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参考答案：我简单说下吧
你们首先要抓住点，抓住他的弊端，把这些弊端给扩大。
弊大于利，网络流行语对传统文化冲击很大，对现代青少年的成长发展造成很大影响，会让青少年把成语和流行语混淆，而且流行语对于成语的解释也有很大歪曲，造成影响。
对于生活中，流行语使得，人们之间沟通不通畅，比如你和你奶奶那辈说流行语，也许会造成误会，进而发生很多连锁反应。等等的你可以从多角度发掘问题。我先就说这两点。
至于技巧的话，你的逻辑性要强，你要给对面人做下陷阱，让他往里面进，不论说什么，你一定要自圆其说，还要注意观察，抓住对方的漏洞。
纯手工打造，及其个人经验，希望你能得到帮助容易引起不必要的误解；很容易给人一种不踏实的感觉；容易使周围的人疏远你和长辈、老师是无法沟通的。你这个问题太大了，有的时候你不能把一个很大的问题一下子交给别人帮你解决，象辩论技巧这些东西你可以自己在网上找一下，百度文库一定有这些东西网络语言对汉语是一种污染，是小群体为了团体交流方便，根据自己的爱好编造出来的，这是一个不健康的苗头。
湖滨中学的一位学生家长柳女士对此抱怨，有时候孩子说话会不自觉地蹦出一个令人听不懂的词。她不无担忧地说，现在孩子回家就上网，和父母说话的时间少了，好不容易在一起聊天，却时不时说两句听不懂的话，沟通越来越难了。
厦门大学社会学系副教授朱冬亮认为，这些年轻人使用的是一种网络简约化交流方式，网络语言是这一群体的特定语言和代码。家长的担忧有一定道理的
网络表达对学生作文的负面现象
1.词汇的不规范｡一位有着多年网龄的“网虫”把网络词汇语言概括为“网络词汇=汉字+数字+符号+外文+其他”,按组成方式分为四类:(1)由英文字母､数字组成,如 B4(Before)｡(2)谐音类,这其中又分数字谐音,如4242(是呀是呀);汉语拼音的缩写,如MM(美眉);汉字谐音,如斑竹(论坛的管理人员,即版主)｡(3)形象类,即一种形象的说法｡如拍砖(批评､点评)､灌水(发些无关紧要的帖子)｡(4)根据对视觉感官的刺激而制作出来的符号,如Zzzz...... (睡觉),几个Z连在一起,是把漫画中描绘人打呼噜时发出声音的画法演化成网语｡这些网络语言深受学生的喜爱,他们在作文中动不动就“晕”､“恐龙”､“酱样”､“PK”｡如“偶今天心情很好,一大早喊醒呼呼的GG一起上街,我非常稀饭和GG在一起……”,这样的网络白话文总是让老师家长们不知所云｡而当这些网络词汇不分语境､不分类别､杂乱无章地涌现在学生作文中时,对传统､规范､标准的语言习惯就形成了冲击｡
2.表意的程式化｡大量的网络流行语成为学生的新宠,他们在作文中或极力模仿,或乐此不疲地加以引用,以代替自我表达｡如写到“相遇”时说:“前世的五百次回眸,换得今生的擦肩而过｡”写到“珍惜”,就是“曾有一份真挚的爱情放在我面前,我没有珍惜,失去后才追悔莫及,人生最痛苦的莫过于此,如果上天再给我一次机会……”一样的句式､相同的口吻传递出来的不会再是独特的生活体验｡当学生在作文中大量地运用程式化的格式来表情达意时,导致的结果就是忽视个人体验,无法形成和表达自己的真实感受｡而且这些网络语言本身所带有的无所谓甚至有些玩世不恭的色彩,让学生作文失去了纯真､自然,变得不伦不类｡
3.情感的模仿秀｡在网络情境中,由于身份的缺场和隐匿,造成一种“无序”的社区,网络语言就有了很大程度的随意性,有时成为人们的一种自我渲泄方式｡但这种宣泄受到学生的追捧,学生对网络语言传递出来的梦呓般的痛苦､自恋式的忧伤､无助样的绝望和超脱现实的梦幻特别敏感,并对这样的情感津津乐道,在不知不觉中把这种情绪带到作文中,在作文中苦心经营美好爱情故事,描写梦幻般的世界,抒写无奈､忧伤､落寞的情怀,作文成了网络情感的模仿秀｡
这个要具体看你们的分工。我以我以前的队伍说说吧：
一辩：立论，立论之后负责对对方立论与己方立论对立的地方为队友做提示；
二辩：第一攻击手，通过之前准备的问题对对方的论据、逻辑框架进行攻击、拆散；
三辩：第一防御手，在对方对我方逻辑框架进行攻击的时候，进行论证防御；
四辩：总结战场，在一二三辩手有成果之后，将之总结起来展示给评委和观众看。
一辩：立论；
二辩：盘问；
三辩：被盘问；
四辩：总结陈词。
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谷普下载 All Rights Reserved.辩论题 军校大学生 爱情 弊大于利 一辩发言稿，四辩总结稿 如果不行，请提供素材！谢谢_百度知道
辩论题 军校大学生 爱情 弊大于利 一辩发言稿，四辩总结稿 如果不行，请提供素材！谢谢
我是弊大于利。。。您这个。。。
提问者采纳
作为一名未进入社会的大学生，我没有能力谈恋爱。原因如下，1.我保证必须结婚，因为毛主席说不一结婚为目的的恋爱都是耍流氓，但女生很少有真心结婚的。2我没钱给她买衣服买礼物，我花的都是父母的钱，面对面朝黄土背朝天的父母我开不了口。3恋爱要花心思和时间，还要努力学习为以后给她一个美好的且保证她会跟着我的明天，太累，太忙。4为了一棵小树而放弃万千森林，价值收入远远变小，不值。5恋爱使人容易猜忌，忧郁，因为我要时刻守护者她，防止她被别人抢走，这会让我失眠多梦，不利于身心健康。嘿嘿，现在只想起来这些，仅供参考。
提问者评价
太感谢了，真心有用
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其他1条回答
不好意思，稍微写点
人人都是有情的，爱情也不是遥不可及的，他可以激发额内在的潜能，促使人上进。也可以增加人的交际能力，在这种情感中我们学会着体谅，观察，保护对方。对于以后的发展很有帮助。
(*^__^*) 嘻嘻……看错了，不好意思
虽然我们现在已经步入成年，但是身为社会的一员，首先就要做到衣食住行，你想谈爱情，你没有本金，没有资本，你谈什么爱情。你说你有学历，切，现在大学生随便抓抓一大把。你说你啃老，你好意思吗，这么大还用爸妈的！你拿什么谈？你羡慕人家裸婚，你说你要裸谈。你愿意别人还不愿意，你和别人约会，女朋友一撒娇，你心一软，千辛万苦找到的工作丢了，女朋友会怎么想?你会保护、体谅他，你没有物质上的何来经济？他一撒手你一个人慢慢谈吧！你说爱情会促使人上进，后退的...
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出门在外也不愁谁有英语辩论赛四辩的发言稿?随便是关于什么主题的英语辩论赛四辩的发言稿另外要是有英语辩论赛四辩的发言技巧就最好了谢谢这位朋友啊,你确定这是四辩的发言稿吗?_百度作业帮
谁有英语辩论赛四辩的发言稿?随便是关于什么主题的英语辩论赛四辩的发言稿另外要是有英语辩论赛四辩的发言技巧就最好了谢谢这位朋友啊,你确定这是四辩的发言稿吗?
谁有英语辩论赛四辩的发言稿?随便是关于什么主题的英语辩论赛四辩的发言稿另外要是有英语辩论赛四辩的发言技巧就最好了谢谢这位朋友啊,你确定这是四辩的发言稿吗?
Almost everybody assumes that Chinese religion is polytheist in nature.My question is:where did this sort of religion come from?How did it originate?As for the origin of religion in general,there have been two opposite theoretical explanations.The first is a quite prevailing one,as represented by such giant thinkers as Herbert Spencer,Burnet Taylor,George Frazer,etc.According to them,religions have been developed evolutionally in a progressive way,i.e.,from the pre-or/and simi-religions in the pre-historical time,to the polytheism in most ancient civilizations,and lastly,to the monotheism only in Judaism,Christianity and Islamism.On the other side,William Schmidt and others represent an opposite theory.They attempted to prove that the developing line of religion is not progressive,but degenerate from a primary monotheism in the process of cultural diffusion to varieties of polytheism,and even lower forms of superstition.A key point of their disagreement concerns the objects of religious worship.According to the progressive theory,the low,manifold and complex worship objects converged upon the simple,unified and higher ones,and finally,upon the ultimate reality pointing to a unique,supreme God.The degenerate theory assumed an opposite direction of divergence,starting with the supreme God and ending with the lowest sort of religions.The debate between the two theories has taken place since the second half of the 19th century.Due to the limit of knowledge and interest,both sides could hardly take account of Chinese religion in the ancient time.Western scholars took it for granted that the Chinese religion is a form of polytheism,and originated from totem worship,animism and magic rituals,as they had seen in other primitive cultures.Since this century many new discoveries and interpretations have been made in the fields of archaeology,anthropology,sociology,history,linguistics and cross-cultural studies.These enable us to rethink the origin and development of the Chinese religion in the context of the unsolved debate between progressive and degenerate theories.The chronology of the Chinese religion can be divided into 3 stages:the primary religion in the pre-historical time,the primary system of polytheism in the Shang and Chou Dynasties,and the proliferated forms of polytheism from Chin Dynasty to the present time.We know little about the primary religion and focus ourselves on the religion in the Shang and Chou Dynasties.According to my analysis,the polytheistic system in that time manifested a hierarchy of objects of worship,from the highest,supreme God,to the ancestral spirits,and then to the natural spirits and the lowest spirits of ordinary life.Based on the exegesis of oracle bone inscriptions in the Shang time and classics in the pre-Chin time,my paper is intended to prove the thesis that it is unlikely that the polytheism in the Shang and Chou time resulted from a converging progress from more primitive and lower worships.That religious system was constructed and functioned downwards from above,rather than upwards from below.I dare to present arguments for the above thesis as follows.I.It is unlikely that the supreme God was produced by Shang people as a result of the convergence from their images of ancestral spirits.1) The Shang people didn鈥檛 have the idea that God had a blood relationship with their ancestors.Their relationship was rather conceived as the host-guest relation.2) God did not communicate with people directly,but only indirectly through the mediation of their ancestors.3) God was conceived as the source of life and the originator of mankind,yet without sexual behavior and natural birth.This perplexity led to the myth of the sympathetic birth in almost all ancient societies.4) God was not produced as a result of the abstraction from the total image of their ancestors.This can be shown by the ritual order,in which the rites for the God was strictly distinguished from,and higher than the rites for the totality of ancestors.II.It is unlikely that the God was produced as a result of a converging development from natural spirits.1) Natural spirits were the personal images of the minister-ancestors.It is illogical to conceive them as the image of God who is higher than the king-ancestors.2) The God named as Ti in the Shang time,and was neither the God of heaven,nor a natural God.He was identical with the Heaven (Tian) only later in the Chou time.3) The shift from Ti to Tian can be explained in terms of moralization from a humanistic perspective,but also in terms of a degeneration of religious faith and feeling from a theological (not necessarily Christian) perspective.The tendency of degeneration continued in and after the pre-Chin time and led to a naturalistic attitude towards Heaven.III.Ancestral spirits were not worshiped as a result of the converging development of animism and totem.1) Ancestral spirits were dead persons with both spirit and body.Therefore no difference between spirit and ghost existed in that time.Those personal spirits and ghosts are not the same as souls in the animism that Taylor proposed.2) Ancestral spirits were not developed from totem worship.According to my own interpretation,a totem is a symbol used for the classification of blood ties and the identity of a clan.When the totem symbols were changed into name during the time of the beginning of a primitive language,especially in the process of the origin of the pictorial language of the chinese,the symbolized animals were confused with the first ancestor of the clan.3) The transformation from totem worship to ancestral worship can be understood better as the mythical origin,caused by a certain 鈥渓inguistic disease鈥 (in the words of Max M眉ller)..VI.The divination in the Shang and Chou time cannot be interpreted by Frazer鈥檚 theory of magic in terms of shamanism.1) Divination was used as a necessary means to communicate with the God after a religious reform in the pre-historical time,which broke the Heaven-Earth link.2) The diviner (wu) is not the same as a magician.The role assigned to the wu was to serve as mediator in communication.He was only able to pass the divine prediction without any power to change it,much less affect or even control God by his magic power.3) The wu has to show the great piety and respect for the God in order to receive the divine information.Divination was practiced as a part and an effect of the divine worship,and cannot be prior to the notion of an omniscient God.