學(xué)英語作文通用(9篇)

　　在平日的學(xué)習(xí)、工作和生活里，大家對作文都再熟悉不過了吧，寫作文可以鍛煉我們的獨處習(xí)慣，讓自己的心靜下來，思考自己未來的方向。那么問題來了，到底應(yīng)如何寫一篇優(yōu)秀的作文呢？下面是小編為大家收集的學(xué)英語作文9篇，歡迎大家分享。

學(xué)英語作文 篇1

　　It’s generally accepted that confidence plays a very vital role in one’s life. But do you really know what dose self-confidence mean? Well, it means that you have strong belief that you can do things and you will succeed in the end. If you want to do something well, you must have faith in yourself. Just like the old saying goes, confidence in yourself is the first step on the road to success. Otherwise, you may hardly to do anything right. Some people love to complain how incapable they are or how difficult their tasks are, they never think about the problem in themselves, which is lack of confidence. If they fail, they will refuse to have another try. Then they will never ever have the chance to overcome difficulties.

　　人們普遍認(rèn)為，自信在個人的生活中扮演著重要的角色。但你知道“自信”指的究竟是什么嗎？它意味著你非常相信自己能把事情做好。如果你想做好某事，那么你就得對自己有信心。俗話說得好：自信是通向成功之路的第一步。否則，你很難成功。有些人很喜歡抱怨自己是多么的無能；或者他們的任務(wù)是多么的艱難。這些都是缺乏自信的表現(xiàn)。如果他們失敗了，就拒絕再試一次。如此，他們便失去了克服困難的機會。

　　There are several reasons why people feel no confidence about themselves when they meet the challenges. First of all, they underestimate themselves. Second, they tend to overestimate the problems that in front of them. Last but not least, they are afraid of losing their face or making terrible mistakes if they fail.

　　當(dāng)人們面對挑戰(zhàn)的`時候之所以會不自信，有如下的幾個原因。首先，他們低估了自己的能力；其次，又高估了所面對的困難。最后一點，他們害怕丟臉或是被他人嘲笑，如果他們真的失敗了的話。

　　There are many ways for us to build up self-confidence. Emerson used to say: “Self-trust is the first secret of success.” Before we do something, we should make full preparations and try to encourage ourselves that we will success. If we fail, don’t be afraid, try again; or turn to others for help. If we can overcome the adversities this time, then we will gain some confidence. Step by step, we would become more and more confident. We should have a right attitude toward our abilities and should never look down upon ouurselves. The chief thing to remember is: failure is the mother of success.

　　塑造信心有很多種方式。艾默生曾經(jīng)說過：“自信是成功的第一秘訣”。在我們做事情之前，先做好充分準(zhǔn)備并盡量鼓勵自己，相信自己會成功。如果我們失敗了，也別害怕，再試一次；或者像他人求助。如果這一次我們能夠克服困難，那么，我們的自信心就會增加。一步一步的，就會變得越來越自信。對自己的能力，也應(yīng)該有個正確的態(tài)度，不要低估自己的能力。最需謹(jǐn)記的是：失敗是成功之母。

學(xué)英語作文 篇2

　　A girl who lives next to me never talks to me, because we don't know each other. My mother tells me that the girl goes to the same school with me, but she is ill and has to leave school for a year. Now the girl is better and she keeps to study. I am so surprised, and the girl is such strong that I admire her so much. I want to be friends with her.

　　一個住在我隔壁的女孩從沒跟我說過話，因為我們互不認(rèn)識對方。我媽媽告訴我那個女孩和我上的是同一所學(xué)校，但她病了，不得不休學(xué)一年�，F(xiàn)在女孩康復(fù)了，她要There is no doubt that Rio Olympic Games is the hottest topic at that time. The world’s watching the exciting match and everyday we can find funny things. Recently, a Chinese female swimmer is really hot on the Internet, because people love her facial expressions.

　　毫無疑問，里約熱內(nèi)盧奧運會是當(dāng)時最熱門的話題，全世界都在觀看這些激動人心的'比賽，每天我們可以發(fā)現(xiàn)有趣的東西。最近，一位中國女游泳運動員在互聯(lián)網(wǎng)上火起來了，因為人們喜歡她的面部表情。

　　Most people pay attention to the champion during the matches, while other athletes are easy to be forgotten. But this positive girl shows her charm after the match. After the semi-final, she walks to the journalist and accepts the interview. When being asked how she feels about the competition, this girl says she has done her best. Thenwhen the journalist tells her the result, the girl is surprised and just couldn’t believe that she could create the new record of her life, even though she falls behind others.

　　大多數(shù)人在比賽期間都是只關(guān)注冠軍，而其他運動員則很容易被遺忘掉。但是，這個樂觀的女孩在比賽之后展示了她的魅力。在半決賽后，她走到記者面前，接受了采訪。當(dāng)被問到她覺得比賽如何時，這個女孩說她已經(jīng)盡了最大的努力了。然后記者告訴她結(jié)果的時候，她非常驚訝，不敢相信自己竟然創(chuàng)造了自己的新記錄，盡管她落后于其他人。

　　When people see the episode of this interview, the girl’s exaggerating facial expressions are soon popular. They think she is funny and positive. Though she does not win the first place, people love her, and admire her to show what the real spirit of Olympic Games.

　　當(dāng)人們看到這個采訪的小插曲時，女孩夸張的面部表情很快就受到了大眾的喜愛。大家都覺得她很有趣，很樂觀向上。雖然她沒有贏得第一名，但是人們喜歡她，欣賞她展示了真正的奧運精神。繼續(xù)學(xué)業(yè)。對于她的堅強我很驚訝，我很欽佩她。我想和她成為朋友。

學(xué)英語作文 篇3

　　The scene above depicts multiple rows of students in the midst of a graduation ceremony. Their academic caps and gowns signify that they have successfully completed their courses and are preparing to enter into society. The hand in the foreground holds two small screws, implying that such students are the screws that hold society together and ensure it functions properly.

　　上圖描述了在一次畢業(yè)典禮上的幾排學(xué)生。他們的學(xué)位帽和學(xué)位服證明他們已經(jīng)成功地完成了學(xué)業(yè)，正準(zhǔn)備踏入社會。最顯著的地方有只手高舉著兩只小螺絲釘，這象征著這些學(xué)生也會做為社會的螺絲釘——連結(jié)起整個社會并使它正常運轉(zhuǎn)。

　　Such an analogy encourages us to consider our purpose and place in life. While many people harbor grand desires to improve and change their respective communities and countries, not a single unit could stay together without the screws that hold things in place. Success, therefore, depends on the smaller tools, or pieces, that keep structures from tumbling. Just as screws are the small yet essential objects that strengthen and sustain, we should strive to steadily support the society we live and work within. Without our earnest efforts, communities could not be so securely maintained.

　　這個比喻促使我們思考自己的人生目標(biāo)和定位。雖然很多人心懷增進民生、改變祖國的宏偉抱負(fù)，但如果沒有“螺絲釘”來使事物各就其位，那一切將會是一盤散沙。所以，成功依賴于那些穩(wěn)固住整體結(jié)構(gòu)不動搖的小工具、小零件。螺絲釘雖小，但卻是鞏固和支撐所不可缺少的，我們也要像它一樣努力為我們工作、生活其中的社會提供穩(wěn)固的支持。沒有我們嚴(yán)肅認(rèn)真的.支持，社會就不會正常維持下去。

　　The screws also promote a particular sense of perspective. Human society is vast and seemingly boundless, and it also important to be modest. Regardless of how great one's achievements may be, one is still only a single screw in the large machinery. But if you must be a screw, be a strong and shining one!

　　螺絲釘還賦予我們一種從整體出發(fā)來看問題的意識。人類的社會生活是廣闊的，仿佛無邊無際，所以心懷謙虛是很重要的。無論一個人做出多大的成就，他也只是社會大機器中的一顆螺絲釘，而既然你必須是一顆螺絲釘，那就做一個結(jié)實而閃閃發(fā)亮的螺絲釘吧！

學(xué)英語作文 篇4

　　I like watching TV series, especially theose about the dynasty, because I am attracted by the grand building. The Forbidden City is always showed in the TV. It is big, and presents our country’s history. So I want to go to Beijing to see this place. I think someday I will realize this dream and I have make some plans.

　　【參考譯文】

　　我喜歡看電視劇，尤其是關(guān)于朝代的，因為我總是會被那些宏偉的建筑所吸引。電視上經(jīng)常會出現(xiàn)紫禁城，它很大，也展示了我國的'歷史。所以我想去北京看看這個地方。我相信總有一天我會實現(xiàn)這個夢想，我已經(jīng)做了一些計劃。

學(xué)英語作文 篇5

　　大學(xué)英語六級作文熱點話題預(yù)測：假日經(jīng)濟

　　1.“假日經(jīng)濟”對人們來說，已不再陌生

　　2. 面對“假日經(jīng)濟”的熱潮，人們態(tài)度各異

　　3. 在我看來…

　　英語六級作文范文：

　　Holiday Economy

　　Holiday economy is not new to people all around the world. In China, it stands for the nationwide one-week holiday starting from October 1st (the National Day).The government established the week-long holiday back in 1999 to stimulate domestic spending.Tour operators, retailers, and wedding halls have been cashing in ever since.

　　However, there are shifting perspectives about holiday economy. Many people,including some economists,think positively about holiday economy.They believe that tourism-based holiday economy has increased consumption and helped to spur the domestic demands.While others,who worry about the negative effect of holiday economy,argue that holiday economy do more harm than good.For example,during the extended holiday, scenic spots are overloaded with tourists,and it not only spoils the relaxing mood of the tourists,but also overburdens the tourist attractions.

　　In my opinion, both sides are reasonable.We should take good advantages of the holiday to develop economy while trying to tackle the problems existed with practical measures.Only in this way can we not only enjoy the pleasure golden week endows us,but also promote the development of holiday economy soundly.

學(xué)英語作文 篇6

　　In this picture a man rudely opens a garbage can and violently throws all kinds of waste into it. however, the box is not an ordinary trash can, but is, as a matter of fact, the earth. it is where survive, breed, and prosper. but as the drawing indicates, earth does not receive an equal repayment. quite the contrary, one of the biggest "gifts" humans return to earth is an unbelievable amount of trash.the picture purposefully points out a kind of pollution that arouses little public attention, that is, garbage. the past century has witnessed an unprecedented increase in garbage output, most of it technological products that are difficult to be decomposed through natural processes, such as plastics and glass. furthermore, a recent report released that several major chinese cities are already surrounded by circles of trash in the suburban areas, polluting air, water, and earth.

　　Hence, the issue of waste pollution needs to be addressed as one of the priorities that demand social efforts. only through a holistic system of trash disposal can this problem be fully solved. moreover, we should advocate a more frugal lifestyle so as to reduce the growing scale of waste pollution.

學(xué)英語作文 篇7

　　Today is mother's birthday. I give mother bought a nice big cake, and sing a song for her, wish her a happy birthday.

　　In the evening, grandpa grandma, aunt and mother some friends also came to congratulate. Mother ate a hearty dinner, please thanks.

　　Today, it's so nice to mum. I am also very happy.

學(xué)英語作文 篇8

　　My mother is a doctor. Her English name is Amy. She is thirty-five years old. She is very nice .She has a long hair and two black eye. And she has a small mouth and small nose. My mother loves me very much. She is good at cooking. She likes singing. Every day, she will sing many songs.

　　I love my mother; my mother loves me, too. We are very happily.

　　譯文：

　　我媽媽是一個醫(yī)生。她的英文名字是艾米。她三十五歲了。她很漂亮。她有一頭長長的秀發(fā)和一雙黑黑的`眼睛。她有一張小嘴和小小的鼻子。我非常愛我的媽媽。她擅長烹飪。她喜歡唱歌。每天，她都要唱很多的歌。 我愛我的媽媽，我媽媽也愛我。我們都很開心。

學(xué)英語作文 篇9

　　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.

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