know we should when we commit an imputed sin. For such a sin the only one held accountable is the person who commits the act. God said that the father would not die for the sin of the son and the son would not die for the sin of the father (Ezekiel 18:20). However, we must admit, families do suffer many things from the sins of the father, or the son. Whole families suffer because one member does some evil deed.
Now the family of man, as yet unborn, could not be held accountable for the sin of Adam and Eve. God told them that in the day they ate of the forbidden fruit they would die. And, die they did! Cain and Abel were not responsible for that sinful act of their parents, yet it did have an effect on them and the entire human race.
In I Corinthians 15:22 we read,
“For as in Adam all die, even so in Christ shall all be made alive.”
Adam’s sin did have an effect on others, for “in Adam all die.”
Notice this verse in Romans 5:12,
“Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.”
Why do all men sin? (One man has answered this question by saying that all sin because they are born of the flesh, but the Bible clearly teaches that sin is not in the flesh, that it is not the flesh that sins.
“Every sin that a man doeth is without the body.”
It is not the flesh that sins but the soul or spirit. This man goes on to say that Adam sinned because “he had no grace,” “no strength.” In other words, he is saying that God gave Adam a command he could not possibly keep, and God did not give him grace to obey, though he was told he would die if he did not obey! How could God give such a command and put the penalty of death for disobedience on it when He would not give grace to obey?
Is God unreasonable? Of course not!) Why did “death pass upon all men”? Further, we are told “death reigned from Adam to Moses” (Romans 5:14). Why? Why did God destroy the people of the earth with a flood? “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Genesis 6:5). Why was this so? If Adam’s sin had no effect on the people that followed, why were they not righteous people?
Some who have departed from the truth say we are teaching the doctrine of Augustine when we teach native depravity, or that the tendency toward sin is passed down from generation to generation, but those who say such must not know what Augustine taught. According to D. O. Teasley in his book, The Double Cure, “Augustine in 412 maintained that men inherited not only inborn corruption, but guilt; that he was helpless.” I have never heard a Church of God minister preach that we were guilty of Adam’s sin.
It appears that those who are now advancing the idea that a person is not born with a depraved nature are following Pelagius, a British monk, who in 405, advanced the idea that “man inherited nothing from Adam, neither original guilt, which was impossible, nor innate corruption. ... Every man was born free and unbiased.”
Let us understand clearly that when we teach native depravity, the bent toward sin, we are not teaching that a person is guilty of some sinful act that someone else has committed; everyone must bear the responsibility of his own sins before a just God. What we are saying is that when Adam sinned and then fathered children, the bent toward sin was passed on to them. Satan won the right to plant in each new soul certain weaknesses.
The effects of iniquity are passed down to the third and fourth generation. Righteousness is passed down to many generations. Thus declares the Word of God.
One man used hundreds and hundreds of words to try to show there was only one kind of sin and that a child was born without what some call the sinful nature, then near the end of his message he said, “Surely we have the inherited tendencies to do evil, a weakening of a moral nature.” This is exactly what native depravity is! The above-quoted writer goes on to say, “But we did not inherit sin itself.” Again, I have never heard a Church of God preacher preach that a child was actually guilty of a given sin because his father committed it.
What do we mean by native depravity? Let me answer this question by quoting from the book Holy Spirit Baptism and the Second Cleansing by R. R. Byrum.
“The nature of this depravity has been misunderstood. Many have wrongly supposed that it consists of guilt for Adam’s sin and that it is punishable. We reject this view as we do also the theory resulting from it, that infants are punished in hell for the sin of Adam. While some reject these theories as being unscriptural and unjust, yet they have no clear idea as to what depravity is; and without a clear view of the nature of depravity it is not possible to understand what is comprehended in the work of regeneration and entire sanctification. Native depravity is not a physical entity or material substance. It is not a stump that may be removed nor a germ that may be eradicated. It is not a thing that may be extracted as a bad tooth. It may be roughly illustrated in this way, but perhaps better as being like a poison in one’s blood resulting in disease and suffering in the body. Its immaterial nature may be still better illustrated as being likened to that which causes the ferocious lion to differ from the harmless lamb. No surgeon could find in the lion a physical thing that makes him ferocious. So, likewise, depravity is the very nature that makes unregenerated man what he is.
“As depravity is not a physical something in man causing him to do evil, neither is it an entire subtraction of his moral nature. This is shown by the fact that the sinner possesses moral faculties such as conscience, though it is weakened. From a careful study of the subject it is evident that depravity is a derangement or enfeeblement of man’s moral nature. It is a perversion or weakness of his moral faculties. It is in this sense that the image of God is lost, and not in the sense of an entire loss of the moral nature.
“In the depraved, conscience is perverted or weakened. Its power to discriminate between right and wrong is lost, to a great extent. Its power to impel to the right is weakened, so it fails to function as God intended. Its power to reprove is weakened insomuch that one may sin and feel very little if any compunction of conscience for it. The conscience becomes, as the Bible says, ‘seared with a hot iron.’ Because the power of conscience is weaker in some than in others, we understand that there are degrees of depravity and that the hardened criminal is more depraved than the little child.”
Thus native depravity is not the guilt of an actual sin passed on down, but the weakening of the moral nature of man. As D. O. Teasley says in his book, The Double Cure,
“Innocence and guilt are to the soul what life and death are to the body. But guilt, unlike depravity, cannot be transmitted, for guilt is invariably associated with personality and personal responsibility. It is through the influence of depravity, coupled with temptation from without, that ‘all have sinned and come short of the glory of God.’ ”
Again I refer to Byrum’s book:
“That man is fallen and sinful by nature has been generally held by mankind. Among all people in all ages men have believed this. With the exception of Pelagians and a few others, Christians have universally believed in native depravity in some sense. Pelagius, who lived in the early part of the fifth century, advocated the theory that sin consists only in actions, not in character, and that man does not have a deranged moral nature, but he is as Adam was created. This phase of Pelagius’ teachings is held by Unitarians of the present time. Charles Eliot, ex-president of Harvard, and a leading Unitarian writer, says in his Religion of the Future, ‘The new religion rejects absolutely the conception that man is an alien in the world, or that God is alienated from the world. It rejects also the entire conception of man as a fallen being, hopelessly wicked, and tending downward by nature.’
“That class of professed Christians who hold that man is evolved from a lower animal usually deny that he is a fallen being, because this is contrary to their theory of evolution. The tendency of liberal Christianity in this day is to deny native depravity.”
Yet, some would have us believe that this old Pelagianism and Unitarian doctrine is new “seventh-seal light.”
The Word of God clearly states that we are “by nature children of wrath” (Ephesians 2:3).
Thus far we have dealt with what native depravity is and how the family of man came to have it; now let us consider what God did to make it possible for us to rid ourselves of it.
Various scriptures show clearly that God loved us and gave His Son to die for us. He purchased for us deliverance from all our committed sins. Justification effects right relations with God (Romans 5:1). Justification is an act of grace for or toward us; regeneration is a work done in us. Justification is a remission of the penalty of our sins, it is a forgiveness or pardon of sins committed. Regeneration, or a new birth, becoming a new creature, gives power over depravity so that the newly saved soul need not fall at once back into sin. He has power to suppress the depravity that he had as a child, so Jesus “suffered without the gate” to sanctify His people. The word sanctify has more than one meaning:
“To understand clearly the Scriptural meaning of the term ‘sanctify,’ it is necessary to go back of the English word to the Greek term. The best Greek authorities hold that the Greek hagios and its derivatives are properly translated by the following English words in various forms—sanctify, holy, pure, chaste and clear. In the Bible they are translated by these various words. They also include the idea of consecrating to a holy purpose or of ascribing holiness to a person or thing. However, the more common use of the Greek hagios is to cleanse. Likewise the primary meaning of sanctify is to cleanse. Therefore it is evident that wherever there is a cleansing, there must in that sense be a sanctification, whether that cleansing be of the heart or of the life, spiritual or physical, of committed sins or of inherited depravity, actual or ceremonial. If it were always borne in mind that sanctification may have this varity of meaning as does cleansing or almost any other term, much misunderstanding could be avoided. The sense of the term or the sanctification referred to in a particular text of the Bible must be determined by the context, etc., as we determine the particular usage of any other term.”—R. R. Byrum.
Sanctification, just as justification, was purchased for us by the blood of Jesus Christ. The Holy Spirit has His part to play in sanctification just as He does in justification.
Man has a part to play in sanctification just as he has in justification. God will not justify until man does that which is required of him. God will not sanctify until man does what is required of him. To be sanctified the justified person must consecrate fully to God. He must invite the Holy Spirit to take full control of his life. Some try to make Holy Ghost baptism and sanctification two different and separate works, and although there may be some slight shade of differences of approach they are one and the same in results. When you are fully sanctified, you are baptized with the Holy Spirit, and when you are baptized with the Holy Spirit, you are sanctified.
Now the cleansing in sanctification is not a cleansing of committed sins (this was done in regeneration); the cleansing in sanctification is a cleansing “from that depravity in the nature which exists in the regenerated. This cleansing ... is a restoration of that derangement of the moral nature which resulted from Adam’s sin and which is inherited by all his posterity. It is simply
an undoing of the perversion of man’s nature. It should be understood that depravity is not a root, a stump, a germ, nor any other physical entity, but a change in man’s nature.”—R. R. Byrum.
Beware of those who would have you believe that sanctification is only a setting apart and an infilling of the Holy Spirit with no cleansing work.
“It is very evident to my mind that when in doctrinal teaching little stress is placed on the purification of the soul in entire sanctification, and extraordinary emphasis is given to the baptism of the Holy Spirit instead, the result is always superficial, ofttimes even deceptive and dangerous.”—F. G. Smith.

个人认为这个题的交锋点就是对读书的理解双方的争论都在怎么定义读书上,你问的问题就是辩题想要辩手阐明的地方

猪八戒整容了就不是猪八戒了.
古时候留下来的西游记也会改版了.
如果不是因为猪八戒的外貌还有傻乎乎的心.
又怎么会受人欢迎.
所以我支持你的观点.

张扬者，具有挑战权威彰显自我的勇气

不知道场景,不过可以提供思路：网络→地球村,网络→人际交流的减少,人情的冷漠,前者是拉近了认知的距离,后者是疏远了情感的交流

食品添加剂弊大于利 摘要：随着市场经济的发展,人民生活水平的提高,食品的种类越来越多,食品生产中越来越多的用到了各种类型的食品添加剂,从而发生了越来越多的食品添加剂安全事件,食品添加剂对人体的危害也越...

I agree with you!

随着电脑网络的迅速扩张和强力渗透,预计在不远的将来,上网将象看电视一样成为普通人司空见惯的日常生活内容之一.电脑网络作为一种新型的信息传播和人际交往工具,正在改变着现代人的生活方式,并且对人们的学习、工作、生活和心理健康发生着越来越重要的影响.
（一）扩大了人际交往圈子,有助于建立良好的人际关系
心理学家普遍认为,良好的人际关系是心理健康的标准之一.
（二）为个体不良情绪的宣泄提供了良好途径
现代心理治疗理论非常重视宣泄在心理健康维护和治疗中的作用.
（三）普及心理健康知识,提供专业心理援助
目前互联网上的心理健康站点主要包括高校心理学系主办的站点或主页、网络心理医院站点或主页、个人创办的专业心理网站或主页、心理学杂志社的站点或主页以及其它网站的心理专栏等.
四）提高学生网民的自信心、激发他们的想象力和创造性,有利于提高个体心理健康水平
个体心理健康水平存在很大程度的差异.低层次的心理健康指的是没有心理疾病症状,高层次的心理健康是指人的潜能得到充分发挥或“自我实现”.

逆境中的主观能动性.今天我们讨论的是一个比较性话题.成长是发展,发展就要靠动力.逆境给个体的积极发展提供的可能性是,他能够最大限度的激发人的主观能动性,充分发挥人的潜力,心理学上此类情况成为应激.《老人与海》是海明威的一部经典作品.古巴老人桑帝亚哥的形象成了很多人崇拜的偶像.他在出海八十四天没捕到一条鱼的情况下,以信念为支柱,与大马林鱼和各种鲨鱼纠缠搏斗三天三夜.他已经年过 ,他的力量从哪里来?正是逆境激发了它的主观能动性.顺境中的安逸对人的影响无法达到如此大的强度.

汉字的魅力 汉语是汉族人的统一语言,方言众多是汉语的特征之一,但是汉字却是不变的记载汉语的符号. 汉字是世界上最古老的文字之一,它是由图画发展而成的表意文字. 汉字是表意文字,字形和字义有着密切的关系...

人总还在一定的社会环境和自然环境中,在这种环境中我们维持生存、成就事业时会遇到一种顺利的环境、和谐的局面、良好的态势即所谓的顺境,也可能会感到困难重重,是一种逆境.我们都希望各方面顺风顺水,但是逆境不可避...

事物的正确答案当然不止一个.
1.许多事物都是具有多面性的,从一个角度看,我们可以得到一个结论,而从另一个角度看,我们又会得到另外的结论,所以,对于一个事物来说“正确答案只有一个”这样的回答很明显是肤浅的,只有从多方面、多角度地看待问题,得出多个不同结论才是最为全面准确的.
2.对于文学作品来说,“事物的正确答案只有一个”这样的说法就更不对了,不同的人对同一部作品的见解是不同的.一个人说一部作品是优秀的,而另一个人也许就认为这部作品并不好,那又怎么能去判定这部作品到底是好还是差呢?
3.我们在做数学题的时候会发现,有时候一道题会有多种解法,又怎么能说“事物的正确答案只有一个”呢?难道我们非要说有多种解法的题里只有一种解法是正确的,其他解法都是错误的吗?
4.举个简单的例子：一个正方形有4个角,任意划一刀,削去一个角后还剩几个角?这样的题答案就不止一个.
5.连太阳也不是一定从东方升起,如果从镜子里看,它就是从西边升起的.

理论来自于实践,实践是检验真理的唯一标准.人类智慧发展的每一步都来自于劳动和实践,可以说没有实践就没有人类.（也可以插入一些简单的例子,例如钻木取火等等,但不要太长.)所以实践比理论更重要.推荐你阅读高三政治书---哲学与生活,真理与实践的关系部分

总之,任何事物任何事情都是由基本事件构成的,易不仅是对事物难易程度的描写,更是一种态度和基础,一种从点点滴滴做起的态度,对事物基本组成的掌握,试问,基石不稳,高楼能盖到几层?空中楼阁终究只是传说

D

B.沽 璨 A.洽 跋 振 B.滥 坐 诈 C.搏 节 拥

B

A．决别--诀别, 陈词烂调--陈词滥调；C．密而不宣--秘而不宣, 自鸣不凡--自命不凡D．联贯--连贯，张惶失措--张皇失措

难道是PKU考古系的一辩同学么.我们也不会写反方一辩所以没关系

男女生交往利大于弊,好处至少可以表现为以下几个方面.学习方面,男女的智力类型是有差异的,男女生经常在一起互相学习.男女生亲密交往的好处至少有以下几个方面：一、智力方面,男女生彼此交换思考问题的方法与思路,互相借鉴.我们的学习委员都是女的,我们和她们交流学习经验也是弊吗?那这种交流不是交往吗?一位好友委屈的告诉我：“我们班好惨啊!男女生之间画了一条‘楚河界’,谁都不敢向对岸跨一步,最后落得男女生相近如冰,行同陌路,否则就会遭来班主任的‘白眼’,抑或是到办公室‘聊一下’.”
难道男女生之间就不能交往了吗?在一些教师的眼里,“男女受授不亲”,男女生在一起,定会做出“越轨”行为,那么首先我想把“交往”下个定义,“交往”——交友往来.也许是时代的不同,学生早恋的实例太多,让这些老师们防不胜防,更不必说父母了,他们对儿女这方面的问题可是小心谨慎,在他们看来男女生之间没有纯情的友谊,那就让我来证明一下吧.
已知：男女生交往
求证：男女生交往利大于弊
证明一：学习上,男生理科在一定程度上比女生稍胜一筹,解题思维活跃,反应迅速.同理,女生文科如此,所以男女生在一起可以形成互补,更有利地提高学习成绩.
证明二：生活上,男生的力气可想而知比女生大,劳动时男生提水,女生擦窗,男生搬桌,女生扫地……配合默契.反之,费力又费时.何乐而不为呢?
证明三：心理上,男生女生可以一起交谈,畅想未来,谈古论今,上谈天文,下侃地理……相互间的意见交流可以中和.反之,女生只局限于女人堆,男生只局限于男人堆,只有同性的想 法,往往太过片面.
综上所述,男女交往不会出现“越轨”行为,个个循规蹈矩,我想那位老师是多心了,“同性相吸,异性相斥”这是不变的定理,如果你刻意去改变它,反而会起反作用,适得其反,不如让他们拆桥过河看看对岸的世界.
所以,所以我方观点是男女生交往利大于弊!"

人不一定能胜天 在大自然面前,人类是很渺小的,人的力量再大,也不可能大过自然.人自认为是万物之灵,自作聪明地违背自然之道,只会适得其反.比如,在地震面前,人是那么脆弱.只能尽量救治幸存者,却不能避免死亡.人的力量终归有限,不一定能胜天.

1、简单地指出反方错误的几点
2、重头戏：概括性的总结我方观点（有条理性,不用什么例子.重点是观点重复）

1、列清己方观点
2、陈述支持己方观点的论据
3、猜测对方观点,并予以反击

抗美援朝战争,在先进思想的指导下,我志愿军战士击退了占据绝对物质优势的对手.