學(xué)英語作文7篇（實(shí)用）
在日常學(xué)習(xí)、工作或生活中，大家都寫過作文吧，作文要求篇章結(jié)構(gòu)完整，一定要避免無結(jié)尾作文的出現(xiàn)。相信寫作文是一個(gè)讓許多人都頭痛的問題，下面是小編為大家收集的學(xué)英語作文7篇，希望能夠幫助到大家。
學(xué)英語作文 篇1
一、提高認(rèn)識事物和表達(dá)事物的能力。
我國著名教育家葉圣陶先生指出：“寫任何東西決定于認(rèn)識和經(jīng)驗(yàn)，有什么樣的認(rèn)識和經(jīng)驗(yàn)，才能寫出什么樣的東西來。反之，沒有表達(dá)認(rèn)識的能力，同樣也寫不出好作文”。
二、把認(rèn)識結(jié)構(gòu)作為作文的核心
包括學(xué)習(xí)知識，觀察積累，記憶儲存，訓(xùn)練思維，豐富想象，培養(yǎng)情感，鍛煉意志;從說到寫，推敲修改，多讀勤寫。
三、樹立大作文觀，聽、說、讀、寫有機(jī)結(jié)合
一要注重審題;
二要明確寫作目的，立意要新;
三是選材要有根據(jù);
四要講究謀篇技巧，安排好篇章結(jié)構(gòu);
五要注意文章分段，事先列小標(biāo)題，作文提綱;
六要注重文章寫法，因文用法;
七要妙用語言，用思想調(diào)遣語言。
學(xué)會五種立意法：以事贊人，直抒胸臆，借物喻理，觸景生情，托物言志。
四、作文大目標(biāo)的逐年級分解
一年級字詞，二年級句子，三年級片斷，四年級篇章，五年級綜合，六年級提高，
五、實(shí)施五項(xiàng)訓(xùn)練
根據(jù)認(rèn)識是作文的核心這一原則，圍繞這個(gè)發(fā)展學(xué)生心理機(jī)制的核心，扎扎實(shí)實(shí)地進(jìn)行了五項(xiàng)訓(xùn)練：
(一)、字詞訓(xùn)練。學(xué)習(xí)掌握大量字詞。掌握運(yùn)用字詞的金鑰匙：聯(lián)系自己熟悉的事物;聯(lián)系自己生活實(shí)際;聯(lián)系自己學(xué)會的語言及字詞知識。
運(yùn)用“十引說”的方法，把字詞學(xué)習(xí)與說話訓(xùn)練相結(jié)合�！笆f”是：1、分析字形;2、利用教具;3、憑圖學(xué)詞;4、組詞擴(kuò)詞;5、選詞填空;6、詞語搭配;7、調(diào)整詞序;8、觸景用詞;9、詞語分類;10、聯(lián)詞成句。豐富了說話訓(xùn)練內(nèi)容，使自己積累大量會說會用的字詞，為寫作文打下堅(jiān)實(shí)基礎(chǔ)。
(二)、句子訓(xùn)練。只要是一個(gè)句子，都包括兩個(gè)方面：一是說的人、事、物、景，二是說目的�？捎行┙處熤笇�(dǎo)學(xué)生說一句話時(shí)，沒有很好憑借圖畫和事物，認(rèn)真教學(xué)生觀察、認(rèn)識、分析、表達(dá)的方法，只是拿出一張圖或一事物讓學(xué)生說寫一句話，學(xué)生不知道為什么要說寫一句話，怎樣說寫一句話，說寫一句什么句型、什么句式的話，導(dǎo)致作文中語調(diào)單一、呆板、不活潑生動(dòng)�？梢愿淖寣W(xué)生憑圖、看物、對話、練習(xí)說寫一句時(shí)間、地點(diǎn)、人物、事件四要素完整的話，四種句型，九種句式的話。學(xué)生才會在作文中運(yùn)用不同句型、句式，表達(dá)不同的思想、感情、態(tài)度、目的。
(三)、段的訓(xùn)練。結(jié)合八種段式：以事物發(fā)展為序段，時(shí)間先后為序段，空間變換為序段，總述、分述結(jié)構(gòu)段，因果段、轉(zhuǎn)折段，遞進(jìn)段，并列段。以此認(rèn)識客觀事物的發(fā)生、發(fā)展規(guī)律。不論哪種段式，都是記敘事物的發(fā)展和人們對事物的認(rèn)識，即段的內(nèi)容，段的中心。它和一句話一樣，也是對人、事、物、景的敘述，也是表達(dá)一個(gè)意思。只不過是把一句話進(jìn)一步說得更清楚、更深刻。
(四)、篇章訓(xùn)練。篇是由段組成的.。通過對審題、立意、選材、謀篇、定法、用語的知識與方法，通過記敘、描寫、抒情、議論四種表達(dá)方法，文章開頭與結(jié)尾、過渡與呼應(yīng)方法，各種文章體裁的知識與方法。學(xué)會寫中心明確，意思完整，詳略得當(dāng)?shù)挠洈⑽暮蛻?yīng)用文。
(五)、生活現(xiàn)場訓(xùn)練。采用生活現(xiàn)場訓(xùn)練，更好地體會“從內(nèi)容入手”寫作文。通過各種作文教學(xué)活動(dòng)，如“確定中心討論會”、“選材討論會”、“作文會診會”、“小諸葛審題會”、“妙用詞語比賽會”，從活動(dòng)中生動(dòng)具體地學(xué)到作文知識與寫作文的方法。另外，還可開展各種校內(nèi)外活動(dòng)，如跳繩、拔河、踢毽、球類、背書比賽，從而學(xué)會如何寫比賽作文;開展校內(nèi)外義務(wù)勞動(dòng)，學(xué)會如何寫勞動(dòng)場面;舉行詩歌朗誦、講演會，學(xué)會如何寫會議場面及會議上的見聞;通過參觀訪問，瀏覽名勝古跡，學(xué)會如何寫參觀訪問記、游記。學(xué)習(xí)觀察方法，留心周圍的事物、事件，“處處留心皆學(xué)問，人情練達(dá)即文章”。通過現(xiàn)場生活作文，進(jìn)一步認(rèn)識到：生活是作文的沃土。從而學(xué)會寫真事、抒真情，陶冶真、善、美的情操，培養(yǎng)良好的文風(fēng)
學(xué)英語作文 篇2
Literature is very important to the society , people need to learn it to improve their writing、reading and communicate skills .
文學(xué)是對社會非常重要，人們需要通過學(xué)習(xí)文學(xué)來提高寫作、閱讀和溝通技巧。
Firstly, some people say that literature is helpless , men can just learn to write and read in a simple way instead of studying the complicated way of literature . I am afraid that it is not true . In fact ,the simple to write and read is Also conserve with literature . Moreover ,people would never think it is enough to express themselves in such a simple way , everyone like to read the fantastic paper and most people try to express their feelings in a literary way of writing . People don’t like the rough stories , so learning literature is necessary to people .
首先，有人說文學(xué)是無意義的，人可以用簡單的方式來寫和讀，而不是學(xué)習(xí)復(fù)雜的方式。恐怕這不是真的。事實(shí)上，簡單讀寫也和文學(xué)一起保存下來了。此外，人們不會認(rèn)為用這樣簡單的方式就可以表達(dá)自己的思想了，每個(gè)人都喜歡看精彩的文章，大多數(shù)人都試圖在創(chuàng)作時(shí)用文學(xué)方式來表達(dá)他們的感情。人們不喜歡粗糙的故事，所以學(xué)習(xí)文學(xué)是必要的。
Secondly , literature helps people communicate well with others . Today people emphasize the art of communication often , which means saying things in a acceptable and polite way , people need to learn literature to enrich their vocabularies and improve their communication skills to speak in a way that others can accept . If people lack the knowledge of literature , they might say things in a direct way , it will hurt others’ feeling or even break the relationship among friends and families . Learning literature help people express themselves in a gentle way and keep a good term with others .
其次，文學(xué)有助于人與人溝通。人們現(xiàn)在經(jīng)常強(qiáng)調(diào)溝通藝術(shù)，這意味著用可接受和有禮貌的方式來說明事情，人們需要學(xué)習(xí)文學(xué)來豐富他們的詞匯，提高他們的溝通技巧，這樣才可以用別人可以接受的方式來表達(dá)。如果人們?nèi)狈ξ膶W(xué)知識，他們可能會過于直接的說話，這可能會傷害到別人的感情甚至是影響朋友和家人之間的感情。學(xué)習(xí)文學(xué)幫助人們用溫和的方式表達(dá)自己，并與他人相處好。
Thirdly , literature is precious . through learning , people can study the masterpieces of the older generation , these is valuable . From these excellent literary work , people might understand the life of the old days and the dream of the old people . Even more , people can develop their ideas basic on the old theory or learn the gentle attitude about life .
第三，文學(xué)是很珍貴的'。通過學(xué)習(xí)，人們可以學(xué)習(xí)老一輩的杰出作品，是很有價(jià)值的。從這些優(yōu)秀的文學(xué)作品中，人們可以了解過去的生活和老一輩人的夢想。更重要的是，人們可以在舊的理論上發(fā)展自己的想法發(fā)，并了解大眾對生活的態(tài)度。
To sum up ,literature is very important , people need to learn it to improve their writing., reading and communicate skills . Also , literature can help people learn about the things that older people tell them in the book and help people express themselves in a nice way. So , people should study literature .
總之，文學(xué)是非常重要的，人們需要通過學(xué)習(xí)來提高他們的寫作，溝通的技巧。同時(shí)，閱讀也可以幫助人們學(xué)習(xí)前人在在書上寫的事情，并且可以讓自己用更好的方式來表達(dá)。因此，人們應(yīng)該學(xué)習(xí)文學(xué)。
學(xué)英語作文 篇3
After getting up this morning,i went to the refrigerator for some food,but I found there's nothing.It's strange,every morning mother would cook and put the food in the refrigerator before she go to work.What happened?I went to mother's room,mother was not out,she's lying in bed!I felt boiling hot when i tried to wake her up.Mother had a fever!I quickly fetched some medicine from the medicine chest which mother put in the wardrobe.With a cup of water,mother swallowed the medicine.
今天早上起床后，我去冰箱里面拿吃的，但是里面什么也沒有。真是奇怪，每天早上上班前，媽媽都會做好早餐放到冰箱里的。發(fā)生什么事情了？我來到了媽媽的房間，媽媽沒有出去，她躺在床上！我試著去叫醒媽媽的時(shí)候發(fā)現(xiàn)她身上滾燙的`。媽媽發(fā)燒了！我迅速從媽媽放在衣柜的藥箱了拿來了藥。就著水，媽媽把藥吞了下去。
學(xué)英語作文 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)英語作文 篇5
I love spring,because I can fly a kite in the park.Fly a kite is my favorite hobby.
It’s a windy day.I am carrying a kite to the park.In the park,I can see many people are fly a kite.“Oh,my god.”I say.There are many beautiful kite fly in the sky,like bird,like panda,like snake,like kangaroo,and so on.Now,I can’t wait .I want to fly a kite.I see my kite fly in the sky.I feel happy.
Oh!How I look for I can become a bird and fly in the sky!
學(xué)英語作文 篇6
There are too many disabled people in the world. They have no differences from country to country. Some of them were disabled when they were born, the others were injured or hurt in all kinds of accidents, which made them disabled. Almost all of us feel sorry for them. We commiserate with them because they are another kind of people. But some disabled people refuse others’ commiseration. They think they can do everything by themselves. They don’t consider themselves as people who have defects. They think they are the same as normal people.
In fact, a great number of people with disabilities should be taken care of by others. They get help from the government or some beneficent organizations in society. But that’s not enough. They must look after themselves on their own. When a baby with disabilities is born, it should be taught to learn some particular skills to live. Or else, it would fail in the future. So one with disabilities must have abundant confidence to fit the hard life without others’ help.
學(xué)英語作文 篇7
My View on NEET
1.目前，在中國的`農(nóng)村和城市都有“啃老族”
2.這種現(xiàn)象產(chǎn)生的原因
3.如何應(yīng)對這種現(xiàn)象
注：NEET是Not Currently Engaged in Education，Employment or Training或Not in Education，Employment or Trainin9的縮略語，即我們所說的“啃老族”。
英語六級作文范文
My View on NEET
Now in China the problem of NEET has been brought into public attention.NEET refers to the group of people who are not currently engaged in education，employment or training，instead they just stay at home，relying on their parents.
There are mainly two reasons for this phenomenon.For one thing， since the expansion of university enrollment in l999，an increasing number of college graduates have poured into the job—hunting market.However， some of them are not fully prepared and become unemployed.For another， some young people are the only child of their family and badly spoilt.As a result，they are psychologically dependent even when they grow up.
To solve this problem，first.colleges or the communities should provide pre-job training courses for the young.Second，parents should cultivate their children's sense of independence in their childhood.Last but not least，college students also have to equip themselves with skills and knowledge and get ready to compete tomorrow.
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