她需要我的照顾英语怎么说(18篇)

最深沉的爱总在内心最深处，就像最美的钻石在地底最深处。

——题记

“这个家，我再也不回了！”她抓起书包，头也不回地冲出家门。

天色阴沉，暮色黯淡，夕阳的余光还在山边晕染着。凭什么？凭什么一张考卷就可以证明个人好坏？凭什么孩子一定要听父母的？难道是孩子就必须听家长的吗？这不公平！难道我就想考得一个不理想的成绩吗？我的娱乐又为什么一定是考试失利的原因？

与父母大吵一架，她弃门而出，埋怨、愤怒、不甘，夹杂在心底。她就这么一直走着，她也不知道她要去哪里，就只能漫无目的地走着。前方的路那么长，那么黑，她又该去哪里？路灯一盏盏次第亮起，昏黄的灯光在漫无边尽的黑夜里孤单地亮着，却显得一点没有温度。灯光吸引了一群群飞蛾，在灯前杂乱扑飞，让灯光细碎的洒在路上，斑斑驳驳。她走在灯下，守着颗以为碎掉的心，继续前行。第一次感到孤单，第一次这么害怕黑暗，好冷。

走着走着，她走进一个亭子里。亭外，一边是流去的江水，一边是前伸的道路。坐在亭子里，她听着江水无情的流淌声，此刻，这里只有一水一路，一亭一人。黑夜侵蚀着孤单的她，她想回家了。泪水一滴滴落下，顺着脸颊，头发粘在脸上，她抽噎着，却不敢哭。

“爸，妈，我想回家了。”

嘴里喃喃着，这时才发现，她根本就离不开父母，离不开家。起身，抱着书包，一步步向家的方向走去。此刻，不再是那个叛逆的少女，她褪去了青春期少女最后的铠甲，卸下后，只剩一颗急需温暖的心。眼前又朦胧一片，不争气的泪水又流下来。她本以为她足够坚强，结果却也是自己那自以为是的伪装，此时的她脆弱得不堪一击，眼前出现了一幕又一幕：

第一次骑自行车，摔在水泥地上，膝盖上破了好大一个口子，血汩汩的流，疼得厉害，哇哇大哭。妈妈很着急，紧皱的眉头，嗔怪着：“你这个笨孩子，怎么这么不小心！”给她处理伤口，手小心翼翼的摆弄着，生怕弄疼了她。

第一次走进学校，很害怕，就只牵着爸爸的大手，那双手的温度她记得那么清晰，那么温暖，保护着她幼小的心灵。这双大手如此宽大厚重，保护了她那么久。每一次，爸爸的大手把她抱起，她都感到无比安全。

她往回走着，走到小区楼下，躲在樟树下，远远望着家的方向，离家这么近，却不敢上前。她想回去，但却不知道怎么面对父母。只能躲在樟树下。“囡囡！”“囡囡！”这是爸爸妈妈的声音，转头，跑出去，一眼看见路灯下拿着手电筒的爸爸妈妈。妈妈哭得那么伤心，爸爸站在一旁，叉着腰，什么都说不出来。她跑出去，“妈！爸！”

她一头钻进妈妈的怀抱，再也止不住的悲情一涌而出，在妈妈肩头哭得一塌糊涂。到头来，她却只敢在父母的肩上大哭，只敢在父母怀里宣泄。“妈妈，我才发现你们多爱我。”“傻孩子，出去这么久，是不是饿了，家里的晚饭还没动过。可能凉了，回去妈妈给你热了吃。你怎么随便就离家出走呢？不知道妈妈会担心你吗？”她望着妈妈的脸，是随着泪水而花掉的脸庞。

又牵起爸爸的手，还是那样温暖的温度，暖到心里。三个人走在回家的路上，天上的星子照常闪着，夜变得不再那么黑了，因为心里都有一盏家里的灯在亮着。

晚上，她在日记本上写下了一段话：叛逆的少女卸去坚强倔强的外表，心里藏着的是对家的依恋。父母爱着我，虽然从来没有说过，但我知道；虽然会对我的成绩责骂，但我现在知道，爱，有时是不需要言说的。

合上日记本，她对着窗外一笑，青春的少女懂得了爱。明星闪动，在黑夜里让孤单的人儿知道，会有光一直照着他们。

Last night, my parents told me that they needed to go out for work at night, so they couldn’t cook for me, they asked me to live with my grandparents. Thinking about staying at home alone, I felt excited, I told them I could take care of myself. When the darkness came, I felt hungry, I cooked the simple dinner, what’s more, I washed the dishes. I can take care of myself.

Students need more outdoor activities学生们需要课外活动

Students need enough sports and activities to do physical exercises and relax, but in some schools they are not given enough time to do outside activities. Its harmful for students growth. Teachers ask students to spend most of their time on studies. But when they feel tired and bored, students cant concentrate on studies. They are in bad health.

Its necessary to give students enough time to do outside activities. After good relaxation and rest, studens will work harder.

Pay attention to students health and growth.

学生们需要足够的运动和活动来锻炼和放松，但是一些学校没有给予学生足够的时间从事课外活动，这对学生成长是有害的。老师为了让学生得高分，要求他们把大部分的时间放在功课上。但是当学生疲惫厌烦时，就不能集中精力学习。他们的身体也不好。

给予学生足够的时间从事课外活动是很必要的。休息好和放松后，学生会更加努力学习。

请关注学生的健康和成长。

[ 学生们需要课外活动英语作文

Life needs positive energy. A person’s life is a road with lots of difficulties and various negative emotions.

Everyone will have the desperate time. Positive energy can help us go through this period of time.

For example, I am sad about the exam yesterday. But an optimistic classmate encourages me to think in a good way and comfort me.

I can recover soon. But if she also is as pessimistic as me, I won’t have recovered so quickly. Maybe I will be sad for a long time. There are many similar things happening in our life. To live a better life, we need positive energy.

生活需要正能量。人的一生是充满困难和各种负面情绪的一条路。每个人都有郁闷的时候。正能量可以帮助我们度过这段时期。例如，我为昨天考试的事而难过。但是一个乐观的同学鼓励我往好的方面想，安慰我。我可以很快地恢复过来。但是如果她也跟我一样悲观的话，我不可能这么快恢复心情的。也许我会伤心很久。在我们的生活中有很多这种类似的事情。为了生活得更美好，我们需要正能量。

[初中英语作文：生活需要正能量

2013年北京高考英语作文题目：李华照顾生病的妈妈

北京的高考英语试题，第一篇作文题通常是情景作文，试题提供4到6幅图，让学生用英语讲述一个完整的故事，词数不少于60个。作文中要体现各幅图的要点和细节，并适当发挥。而每年图中都会出现同一个主人公即“李华”。学而思高考研究办公室蔺思文老师分析，今年的情景作文延续了北京历年来的叙事风格，连续四年主人公都是“李华”。今年作文题提供的4幅图中，李华在爸爸出差期间照顾生病的妈妈，属于常见的事件类作文。

导语：从小奶奶就一直照顾着我们，现在我们长大了，就变成我们照顾奶奶了，下面是yuwenmi小编为大家整理的优秀英语作文，欢迎阅读与借鉴，谢谢!

My grandma is over seventy now. These days she doesnt feel well, and her legs hurt. This afternoon my father and I took her to the hospital. The doctor looked her over carefully. He said that she was in good health, but people get all kinds of illness as they got older. He also said that she would get well in the coming spring.

I know my grandma has done much for our family. Now she is getting old, and its time for me to look after her. Ill try my best to make her live happy.

【参考译文】

我奶奶现在七十多岁了。这些天她感觉不舒服，腿疼。今天下午我和爸爸带她去医院。医生仔细检查了她。他说她身体很好，但随着年龄的增长，人们得了各种疾病。他还说来年春天她会好起来的。

我知道我奶奶为我们家做了很多事。现在她老了，我该照顾她了。我会尽我最大努力让她活得快乐。

导语：残疾人跟我们是一样平等的，我们不能用异样的眼光看待他们，下面是yuwenmi小编为大家整理的优秀英语作文，欢迎阅读与借鉴，谢谢!

How to take care of the disabled people?

Disabled people are normal people except that they can not see as much as we can or they can not walk as fast as we can.So they need to our help.

We should not look down upon them.We can immediately do a long list of ways in which we can help them for instance Each student finds some one to helpwhen they go outwe can help them to cross the road. You can help pushing their wheel chairs.Set up kind of organization. Collect some money. Use this money to help them to buy them daily necessities to help their children finish school. We can make friends with the disabled by visiting them by calling them by emailing them by whatever means.

As they are disabled they feel lonely. They think they are not as good as normal people. They easily become lonely sad disappointed. They easily lose hope of life. They need help more in spiritual things. They need people to chat with. They need people to encourage them to continue their lives. They need people to get rid of prejudices over them.

So help the disabled while you treat them like normal people. And they are normal people!

【参考译文】

如何照顾残疾人?

残疾人是正常的人除了他们看不到太多我们看到的东西或者他们不能走那么快。所以他们需要我们的帮助。

我们不应该看不起他们。我们可以用一些方式帮助他们例如每个学生找到一些人帮助当他们外出时我们可以帮助他们穿过马路，你能帮助推进他们的轮椅。找一些组织，捐助一些钱。用这些钱来帮助他们给他们买生活必需品帮助他们的孩子完成学业。我们可以通过访问和残疾人交朋友通过调用它们通过电子邮件不管用什么办法。

因为他们是残疾的他们感到孤独。他们认为他们是不如正常人的。他们很容易变得孤独伤心失望。他们很容易失去生活的希望。他们需要帮助更多精神上的东西。他们需要人聊天。他们需要人鼓励他们继续他们的生活。他们需要人们摆脱偏见。

所以帮助残疾人就是你对待他们像正常人一样。他们是正常的人!

下面的材料旨在丰富学生在是非问题写作方面的思想和语言，考生在复习时可以先分类阅读这些篇章，然后尝试写相关方面的作文题。

对于素材中用黑体字的部分，特别建议你熟读，背诵，因为它们在语言和观点上都值得吸收。学习语言的人应该明白，表达能力和思想深度都靠日积月累，潜移默化。从某种意义上说，提高英语写作能力无捷径可走，你必须大段背诵英语文章才能逐渐形成语感和用英语进行表达的能力。这一关，没有任何人能代替你过。

因此，建议你下点苦功夫，把背单词的精神拿出来背诵文章。何况，并不是要求你背了之后永远牢记在心：你可以这个星期背，下个星期忘。这没有关系，相信你的大脑具有神奇的能力。背了工具箱里的文章后，你会惊讶的发现：I can think in English now！

1.?????? Proverbs

1. A graduation ceremony is an event where the commencement speaker tells thousands of students dressed in identical caps and gowns that individuality is the key to success.

2. The primary purpose of a liberal education is to make one’s mind a pleasant place in which to spend one’s time.

3. Next in importance to freedom and justice is popular education, without which neither freedom nor justice can be permanently maintained.

4. The classroom--not the trench--is the frontier of freedom now and forevermore.

5. Education’s purpose is to replace an empty mind with an open one.

6. It is the purpose of education to help us become autonomous, creative, inquiring people who have the will and intelligence to create our own destiny.

7. You see, real ongoing, lifelong education doesn’t answer questions; it provokes them.

8. People will pay more to be entertained than educated.

9.the most important function of education at any level is to develop the personality of the individual and the significance of his life to himself and to others. This is the basic architecture of a life; the rest is ornamentation and decoration of the structure.

10. The essence of our efforts to see that every child has a chance must be to assure each as equal opportunity, not to become equal, but to become different-to realize whatever unique potential of body, mind, and spirit he or she possesses.

11. A great teacher never strives to explain his vision-he simply invites you to stand beside him and see for yourself.

12. If you can read and don’, you are an illiterate by choice.

2. Damaging Research

A study by National Parent-Teacher Organization revealed that in the average American school, eighteen negatives are identified for every positive that is pointed out. The Wisconsin study revealed that when children enter the first grade, 80 percent of them feel pretty good themselves, but by the time they get to the sixth grade, only 10 percent of them have good self-images.

3. Education and Citizenship

An important aspect of education in the United States is the relationship between education and citizenship. Throughout its history this nation has emphasized public education as a means of transmitting democratic values, creating equality of opportunity, and preparing new generations of citizens to function in society. In addition, the schools have been expected to help shape society itself. During the 1950s, for example, efforts to combat racial segregation focused on the schools. Later, when the Soviet Union launched the first orbiting satellite, American schools and colleges came under intense pressure and were offered many incentives to improve their science and mathematics programs so that the nations would not fall behind the Soviet Union in scientific and technological capabilities.

Education is often viewed as a tool for solving social problems, especially social inequality. The schools, t is thought, can transform young people from vastly different backgrounds into competent, upwardly mobile adults. Yet these goals seem almost impossible to attain. In recent years, in fact, public education has been at the center of numerous controversies arising from the gap between the ideal and the reality. Part of the problem is that different groups in society have different have different expectations. Some feel that children should be taught basic job-related skills; still others believe education should not only prepare children to compete in society but also help them maintain their cultural identity (and, in the case of Hispanic children, their language). On the other hand, policymakers concerned with education emphasize the need to increase the level of student achievement and to improve parents in their children’s education.

Some reformers and critics have called attention to the need to link formal schooling with programs designed to address social problems. Sociologist Charles Moscos, for example, is a leader in the movement to expand programs like the Peace Corps, Vista, and Outward Bound into a system of voluntary national service. National service, as Moscos defines it, would entail “the full-time undertaking of public duties by young people whether as citizen soldiers or civilian servers-who are paid subsistence wages” and serve for at least one year. In return for this period of service, the volunteers would receive assistance in paying for college or other educational expenses.

Advocates of national service and school-to-work programs believe that education does not have to be confined to formal schooling. In devising strategies to provide opportunities for young people to serve their society, they emphasize the educational value of citizenship experiences gained outside the classroom. At this writing there is little indication that national service will become a new educational institution in the United States, although the concept is steadily gaining support among educators and social critics.

4. The Teacher’s Role

Given the undeniable importance of classroom experience, sociologists have done a considerable amount of research on what goes on in the classroom. Often they start from the premise that, along with the influence of peers, students’ experiences in the classroom are of central importance to their later development. One study examined the impact of a single first-grade teacher on her students’ subsequent adult status. The surprising results of this study have important implications. It is evident that good teachers can make a big difference in children’s lives, a fact that gives increased urgency to the need to improve the quality of primary-school teaching. The reforms carried out by educational leaders like James Comer suggest that when good teaching is combined with high levels of parental involvement the results can be even more dramatic.

Because the role of the teacher is to change the learner in some way, the teacher-student relationship is an important part of education. Sociologists have pointed out that this relationship is asymmetrical or unbalanced, with the teacher being in a position of authority and the student having little choice but to passively absorb the information provided by the teacher. In other words, in conventional classrooms there is little opportunity for the students to become actively involved in the learning process. On the other hand, students often develop strategies for undercutting the teacher’s authority: mentally withdrawing, interrupting, and the like. Hence, much current research assumes that students and teachers influence each other instead of assuming that the influence is always in a single direction.

5. Education Philosophy

For the past fifty years our schools have operated on the theories of John Dewey (1859-1953), an American educator and writer. Dewey believed hat the school’s job was to enhance the natural development of the growing child, rather than to pour information, for which the child had no context, into him or her. In the Dewey system, the child becomes the active agent in his own education, rather than a passive receptacle for facts.

Consequently, American schools are very enthusiastic about teaching “life skills” –logical thinking, analysis, creative problem--solving. The actual content of the lessons is secondary to the process, which is supposed to train the child to be able to handle whatever life may present, including all the unknowns of the future. Students and teachers both regard pure memorization as an uncreative and somewhat vulgar.

In addition to “life skills”, schools are assigned to solve the ever growing stoke of social problems. Racism, teenage pregnancy, alcoholism, drug use, reckless driving, and are just a few of the modern problems that have appeared on the school curriculum.

This all contributes to a high degree of social awareness in American youngsters.

6. Student Life

To the students, the most notable difference between elementary school and the higher levels is that in junior high they start “changing classes”. This means that rather than spending the day in one classroom, they switch classrooms to meet their different teachers. This gives them three or four minutes between classes in the hallways, where a great deal of the important social action of high school traditionally takes place. Students have lockers in these hallways, around which thy congregate.

Society in general does not take the business of studying very seriously. Schoolchildren have a great deal of free time, which they are encouraged to fill with extracurricular activities—sports, clubs, cheerleading, scouts—supposed to inculcate such qualities as leadership, sportsmanship, ability to organize, etc. those who don’t become engaged in such activities or have afterschool jobs have plenty of opportunity to “hang out”, listen to teenager music, and watch television.

Compared to other nations, American students do not have much homework. Studies also show that American parents have lower expectations for their children’s success in school than other nationalities do. (Historically, there has not been much correlation between American school success and success in later life.) “He’s just not a scholar”, the American parents might say, content that their son is on the swim team and doesn’t take drugs. (Some of the young do choose to study hard, for reason of their own, such as determining that the road to riches lies through Harvard Business School.)

What American schools do effectively teach is the competitive method. In innumerable ways children are pitted against each other—whether in classroom discussion, spelling bees, reading groups, or tests. Every classroom is expected to produce a scattering of A’s and F’s (teachers often grade A=excellent; B=good; C=average; D=poor; and F=failed). A teacher who gives all A’s looks too soft—so students are aware that they are competing for the limited number of top marks.

Foreign students sometimes don’t understand that copying from other people’s papers or from books is considered wrong and taken seriously. Here, it is important to show that you have done your own work and are displaying your own knowledge. It is more important than helping your friends to pass, whom we think do not deserve to pass unless they can provide their own answers. Group effort goes against the competitive grain, and American students do not study together as many Asians do. Many Asians in this country consider their group study habits a large contributor to their school success.

7. Adult Education

After complaining about many aspects of American life, a 40-year-old woman from Hong Kong concluded, “But where else could someone my age go back to school and get a degree in social work? Here you can change your whole life, start a new business, do what you really want to do.”

So at least to this person, school requirements weren’t inhibiting. And to millions of others, adult education is the path to a new career, or if not to a new career, to a new outlook. Schools generally encourage the older person who wants to start anew, and besides regular classes, schedule evening classes in special programs. Today there are so many people of retirement age in college that it is no longer remarkable.

8. Moral Relativism in American

Improving American education requires not doing new things but doing (and remembering) some good old things. At the time of our nation’s founding, Thomas Jefferson listed the requirements for a sound education in the Report of the Commissioners for the University of Virginia. In this landmark statement on American education, Jefferson wrote of the importance of education and writing, and of reading history, and geography. But he also emphasized the need “to instruct the mass of our citizens in these, their rights, interests, and duties, as men and citizens.” Jefferson believed education should aim at the improvement of both one’s “morals” and “faculties”. That has been the dominant view of the aims of American education for over two centuries. But a number of changes, most of them unsound, have diverted schools from these great pursuits. And the story of the loss of the school’s original moral mission explains a great deal.

Starting in the early seventies, “values clarification” programs started turning up in schools all over America. According to this philosophy, the schools were not to take part in their time-honored task of transmitting sound moral values; rather, they were to allow the child to “clarify” his own values (which adults, including parents, had no “rights” to criticize). The “values clarification” movement didn’t clarify values; it clarified wants and desires. This form of moral relativism said, in effect, that no set of values was right or wrong; everybody had an equal right to his own values; and all values were subjective, relative, and personal. This destructive view took hold with a vengeance.

In 1985 The York Times published an article quoting New York area educators, in slavish devotion to this new view, proclaiming, “They deliberately avoid trying to tell students what is ethically right and wrong.” The article told of one counseling session involving fifteen high school juniors and seniors. In the course of that session a student concluded that a fellow student had been foolish to return one thousand dollars she found in a purse at school. According to the article, when the youngsters asked the counselor’s opinion, “He told them he believed the girl had done the right thing, but that, of course, he would not try to force his values on them. ‘If I come from the position of what is wrong,’ he explained, ‘then I’m not their counselor.’”

Once upon a time, a counselor offered counselor, and he knew that an adult does not form character in the young by taking a stance of neutrality toward questions of right and wrong or by merely offering “choices” or “options”.

In response to the belief that adults and educators should teach children sound morals, one can expect from some quarters indignant objections (I’ve heard one version of it expressed countless times over the years): “Who are you to say what’s important?” or “Whose standards and judgments do we use?”

The correct response, it seems to me, is, is we ready to do away with standards and judgments? Is anyone going to argue seriously that a life of cheating and swindling is as worthy as a life of honest, hard work? Is anyone (with the exception of some literature professors at our elite universities) going to argue seriously the intellectual corollary, that a Marvel comic book is as good as Macbeth? Unless we are willing to embrace some pretty silly position, we’ve got to admit the need for moral and intellectual standards. The problem is that some people tend to regard anyone who would pronounce a definitive judgment as an unsophisticated Philistine or a closed-minded “elitist” trying to impose his view on everybody else.

The truth of the real world is that without standards and judgments, there can be no progress. Unless we are prepared to say irrational things—that nothing can be proven more valuable than anything else or that everything is equally worthless—we must ask the normative question. It may come, as a surprise to those who fell that to be “progressive” is to be value-neutral. But as Matthew Amold said, “the world is forwarded by having its attention fixed on the best things” and if the world can’t decide what the best things are, at least to some degree, then it follows that progress, and character, is in trouble. We shouldn’t be reluctant to declare that some things, some lives, books, ideas, and values are better than others. It is the responsibility of the schools to teach these better things.

At one time, we weren’t so reluctant to teach them. In the mid-nineteenth century, a diverse, widespread group of crusaders began to work for the public support of what was then called the “common school”, the forerunner of the public school. They were to be charged with the mission of school felt that the nation could fulfill its destiny only if every new generation was taught these values together in a common institution.

The leaders of the common school movement were mainly citizens who were prominent in their communities—businessmen, ministers, local civic and government officials. These people saw the schools as upholders of standards of individual morality and small incubators of civic and personal virtue; the founders of the public schools had faith that public education could teach good moral and civic character from a common ground of American values.

But in the past quarter century or so, some of the so-called experts became experts of value neutrality, and moral education was increasingly left in their hands. The commonsense view of parents and the publicthat schools should reinforce rather than undermine the values of home, family, and country, was increasingly rejected.

There are those today still that claim we are now too diverse a nation, that we consist of too many competing convictions and interests to instill common values. They are wrong. Of course we are a diverse people. We have always been a diverse people. And as Madison wrote in FederalistNo.10, the competing, balancing interests of a diverse people can help ensure the survival of liberty. But there are values that all American citizens share and that we should want all American students to know and to make their own: honesty, fairness, self-discipline, fidelity to task, friends, and family, personal responsibility, love of country, and belief in the principles of liberty, equality, and the freedom to practice one’s faith. The explicit teaching of these values is the legacy of the common schools, and it is a legacy to which we must return.

9. Schools Should Teach Values

People often said, “Yes, we should teach these values, but how do we teach them?” this question deserves a candid response, one that isn’t given often enough. It is by exposing our children to good character and inviting its imitation that we will transmit to them a moral foundation. This happens when teachers and principals, by their words and actions, embody sound convictions. As Oxford’s Mary Warnock has written, “You cannot teach morality without being committed to morality yourself; and you cannot be committed to morality yourself without holding that some things are right and others wrong.” The theologian Martin Buber wrote that the educator is distinguished from all other influences “by his will to take part in the stamping of character and by his consciousness that he represents in the eyes of the growing person a certain selection of what is, the selection of what is ‘right’, of what should be.” It is in this will, Buber says, in this clear standing for something, that the “vocation as an educator finds its fundamental expression.”

There is no escaping the fact that young people need as example principals and teachers who know the difference between right and wrong, good and bad, and who themselves exemplify high moral purpose.

As Education Secretary, I visited a class at Waterbury Elementary School in Waterbury, Vermont, and asked the students, “Is this a good school?” They answered, “Yes, this is a good school.” I asked them, “Why?” Among other things, one eight-year-old said, “The principal Mr. Riegel, makes good rules and everybody obeys them.” So I said, “Give me an example.” And another answered, “You can’t climb on the pipes in the bathroom. We don’t climb on the pipes and the principal doesn’t either.”

This example is probably too simple to please a lot of people who want to make the topic of moral education difficult, but there is something profound in the answer of those children, something education should pay more attention to. You can’t expect children to take messages about rules or morality seriously unless they see adults taking those rules seriously in their day-to-day affairs. Certain must be said, certain limits lay down, and certain examples set. There is no other way.

We should also do a better job at curriculum selection. The research shows that most “values education” exercises and separate courses in “moral reasoning” tend not to affect children’s behavior; if anything, they may leave children morally adrift. Where to turn? I believe our literature and our history are a rich quarry of moral literacy. We should mine that quarry. Children should have at their disposal a stock of examples illustrating what we believe to be right and wrong, good and bad—examples illustrating what are morally right and wrong can indeed be known and that there is a difference.

What kind of stories, historical events, and famous lives am I talking about? If we want our children to know about honesty, we should teach them about Abe Lincoln walking three miles to return six cents and conversely, about Aesop’s shepherd boy who cried wolf if we want them to know about courage, we should teach them about Joan of Arc, Horatius at the bridge, and Harriet Tubman and the Underground Railroad. If we want them to know about persistence in the face of adversity, they should know about the voyages of Columbus and the character of Washington during the Civil War. And our youngest should be told about the Little Engine That Could. If we want them to know about respect for the law, they should understand why Socrates told Crito: “No, I must submit to the decree of Athens.” If we want our children to respect the rights of others, they should read the Declaration of Independence, the Bill of Rights, the Gettysburg Address, and Martin Luther King, Jr.’ “Letter from Birmingham jail.” From the Bible they should know about Ruth’s loyalty to Naomi, Joseph’s forgiveness of his brothers, Jonathan’s friendship with David, the Good Samaritan’s kindness toward a stranger, and David’s cleverness and courage in facing Goliath.

These are only a few of the hundreds of examples we can call on. And we need not get into issues like nuclear war, abortion, creationism, or euthanasia. This may come as a disappointment to some people, but the fact is that the formation of character in young people is educationally a task different from, and prior to, the discussion of the great, difficult controversies of the day. First things come first. We should teach values the same way we teach other things: one step at a time. We should not use the fact that there are many difficult and controversial moral questions as an argument against basic instruction in the subject.

After all, we do not argue against teaching physics because laser physics is difficult, against teaching American history because there are heated disputes about the Founders’ intent. Every field has its complexities and its controversies. And every field has its basics, its fundamentals. So they are too with forming character and achieving moral literacy. As any parent knows, teaching character is a difficult task. But it is a crucial task, because we want our children to be healthy, happy, and successful but decent, strong, and good. None of this happens automatically; there is no genetic transmission of virtue. It takes the conscious, committed efforts of adults. It takes careful attention.

10. College Pressures

Mainly I try to remind that the road ahead is a long one and that it will have more unexpected turns than they think. There will be plenty of time to change jobs, change careers, change whole attitudes and approaches. They don not want to hear such liberating news. They want a map—right now – that they can follow unswervingly to career security, financial security, Social Security and, presumably, a prepaid grave.

What I wish for all students is some release from the clammy grip of the future. I wish them a chance to savor each segment of their education as an experience in itself and not as a grim preparation for the next step. I wish them the right to experiment, to trip and fall, to learn that defeat is as instructive as victory and is not the end of the world.

My wish, of course, is na?ve. One of the national gods venerated in our media—the million-dollar athlete, the wealthy executive—and glorified in our praise of possessions. In the presence of such a potent state religion, the young are growing up old.

I see four kinds of pressure working on college students today: economic pressure, parental pressure, peer pressure, and self-induced pressure. It is easy to look around for villains—to blame the colleges for charging too much money, the professors for assigning too much work, the parents for pushing their children too far, and the students for driving themselves too hard. But there are no villains: only victims.

“In the late 1960s.” one dean told me. “The typical question that I got from students was ‘Why is there so much suffering in the world’ or ‘how I can make a contribution?’ Today it’s ‘Do you think it would look better for getting into law school if I did a double major in history and political science, or just majored in one of them?’” many other deans confirmed this pattern. One said: “They are trying to find an edge—the intangible something that will look better on paper if two students are about equal.”

Note the emphasis on looking better. The transcript has become a sacred document, the passport to security. How one appears on paper is more important than how one appears in person. A is for Admirable and B is for Borderline, even though, in Yale’s official system of grading, A means “excellent” and B means “very good.” Today, looking very good is no longer good enough, especially for students who hope to go on to law school or medical school. They know that entrance into the better schools will be an entrance into the better law firms and better medical practices where they will make a lot of money. They also know that the odds are harsh. Yale Law School, for instance, matriculates 170students from an applicant pool of 3,700; Harvard enrolls 550 from a pool of 7,000.

It’s all very well for those of us who write letters of recommendation for our students to stress the qualities of humanity that will make them good lawyers or doctors. And it’s nice to think that admission officers are ready reading our letters and looking for the extra dimension of commitment or concern. Still, it would be hard for a student not to visualize these officers shuffling so many transcripts studded with As that they regard a B as positively shameful.

The pressure is almost as heavy on students who just want to graduate and get a job. Long gone are the days of the “gentleman’s C.” when students journeyed through college with a certain relaxation, sampling a wide variety of courses-music, art, philosophy, classics, anthropology, poetry, religion—that would send them out as liberally educated men and women. If I were an employer I would rather employ graduates who have this range and curiosity than those who narrowly pursued safe subjects and high grades. I know countless students whose inquiring minds exhilarate me. I like to hear the play of their ideas. I do not know if they are getting As or Cs, and I do not care. I also like them as people. The country needs them, and they will find satisfying jobs. I tell them to relax. They cannot.

Nor can I blame them. They live in a brutal economy. Tuition, room, and board at most private colleges now come to at least $7,000, not counting books and fees. This might seem to suggest that the colleges are getting rich. But they are equally battered by inflation. Tuition covers only 60 percent of what it costs to educate a student, and ordinarily the remainder comes from what college receives in endowments, grants, and gifts. Now, the remainder keeps being swallowed by the cruel costs—higher every year—of just opening the doors. Heating oil is up. Insurance is up. Postage is up. Health-premium costs are up. Everything is up. Deficits are up. We are witnessing in American the creation of a brotherhood of paupers—colleges, parents, and students, joined by the common bond of debt.

Today it is not unusual for a student, even if he works part time at college and full time during the summer, to accrue $5,000 in loans after four years—loans that he must start to repay within one year after graduation. Exhorted at commencement to go forth into the world, he is already behind as he goes forth. How could he not feel under pressure throughout college to prepare for this day of reckoning? I have used “he,” incidentally, only for brevity. Women at Yale are under no less pressure to justify their expensive education to themselves, their parents, and society. In fact, they are probably under more pressure. For although they leave college superbly equipped to bring fresh leadership to traditionally male jobs, society has not yet caught up with this fact.

Along with economic pressure goes parental pressure. Inevitably, the two are deeply intertwined.

I see many students taking pre-medical courses with joyless tenacity. They go off to their labs as if they were going to the dentist. It saddens me because I know tem in other corners of their life as cheerful people.

“Do you want to medical school?” I asked them.

“I guess so,” they say, without conviction, or “Not really.”

“Then why are you going?”

“Well, my parents want me to be a doctor. They are paying all this money and …”

Poor students, poor parents, they are caught in one of the oldest webs of love and duty and guilt. The parents mean will; they are trying to steer their sons and draughts toward a secure future. But the sons and daughter want to major in history or classics or philosophy—subjects with no “practical” value. Where’s the payoff on the humanities? It’s not easy to persuade such loving parents that the humanities do indeed pay off. The intellectual faculties developed by studying subjects like history and classics—an ability to synthesize and relate, to weigh cause and effect, to see events in perspective—are just the faculties that make creative leaders in business or almost any general field. Still, many fathers would rather put their money on courses that point toward specific profession—courses that are pre-law, pre-medical, pre-business, or, as I sometimes heard it put, “pre-rich.”

But the pressure on students is severe. They are truly torn. One part of them feels obliged to fulfill their parents’ expectations; after all, their parents are older and presumably wiser. Another part tells them that the expectations that are right for their parents are not right for them.

I know a student who wants to be an artist. She is very obviously an artist and will be a good one—she has already had several modest local exhibits. Meanwhile she is growing as a well-round person and taking humanistic subjects that will enrich the inner resources out of which her art will grow. But her father is strongly opposed. He thinks that an artist is a “dumb” thing to be. The student vacillates and tries to please everybody. She keeps up with her art somewhat furtively and takes some of the “dumb” courses her father wants her to take—at least they are dumb courses for her. She is a free spirit on a campus of tense students—no small achievement in it—and she deserves to follow her muse.

Peer pressure and self-induced pressure are also intertwined, and they begin almost at the beginning of freshman year.

“I had a freshman student I’ll call Linda,” one dean told me, “who came in and said she was under terrible pressure because her roommate, Barbara, was much brighter and studied all the time. I could not tell her that Barbara had come in two hours earlier to say the same thing about Linda.”

The story is almost funny—except that it is not. It is symptomatic of all the pressure put together. When every student thinks every other student is working harder and doing better, the only solution is to study harder still. I see students going off to the library every night after dinner and coming back when it closes at midnight. I wish they would sometimes forget about their peers and go to a movie. I hear the clacking of typewriters in the hours before dawn. I see the tension in their eyes when exams are approaching and papers are due: “Will I get everything done?”

Probably they won’t. They will get blocked. They will sleep. They will oversleep. They will bug out.

Part of the problem is that they are expected to do. A professor will assign five page papers. Several students will start writing ten page papers to impress him. Then more students will write ten page papers, and a few will raise the ante to fifteen. Pity the poor student who is still just doing the assignment.

“Once you have twenty or thirty percent of the student population deliberately overexerting,” one dean points out, “It’s bad for everybody. When a teacher gets more and more effort from his class, the student who is doing normal work can be perceived as not doing well. The tactic work, psychologically.”

Why cannot the professor just cut back and not accept longer papers? He can, and he probably will. But by then the term will be half over and the damage done. Grade fever is highly contagious and not easily reversed. Besides, the professor’s main concern is with his course. He knows his students only in relation to the course and does not know that they are also overexerting in their other courses. Nor is it really his business. He did not sign up for dealing with the student as a whole person and with all the emotional baggage the student brought along from home. That’s what deans, masters, chaplains, and psychiatrists are for.

To some extent this is nothing new: a certain number of professors have always been self-contained islands of scholarship and shyness, more comfortable with books than with people. But the new pauperism has widened the gap still further, for professors who actually like to spend time with students do not have as much time to spend. They are also overexerting. If they are young, they are busy trying to publish in order not to perish, hanging by their figure nails onto a shrinking profession.

If they are old and tenured, they are buried under the duties of administering departments—as departmental chairmen or members of committees—that have been thinned out by the budgetary axe.

Ultimately it will be the students’ own business to break the circles in which they are trapped. They are too young to be prisoners of their parents’ dreams and their classmates’ fears. They must be jolted into believing into themselves as unique men and women who have the power to shape their own future.

“Violence is being done to the undergraduate experience,” says Carlos Hortas. “College should be open-ended: at the end it should open many, many roads. Instead, students are choosing their goal in advance, and their choices narrow as they go along. It’s almost as if they think that the country has been codified in the type of jobs that exist-that they’ve got to fit into certain slots. Therefore, fit into the best paying slot.”

“They ought to take chances. Not taking chances will lead to life of colorless mediocrity. They’ll be comfortable. But something in the spirit will be missing.”

I have painted too drab a portrait of today’s students, making them seem a solemn lot. That is only half of their story; if they were so dreary I wouldn’t so thoroughly enjoy their company. The other half is that they are easy to like. They are quick to laugh and to offer friendship. They are not introverts. They are usually kind and are more considerate of one another than any student generation I have known.

Nor are they so obsessed with their studies that they avoid sports and extracurricular activities. On the contrary, they juggle their crowded hours to play on a variety of teams, perform with musical and dramatic groups, and write for campus publications. But this in turn is one more cause of anxiety. There are too many choices. Academically, they have 1,300 courses to select from; outside class they have to decide how much spare time they can spare and how to spend it.

This means that they engage in fewer extracurricular pursuits than their predecessors did. If they want to row on the crew and play in the symphony they will eliminate one; in the ‘60s they would have done both. They also tend to choose activities that are self-limiting. Drama, for instance, is flourishing in all twelve of Yale’s residential colleges, as it never has before. Students hurl themselves into these productions—as actors, directors, carpenters, and technicians—with a dedication to create the best possible play, knowing that the day will come when the run will end and they can get back to their studies.

They also cannot afford to be the willing slave of organizations like the Yale Daily News. Last spring at the one-hundredth anniversary banquet of that paper—who’s past chairmen include such once and future kings as Potter Stewart, Kingman Brewster, and William F. Buckley, Jr.—much was made of the fact that the editorial staff used to be small and totally committed and that “newsies” routinely worked fifty hours a week. In effect they belonged to a club; Newsies is how they defined themselves at Yale. Today’s students will one or two articles a week, when he can, and he defines himself as a student. I’ve never heard the word Newsie except at the banquet.

If I have described the modern undergraduate primarily as a driven creature who is largely ignoring the blithe spirit inside who keeps trying to come out and play, it’s because that’s where the crunch is, not only at Yale but throughout American education. It’s why I think we should all be worried about the values that are nurturing a generation so fearful of risk and so goal-obsessed at such an early age.

I tell students that there is no one “right” way to get ahead—that each of them is a different person, starting from a different point and bound for a different destination. I tell neither them that change is a tonic and that all the slots are not codified nor the frontiers closed. One of my ways of telling them is to invite men and women who have achieved success outside the academic world to come and talk informally with my students during the year. They are heads of companies or ad agencies, editors of magazines, politicians, public officials, television magnates, labor leaders, business executives, Broadway products, artists, writers, economists, photographers, scientists, historians—a mixed bag of achievers.

I asked them to say a few words about how they got started. The students assume that they started in their present profession and knew all along that it was what they wanted to do. Luckily for me, most of them got into their field by a circuitous route, to their surprise, after many detours. The students are startled. They can hardly conceive of a career that was not pre-planned. They can hardly imagine allowing the hand of God or chance to nudge them down some unforeseen trail.

11. To Err Is Wrong

In the summer of 1979, Boston Red Sox first baseman Carl Yastrzemski became the fifteenth player in baseball history to reach the three thousand hit plateaus. This event drew a lot of media attention, and for about a week prior to the attainment of this goal, hundreds of reports covered Yaz’s every more. Finally, one reporter asked, “Hey Yaz, aren’t you afraid all of this attention will go to your head?” Yastrzemski replied, “I look at this way: in my career I’ve been up to bat over ten thousand times. That means I’ve been unsuccessful at the plate over seven thousand times. That fact alone keeps me from getting a swollen head.”?

Most people consider success and failure as opposites, but they are actually both products of the same process. As Yaz suggest, an activity that produces a hit may also produce a miss. It is the same with creative thinking; the same energy that generates good creative ideas also produces errors.

Many people, however, are not comfortable with errors. Our educational system, based on “the right answer” belief, cultivates our thinking in another, more conservative way. From an early age, we are taught that right answers are good and incorrect answers are bad. This value is deeply embedded in the incentive system used in most schools:

Right over 90% of the time = “A”

Right over 80% of the time = “B~”

Right over 70% of the time = “C~” Right over 60% of the time = “D~” Less than 60% correct, you fail.

From this we learn to be right as often as possible and to keep our mistakes to a minimum. We learn, in other words, that “to err is wrong.

Playing It Safe

With this kind of attitude, you aren’t going to be taking too many chances. If you learn that failing even a litter penalizes you (e.g., being wrong only 15% of the time garners you only a “B” performance), you learn not to make mistakes. And more important, you learn not to put yourself to situation where you might fall. This leads to conservative thought pattern designed to avoid the stigma our society puts on “failure”.

I have a friend who recently graduated from college with a Master’s degree in Journalism. For the last six month, she has been trying to find a job, but to no avail. I talked with her about situation, and realized that her problem is that she doesn’t know how to fail. She went through eighteen years of schooling to try any approaches where she might fail. She has been conditioned to believe that failure is bad in and of itself, rather than a potential stepping-stone to new ideas.

Look around. How many middle managers, housewives, administrators, teachers, and other people do you see who are to try anything new because of this failure? Most of us have learned not to make mistakes in public. As a result, we remove ourselves from many learning experience except for those occurring in the most private of circumstances.

Different Logic

From a practical point of view, “to err is wrong” makes sense. Our survival in the everyday world requires us to perform thousand of small tasks without failure. Think about it: you wouldn’t last very long if you were to step out in front of traffic or stick your hand a pot of boiling water. In addition, engineers whose bridges collapse, stock brokers who lose money for their clients, and copywriters whose ad campaigns decrease sales won’t keep their jobs very long.

Nevertheless, too great an adherence to the belief “to err is wrong” can greatly undermine your attempts to generate new ideas. If you are more concerned with producing right answers than generating original ideas, you’ll probably make uncritical use of the rules, formulae, and procedures used to obtain these right answers. By doing this, you’ll by-pass the germinal phase of the creative process, and thus spend litter time testing assumptions, challenging the rules, asking what-if questions, or just playing around with the problem. All of these techniques will produce some incorrect answers, but in the germinal phase errors are viewed as a necessary by-product of creative thinking. As Yaz would put it, “if you want the hits, be prepared for the misses.” That’s the way the game of life goes.

Errors as Stepping Stones

Whenever an error pops up, the usual response is “Jeez, another screw up, what went wrong this time?” the creative thinker, on the other hand, will realize the potential value of errors, and perhaps say something like, “Would you look at that! Where can it lead our thinking?” and then he or she will go on to use the error as a stepping stone to a new idea. As a matter of fact, the whole history of discovery is filed with people who used erroneous assumptions and failed ideas as stepping-stones to new ideas. Columbus thought he was finding a shorter route to India. Johannes Kepler stumbled on to the idea of interplanetary gravity because of assumptions that were right for the wrong reasons. And, Thomas Edison knew 1800 ways not to build a light bulb.

The following story about the automotive genius Charles Kettering exemplifies the spirit of working through erroneous assumptions to good ideas. In 1912, when the automobile industry was just beginning to grow, Kettering was interested in improving gasoline engine efficiency. The problem he faced was“knockthe phenomenon in which gasoline takes too long to burn in the cylinder-thereby reducing efficiency.

Kettering began searching for ways to eliminate the “knock.” He thought to him, “How can I get the gasoline to combust in the cylinder at an earlier time?” the key concept here is “early”. Searching for analogous situations, he looked around for models of “things that happen early.” He thought of historical models, physical models, and biological models. Finally, he remembered a particular plant, the trailing arbutus, which “happens early,” i.e., it blooms in the snow (“earlier” than other plants). One of this plant’s chief characteristics is its’ red leaves, which help the plant retain light at certain wavelengths. Kettering figured that it must be the red color, which made the trailing arbutus bloom earlier.

Now came the critical step in Kettering’s chain of thought. He asked himself, “How can I make the gasoline red?” perhaps I’ll put red dye in the gasoline—maybe that’ll make it combust earlier.” He looked around his workshop, and found that he didn’t have any red dye. But he did happen to have some iodine—perhaps that would do. He added the iodine to the gasoline and, lo and behold, the engine didn’t “knock”.

[英语作文写作的需要背诵的部分

The word, friend, covers a wide range of meanings. It can be a nodding acquaintance, a comrade, a confidant, a partner, a playmate, an intimate colleague, etc.

Everyone needs friendship. No one can sail the ocean of life single-handed. We need help from, and also give help to, others. In modern society, people attach more importance to relations and connections. A man of charisma has many friends. His power lies in his ability to give.

As life is full of strife and conflict, we need friends to support and help us out of difficulties. Our friends give us warnings against danger. Our friends offer us advice with regard to how do deal with various situations. True friends share not only our joys but also our sorrows.

With friendship, life is happy and harmonious. Without friendship, life is sad and unfortunate. I have friends in high positions and friends in the rank and file. Some are rich and in power. Some are relatively poor and without power. Some are like myself, working as a teacher, reading and writing, content with a simple life. We all care for each other, love and help each other. We feel we are happiest when we chat and exchange ideas with one another. With my friends, I know what to treasure, what to tolerate and what to share.

I will never forget my old friends, and Ill keep making new friends. I will not be cold and indifferent to my poor friends, and I will show concern for them, even if it is only a comforting word.

[参考译文]

“朋友”这个词的意义很广。朋友可以是点头之交、同志、知已、伙伴、玩伴、亲密的同事等。

人人都需要友谊，没有人能独自在人生的海洋中航行。我们给人以帮助，也需要别人的帮助。在现代社会，人们更重视关系和联系。一个有非凡魅力的人有许多朋友，他的力量在于他的奉献能力。

生活充满矛盾和斗争，我们需要朋友的支持，以帮助我们摆脱困境。朋友提醒我们警惕险滩。朋友主动给我们以忠告，告诉我们如何应付各种不同的局势。真正的朋友与我们同甘共苦。

有了友谊，生活幸福、和谐；没有友谊，生活变得悲伤、不幸。我有地位高的朋友，也有地位低的朋友；有的有钱有权，有的较穷且无权无势。有的和我一样教书，读读写写，满足于简朴的生活。我们都互相关心，互相爱护，互相帮助。我们觉得朋友们在一起闲谈交流思想时感到最开心。对我的朋友们，我知道该珍惜什么，容忍什么，分享什么。

我决不会忘记老朋友，同时继续结交新朋友。我对穷朋友绝不冷漠，而是关心他们，哪怕只是一句安慰的话。

[我们需要朋友英语作文及译文

导语：现如今老人越来越多，我们要多多照顾他们，下面是yuwenmi小编为大家整理的优秀英语作文，欢迎阅读与借鉴，谢谢!

It is estimated that by the year 2025,Chinawill have 150 million elderly. We should take an active attitude toward old people. They should not be regarded as burdens but part of the wealth of society. Having gone through all sorts of trials and tribulations in life, the elderly know better than the younger generation about the meaning of happiness and grief. Having stood up to the tests of life for many years, they have accumulated knowledge, wisdom and practical experience, which are indispensable to social development and human civilization. “Respecting the old and caring for the young” has been part of our fine tradition and valuable heritage.

When people become old, they tend to easily get upset, frustrated, and are afraid of being loneliness. They, therefore, expect more spiritual comfort and emotional interaction from their children and friends. The younger generation should take more time to talk with them. Meanwhile, a better social environment should be created, one in which old people will be feeling life is beautiful and worth living.

Personally, I would like to make the following proposals: Teams of young volunteers should be set up to help these pensioners. They can spare some time to have a heart-to-heart communication with them, hoping to find what they are thinking in their inner world and offer some help to them. Classes for retirees should be organized, where old men and women can study calligraphy, painting, health care, singing and dancing and have sports suitable to them. Some special clubs should also be established, which old people can talk to each other so as to ward off loneliness and lose.

【参考译文】

据估计，到2025年中国的老人数量将会达到15亿。我们应该对老人抱有积极的态度。他们不应该被看做事负担而是社会财富的一部分。历经生活的各种患难，老人们比年轻一代更懂得什么是幸福和悲伤。经受住了多年生活的考验，他们积累了知识、智慧和实践经验，这些是社会发展和人类文明必不可少的。尊老爱幼已经成为我们的优良传统和宝贵遗产。

当人们变老的时候，他们容易变得烦恼、沮丧和害怕孤独。因此，他们希望从孩子和朋友那里得到更多的精神慰藉和情感互动。年轻的一代应该花更多的时间和他们谈心。同时，我们应该营造一个更好的社会环境，让老人们觉得生活是美好的、值得享受的。

就个人而言，我想要提出以下建议。首先，应该建立青年志愿者队伍去帮助这些老人。他们可以花一些时间和老人们进行心与心之间的交流，试图发现他们内心世界的想法并且给他们提供帮助。其次，应组织离退人员进行课程培训，使这些老人能够学习书法，绘画，保健，唱歌跳舞以及做些适合他们的运动。最后，应该建立一些特殊俱乐部让老人们可以相互交谈以驱除孤独和失落。

上星期你班同学就“现代社会是否需要孔子精神”进行了一次讨论，讨论情况如下表所示。请你根据表中的内容写一篇100词左右的英语短文。

正方 60%的同学认为：世界各国对孔子的研究愈来愈热，反映了人们对其思想的重视；孔子思想推动了世界和平的发展。

反方 40%的同学认为：孔子思想诞生于几千年前，已经过时；孔子思想在某种意义上限制了社会的发展。

你的观点

注意：1. 可适当发挥，以使行文连贯；

2. 参考词汇：孔子思想Confucian thought

重视treasure

过时的outdated。

One possible version:

Last week we had a discussion about whether we still need Confucian thought in modern society. About 60% of the students in my class think it necessary to study Confucian thought. For one thing, more and more people in different countries are bursting to study it, showing that it is still treasured in the world. For another, Confucian thought is believed to have made great contributions to the peace of human beings.

But every coin has two sides. About 40% of the students in my class insist Confucian thought is outdated. In a way it limits the development of the world.

Different people have different opinions. I think Confucian thought still has some positive effects on our society.

[现代社会是否需要孔子精神英语作文

Students need enough sports and activities to do physical exercises and relax, but in some schools they are not given enough time to do outside activities. It’s harmful for students’ growth. Teachers ask students to spend most of their time on studies. But when they feel tired and bored, students can’t concentrate on studies. They are in bad health.

It’s necessary to give students enough time to do outside activities. After good relaxation and rest, studens will work harder.

Pay attention to students’ health and growth.

学生们需要足够的运动和活动来做体育锻炼和放松,但是一些学校没有给予足够的时间从事课外活动。对学生的成长是有害的。老师要求学生花费大量的时间在研究上。但当他们累了,烦了,学生就不能集中精力学习。他们的身体也不好。

有必要给学生足够的时间从事课外活动。休息好和放松后,学生会更加努力学习。

关注学生的健康和成长。

When we are chatting with our friends happily, suddenly if we are talking about the awkward topic, we need to do something to change this situation, what are we gonna do?

The answer is using your humor to make things seem easy, and then your friends won’t take your awkward topic seriously. Humor is very important, it can adjust the atmosphere, making things work easily.

Life needs humor, without humor, life would be boring. Foreign people like to make friends with humorous people, they can feel relax when they are chatting, while most Chinese people are always taking things too seriously.

I like to make friends with humorous guys, they make me feel life is easy, and we should positive about life.

当我们和朋友聊得很开心的时候，突然如果我们聊到很尴尬的话题，需要做一些事情来改变情形，我们该怎么做呢？答案是使用你的幽默来让事情看起来轻松些，然后你的朋友就不会把你尴尬的话题当真。幽默很重要，它可以调整氛围，让事情更好地运行。生活需要幽默，没有幽默，生活就会很无聊。外国人喜欢和幽默的人交朋友，他们聊天的时候可以感到很轻松自在，然而大部分中国人总是把事情看得很正式。我喜欢和幽默的人交朋友，他们让我觉得自由，对生活要积极。

[初中英语作文：生活需要幽默

Everyone Needs Help

One day, when I was on my way home, I saw an old man walking slowly around the street Corner. Suddenly he fell down, I ran to him. I couldn’t move him. I look around. Just at that time, I saw a telephone box. I had an idea. I called the police and soon they came. They thanked me for the help. “Everyone needs help.” I said with a smile.

有一天，在我回家的路上，我看到一个老人在街角慢慢的走。突然他摔倒了，我跑了过去。我无法扶起他。我看看周围。就在这时，我看到一个电话亭。我有了一个想法。我打电话给警察局，他们很快就来了。他们感谢我的帮助。“每个人都需要帮助。”我笑着说。

导语：尊敬老人一直是中华民族的传统美德，我们要多多照顾他们，下面是yuwenmi小编为大家整理的优秀英语作文，欢迎阅读与借鉴，谢谢!

In the picture, an old man is sitting in the wheelchair, and a dog is serving him with milk and food. Ironically, it is the dog that takes the responsibility to attend the old man. We cannot help wondering where the old man’s grown up children are. It is they not the dog who should take good care of their old father.

The implied meaning of the picture is really provoking. It is quite true that in our society there are some grown-up children who treat their old parents badly. When their old parents are too old to take care of themselves, they often view them as a “burden” of their family life. They refuse either to support their aging parents financially or to look after them. No doubt, this immoral behavior of these grown-up children’s should be subject to social condemnation.

To respect the old has long been a traditional virtue of the Chinese people. We should always bear in mind that we are much indebted to our parents in that they not only gave us life but have done much to bringing us up. It is against conscience to escape from the responsibility to take care of our parents. Rather, we should pay back for the love and care of our parents by making their later years happy and enjoyable.

【参考译文】

在这幅画中，有一位老人坐在轮椅上, 一只狗正在给他送牛奶和食物。具有讽刺意义的是，是狗在承担待候老人的责职。我们不禁要发问老人的成年子女在哪里?好好照顾年迈的父亲应该是他们而不是狗。

这幅画的寓意真是发人深省。确实，在我们的社会里有些成年子女不能善待老父母。当老父年迈不能照顾自己时，他们经常把父母看作家庭生活的负担，不愿在经济上赡养或生活上照料老人。毫无疑问，成年子女这种不道德的行为应受到社会的谴责。

尊敬老人一直是中华民族的传统美德。我们应该永远牢记：我们应该对父母感恩，因为父母不仅给了我们生命，而且为抚育我们长大为我们付出了太多太多。逃避照顾的责任父母是违背良心的。我们应该让他们晚年生活快乐，回报他们对我们的关爱。

​导语：动物是自然资源，在整个历史过程中，人类一直在糟蹋着这种资源。下面是yuwenmi小编为大家整理的优秀英语作文，欢迎阅读与借鉴，谢谢!

Animals are natural resources that people have wasted all through our history. Animals have been killed for their fur and feathers, for food, for sport, and simply because they were in the way. Thousands of kinds of animals have disappeared from the earth forever. Hundreds more are on the danger list today. About 170 kinds in the United States alone are considered in danger.

Why should people care? Because we need animals, and because once they are gone, there will never be any more.Animals are more than just beautiful or interesting. They are more than just a source of food. Every animal has its place in the balance of nature. Destroying one kind of animal can create many problems. For example, when farmers killed large numbers of hawks, the farmers stores of corn and grain were destroyed by rats and mice. Why? Because hawks eat rats and mice, with no hawks to keep down their numbers, the rats and mice multiplied quickly.

Luckily, some people are working to help save the animals. Some groups raise money to let people know about the problem. And they try to get the governments to pass laws protecting animals in danger. Quite a few countries have passed laws. These laws forbid the killing of any animal or planton the danger list. Slowly, the number of some animals in danger is growing.

【参考译文】

动物需要人类的保护

动物是自然资源，在整个历史过程中，人类一直在糟蹋着这种资源。人们杀死动物 ，获得它们的皮毛，把它们当作食物或运动方式，或者只是因为它们碍事。成千上万种动物 已经从这个地球上永远地消失了。现在另外上百种动物 也上了濒危动物 名单。仅荚国大概就有170种被认为处于危险当中。

为什么人们应该感到担忧呢?因为我们需要动物 ，因为它们一旦消失，就永远不会再出现。动物 不仅仅是漂亮或有趣。它们不仅仅是人类的食物来源。在维持自然平衡中，每种动物 都有其作用。毁灭某种动物 会导致许多问题。比如，农民们如果杀死为数众多的鹰，他们谷物和粮食的仓库就会受到老鼠和田鼠的破坏。 为什么?因为鹰吃鼠类，没有鹰控制它们的数量，鼠类就会迅速繁殖。

幸运的是，有些人正在努力帮助拯救这些动物 。有些组织筹钱以便人们了解这一问题。他们也努力使政府通过保护 濒危动物 的法律。很多国家已经通过了法律。这些法律禁止杀害濒危名单上的动植物。某些濒危动物 的数目正在慢慢地不断上升。

有些故事，很平淡却很温情，下面小编给大家分享英语作文：父亲需要免费的午餐，欢迎阅读!

After John away customers, drove hastily left the company, go to the careful management of his nine free lunch shop. Nine years, every noon, he would lay down heavy corporate affairs, personally for customer service. According to a Los Angeles media reports, John among these nine free lunch for others, spending about $ 8.0 million. This has been called the business elite men Why the move?

Johns father was a humble citizen, his life did not give John brings flaunt wealth and capital, however, John was due to excel in the business of deep love, the father of John honesty and kindness affect growth . Nine years ago, my father suffered from Alzheimers disease. Because a nanny negligence, the father of a person to go out without return. John mind clear what the outcome, either the father suffered a mishap, or is really lost. John loved his father would rather believe the truth will be the latter.

In this way, Johns father lost the fifteenth day, on a busy street in Los Angeles bought the shop, opened this free lunch shop. John believes that his father lost since it is, it will certainly encounter livelihood, he convinced his fathers footsteps wandering through here sooner or later, you will find here a free lunch. So John Every noon, must personally come to customer service.

Finally one day, a ragged old man with dementia came here, he is the father of John disappeared for three months!

Father of "recovered" and did not allow John to produce close idea of free lunch shop, on the contrary, he increased the generation of free services to find missing loved ones. Nine years, there have been more than a dozen of the lost loved ones in the store free lunch reunion. John said, a successful businessman if you can not guard their loved ones, then he shall die by the worlds out and ridiculed ......

约翰送走客户后，便匆匆驱车离开公司，去到那个他精心经营了九年的免费午餐店。九年间，每逢中午时分，他都会放下繁重的公司事务，亲自为顾客服务。据洛杉矶一家媒体报道，约翰这九年间免费为他人供应午餐，大约花销了800多万美元。这个被人们称作商界精英的男人为什么会有此举?

约翰的父亲是一个老实巴交的市民，他的一生并没有给约翰带来值得炫耀的财富和资本，然而，约翰在商界的出类拔萃却缘于深沉的父爱，父亲的诚实和善良影响着约翰的成长。九年前，父亲患上了老年痴呆症。因为保姆的一次疏忽，父亲一个人外出而未归。约翰心里清楚事情的结局，父亲要么遭遇了不测，要么是真的走失了。深爱着父亲的约翰宁愿相信事情的真相会是后者。

就这样，约翰在父亲走失的第十五天，在洛杉矶的一条繁华大街上买下了这个店铺，开张了这个免费午餐店。约翰认为，父亲既然是走失，就肯定会遇到生计问题，他深信，父亲流浪的脚步迟早会经过这里，会发现这里的免费午餐。所以约翰每逢中午，必定亲自前来为顾客服务。

终于有一天，一个衣衫褴褛的痴呆老者来到这里，他正是约翰失踪了三个月的父亲!

父亲的“失而复得”，并没有让约翰产生关闭免费午餐店的念头，反之，他又增加了代人寻找失踪亲人的免费业务。九年间，先后有十多对走失的亲人在免费午餐店里重逢。约翰说，一个成功的商人如果不能守护自己的亲人，那么他必遭世人的淘汰和耻笑……

There are many different types of music in the world today. Why do we need music? Is the traditional music of a country more important than the international music that is heard everywhere nowadays?

范文：

It is true that a rich variety of musical styles can be found around the world. Music is a vital part of all human cultures for a range of reasons, and I would argue that traditional music is more important than modern, international music.

Music is something that accompanies all of us throughout our lives. As children, we are taught songs by our parents and teachers as a means of learning language, or simply as a form of enjoyment. Children delight in singing with others, and it would appear that the act of singing in a group creates a connection between participants, regardless of their age. Later in life, people’s musical preferences develop, and we come to see our favourite songs as part of our life stories. Music both expresses and arouses emotions in a way that words alone cannot. In short, it is difficult to imagine life without it.

In my opinion, traditional music should be valued over the international music that has become so popular. International pop music is often catchy and fun, but it is essentially a commercial product that is marketed and sold by business people. Traditional music, by contrast, expresses the culture, customs and history of a country. Traditional styles, such as ...(example)..., connect us to the past and form part of our cultural identity. It would be a real pity if pop music became so predominant that these national styles disappeared.

In conclusion, music is a necessary part of human existence, and I believe that traditional music should be given more importance than international music.

[我们为什么需要音乐英语作文

There was a teenage boy who stole a lot of money from home and left home to live outside. After staying out for half a year, the boy spent all his money. He was so cold and hungry that he really wanted to go home. Hesitate for a long time, he wrote a letter to his family, wrote in the letter: dear mom and dad, I know I was wrong, only go out in the outside, to remember the warmth of home, these days, I miss you all the time. With deep regret, I dare not to see you, and I am going home on a dark night. If you will forgive me, please hang a light for me at the door. After the letter was sent, the boy set out on his journey home. After a long journey, he came to the mountain girder of his hometown, and he ate some dry food and hid there until night when he crept up the hill. He was shocked when he looked at the village crying. There was a lantern hanging in the door of the whole village!

有一个十几岁的男孩，他从家里偷了一大笔钱，然后离开家到外面生活。在外面呆了半年，男孩把钱全部花光了。他又冷又饿，他非常想要回家。犹豫了很久，他给家人写了一封信，信中写道：亲爱的爸爸妈妈，我知道我错了，只有出门在外，才能想起家的温暖，这些日子，我无时无刻不在想念你们。由于怀着深深的愧疚，我不敢见你们，我准备在一个黑暗的夜晚回家。假如你们愿意原谅我，就请在门口为我挂一盏灯吧。信寄出去后，男孩踏上回家的旅程。经过长途跋涉，他来到了家乡农村的山梁后，他吃了一些干粮，躲在那里，直到夜晚降临，他才悄悄爬上山梁。当他哭着看向村子里看时，他惊呆了。整个村庄的人家门前都挂着一个灯笼!

[高中英语作文生活需要宽恕