TED演讲：了解中国的崛起(无中文)

Understanding the rise of China

了解中国的崛起

Martin Jacques TED演讲：

在TED伦敦沙龙会上，经济学家马丁·雅克Martin Jacques问：在西方我们对中国和它显著的崛起现象有多少认识？作为《当中国统治世界》的作者，他解释了西方国家常常对中国经济的快速增长力感到困惑的理由，他提出3个基础观点来帮助我们理解当代的中国现实和中国未来的展望。

正文：

The world is changing with really remarkable speed. If you look at the chart at the top here, you'll see that in 2025, these Goldman Sachs projections suggest that the Chinese economy will be almost the same size as the American economy. And if you look at the chart for 2050, it's projected that the Chinese economy will be twice the size of the American economy, and the Indian economy will be almost the same size as the American economy. And we should bear in mind here that these projections were drawn up before the Western financial crisis.

A couple of weeks ago, I was looking at the latest projection by BNP Paribas for when China will have a larger economy than the United States. Goldman Sachs projected 2027. The post-crisis projection is 2020. That's just a decade away. China is going to change the world in two fundamental respects. First of all, it's a huge developing country with a population of 1.3 billion people, which has been growing for over 30 years at around 10 percent a year.

And within a decade, it will have the largest economy in the world. Never before in the modern era has the largest economy in the world been that of a developing country, rather than a developed country. Secondly, for the first time in the modern era, the dominant country in the world -- which I think is what China will become -- will be not from the West and from very, very different civilizational roots.

Now, I know it's a widespread assumption in the West that as countries modernize, they also westernize. This is an illusion. It's an assumption that modernity is a product simply of competition, markets and technology. It is not. It is also shaped equally by history and culture. China is not like the West, and it will not become like the West. It will remain in very fundamental respects very different. Now the big question here is obviously, how do we make sense of China? How do we try to understand what China is? And the problem we have in the West at the moment, by and large, is that the conventional approach is that we understand it really in Western terms, using Western ideas. We can't. Now I want to

offer you three building blocks for trying to understand what China is like, just as a beginning.

The first is this: that China is not really a nation-state. Okay, it's called itself a nation-state for the last hundred years, but everyone who knows anything about China knows it's a lot older than this. This was what China looked like with the victory of the Qin Dynasty in 221 B.C. at the end of the warring-state period -- the birth of modern China. And you can see it against the boundaries of modern China. Or immediately afterward, the Han Dynasty, still 2,000 years ago. And you can see already it occupies most of what we now know as Eastern China, which is where the vast majority of Chinese lived then and live now.

Now what is extraordinary about this is, what gives China its sense of being China, what gives the Chinese the sense of what it is to be Chinese, comes not from the last hundred years, not from the nation-state period, which is what happened in the West, but from the period, if you like, of the civilization-state. I'm thinking here, for example, of customs like ancestral worship, of a very distinctive notion of the state, likewise, a very distinctive notion of the family, social relationships like guanxi, Confucian values and so on. These are all things that come from the period of the civilization-state. In other words, China, unlike the Western states and most countries in the world, is shaped by its sense of civilization, its existence as a civilization-state, rather than as a nation-state. And there's one other thing to add to this, and that is this: Of course we know China's big, huge, demographically and geographically, with a population of 1.3 billion people. What we often aren't really aware of is the fact that China is extremely diverse and very pluralistic, and in many ways very decentralized. You can't run a place on this scale simply from Beijing, even though we think this to be the case. It's never been the case.

So this is China, a civilization-state, rather than a nation-state. And what does it mean? Well, I think it has all sorts of profound implications. I'll give you two quick ones. The first is that the most important political value for the Chinese is unity, is the maintenance of Chinese civilization. You know, 2,000 years ago, Europe: breakdown -- the fragmentation of the Holy Roman Empire. It divided, and it's remained divided ever since. China, over the same time period, went in exactly the opposite direction, very painfully holding this huge civilization, civilization-state, together.

The second is maybe more prosaic, which is Hong Kong. Do you remember the handover of Hong Kong by Britain to China in 1997? You may remember what the Chinese constitutional proposition was. One country, two systems. And I'll lay a wager that barely anyone in the West believed them. "Window dressing. When China gets its hands on Hong Kong, that won't be the case." Thirteen years on, the political and legal system in Hong Kong is as different now as it was in 1997. We were wrong. Why were we wrong? We were wrong because we thought, naturally enough, in nation-state ways. Think of German unification, 1990. What happened? Well, basically the East was swallowed by the West. One nation, one system. That is the nation-state mentality. But you can't run a country like China, a civilization-state, on the basis of one civilization, one system. It doesn't work. So actually the response of China to the question of Hong Kong -- as it will be to the question of Taiwan -- was a natural response: one civilization, many systems.

Let me offer you another building block to try and understand China -- maybe not sort of a comfortable one. The Chinese have a very, very different conception of race to most other countries. Do you know, of the 1.3 billion Chinese, over 90 percent of them think they belong to the same race, the Han? Now, this is completely different from the world's [other] most populous countries. India, the United States, Indonesia, Brazil -- all of them are multiracial. The Chinese don't feel like that. China is only multiracial really at the margins. So the question is, why? Well the reason, I think, essentially is, again, back to the civilization-state. A history of at least 2,000 years, a history of conquest, occupation, absorption, assimilation and so on, led to the process by which, over time, this notion of the Han emerged -- of course, nurtured by a growing and very powerful sense of cultural identity.

Now the great advantage of this historical experience has been that, without the Han, China could never have held together. The Han identity has been the cement which has held this country together. The great disadvantage of it is that the Han have a very weak conception of cultural difference. They really believe in their own superiority, and they are disrespectful of those who are not. Hence their attitude, for example, to the Uyghurs and to the Tibetans.

Or let me give you my third building block, the Chinese state. Now the relationship between the state and society in China is very different from that in the West. Now we in the West overwhelmingly seem to think -- in these days at least -- that the authority and legitimacy of the state is a function of democracy. The problem with this proposition is that the Chinese state enjoys more legitimacy and more authority amongst the Chinese than is true with any Western state. And the reason for this is because -- well, there are two reasons, I think. And it's obviously got nothing to do with democracy, because in our terms the Chinese certainly don't have a democracy. And the reason for this is, firstly, because the state in China is given a very special -- it enjoys a very special significance as the representative, the embodiment and the guardian of Chinese civilization, of the civilization-state. This is as close as China gets to a kind of spiritual role.

And the second reason is because, whereas in Europe and North America, the state's power is continuously challenged -- I mean in the European tradition, historically against the church, against other sectors of the aristocracy, against merchants and so on -- for 1,000 years, the power of the Chinese state has not been challenged. It's had no serious rivals. So you can see that the way in which power has been constructed in China is very different from our experience in Western history. The result, by the way, is that the Chinese have a very different view of the state. Whereas we tend to view it as an intruder, a stranger, certainly an organ whose powers need to be limited or defined and constrained, the Chinese don't see the state like that at all. The Chinese view the state as an intimate -- not just as an intimate actually, as a member of the family -- not just in fact as a member of the family, but as the head of the family, the patriarch of the family. This is the Chinese view of the state -- very, very different to ours. It's embedded in society in a different kind of way to what is the case in the West.

And I would suggest to you that actually what we are dealing with here, in the Chinese context, is a new kind of paradigm, which is different from anything we've had to think about in the past. Know that China believes in the market and the state. I mean, Adam Smith, already writing in the late 18th century, said, "The Chinese market is larger and more developed and more sophisticated than anything in Europe." And, apart from the Mao period, that has remained more or less the case ever since. But this is combined with an extremely strong and ubiquitous state. The state is everywhere in China. I mean, it's leading firms -- many of them are still publicly owned. Private firms, however large they are, like Lenovo, depend in many ways on state patronage. Targets for the economy and so on are set by the state. And the state, of course, its authority flows into lots of other areas -- as we are familiar with -- with something like the one-child policy.

Moreover, this is a very old state tradition, a very old tradition of statecraft. I mean, if you want an illustration of this, the Great Wall is one. But this is another, this is the Grand Canal, which was constructed in the first instance in the fifth century B.C. and was finally completed in the seventh century A.D. It went for 1,114 miles, linking Beijing with Hangzhou and Shanghai. So there's a long history of extraordinary state infrastructural projects in China, which I suppose helps us to explain what we see today, which is something like the Three Gorges Dam and many other expressions of state competence within China. So there we have three building blocks for trying to understand the difference that is China -- the civilization-state, the notion of race and the nature of the state and its relationship to society.

And yet we still insist, by and large, in thinking that we can understand China by simply drawing on Western experience, looking at it through Western eyes, using Western concepts. If you want to know why we unerringly seem to get China wrong -- our predictions about what's going to happen to China are incorrect -- this is the reason. Unfortunately, I think, I have to say that I think attitude towards China is that of a kind of little Westerner mentality. It's kind of arrogant. It's arrogant in the sense that we think that we are best, and therefore we have the universal measure. And secondly, it's ignorant. We refuse to really address the issue of difference. You know, there's a very interesting passage in a book by Paul Cohen, the American historian. And Paul Cohen argues that the West thinks of itself as probably the most cosmopolitan of all cultures. But it's not. In many ways, it's the most parochial, because for 200 years, the West has been so dominant in the world that it's not really needed to understand other cultures, other civilizations. Because, at the end of the day, it could, if necessary by force, get its own way. Whereas those cultures -- virtually the rest of the world, in fact, which have been in a far weaker position, vis-a-vis the West -- have been thereby forced to understand the West, because of the West's presence in those societies. And therefore, they are, as a result, more cosmopolitan in many ways than the West.

I mean, take the question of East Asia. East Asia: Japan, Korea, China, etc. -- a third of the world's population lives there. Now the largest economic region in the world. And I'll tell you now, that East Asianers, people from East Asia, are far more knowledgeable about the West than the West is about East Asia. Now this point is very germane, I'm

afraid, to the present. Because what's happening? Back to that chart at the beginning, the Goldman Sachs chart. What is happening is that, very rapidly in historical terms, the world is being driven and shaped, not by the old developed countries, but by the developing world. We've seen this in terms of the G20 usurping very rapidly the position of the G7, or the G8. And there are two consequences of this. First, the West is rapidly losing its influence in the world. There was a dramatic illustration of this actually a year ago -- Copenhagen, climate change conference. Europe was not at the final negotiating table. When did that last happen? I would wager it was probably about 200 years ago. And that is what is going to happen in the future.

And the second implication is that the world will inevitably, as a consequence, become increasingly unfamiliar to us, because it'll be shaped by cultures and experiences and histories that we are not really familiar with, or conversant with. And at last, I'm afraid -- take Europe; America is slightly different -- but Europeans by and large, I have to say, are ignorant, are unaware about the way the world is changing. Some people -- I've got an English friend in China, and he said, "The continent is sleepwalking into oblivion." Well, maybe that's true, maybe that's an exaggeration. But there's another problem which goes along with this -- that Europe is increasingly out of touch with the world -- and that is a sort of loss of a sense of the future. I mean, Europe once, of course, once commanded the future in its confidence. Take the 19th century, for example. But this, alas, is no longer true.

If you want to feel the future, if you want to taste the future, try China -- there's old Confucius. This is a railway station the likes of which you've never seen before. It doesn't even look like a railway station. This is the new Guangzhou railway station for the

high-speed trains. China already has a bigger network than any other country in the world and will soon have more than all the rest of the world put together. Or take this: now this is an idea, but it's an idea to be tried out shortly in a suburb of Beijing. Here you have a megabus, on the upper deck carries about 2,000 people. It travels on rails down a suburban road, and the cars travel underneath it. And it does speeds of up to about 100 miles an hour. Now this is the way things are going to move, because China has a very specific problem, which is different from Europe and different from the United States: China has huge numbers of people and no space. So this is a solution to a situation where China's going to have many, many, many cities over 20 million people.

Okay, so how would I like to finish? Well, what should our attitude be towards this world that we see very rapidly developing before us? I think there will be good things about it and there will be bad things about it. But I want to argue, above all, a big-picture positive for this world. For 200 years, the world was essentially governed by a fragment of the human population. That's what Europe and North America represented. The arrival of countries like China and India -- between them 38 percent of the world's population -- and others like Indonesia and Brazil and so on, represent the most important single act of democratization in the last 200 years. Civilizations and cultures, which had been ignored, which had no voice, which were not listened to, which were not known about, will have a

different sort of representation in this world. As humanists, we must welcome, surely, this transformation, and we will have to learn about these civilizations.

This big ship here was the one sailed in by Zheng He in the early 15th century on his great voyages around the South China Sea, the East China Sea and across the Indian Ocean to East Africa. The little boat in front of it was the one in which, 80 years later, Christopher Columbus crossed the Atlantic. (Laughter) Or, look carefully at this silk scroll made by ZhuZhou in 1368. I think they're playing golf. Christ, the Chinese even invented golf.

Welcome to the future. Thank you.

(Applause)

杨澜ted演讲稿中文

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北京申奥演讲稿中英文--杨澜

Sample：Beijing bid for a host city Mr. President, Ladies and Gentlemen,Good afternoon!Before I introduce our cultural programs, I want to tell you one thing first about 2008. You're going to have a great time in Beijing.The game was very popular and women were also participating. There are a lot more wonderful and exciting things waiting for you in New Beijing, a dynamic modern metropolis with 3,000 years of cultural treasures woven into the urban tapestry. Along with the iconic imagery of the Forbidden City, the Temple of Heaven and the Great Wall, the city offers an endless mixture of theatres, museums, discos, all kinds of restaurants and shopping malls that will amaze and delight you. But beyond that, it is a place of millions of friendly people who love to meet people from around the world. People of Beijing believe that the 2008 Olympic Games in Beijing will help to enhance the harmony between our culture and the diverse cultures of the world. We seek to create an intellectual and sporting legacy by broadening the understanding of the Olympic Ideals throughout the country. Cultural events will unfold each year, from 2005 to 2008. We will stage multi-disciplined cultural programs, such as concerts, exhibitions, art competitions and camps which will involve young people from around the world. During the Olympics, they will live in the Olympic Village and the city for the benefit of the athletes."Share the Peace, Share the Olympics," Actually, what we have shown you here today is only a fraction of Beijing that awaits you. Ladies and gentlemen, I believe that Beijing will prove to be a land of wonders to the world. Come and join us.Thank you, Mr. President. Thank you all. 主席先生，女士们，先生们，下午好!在向各位介绍我们的安排之前，我想先告诉大家，你们2008年将在北京渡过愉快的时光。北京是一座充满活力的现代都市，三千年的历史文化与都市的繁荣相呼应，除了紫禁城、天坛和万里长城这几个标志性的建筑，北京拥有无数的戏院、博物馆，各种各样的餐厅和歌舞场所，这一切的一切都会令您感到惊奇和高兴。北京城里还有千千万万友善的人民，热爱与世界各地的人民相处，无论是过去还是现在，北京历来是各个民族和各种文化的汇集地，北京人民相信，在北京举办2008年奥运会，将推动我们文化和全世界文化的交流。在我们的计划当中，教育和交流将是我们的希望，我们期待在全国尤其是数百万青少年中，留下一笔精神财富。以共享和平、共享奥运为主题，女士们，先生们，我相信北京和中国将向世界证明，这是一块神奇的土地。谢谢主席先生，谢谢大家！

Ted中英对照演讲稿.

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杨澜ted英文演讲稿 篇一：杨澜TED演讲稿中英文 Yang Lan: The generation that's remaking China The night before I was heading for Scotland, I was invited to host the final of "China's Got Talent" show in Shanghai with the 80,000 live audience in the stadium. Guess who was the performing guestSusan Boyle. And I told her, "I'm going to Scotland the next day." She sang beautifully, and she even managed to say a few words in Chinese. [Chinese]So it's not like "hello" or "thank you," that ordinary stuff. It means "green onion for free." Why did she say that Because it was a line from our Chinese parallel Susan Boyle -- a 50-some year-old woman, a vegetable vendor in Shanghai, who loves singing Western opera, but she didn't understand any English or French or Italian, so she managed to fill in the lyrics with vegetable names in Chinese. (Laughter) And the last sentence of Nessun Dorma that she was singing in the stadium was "green onion for free." So [as] Susan Boyle was saying that, 80,000 live audience sang together. That was hilarious.

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杨澜ted演讲稿中英文 杨澜ted演讲稿中英文 杨澜在ted演讲上演讲的内容是《重塑中国的年轻一代》，演讲中讲述了自己的奋斗岁月，也讲述了当今青少年的世界观，下面由管理资料网整理杨澜ted 演讲稿中英文 杨澜ted演讲稿中英文 The night before I was heading for Scotland, I was invited to host the final of “China’s Got Talent” show in Shanghai with the 80,000 live audience in the stadium. Guess who was the performing guest? Susan Boyle. And I told her, “I’m going to Scotland the next day.” She sang beautifully, and she even managed to say a

few words in Chinese. [Chinese] So it’s not like “hello” or “thank you,” that ordinary stuff. It means “green onion for free.” Why did she say that? Because it was a line from our Chinese parallel Susan Boyle —a 50-some year-old woman, a vegetable vendor in Shanghai, who loves singing Western opera, but she didn’t understand any English or French or Italian, so she managed to fill in the lyrics with vegetable names in Chinese. (Laughter) And the last sentence of Nessun Dorma that she was singing in the stadium was “green onion for free.” So [as] Susan Boyle was saying that, 80,000 live audience sang together. That was hilarious. 来苏格兰(做TED讲演)的前夜，我被邀请去上海做”中国达人秀“决赛的评委。在装有八万现场观众的演播厅里，在台上的表演嘉宾居然是(来自苏格兰的，因参加英国达人秀走红的)苏珊大妈(Susan Boyle)。我告诉她，“我明天就要

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杨澜TED 演讲稿——The generation that's The generation that's remaking China 重塑中国年轻的一代（一） 杨澜——苏格兰TED演讲稿 -------------------------------------------------------------------------------------------------- 里面有许多话还是值得深思的，前段时间在北外的校庆杨澜也有去，可惜没有机会一睹风采。一个很有思想的女性。 -------------------------------------------------------------------------------------------------- The night before I was heading for Scotland, I was invited to host the final of "China's Got Talent" show in Shanghai with the 80,000 live audience in the stadium. Guess who was the performing guest? Susan Boyle. And I told her, "I'm going to Scotland the next day." She sang beautifully, and she even managed to say a few words in Chinese. [Chinese] So it's not like "hello" or "thank you," that ordinary stuff. It means "green onion for free." Why did she say that? Because it was a line from our Chinese parallel Susan Boyle -- a 50-some year-old woman, a vegetable vendor in Shanghai, who loves singing Western opera, but she didn't understand any English or French or Italian, so she managed to fill in the lyrics with vegetable names in Chinese. (Laughter) And the last sentence of Nessun Dorma that she was singing in the stadium was "green onion for free." So [as] Susan Boyle was saying that, 80,000 live audience sang together. That was hilarious. 来苏格兰（做TED讲演）的前夜，我被邀请去上海做“中国达人秀”决赛的评委。在装有八万现场观众的演播厅里，在台上的表演嘉宾居然是（来自苏格兰的，因参加英国达人秀走红的）苏珊大妈（Susan Boyle)。我告诉她，“我明天就要启程去苏格兰。”她唱得很动听，还对观众说了几句中文，她并没有说简单的“你好”或者“谢谢”，她说的是——“送你葱”（Song Ni Cong)。为什么？这句话其实来源于中国版的“苏珊大妈”——一位五十岁的以卖菜为生，却对西方歌剧有出奇爱好的上海中年妇女（蔡洪平）。这位中国的苏珊大妈并不懂英文，法语或意大利文，所以她将歌剧中的词汇都换做中文中的蔬菜名，并且演唱出来。在她口中，歌剧《图兰朵》的最后一句便是“Song Ni Cong”。当真正的英国苏珊大妈唱出这一句“中文的”《图兰朵》时，全场的八万观众也一起高声歌唱，场面的确有些滑稽（hilarious)。

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越有钱越无情 It's amazing what a rigged game of Monopoly can reveal. In this entertaining but sobering talk, social psychologist Paul Piff shares his research into how people behave when they feel wealthy. (Hint: badly.) But while the problem of inequality is a complex and daunting challenge, there's good news too. (Filmed at TEDx Marin.) 一个被操纵的大富翁游戏能告诉我们的东西竟然有那么多！在这个有趣且发人深省的演讲中，社会心理学家保罗-皮夫分享了他对于“人感到富有时如何表现”的研究结果（暗示：很坏）。在面对异常复杂、异常严峻的不平等问题的同时，我们也听到了好的消息。。（摄于TEDx加州马林县） Paul Piff studies how social hierarchy, inequality and emotion shape relations between individuals and groups. Why you should listen: Paul Piff is an Assistant Professor of Psychology and Social Behavior at the University of California, Irvine. In particular, he studies how wealth (having it or not having it) can affect interpersonal relationships. His surprising studies include running rigged games of Monopoly, tracking how those who drive expensive cars behave versus those driving less expensive vehicles and even determining that rich people are literally more likely to take candy from children than the less well-off. The results often don't paint a pretty picture about the motivating forces of wealth. He writes, "specifically, I have been finding that increased wealth and status in society lead to increased self-focus and, in turn, decreased compassion, altruism, and ethical behavior." What others say: “When was the last time, as Piff puts it, that you prioritized your own interests above the interests of other people? Was it yesterday, when you barked at the waitress for not delivering your cappuccino with sufficient promptness? Perhaps it was last week, when, late to

杨澜ted演讲稿全文

杨澜ted演讲稿全文

杨澜ted演讲稿全文 杨澜ted演讲稿全文 The night before I was heading for Scotland, I was invited to host the final of “china’s Got Talent” show in Shanghai with the 80,000 live audience in the stadium. Guess who was the performing guest? Susan Boyle. And I told her, “I’m going to Scotland the next day.” She sang beautifully, and she even managed to say a few words in chinese. [chinese] So it’s not like “hello” or “thank you,” that ordinary stuff. It means “green onion for free.” Why did she say that? Because it was a line from our chinese parallel Susan Boyle -- a 50-some year-old woman, a --------------------精选公文范文，管理类，工作总结类，工作计划类文档，感谢阅读下载

vegetable vendor in Shanghai, who loves singing Western opera, but she didn’t understand any English or French or Italian, so she managed to fill in the lyrics with vegetable names in chinese. (Laughter) And the last sentence of Nessun Dorma that she was singing in the stadium was “green onion for free.” So [as] Susan Boyle was saying that, 80,000 live audience sang together. That was hilarious. 来苏格兰(做TED讲演)的前夜，我被邀请去上海做”中国达人秀“决赛的评委。在装有八万现场观众的演播厅里，在台上的表演嘉宾居然是(来自苏格兰的，因参加英国达人秀走红的)苏珊大妈(Susan Boyle)。我告诉她，“我明天就要启程去苏格兰。” 她唱得很动听，还对观众说了几句中文，她并没有说简单的”你好“或者”谢谢“，她说的是——“送你葱”。为什么?这句话其实于中国版的 --------------------精选公文范文，管理类，工作总结类，工作计划类文档，感谢阅读下载

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ted演讲稿中英文对照 小编今天推荐给大家的是 ted演讲稿中英文对照，仅供参考，希望对大家有用。关注网获得更多内容。 ted演讲稿中英文对照 Hi. I'm here to talk to you about the importance of praise, admiration and thank you, and having it be specific and genuine. 嗨。我在这里要和大家谈谈向别人表达赞美，倾佩和谢意的重要性。并使它们听来真诚，具体。 And the way I got interested in this was, I noticed in myself, when I was growing up, and until about a few years ago, that I would want to say thank you to someone, I would want to praise them, I would want to take in their praise of me and I'd just stop it. And I asked myself, why? I felt shy, I felt embarrassed. And then my question became, am I the only one who does this? So, I decided to investigate. 之所以我对此感兴趣是因为我从我自己的成长中注意到几年前，当我想要对某个人说声谢谢时，当我想要赞美他们时，当我想接受他们对我的赞扬，但我却没有说出口。我问我自己，这是为什么? 我感到害羞，我感到尴尬。接着我产生了一个问题难道我是唯一一个这么做的人吗?

最新杨澜TED演讲：重塑中国的年轻一代(中英文对照)电子教案

杨澜TED演讲：重塑中国的年轻一代（中英文对照） The night before I was heading for Scotland, I was invited to host the final of “China’s Got Talent” show in Shanghai with the 80,000 live audience in the stadium. Guess who was the performing guest? Susan Boyle. And I told her, “I’m going to Scotland the next day.” She sang beautifully, and she even managed to say a few words in Chinese. [Chinese] So it’s not like “hello” or “thank you,” that ordinary stuff. It means “green onion for free.” Why did she say that? Because it was a li ne from our Chinese parallel Susan Boyle — a 50-some year-old woman, a vegetable vendor in Shanghai, who loves singing Western opera, but she didn’t understand any English or French or Italian, so she managed to fill in the lyrics with vegetable names in Chinese. (Laughter) And the last sentence of Nessun Dorma that she was singing in the stadium was “green onion for free.” So [as] Susan Boyle was saying that, 80,000 live audience sang together. That was hilarious. 来苏格兰（做TED讲演）的前夜，我被邀请去上海做”中国达人秀“决赛的评委。在装有八万现场观众的演播厅里，在台上的表演嘉宾居然是（来自苏格兰的，因参加英国达人秀走红的）苏珊大妈（Susan Boyle)。我告诉她，“我明天就要启程去苏格兰。” 她唱得很动听，还对观众说了几句中文，她并没有说简单的”你好“或者”谢谢“，她说的是——“送你葱”（Song Ni Cong)。为什么？这句话其实来源于中国版的“苏珊大妈”——一位五十岁的以卖菜为生，却对西方歌剧有出奇爱好的上海中年妇女（蔡洪平）。这位中国的苏珊大妈并不懂英文，法语或意大利文，所以她将歌剧中的词汇都换做中文中的蔬菜名，并且演唱出来。在她口中，歌剧《图兰朵》的最后一句便是“Song Ni Cong”。当真正的英国苏珊大妈唱出这一句“中文的”《图兰朵》时，全场的八万观众也一起高声歌唱，场面的确有些滑稽（hilarious)。 So I guess both Susan Boyle and this vegetable vendor in Shanghai belonged to otherness. They were the least expected to be successful in the business called entertainment, yet their courage and talent brought them through. And a show and a platform gave them the stage to realize their dreams. Well, being different is not that difficult. We are all different from different perspectives. But I think being different is good, because you present a different point of view. You may have the chance to make a difference. 我想Susan Boyle和这位上海的买菜农妇的确属于人群中的少数。她们是最不可能在演艺界成功的，而她们的勇气和才华让她们成功了，这个节目和舞台给予了她们一个实现个人梦想的机会。这样看来，与众不同好像没有那么难。从不同的方面审视，我们每个人都是不同的。但是我想，与众不同是一件好事，因为你代表了不一样的观点，你拥有了做改变的机会。 My generation has been very fortunate to witness and participate in the historic transformation of China that has made so many changes in the past 20, 30 years. I remember that in the year of 1990, when I was graduating from college, I was applying for a job in the sales department of the first five-star hotel in Beijing, Great