学英语作文

时间：2023-08-26 12:57:46 英语作文我要投稿

学英语作文7篇（实用）

　　在日常学习、工作或生活中，大家都写过作文吧，作文要求篇章结构完整，一定要避免无结尾作文的出现。相信写作文是一个让许多人都头痛的问题，下面是小编为大家收集的学英语作文7篇，希望能够帮助到大家。

学英语作文7篇（实用）

学英语作文篇1

　　一、提高认识事物和表达事物的能力。

　　我国著名教育家叶圣陶先生指出：“写任何东西决定于认识和经验，有什么样的认识和经验，才能写出什么样的东西来。反之，没有表达认识的能力，同样也写不出好作文”。

　　二、把认识结构作为作文的核心

　　包括学习知识，观察积累，记忆储存，训练思维，丰富想象，培养情感，锻炼意志;从说到写，推敲修改，多读勤写。

　　三、树立大作文观，听、说、读、写有机结合

　　一要注重审题;

　　二要明确写作目的，立意要新;

　　三是选材要有根据;

　　四要讲究谋篇技巧，安排好篇章结构;

　　五要注意文章分段，事先列小标题，作文提纲;

　　六要注重文章写法，因文用法;

　　七要妙用语言，用思想调遣语言。

　　学会五种立意法：以事赞人，直抒胸臆，借物喻理，触景生情，托物言志。

　　四、作文大目标的逐年级分解

　　一年级字词，二年级句子，三年级片断，四年级篇章，五年级综合，六年级提高，

　　五、实施五项训练

　　根据认识是作文的核心这一原则，围绕这个发展学生心理机制的核心，扎扎实实地进行了五项训练：

　　(一)、字词训练。学习掌握大量字词。掌握运用字词的金钥匙：联系自己熟悉的事物;联系自己生活实际;联系自己学会的语言及字词知识。

　　运用“十引说”的方法，把字词学习与说话训练相结合。“十引说”是：1、分析字形;2、利用教具;3、凭图学词;4、组词扩词;5、选词填空;6、词语搭配;7、调整词序;8、触景用词;9、词语分类;10、联词成句。丰富了说话训练内容，使自己积累大量会说会用的字词，为写作文打下坚实基础。

　　(二)、句子训练。只要是一个句子，都包括两个方面：一是说的人、事、物、景，二是说目的。可有些教师指导学生说一句话时，没有很好凭借图画和事物，认真教学生观察、认识、分析、表达的方法，只是拿出一张图或一事物让学生说写一句话，学生不知道为什么要说写一句话，怎样说写一句话，说写一句什么句型、什么句式的话，导致作文中语调单一、呆板、不活泼生动。可以改让学生凭图、看物、对话、练习说写一句时间、地点、人物、事件四要素完整的话，四种句型，九种句式的话。学生才会在作文中运用不同句型、句式，表达不同的思想、感情、态度、目的。

　　(三)、段的训练。结合八种段式：以事物发展为序段，时间先后为序段，空间变换为序段，总述、分述结构段，因果段、转折段，递进段，并列段。以此认识客观事物的发生、发展规律。不论哪种段式，都是记叙事物的发展和人们对事物的认识，即段的内容，段的中心。它和一句话一样，也是对人、事、物、景的叙述，也是表达一个意思。只不过是把一句话进一步说得更清楚、更深刻。

　　(四)、篇章训练。篇是由段组成的.。通过对审题、立意、选材、谋篇、定法、用语的知识与方法，通过记叙、描写、抒情、议论四种表达方法，文章开头与结尾、过渡与呼应方法，各种文章体裁的知识与方法。学会写中心明确，意思完整，详略得当的记叙文和应用文。

　　(五)、生活现场训练。采用生活现场训练，更好地体会“从内容入手”写作文。通过各种作文教学活动，如“确定中心讨论会”、“选材讨论会”、“作文会诊会”、“小诸葛审题会”、“妙用词语比赛会”，从活动中生动具体地学到作文知识与写作文的方法。另外，还可开展各种校内外活动，如跳绳、拔河、踢毽、球类、背书比赛，从而学会如何写比赛作文;开展校内外义务劳动，学会如何写劳动场面;举行诗歌朗诵、讲演会，学会如何写会议场面及会议上的见闻;通过参观访问，浏览名胜古迹，学会如何写参观访问记、游记。学习观察方法，留心周围的事物、事件，“处处留心皆学问，人情练达即文章”。通过现场生活作文，进一步认识到：生活是作文的沃土。从而学会写真事、抒真情，陶冶真、善、美的情操，培养良好的文风

学英语作文篇2

　　Literature is very important to the society , people need to learn it to improve their writing、reading and communicate skills .

　　文学是对社会非常重要，人们需要通过学习文学来提高写作、阅读和沟通技巧。

　　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，有人说文学是无意义的，人可以用简单的方式来写和读，而不是学习复杂的方式。恐怕这不是真的。事实上，简单读写也和文学一起保存下来了。此外，人们不会认为用这样简单的方式就可以表达自己的思想了，每个人都喜欢看精彩的文章，大多数人都试图在创作时用文学方式来表达他们的感情。人们不喜欢粗糙的故事，所以学习文学是必要的。

　　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，文学有助于人与人沟通。人们现在经常强调沟通艺术，这意味着用可接受和有礼貌的方式来说明事情，人们需要学习文学来丰富他们的词汇，提高他们的沟通技巧，这样才可以用别人可以接受的方式来表达。如果人们缺乏文学知识，他们可能会过于直接的说话，这可能会伤害到别人的感情甚至是影响朋友和家人之间的感情。学习文学帮助人们用温和的方式表达自己，并与他人相处好。

　　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，文学是很珍贵的'。通过学习，人们可以学习老一辈的杰出作品，是很有价值的。从这些优秀的文学作品中，人们可以了解过去的生活和老一辈人的梦想。更重要的是，人们可以在旧的理论上发展自己的想法发，并了解大众对生活的态度。

　　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 .

　　总之，文学是非常重要的，人们需要通过学习来提高他们的写作，沟通的技巧。同时，阅读也可以帮助人们学习前人在在书上写的事情，并且可以让自己用更好的方式来表达。因此，人们应该学习文学。

学英语作文篇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，但是里面什么也没有。真是奇怪，每天早上上班前，妈妈都会做好早餐放到冰箱里的。发生什么事情了？我来到了妈妈的房间，妈妈没有出去，她躺在床上！我试着去叫醒妈妈的时候发现她身上滚烫的`。妈妈发烧了！我迅速从妈妈放在衣柜的药箱了拿来了药。就着水，妈妈把药吞了下去。

学英语作文篇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.

学英语作文篇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!

学英语作文篇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.

学英语作文篇7

　　My View on NEET

　　1.目前，在中国的`农村和城市都有“啃老族”

　　2.这种现象产生的原因

　　3.如何应对这种现象

　　注：NEET是Not Currently Engaged in Education，Employment or Training或Not in Education，Employment or Trainin9的缩略语，即我们所说的“啃老族”。

　　英语六级作文范文

　　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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