學(xué)英語作文

學(xué)英語作文【精品6篇】

　　在平平淡淡的日常中，大家都經(jīng)常看到作文的身影吧，作文是通過文字來表達(dá)一個主題意義的記敘方法。相信寫作文是一個讓許多人都頭痛的問題，下面是小編整理的學(xué)英語作文6篇，歡迎大家分享。

學(xué)英語作文 篇1

　　快樂是什么？怎樣才能快樂？在成人的眼中，這是一個很復(fù)雜的問題，那么在小孩子的眼中快樂是什么呢？快樂也許很簡單，也許是吃完飯后大大地打一個嗝，也許是和小狗一起跑步，也許是得到老師的一個贊賞的眼神……那么在小學(xué)英教學(xué)中，怎樣進行快樂的教學(xué)呢，我有一些自己的想法和建議。

　　快樂教學(xué)還有另一個名字叫“愉快教育”，即能充分調(diào)動學(xué)生的學(xué)習(xí)積極性，使教育融合于教學(xué)中，融合于全部課外活動中，既提高了學(xué)生的知識技能，又發(fā)展了他們的個體，真正體現(xiàn)“教師為主導(dǎo)，學(xué)生為主體”的雙邊性，使學(xué)生動、活潑，學(xué)生身心愉悅的教學(xué)。

　　其實，很早的時候就有中外大思想家和教育家提到快樂教育。如《論語》開篇就載有孔子對愉快教學(xué)的認(rèn)識“學(xué)而時習(xí)之，不亦樂乎？”孔子這時已經(jīng)認(rèn)識到學(xué)習(xí)者的興趣和愛好對學(xué)習(xí)效果有著不同程度的影響，并將“樂學(xué)”作為治學(xué)的最高境界“知之者不如好之者，好之者不如樂之者”。蘇格拉底開創(chuàng)的愉快教學(xué)思想，被他的學(xué)生亞里斯多德和古羅馬教育家昆體良所繼承和發(fā)揚。由此，我感覺到已初步涉及到尊重兒童，因材施教，教育目的，師生關(guān)系等方面，也許這就是愉快教學(xué)思想初露端倪。

　　其次，為了更好地進行快樂教學(xué)，應(yīng)該建立良好的師生關(guān)系�？鞓方虒W(xué)，簡單地說就是寓教于樂，讓學(xué)生愉快地接受知識。它始終注意發(fā)揮以愉快為核心的各種情感的積極作用，運用各種教學(xué)手段創(chuàng)設(shè)愉快的教學(xué)情境，讓學(xué)生在愉快的情境中最大限度地表現(xiàn)出各自的認(rèn)知需要，并主動積極地開展生動活潑的學(xué)習(xí)活動，達(dá)到良好的學(xué)習(xí)效果。讓學(xué)生樂于學(xué)習(xí)，在愉快輕松的氛圍中掌握知識，獲得教育。良好的師生關(guān)系則是教育教學(xué)的潤滑劑，因此良好的師生關(guān)系便成為愉快教學(xué)成功實施的重要基礎(chǔ)。我認(rèn)為可以從以下幾方面做起：

　　一是以愛為本，真正尊重、信任學(xué)生。都說沒有愛就沒有教育，愛是教育的靈魂，愉快教學(xué)也是充滿愛的'教學(xué)。要建立良好的師生關(guān)系，教師必須樹立“以愛為本”的觀念，真正關(guān)心愛護每一個學(xué)生，做學(xué)生的良師益友，善于與學(xué)生溝通。教師對學(xué)生傾注愛，必然會喚起學(xué)生對老師的愛，師生之間形成良好的心理氛圍�！坝H其師，信其道”就是這個道理。二是改革傳統(tǒng)的教學(xué)手段與方法。我們要幫助學(xué)生不斷獲得學(xué)習(xí)上的成功，從而建立“成功――快樂――興趣濃厚”的良性循環(huán)機制，形成自覺自主的學(xué)習(xí)機制，實現(xiàn)從“要我學(xué)”向“我要學(xué)”的轉(zhuǎn)變。運用多種教學(xué)手段和方法，創(chuàng)設(shè)民主、平等、愉快、和諧的課堂氛圍，最大限度地為學(xué)生提供各抒己見的機會，也在客觀上促進了師生之間愉快的交流與溝通。

　　小學(xué)英語課堂教學(xué)就是要盡最大限度地引起學(xué)生的學(xué)習(xí)興趣，為學(xué)生提供足夠的機會用英語進行活動，讓學(xué)生感受到運用所學(xué)語言成功地達(dá)到某種目的后的愉快。這是小學(xué)生的年齡特點和英語學(xué)科的特殊性所決定的。要使小學(xué)生能夠在40分鐘的時間內(nèi)保持良好的學(xué)習(xí)狀態(tài)，教師必須根據(jù)不同的教學(xué)內(nèi)容創(chuàng)設(shè)各種情景，做到教學(xué)情景化。其實，我們可以做的還有很多，比如，運用現(xiàn)代化多媒體手段、教唱英語歌、游戲情境設(shè)計等等。我相信，只要我們堅持為了一切學(xué)生，為了學(xué)生的一切，再加上關(guān)心愛護每一個學(xué)生，并運用運用各種各樣的現(xiàn)代化教學(xué)手段，我們一定可以讓我們的孩子們發(fā)自內(nèi)心地大聲喊：我學(xué)英語，我快樂！

學(xué)英語作文 篇2

　　I like a lot of animals, but my favorite animal is the panda. She comes from China, why did I love her? Because she is very cute, but she was very shy. Her body stout like bears, but the first round tail short, black and white fur and white head and body clear. She staple food of bamboo, but also addicted to love drinking water, most of the giant panda's homes are located near the water in streams, the nearest will be able to drink clear spring.

學(xué)英語作文 篇3

　　1)隨著互聯(lián)網(wǎng)的普及和應(yīng)用，網(wǎng)絡(luò)犯罪開始擺在世人面前

　　2)應(yīng)該如何來打擊和預(yù)防網(wǎng)絡(luò)犯罪越來越成為人們必須要解決的.一個難題

　　3)作為大學(xué)生，你應(yīng)該怎么做?

　　【思路點撥】

　　本題屬于提綱式文字命題。提綱第1點提出一個問題，提綱第2點指出解決該問題的緊迫性，提綱第3點要求談?wù)劥髮W(xué)生應(yīng)該如何應(yīng)對該問題，由此可判斷本文應(yīng)為問題解決型作文。

　　根據(jù)所給提綱，本文應(yīng)包含以下內(nèi)容：描述網(wǎng)絡(luò)犯罪出現(xiàn)的背景及問題現(xiàn)狀;指出解決網(wǎng)絡(luò)犯罪問題的緊迫型，說明解決辦法;從大學(xué)生的角度談?wù)剳?yīng)該如何應(yīng)對網(wǎng)絡(luò)犯罪。

　　【參考范文】

　　Cyber Crimes

　　With the popularization of Internet, cyber crimes have become a serious problem facing us. Nowadays cyber criminals seem to be everywhere on the Internet. To illustrate, some commit fraud or lift intellectual property, others snatch passwords or disrupt e-commerce, and still others unleash viruses to crash computers. As a result, these crimes destroy network security greatly and make computer users suffer great losses.

　　However, we shouldn’t tolerate these cyber criminals any more. It’s high time for us to take effective measures to fight against cyber crimes. First, we should reinforce the cyber laws to punish cyber criminals strictly. Moreover, we should develop high techniques as soon as possible to improve intrusion detection and prevent cyber crimes. Besides, more talented people should be trained and more effective firewalls should be built up so as to make the net immune to all kinds of viruses.

　　As college students, we have responsibility to join the battle against cyber crimes. For one thing, we should not use others’ computers unless we get permission. For another, we should be honest to others on the Internet and not release or spread unreal information. In a word, it takes our common efforts to defeat cyber crimes.

學(xué)英語作文 篇4

　　"In the face of busy, facing new sky, in the depths of a memory behind a distant, there will be a simple simple voice, calling you, become a note of life." When I read the literature, my nose were grieved, and when I read the article "wait for me, buddy", my tears have been sent to the earth.

　　When the protagonist Sean song to join in high school, his good friend: buddy, a dog, along with the song of big strong man, and the elder brothers son Sean song is the best partner, can only stay at home, waiting for two months to go home a Sean song. Sean song with hoops dude made a chain pendant heart, said he had been thinking of it. Everything is ready, but the most important is put into the bag, take not to go...

　　Sean song eventually went away, so, buddy will set foot on the way to find Sean song. Spent one buddy painfully. Sean song's hands holding the mill has a bright heart pendant, feel the elder brothers son waiting for him, pressing one almost can't wait for a moment. Man has stepped to Sean song.

　　From the words of this article, I always can feel buddy to Sean song. Buddy relying on their own beliefs has stepped back to Sean song!

　　Belief, it can make the person has surprisingly perseverance; It can make people desperate to stand up; It can also make many people in disaster areas there is a desire.

　　In a few years ago, a 8 on the Richter scale. An earthquake of magnitude zero relentlessly attacked wenchuan. The disaster makes many people lost their loved ones, how many people lost the beautiful homeland. Can be big disaster does not make wenchuan "annihilated", many people born with belief doggedly survived. Once a group of crushed in the rubble of the children, when they are on the brink of despair, a proposal together singing, such not only can let uncle of the rescue team found them, also can let oneself are full of confidence, then, after another song from the rubble, children believe that as long as there is hope alive!

　　Under the ruins, the frequent yet to respond to cry, no one even tore heart crack lung, gave up. Wenchuan people's heart is only one word: "faith!" And "shenzhou seven" successful flying, rely on is also a firm belief, realizes the human flying dreams of hundreds of years.

　　Love is faith, strong faith, and strive to belief, we all want to have a persistent belief, a belief that human beings have the future, will be a miracle.

學(xué)英語作文 篇5

　　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6

　　May Day is coming. I’m so happy because my father and my mother take me to Wu Quan Park this holiday.

　　In the park, I see many trees and beautiful flowers. There are many children and many happy playing games, too.

　　My parents take me to the zoo. There are lions, tigers, eagles, bears, deer, monkeys, and so on. I like the monkeys best because they are very clever and they make us laugh. How lovely they are!

　　I have a good time that day. What a beautiful and happy holiday.

　　五一節(jié)快到了。我很高興，因為我的父親和我母親帶我去武權(quán)公園這個假期。

　　在公園里，我看到許多樹木和美麗的花朵。有很多孩子和許多快樂的玩游戲了。

　　我的父母帶我去動物園。有獅，虎，鷹，熊，鹿，猴子等。我喜歡猴子最好的，因為他們是非常聰明的，他們讓我們笑。多么可愛，他們是！

　　我有一個很好的時間的'那一天。多么美麗和快樂的節(jié)日。

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