卡耐基演講·三、讓聽眾產(chǎn)生共鳴

凡是講演都由三種因素構(gòu)成：講演者、演講內(nèi)容和聽眾。本章前兩條法則，都是討論講演者和演講內(nèi)容之間的相互關(guān)系的。但僅止于此，還不是講演。唯有講演者把自己的講演與聽眾進(jìn)行聯(lián)系以后，講演才真正完成。也許準(zhǔn)備周詳，講演者熱衷的自己的話題這兩個(gè)要點(diǎn)對(duì)講演很重要，然而要真正成功，卻還有另一個(gè)因素要考慮：演講者必須使聽眾覺得，他所說的很重要。他不僅要自己對(duì)這個(gè)話題有很強(qiáng)烈的熱情，還得把這種熱情傳遞給聽者。歷史上著名的雄辯家，都具有這樣的老王賣瓜術(shù)，或者是傳播福音術(shù)。當(dāng)然隨你愛怎么叫怎么叫，但這種方法絕對(duì)錯(cuò)不了。高明的講演者總是熱切地希望聽眾感覺到他所感覺的，同意他的觀點(diǎn)，去做他認(rèn)為該做的事，一起分享他的快樂，分擔(dān)他的憂愁。他以聽眾為中心，而不是以自我為中心——他明白自己講演的成敗不是由他來決定，而是由聽眾的頭腦和心靈去決定的。There are three factors in every speaking situation: the speaker, the speech or the message, and the audience. The first two rules in this chapter dealt with the interrelationships of the speaker to a speech. Up to this point there is no speaking situation. Only when the speaker relates his talk to a living audience will the speaking situation come to life. The talk may be well prepared; it may concern a topic which the speaker is excited about; but for complete success, another factor must enter into his delivery of the talk. He must make his listeners feel that what he has to say is important to them. He must not only be excited about his topic, but he must be eager to transfer this excitement to his listeners. In every public speaker of note in the history of eloquence, there has been this unmistakable quality of salesmanship, evangelism, call it what you will. The effective speaker earnestly desires his listeners to feel what he feels, to agree with his point of view, to do what he thinks is right for them to do, and to enjoy and relive his experience with him. He is audience-centered and not self-centered. He knows that the success or failure of his talk is not for him to decide-it will be decided in the minds and hearts of his hearers.

在推行節(jié)儉運(yùn)動(dòng)期間，我到美國(guó)銀行學(xué)會(huì)紐約分會(huì)訓(xùn)練了一批人，其中有一個(gè)人，他存在無法和聽眾溝通的問題，而且很嚴(yán)重。要幫助他，首先得讓他對(duì)自己的題目燃起熱情之火。我讓他待在一邊把自己的題目反復(fù)想幾遍，直到能讓自己對(duì)它產(chǎn)生熱誠(chéng)。讓他記住這樣一個(gè)事實(shí)：紐約“遺囑公證法庭記錄”顯示，85%的人去世時(shí)，沒有能給自己的親人留下分文，只有3.3%的人留下一萬美金或更多的財(cái)產(chǎn)。這讓他明白，他現(xiàn)在不是去求別人施舍，或者要求別人做根本無法負(fù)擔(dān)的事。“我是在替這些人著想，”我要他這樣對(duì)自己說，“要使他們老了可以衣食無慮，過上舒適無憂的生活，并且留給妻兒安全的保障?！弊詈笪易屗嘈牛窃趶氖乱豁?xiàng)了不起的社會(huì)服務(wù)。總之，他必須把自己當(dāng)做一名肅清時(shí)弊的戰(zhàn)士。I trained a number of men in the New York City Chapter of the American Institute of Banking to speak during a thrift campaign. One of the men in particular wasn't getting across to his audience, The first step in helping that man was to fife up his mind and heart with zeal for his subject. I told him to go off by himself and to think over this subject until he became enthusiastic about it. I asked him to remember that the Probate Court Records in New York show that more than 85 per cent of the people leave nothing at all at death; that only 3.3 per cent leave $ 10,000 or over. He was to keep constantly in mind that he was not asking people to do him a favor or something that they could not afford to do. He was to say to himself:I am preparing these people to have meat and bread and clothes and comfort in their old age, and to leave their wives and children secure. He had to remember he was going out to perform a great social service. In short, he had to be a crusader.

通過這些事實(shí)，并且他認(rèn)真思考以后，終于使自己熱血沸騰，喚起了自己的興趣，激發(fā)了自己的熱情，并開始覺得，自己的確是身負(fù)重責(zé)。于是，他外出講演時(shí)，用滿載信念的語言感染著人們，他將節(jié)儉的利益告訴大家，因?yàn)樗霂椭麄儭Ｋ辉僦皇莻€(gè)陳述事實(shí)的講演者，他成了一名傳教士，努力想要使人們信奉節(jié)儉的信仰。He thought over these facts. He burned them into his mind. He aroused his own interest, stirred his own enthusiasm, and came to feel that he, indeed, had a mission. Then, when he went out to talk, there was a ring to his words that carried conviction. He sold his listeners on the benefits of thrift because he had an eager desire to help people. He was no longer just a speaker armed with facts; he was a missionary seeking converts to a worthwhile cause.

在我的教學(xué)生涯里，曾一度非常依賴教科書中的信條。我只是照搬我的老師們長(zhǎng)年灌輸?shù)囊恍牧?xí)慣，而他們也沒有能從虛浮的講演風(fēng)氣中有所突破。At one time in my teaching career I relied considerably on the textbook rules of public speaking. In doing this I was merely reflecting some of the bad habits that had been instilled into me by teachers who had not broken away from the stilted mechanics of elocution.

我永遠(yuǎn)忘不了自己所上的第一堂演講課。老師教我將兩臂輕垂于身體兩側(cè)，手掌朝后，手指曲起一半，大拇指則輕觸大腿。他又訓(xùn)練我，把手臂舉起，畫出優(yōu)美的弧線，好讓手腕優(yōu)雅地轉(zhuǎn)動(dòng)，接著再將食指張開，然后是中指，最后是小指。當(dāng)這整套合乎美學(xué)的、裝飾性的動(dòng)作完成之后，手臂得要回溯方才的弧線，再度放于雙腿的兩側(cè)。這全部的表演顯得虛假而裝模作樣，既沒有意義，也不真誠(chéng)。I shall never forget my first lesson in speaking. I was taught to let my arm hang loosely at my side, with the palm turned to the rear, fingers half-closed and thumb touching my leg. I was drilled to bring the arm up in a picturesque curve, to give the wrist a classical turn, and then to unfold the forefinger first, the second finger next, and the little finger last. When the. whole aesthetic and ornamental movement had been executed, the arm was to retrace the course of the curve and rest again by the side of the leg. The whole performance was wooden and affected. There was nothing sensible or honest about it.

我的老師并未教我將個(gè)性融入講演之中，也不讓我像平常的人，生氣蓬勃地與聽眾談天論地。My instructor made no attempt to get me to put my own individuality into my speaking; no attempt to have me speak like a normal, living human being conversing in an energetic manner with my audience.

請(qǐng)把這種機(jī)械的演講訓(xùn)練方式與我在本章里討論的三項(xiàng)主要原則互相對(duì)比一下。這三項(xiàng)原則，是我的成功演講訓(xùn)練全套方法的根本。你將在本書中多次同它們碰面。在第二章中，將逐條對(duì)這些法則進(jìn)行詳細(xì)地解釋。Contrast this mechanistic approach to speech training with the three primary rules I have been discussing in this chapter. They are the basis of my entire approach to training in effective speaking. You will come across them again and again in this book. In the next three chapters each of these rules will be explained in detail.