學(xué)英語作文實用【10篇】

　　在學(xué)習(xí)、工作或生活中，大家或多或少都會接觸過作文吧，作文是從內(nèi)部言語向外部言語的過渡，即從經(jīng)過壓縮的簡要的、自己能明白的語言，向開展的、具有規(guī)范語法結(jié)構(gòu)的、能為他人所理解的外部語言形式的轉(zhuǎn)化。怎么寫作文才能避免踩雷呢？以下是小編為大家整理的學(xué)英語作文10篇，供大家參考借鑒，希望可以幫助到有需要的朋友。

學(xué)英語作文 篇1

　　there are many arguments about the advantages and disadvantages of eamination.some people think eamination is the only best way to test how eaminees have mastered what they have studied and it is the only measurement for eaminers to select which persons they need.while, on the other hand,some object that eamination cant measure how the students have really studied.they say it can do nothing but burden the students.

　　as for me,i think for both eaminers and eaminees,the eamination can show what and how much the eaminees have mastered.the results of eaminations are just like mirrors for both eaminers and eaminees.

　　through eamination the eaminees can check their work and get aware of which aspects they have not done well,so that theyll make much improvement in their work.as far as eaminees are concerned,they can not only know how they have studied but also find out what they still unknown or what they havent mastered well.thus,they will be inspired to greater efforts to improve their studying method so as to make greater progress.of course too many eaminations are burbens to both eaminers and eaminees.

　　in sum,the eamination does more good than harm for both eaminers and eaminees.we must take a correct attitude towards eamination.we should take full advantage of it and avoid its disadvantage.

學(xué)英語作文 篇2

　　The period of 1986—1990 saw great changes in the diet of the Chinese. Grain, which used to be the main food of most people in China, is now playing a less important role. On the other hand, the meat and fish has increased rapidly. The changes in diet can be accounted for by a number of factors. First, people are much wealthier than before. With higher income,they can afford to buy good foods. Another factor is that people have realized the importance of a balanced diet to their health. Lack of certain amount of meat or milk,for example, will result in poor health. Finally, owing to the eeonomic reform, meat, chicken, fish and milk, which were scarce in the past, are produced in large quantities. For all these reasons, what was formerly called "the basket of vegetables" has. To sum up, insignificant as those changes may seem, they are the signs of the improved economic condition in China. We believe that as long as the effort continuous in reform and opening to the outside world, there will be greater changes in people's diet in the future.

　　1986-1990年期間看到在中國人的飲食偉大的變化。糧食，過去是中國大多數(shù)人的`主要食物，現(xiàn)在在發(fā)揮著重要作用。另一方面，肉類和魚類迅速增長。飲食的變化可以由一系列因素來解釋。首先，人們比以前更加富有。有了更高的收入，他們能買得起好的食物。另一個因素是，人們已經(jīng)意識到平衡飲食對健康的重要性。例如，缺乏一定數(shù)量的肉類或牛奶會導(dǎo)致健康狀況不佳。最后，由于經(jīng)濟改革，肉，雞，魚和牛奶，這在過去是稀缺的，是大批量生產(chǎn)。因為所有這些原因，以前被稱為“菜籃子”的�？傊�，這些變化看起來微不足道，他們是中國經(jīng)濟狀況改善的跡象。我們相信，只要改革開放，對外開放，人民的飲食在未來會有更大的變化。

學(xué)英語作文 篇3

　　We are going to the science museum tomorrow. There is an old thing show in the Museum. Do you know how we can get to the science museum

　　The science museum is next to the People’s Park. It’s isn’t far from our school. So we can go there on foot .Walk straight to the west from our school, next turn left at the post office and walk for about 5 minutes, then turn right at traffic lights. You can find the People’s Park on the right . Walk straight, and you’ll see the science museum.

　　【要領(lǐng)點評】

　　這篇作文的題目是“怎樣去科學(xué)博物館”。怎樣才算是一篇好作文呢？通過你的敘述，能讓別人很容易找到博物館，這應(yīng)是最基本的要求。小作者在文中告訴我們什么呢？首先他寫了去博物館的位置，最后濃墨重彩，指明從學(xué)校去博物館的'具體路線，這條路線夠清晰吧！

　　小朋友們在寫這類作文的時候，總有些無從下手的感覺，不知從何說起。其實介紹路線，無非就是告訴他人某段路的起點和終點，還有就是如何從起點走到終點。要給他人說清楚，你自己首先得清楚，然后再通過自己的敘述，將路線清清楚楚得呈現(xiàn)出來。一定要注意行文中一些關(guān)鍵的地方，如在哪兒轉(zhuǎn)彎，向哪兒轉(zhuǎn)，經(jīng)過哪些重要的交通標(biāo)志或顯眼的標(biāo)志建筑等。這樣，你就能說清，別人也能弄明白。

學(xué)英語作文 篇4

　　現(xiàn)在，步入三年級的小學(xué)生，已經(jīng)開始學(xué)習(xí)英語了，或者更早，但是，不論早不早，英語究竟說的怎樣，這才是關(guān)鍵。

　　中國人學(xué)習(xí)英語，有三條，一，怕說不好不敢說。二，中國人怕羞，說不好被笑話。三，說英語不敢大聲，怕說錯，會得到他人的恥笑。就這三點，造成了現(xiàn)在，中國百人之三十的人會說英語，其余的人羞于啟齒。這就是一種不好的`表現(xiàn)，沒事別怕，說不好沒關(guān)系，只怕不敢說。

　　首先，說不好沒人笑，只要你大膽嘗試，你就比任何一個人都強，英語沒什么難的，在美國，三歲的小孩能流利的說英語，為什么在中國，大人都不敢學(xué)英語呢？總之，很不好意思，這就是中國人不會英語的最好理由。不要在乎任何一個人的恥笑，說錯了沒關(guān)系，改正了就行了，下面我來講一個實例：

　　在某所小學(xué)，一名校長考察五年級班的英語怎么樣，但結(jié)果卻很不樂觀。校長先叫了一位女同學(xué)回答，女同學(xué)不禁緊張，半天說不出話，校長搖搖頭，叫她坐下。接著又叫了一位男同學(xué)，男同學(xué)也支支吾吾，話不成句。校長放下課本，又叫了好幾名學(xué)生，依然沒有人說，這次的英語考題雖然難了些，但是，校長考驗的不是英語，是那顆心。結(jié)果，叫了差不多全班人，只有一個較小的女孩回答了，盡管說的不是太流利，女孩仍然一副淡定的表情，校長心里很高興，其余的同學(xué)都哄堂大笑，女孩卻不管不顧，校長示意女孩說句話，女孩開了口：“如果我說的不好，我會改正，我會大膽的說出來，但是，你們不敢說，沒有說，怎么就能笑我？我這話不是諷刺，更不是批評，只不過是事實罷了，如果你們還笑我，就請你們來教教我，這句話怎樣讀？”女孩坐下了之后，校長趕緊鼓掌，其余同學(xué)呆住，雖然這短短的幾句話，卻教育了這一班同學(xué)，之后，這一班同學(xué)的英語成績特別好，校長也因此記住了那個女孩！

　　如果你還是不敢說的話，那么你就用這個方法，來試一試：

　　給自己制定一個任務(wù)表，每天回答老師英語問答15次，或者選更合適的次數(shù)，一天回答15次，一直這樣，堅持一個月，就可以得到父母的小獎勵。完成三個月之后就讓父母帶著孩子去哪里玩，有了目標(biāo)，不就行了么，管他誰笑呢。

　　把這些話告訴你的同學(xué)，同學(xué)明白了之后不就不會笑你了么？他們也努力上進了，這難道不是一件好事么？

學(xué)英語作文 篇5

　　I"ll introduce our school orders to all of you.

　　Firstly,you must be dressing neatly and clearly when you go to school everyday.

　　Secondly,dont be late ,and dont go away from school early,too.Thirdly,please keep our school clearly and love it.

　　Finally,when you go home or go to school ,be sure along the right of road for your safety ,If you goto school by bike ,you should make a bike permit.

　　Hope all of you have a good time in our school Thats all .Thank you.

學(xué)英語作文 篇6

　　The Argument

　　Lulu didn’t want to go to the play. This Wednesday was going to be very busy. She had realty meetings and clients to drive around. Called “Narnia,” the play was based on the novel by C.S. Lewis. It was a musical. “You know that I don’t like musicals,” she told Walt. “I can never understand what they’re saying when they sing, and the music is not that good, either.” He told her that there were a lot of great musicals, famous just for their music if nothing else. She asked when he was going to take her to one.

　　Well, he said, someone had told him that this play was the one. She still said that she’d rather not go. He argued that they only went to a play once every two months, so please be ready. He would pick her up the next day at 7 p.m.

　　Throughout the next day, he thought about the play—maybe Lulu was right. He called up a couple of friends to ask if they had seen the play, but they had not. At about 6 p.m., he had the bright idea to Google the play. Sure enough, he found a site that contained music samples from the play. He sampled about six tunes; they did nothing for him. Lulu was right, he thought, at least about this play. He was going to call Lulu, but just then his sister called him. They talked for at least half an hour.

　　Walt finally called Lulu at 6:55 p.m. “You were right, honey,” he said. “The music is not very good. So let’s not go to the play, if that’s all right with you.” That was great, she said.

　　“So, let’s go to a movie,” she suggested.

　　“A movie? When?”

　　“Right now!” she said. She was all dressed up, and she was ready to go somewhere! But he wasn’t. He had already decided to stay in. "How about a movie tomorrow?" he asked.

　　“Tomorrow!?” she yelled over the phone. She was furious. Did he have any idea what a difficult day she had had, trying to finish all her realty work so that she would be ready by 7 p.m.? And then he had the nerve to call her up at 6:55 to tell her to forget it? Forget it?! Had he thought about calling her up earlier? Had he thought about asking her for her opinion before deciding everything on his own? “Of course not!” she said as she answered her own question. This was just one more example, she raged on, of how he had absolutely no respect for her, and she was tired of it. “We’re through!” she shouted just before hanging up.

學(xué)英語作文 篇7

　　In my family, you can see a cat, the cat is very beautiful.

　　Now let me draw it for you. He has got white hair and two big eyes, they are blue and bright. He has got four short legs and his ears are small, his tail is long. I finish it now. How lovely!

　　After school, I play with him first, he is my best friend. I like him very much!

　　Oh, do you want to know his name? I’d like to tell you, his name is “MiMi”.

學(xué)英語作文 篇8

　　a wolf had been badly wounded by dogs. he lay sick and maimed in his lair. he felt very hungry and thirsty. when a sheep passed by, he asked him to fetch some water from the stream.

學(xué)英語作文 篇9

　　Everyday, they play with each other happily. One day, I couldn’t find them. I asked my mother: ”Where are they? ” My mother told me that She didn’t know. At last, I found them in the grass. They were very dirty. I was angry, but when I looked at their lovely faces, I was happy again.I love my little rabbits, and they love me. They are my good friends forever.

學(xué)英語作文 篇10

　　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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