在日常學(xué)習(xí)、工作或生活中，大家對(duì)作文都再熟悉不過(guò)了吧，作文是通過(guò)文字來(lái)表達(dá)一個(gè)主題意義的記敘方法。作文的注意事項(xiàng)有許多，你確定會(huì)寫(xiě)嗎？下面是小編幫大家整理的學(xué)英語(yǔ)作文10篇，歡迎大家借鑒與參考，希望對(duì)大家有所幫助。

學(xué)英語(yǔ)作文 篇1

翻譯試題：

請(qǐng)將下面這段話翻譯成英文：

《孫子兵法》是中國(guó)古代最偉大的軍事理論著作，也是中國(guó)古籍在世界上影響最為廣泛的著作之一。它所闡述的謀略思想和哲學(xué)思想，被廣泛地運(yùn)用于軍事、政治、經(jīng)濟(jì)等各領(lǐng)域中。《孫子兵法》的作者孫武總結(jié)春秋時(shí)期的戰(zhàn)爭(zhēng)經(jīng)驗(yàn)，揭示了一系列帶普遍性的軍事規(guī)律，提出了一套完整的軍事理論體系。《孫子兵法》共13篇，每篇一個(gè)主題。比如《謀攻》篇講述如何進(jìn)攻敵國(guó)。孫武主張以盡可能小的代價(jià)，去取得最大的成功，力求不戰(zhàn)而勝，他指出：用兵的上策首先是以政治謀略取勝，其次是用外交手段，再次是使用武力，下策才是攻城。

參考翻譯：

The Art of War is one of most famous works onmilitary theory of ancient China.It is also one of themost influential Chinese ancient books in theworld.It elaborates on strategic and philosophicthinking which have been applied widely to variousfields,such as military,politics,economy,etc.Its author,Sun Wu,summed up the experience ofwars in the Spring and Autumn period,showing a series of universal laws of military.At last,heput forward an integrated system of military theory.The book is divided into thirteenchapters,and each chapter has a topic.For example,the chapter titled The Strategic Attack tellsus how to attack enemies.Sun Wu advocated that we should achieve the biggest success at apossibly minimum cost,and even sometimes made it without war.He pointed out that there werefour ways to win a war:the best was political strategy,the second diplomacy,the thirdforce,and the worst attacking a city.

考點(diǎn)解析：

《孫子兵法》的作者孫武總結(jié)春秋時(shí)期的戰(zhàn)爭(zhēng)經(jīng)驗(yàn)，揭示了一系列帶普遍性的軍事規(guī)律，提出了一套完整的軍事理論體系。

分析:

本句是由三個(gè)短句構(gòu)成的長(zhǎng)句，包含兩層意思，前兩句是說(shuō)孫武前期的經(jīng)驗(yàn)總結(jié)，處理成“主句+伴隨狀語(yǔ)”: Itsauthor,Sun Wu,summed up the experience of wars in the Spring and Autumn period,showing aseries of universal laws of military,最后一句是說(shuō)他最終的成就，單獨(dú)譯為一個(gè)句子: At last,he putforward an integrated system of military theory。

語(yǔ)法錯(cuò)誤例題

(1) 一致問(wèn)題主要表現(xiàn)為：主謂一致;代詞與被指代對(duì)象的一致;句子各成分間的一致(修飾詞與被修飾詞)。如：

【例17】 Most education system neglect exploration. (20xx.12)

【解析】systems。本句中education system前的修飾詞most后面常接復(fù)數(shù)名詞,而且句子的謂語(yǔ)動(dòng)詞neglect使用的也是復(fù)數(shù)形式,因此,句子的主語(yǔ)system應(yīng)該使用復(fù)數(shù)形式systems。

(2) 連接詞的誤用主要表現(xiàn)為：并列句或復(fù)合句中連接詞的誤用。如：

【例21】 Today, school is what most people come into contact with a formal instruction and explanation of science for the first time, at least in a systematic way. (20xx.12)

【解析】where。本句是個(gè)省略句,根據(jù)上下文可以得出：is 后面省略了place。place 指代school, 表示地點(diǎn),引導(dǎo)表示地點(diǎn)的定語(yǔ)從句,其關(guān)系代詞應(yīng)該是where,而非what。

(3) 時(shí)態(tài)、語(yǔ)態(tài)和語(yǔ)氣錯(cuò)誤主要表現(xiàn)為：時(shí)態(tài)錯(cuò)誤;語(yǔ)態(tài)錯(cuò)誤;虛擬語(yǔ)氣錯(cuò)誤。如：

【例25】 Our culture餾 decline in reading begin well before the existence of the Patriot Act. (20xx.12新)

【解析】began。時(shí)態(tài)錯(cuò)誤。本句含義：我們文化在閱讀方面的衰落在《愛(ài)國(guó)者法案》出臺(tái)之前就開(kāi)始出現(xiàn)了。很顯然這是過(guò)去的事情,故應(yīng)該使用過(guò)去式。 3. 語(yǔ)義錯(cuò)誤語(yǔ)義錯(cuò)誤主要是指針對(duì)整篇文章,通過(guò)分析含義及上下文的關(guān)系,在因果關(guān)系、時(shí)空關(guān)系、人物關(guān)系等方面的錯(cuò)誤,或者單詞含義的錯(cuò)誤。

【例28】 A hundred years ago people didn餿 need to be good readers in order to earn a living. But in the Information Age, no one can get by with knowing how to read well and understand increasing complex material. (20xx.6)

【解析】without。語(yǔ)義矛盾。本句意思與上一句形成對(duì)比。前句提到“一百年前人們不需要有讀寫(xiě)能力就能謀生”,本句中的時(shí)間則轉(zhuǎn)到了當(dāng)前的信息時(shí)代。眾所周知,信息時(shí)代要求人們有文化,迅速掌握大量信息,跟上時(shí)代發(fā)展。所以需要把with改為without,和主語(yǔ)中no 構(gòu)成雙重否定句,表示一種強(qiáng)烈的肯定。

學(xué)英語(yǔ)作文 篇2

Create a Green Campus

It is of great importance to make and maintain a green campus in our university or college. Obviously, a growing number of people are beginning to realize that it is our duty to do that in the present days, since the concept of “a green world” has become the focus of the society.

The idea of “a green campus” is beyond a green environment. To begin with, the development on the campus is to be sustainable and recyclable. Some of the authorities’ budget should be on how to reduce of the waste. What’s more, we’d better be aware of the seriousness of pollution around us. Thus the idea of environmental protection may become a common occurrence in our daily life.

It is necessary that effective actions should be taken to protect our campus from waste and pollution, and hence these activities are to play an increasingly important role in our day-to-day life. Certainly, there is little doubt that further consideration must be paid to our green campuses.

創(chuàng)建一個(gè)綠色校園

在我們的大學(xué)或大學(xué)里，建立和維護(hù)一個(gè)綠色校園是非常重要的。顯然，越來(lái)越多的人開(kāi)始意識(shí)到，在當(dāng)今時(shí)代，我們的責(zé)任就是去踐行，因?yàn)椤熬G色世界”的觀念已經(jīng)成為社會(huì)的焦點(diǎn)。

“綠色校園”的想法已經(jīng)涵蓋了綠色環(huán)保。首先，校園的發(fā)展是可持續(xù)的和可循環(huán)利用的。當(dāng)局的一些預(yù)算應(yīng)該是如何減少浪費(fèi)的。更重要的是，我們最好意識(shí)到我們周?chē)奈廴镜膰?yán)重性。因此，環(huán)境保護(hù)的理念在我們的日常生活中可能會(huì)成為一種常見(jiàn)現(xiàn)象。

我們必須采取有效的行動(dòng)，保護(hù)我們的校園沒(méi)有浪費(fèi)、不受污染，因此這些活動(dòng)在我們的日常生活中扮演著越來(lái)越重要的角色。當(dāng)然，毫無(wú)疑問(wèn)，我們?yōu)榱司G色校園還必須進(jìn)一步考慮。

學(xué)英語(yǔ)作文 篇3

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(yǔ)作文 篇4

my english name is amy.i have long hair,two big eyes,two big ears and small nose.i'm taii and thin,i have a new bedroom.is very nice!my bed is big and blue,my desk is near the window.so many books in my room,you say,my room is nice?

ha!ha!is my!!!!!

學(xué)英語(yǔ)作文 篇5

　Sprling Festval is the most important holiday in China.It islike Christmas holiday.During the Spring Festival,we can eata lot of nice food,and the food is different from some different places.Like our Guangdong,we eat carbonado and chicken,adults will drink rack.And,we also like to set off firecrackers,but it's very dangerous for the children,and it's not allowed in some big cities.

Maybe some foreigners will ask like this"Why children like Spring Festival so much?"Because the children can get some money from their parents,so do I.

It's the happiest time all the year round.I like it very much.

學(xué)英語(yǔ)作文 篇6

“爸爸，這個(gè)英語(yǔ)單詞怎么讀？”我大聲喊道。“老毛病又犯了，查學(xué)習(xí)機(jī)去!”爸爸回答說(shuō)。

我查了查學(xué)習(xí)機(jī)，哦，原來(lái)這個(gè)單詞讀badminton，意思是羽毛球。“呀!這個(gè)單詞真難拼寫(xiě)啊?！蔽覈@氣了?！半y拼寫(xiě)？”爸爸說(shuō)，“我教你一個(gè)方法，叫分部方法?！薄鞍?，怎么分？”我問(wèn)。爸爸說(shuō)：“別著急，我教你?！眀ad就是壞的意思，min就是部位的意思，to就是給。可以把它聯(lián)想成一句話：我把有壞的部位的羽毛球送給你。我一聽(tīng)來(lái)勁了，就說(shuō)：“bus—station（候車(chē)亭）可以聯(lián)想：“bus是公共汽車(chē)，stati是地位，on是上，公共汽車(chē)到地位時(shí)就有游客上車(chē)?！?/p>

爸爸笑了，說(shuō)：“還有一種編故事的方法?！蔽覡?zhēng)著說(shuō)：“monkey（猴子）可以編故事的方法：媽媽張著O型嘴巴過(guò)了一個(gè)門(mén)，見(jiàn)到朋友ken，只見(jiàn)他遮住了一只眼睛（eye）。”爸爸又說(shuō)：“像這樣記單詞的好方法還有幾十種，它們都在網(wǎng)上等你呢!沒(méi)事的時(shí)候可以查一查，好嗎？”我說(shuō)：“行！”

爸爸的教我的方法讓我很快記住了單詞。同學(xué)們，你們又有什么有趣的好方法呢？跟我分享一下吧！

學(xué)英語(yǔ)作文 篇7

A True, Good Student

What is meant by a true, good student ? A true, good student is one who possesses good morality, sound health, perfect knowledge and various abilities. To attain this, I shall give a few suggestions as follows:

First, cultivate good morality. One of the best qualities of a student is good behavior. Bad character is easily scorned and disdained. Polite manners and noble ideas make up a true man. Such evil habits as smoking, drinking, gambling, etc. should be got rid of. Whenever you find something wrong, correct it quickly. You should be sincere to your friends, respectful to your teachers and the elder. In short, you should do everything right.

Second, study diligently and put your knowledge to practical use. “Knowledge is power”, said Francis Bacon. One will not reach the rich storehouse of knowledge unless he studies carefully: no diligence, no accomplishment. To apply knowledge to practical use is, however, more important. Students ought to apply their learning to something practical to benefit the people.

Third, make your body strong and healthy. Health is the key to success. Broken in health, one can do nothing. A sound mind is found only in a sound body. The healthier your body is, the brighter your mind will be, and the higher learning you can attain. So you should never neglect your health. “Work while you work; play while you play” is a good way for everybody to observe.

With the foregoing three points in mind, you may be “a truly good student”.

學(xué)英語(yǔ)作文 篇8

去年媽媽給我報(bào)了YOU&ME階梯英語(yǔ)班，每個(gè)星期天下午上兩個(gè)半小時(shí)課。

開(kāi)始我對(duì)這個(gè)班一點(diǎn)都不感興趣，一個(gè)原因是我不喜歡學(xué)英語(yǔ)，另一個(gè)原因是上這個(gè)課就占用了我星期天玩的時(shí)間。所以，每次上課我都是嘴噘臉掉，極不情愿地被媽媽拽去?？墒亲罱覍?duì)英語(yǔ)越來(lái)越感興趣了，我發(fā)現(xiàn)上階梯英語(yǔ)課是件快樂(lè)的事情。每次上課都是老師Ruhy帶著我們做游戲，只不過(guò)全部說(shuō)英語(yǔ)，不能說(shuō)中文。 有一次我們學(xué)到husband 與wife這兩個(gè)單詞時(shí)，Ruhy 扮演wife，她選了我們小朋友里最高的男孩子當(dāng)husband，可是還是比Ruhy低很多。然后，Ruhy對(duì)她的husband說(shuō)：“You are very low !”斗得我們小朋友都哈哈大笑。我們?cè)谡n堂上不僅玩分角色讀課文，還玩擊鼓傳球，貓捉老鼠……總之，在這里學(xué)英語(yǔ)變成了做游戲，我對(duì)英語(yǔ)也從討厭變成了喜歡。

自從我喜歡上英語(yǔ)以后，每次都能受到Ruhy的表?yè)P(yáng)，媽媽也夸我進(jìn)步很大。我發(fā)現(xiàn)學(xué)英語(yǔ)并不難，只要勇敢、開(kāi)口、大聲念就會(huì)學(xué)好的。

學(xué)英語(yǔ)作文 篇9

I have a good friend,she has long hair and big eyes.She is very outgoing.We are in the same class.She likes dancing very much and she can dance well.I like dancing,too.But I only can dance a little.So she can teach me to dance.We go to school every day.I hope we can be the best friend forever.After all,I hope she can be very happy.I will send my love and best wishes!

我有一個(gè)好朋友，她有長(zhǎng)頭發(fā)和大眼睛。她很開(kāi)朗。我們?cè)谕粋€(gè)班。她很喜歡跳舞，她舞跳得很好。我喜歡跳舞，但我只會(huì)跳一點(diǎn)。所以她可以教我跳舞。我們每天都去上學(xué)。我希望我們能成為永遠(yuǎn)的好朋友。畢竟，我希望她會(huì)很開(kāi)心。我會(huì)把我的愛(ài)與最好的祝福！

學(xué)英語(yǔ)作文 篇10

現(xiàn)象說(shuō)明型

要點(diǎn)提示：

1、第一段，描述存在的現(xiàn)象，引起話題。

2、第二段，承上啟下，解釋這一現(xiàn)象的原因(原因一、二、三)

3、第三段，給出自己的觀點(diǎn)(觀點(diǎn)一、二、三)，總結(jié)結(jié)論。

In recent years / Nowadays / Recently, 描述現(xiàn)象，引起話題 has been brought to public attention. What amazes us most is 表現(xiàn)較為典型的一個(gè)方面 .It is true that 對(duì)于現(xiàn)象做出的評(píng)論 .

There are many reasons explaining 承上啟下，解釋這一現(xiàn)象的原因 .The main reason is / to begin with 說(shuō)明原因一 ，What is more / Moreover, 說(shuō)明原因二 ，Thirdly / In addition, 說(shuō)明原因三 .As a result / Finally, 講述導(dǎo)致的結(jié)果 .

Considering all these, as for me / in my view / in my opinion 作者的態(tài)度/觀點(diǎn)/建議 .For one thing, 觀點(diǎn)一 For another, 觀點(diǎn)二 .In conclusion/In a word / In brief 總結(jié)結(jié)論 .