TED演讲Matthieu Richard (部分)由刀豆文库小编整理，希望给你工作、学习、生活带来方便，猜你可能喜欢“杨澜ted全英文演讲稿”。
So now, we are going to speak of happine.As a Frenchman, I must say that there are a lot of French intellectuals that think happine is not at all interesting.I just wrote an eay on happine, and there was a controversy.And someone wrote an article saying, “Don't impose on us the dirty work of happine.” “We don't care about being happy.We need to live with paion.We like the ups and downs of life.We like our suffering because it's so good when it ceases for a while.”
(This is what I see from the balcony of my hermitage in the Himalayas.It's about two meters by three, and you are all welcome any time.)Now, let's come to happine or well-being.And first of all, you know, despite what the French intellectuals say, it seems that no one wakes up in the morning thinking, “May I suffer the whole day?” Which means that somehow--consciously or not, directly or indirectly, in the short or the long term, whatever we do, whatever we hope, whatever we dream--somehow, is related to a deep, profound desire for well-being or happine.As Pascal said, even the one who hangs himself, somehow, is looking for ceation of suffering--he finds no other way.But then, if you look in the literature, East and West, you can find incredible diversity of definition of happine.Some people say, I only believed in remembering the past, imagining the future, never the present.Some people say happine is right now;it's the quality of the freshne of the present moment.And that led to Henri Bergson, the French philosopher, to say, “All the great thinkers of humanity have left happine in the vague so that they could define--each of them could define their own terms.” Well, that would be fine if it was just a secondary preoccupation in life.But now, if it is something that is going to determine the quality of every instant of our life, then we better know what it is, have some clearer idea.And probably, the fact that we don't know that is why, so often, although we seek happine, it seems we turn our back to it.Although we want to avoid suffering, it seems we are running somewhat towards it.And that can also come from some kind of confusions.One of the most common ones is happine and pleasure.But, if you look at the characteristics of those two, pleasure is contingent upon time, upon its object, upon the place.It is something that--changes of nature.Beautiful chocolate cake: first serving is delicious, second one not so much, then we feel disgust.That's the nature of things.We get tired.I used to be a fan of Bach.I used to play it on the guitar, you know.I can hear it two, three, five times.If I had to hear it hours, non-stop, it might be very tiring.If you are feeling very cold, you come near a fire, it's so wonderful.Then, after some moments, you just go a little back, and then it starts burning.It sort of uses itself as you experience it.And also, again, it can--also, it's something that you--it is not something that is radiating outside.Like, you can feel intense pleasure and some others around you can be suffering a lot.Now, what, then, will be happine? And happine, of course, is such a vague word, so let's say well-being.And so, I think the best definition, according to the Buddhist view, is that well-being is not just a mere pleasurable sensation.It is a deep sense of serenity and fulfillment, a state that actually pervades and underlies all emotional states, and all the joys and sorrows that can come one's way.For you, that might be surprising.
