【推薦】學(xué)英語(yǔ)作文錦集6篇
在平時(shí)的學(xué)習(xí)、工作或生活中，大家總免不了要接觸或使用作文吧，作文根據(jù)體裁的不同可以分為記敘文、說(shuō)明文、應(yīng)用文、議論文。一篇什么樣的作文才能稱之為優(yōu)秀作文呢？以下是小編收集整理的學(xué)英語(yǔ)作文6篇，僅供參考，大家一起來(lái)看看吧。
學(xué)英語(yǔ)作文 篇1
Adversity is like a cell in the air, and it happens on almost everyone. Therefore, it is inevitable to keep it far away from us. There are numerous kinds of adversity, such as the difficulties we meet, the diseases we catch and so on.
According to a survey, different people hold various opinions on adversity. Thirty percent of people feel upset and have no confidence to conquer it, so they sometimes fail in the difficulties. However, forty percent of people take the positive attitude toward adversity. They always take some actions to solve each problem that surrounds them. Finally, they feel satisfied and uplifting when they succeed. Thirty percent of people may seek help from others, and get rid of the predicament in the end.
As far as I am concerned, first and the most, we must face the adversity with courage, in that it can bring us energy and strength. In addition, we should try our best to deal with adversity. It is as the famous saying goes, No pains, no gains. Last but not least, if we try but have no way, we should invite others to help us and surmount the problems together.
學(xué)英語(yǔ)作文 篇2
春天到了，春姑娘悄悄的來(lái)到我們身邊，它喚醒了大地上各種植物和動(dòng)物。其中我最喜歡的桂花開放了，小小的，黃黃的，多可愛呀。
When spring comes, spring girl comes to us quietly. It wakes up all kinds of plants and animals on the earth. Among them, my favorite osmanthus is open, small, yellow, how lovely.
桂花不是只有黃色的，還有橙色的.。桂花挨挨擠擠的。有的像是在說(shuō)著悄悄話，有的在向太陽(yáng)招手……桂花有的全部張開了，有的花骨朵看著飽脹的馬上要破裂似的。我看著，看著，仿佛我自己就是一朵桂花，穿著黃黃的衣裳。一陣微風(fēng)吹來(lái)，我就翩翩起舞。
Osmanthus is not only yellow, but also orange. Osmanthus is squeezed. Some are whispering, some are waving to the sun Some of the osmanthus flowers are all open, some of them look full and will burst soon. I look, look, as if I am a osmanthus, wearing yellow clothes. When a breeze blows, I dance.
不光是我一朵，一片桂花林都在跳舞，風(fēng)停了，我不再舞蹈，靜靜地站在那兒，小鳥飛過(guò)來(lái)告訴我天空有多大。小狗跑過(guò)來(lái)告訴我奔跑的快樂。
It's not just me, a piece of Osmanthus forest is dancing. When the wind stops, I stop dancing and stand there quietly. The birds come and tell me how big the sky is. The dog came and told me the joy of running.
過(guò)了好一會(huì)兒，我才想起來(lái)，我不是桂花，我是在看桂花呢
It took me a long time to remember that I'm not osmanthus. I'm looking at osmanthus.
學(xué)英語(yǔ)作文 篇3
As we all know, the Chinese Ministry of Education released a smoking-free policy in campus on 29th January this year. And during the past 10 years, there were an alarming increase in students smoking which is quite disturbing. But in fact, smoking is such a bad habit that does great harm to smokers’ health as well as the people around.
我們都知道，中國(guó)教育部在今年1月29日發(fā)布了校園禁煙政策。在過(guò)去10年內(nèi)，學(xué)生吸煙的.人數(shù)以驚人的速度增長(zhǎng)，這引起了很大的不安。但事實(shí)上，吸煙是一個(gè)壞習(xí)慣，它不僅對(duì)吸煙者自己健康有很大危害，對(duì)周圍人也有很大危害。
學(xué)英語(yǔ)作文 篇4
it had been hard for him that spake it to have put more truth and untruth together in few words, than in that speech. whatsoever is delighted in solitude, is either a wild beast or a god. for it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; ecept it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man鈥檚 self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as epimenides the candian, numa the roman, empedocles the sicilian, and apollonius of tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. but little do men perceive what solitude is, and how far it etendeth. for a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. the latin adage meeteth with it a little: magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. but we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity.
a principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. we know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.
it is a strange thing to observe, how high a rate great kings and monarchs do set upon this fruit of friendship, whereof we speak: so great, as they purchase it, many times, at the hazard of their own safety and greatness. for princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, ecept (to make themselves capable thereof) they raise some persons to be, as it were, companions and almost equals to themselves, which many times sorteth to inconvenience. the modern languages give unto such persons the name of favorites, or privadoes; as if it were matter of grace, or conversation. but the roman name attaineth the true use and cause thereof, naming them participes curarum; for it is that which tieth the knot. and we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and allowed other likewise to call them in the same manner; using the word which is received between private men.
l. sylla, when he commanded rome, raised pompey (after surnamed the great) to that height, that pompey vaunted himself for sylla鈥檚 overmatch. for when he had carried the consulship for a friend of his, against the pursuit of sylla, and that sylla did a little resent thereat, and began to speak great, pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising, than the sun setting. with julius caesar, decimus brutus had obtained that interest, as he set him down, in his testament, for heir in remainder, after his nephew. and this was the man that had power with him, to draw him forth to his death. for when caesar would have discharged the senate, in regard of some ill presages, and specially a dream of calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate, till his wife had dreamt a better dream. and it seemeth his favor was so great, as antonius, in a letter which is recited verbatim in one of cicero鈥檚 philippics, calleth him venefica, witch; as if he had enchanted caesar. augustus raised agrippa (though of mean birth) to that height, as when he consulted with maecenas, about the marriage of his daughter julia, maecenas took the liberty to tell him, that he must either marry his daughter to agrippa, or take away his life; there was no third war, he had made him so great. with tiberius caesar, sejanus had ascended to that height, as they two were termed, and reckoned, as a pair of friends. tiberius in a letter to him saith, haec pro amicitia nostra non occultavi; and the whole senate dedicated an altar to friendship, as to a goddess, in respect of the great dearness of friendship, between them two. the like, or more, was between septimius severus and plautianus. for he forced his eldest son to marry the daughter of plautianus; and would often maintain plautianus, in doing affronts to his son; and did write also in a letter to the senate, by these words: i love the man so well, as i wish he may over鈥搇ive me. now if these princes had been as a trajan, or a marcus aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so etreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, ecept they mought have a friend, to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.
it is not to be forgotten, what comineus observeth of his first master, duke charles the hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. whereupon he goeth on, and saith that towards his latter time, that closeness did impair, and a little perish his understanding. surely comineus mought have made the same judgment also, if it had pleased him, of his second master, lewis the eleventh, whose closeness was indeed his tormentor. the parable of pythagoras is dark, but true; cor ne edito; eat not the heart. certainly if a man would give it a hard phrase, those that want friends, to open themselves unto are cannibals of their own hearts. but one thing is most admirable (wherewith i will conclude this first fruit of friendship), which is, that this communicating of a man鈥檚 self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. for there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. so that it is in truth, of operation upon a man鈥檚 mind, of like virtue as the alchemists use to attribute to their stone, for man鈥檚 body; that it worketh all contrary effects, but still to the good and benefit of nature. but yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature. for in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds.
the second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections. for friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts. neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waeth wiser than himself; and that more by an hour鈥檚 discourse, than by a day鈥檚 meditation. it was well said by themistocles, to the king of persia, that speech was like cloth of arras, opened and put abroad; whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs. neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. in a word, a man were better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.
add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. heraclitus saith well in one of his enigmas, dry light is ever the best. and certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs. so as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer. for there is no such flatterer as is a man鈥檚 self; and there is no such remedy against flattery of a man鈥檚 self, as the liberty of a friend. counsel is of two sorts: the one concerning manners, the other concerning business. for the first, the best preservative to keep the mind in health, is the faithful admonition of a friend. the calling of a man鈥檚 self to a strict account, is a medicine, sometime too piercing and corrosive. reading good books of morality, is a little flat and dead. observing our faults in others, is sometimes improper for our case. but the best receipt (best, i say, to work, and best to take) is the admonition of a friend. it is a strange thing to behold, what gross errors and etreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as st. james saith, they are as men that look sometimes into a glass, and presently forget their own shape and favor. as for business, a man may think, if he will, that two eyes see no more than one; or that a gamester seeth always more than a looker鈥搊n; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think himself all in all. but when all is done, the help of good counsel is that which setteth business straight. and if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business, of one man, and in another business, of another man; it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, ecept it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it. the other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mied partly of mischief and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease, and kill the patient. but a friend that is wholly acquainted with a man鈥檚 estate, will beware, by furthering any present business, how he dasheth upon other inconvenience. and therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct.
after these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit; which is like the pomegranate, full of many kernels; i mean aid, and bearing a part, in all actions and occasions. here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are, which a man cannot do himself; and then it will appear, that it was a sparing speech of the ancients, to say, that a friend is another himself; for that a friend is far more than himself. men have their time, and die many times, in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like. if a man have a true friend, he may rest almost secure that the care of those things will continue after him. so that a man hath, as it were, two lives in his desires. a man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him, and his deputy. for he may eercise them by his friend. how many things are there which a man cannot, with any face or comeliness, say or do himself? a man can scarce allege his own merits with modesty, much less etol them; a man cannot sometimes brook to supplicate or beg; and a number of the like. but all these things are graceful, in a friend鈥檚 mouth, which are blushing in a man鈥檚 own. so again, a man鈥檚 person hath many proper relations, which he cannot put off. a man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person. but to enumerate these things were endless; i have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.
學(xué)英語(yǔ)作文 篇5
A distance of 500 miles separates my college from my hometown, an old city, where my parents have been living, but my heart has never been away for a single step, because the lesson from them will be a gift of lifetime.
我的大學(xué)離我的家鄉(xiāng)，一個(gè)古老的城市，我的父母一直住在那里，相隔500英里，但是我的心從來(lái)沒有離開過(guò)一步，因?yàn)閺乃麄兡抢锏玫降慕逃?xùn)將是我一生的禮物。
When I was still 15, the laid-offs, or rather untimely retirements, of both my Mum and dad, arrived by far earlier than ever expected. Moreover, it could be hardly imagined how much their careers meant to them other than earning money.
當(dāng)我還是15歲的時(shí)候，我的媽媽和爸爸的.下崗，或者是不及時(shí)的退休，比我預(yù)想的要早得多。此外，很難想象他們的職業(yè)對(duì)他們來(lái)說(shuō)意味著什么，而不是賺錢。
Nevertheless, it would be not long before they managed to get over such a blow. They thus underwent all kinds of odd jobs they could run into, be they dirty or painstaking. That way with sufficient money for my tuition fee and living expenses I went through my three academic years.
然而，他們很快就能克服這樣的打擊。他們因此經(jīng)歷了各種各樣的奇怪的工作，不管他們是骯臟的還是辛苦的。這樣一來(lái)，我的學(xué)費(fèi)和生活費(fèi)就足夠了。
Now one of them is getting weaker and both older, but the lesson that God only helps those who help themselves they taught me will endure in my mind despite the passage of time.
現(xiàn)在，他們中的一個(gè)變得越來(lái)越虛弱，越來(lái)越老，但是，上帝只幫助那些幫助他們自己的人，他們教會(huì)我，盡管時(shí)間流逝，我仍將在我的心中永存。
學(xué)英語(yǔ)作文 篇6
education plays a very important role in the modernization of our country. however, because of historical factors, there are still a lot of people in china who are undereducated. at the same time, china is not able to invest too much money in education now. it is in this particular situation that the authorities propose the hope project-- to donate money to those children who are unable to go to school due to poverty.
this project is necessary to our country. it is an urgent measure that the government has taken. in the first place, this project will give the youngsters a chance to go back to school, which will contribute to their future success. secondly, when people have acquired knowledge, they may use it in the construction of their homeland. hence, this project benefits the modernization of our country a lot. therefore, it may indirectly result in rising the living standards of our people.
in my opinion, this project is of great importance to our country at the present time. and it also will have a profound effect on the future achievement of our country. we are sure that more work will be done and every child in the countryside can receive elementary edueation.
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