實用的大學(xué)英語作文合集五篇
在日常學(xué)習(xí)、工作和生活中，說到作文，大家肯定都不陌生吧，作文是經(jīng)過人的思想考慮和語言組織，通過文字來表達(dá)一個主題意義的記敘方法。一篇什么樣的作文才能稱之為優(yōu)秀作文呢？下面是小編收集整理的大學(xué)英語作文5篇，歡迎大家借鑒與參考，希望對大家有所幫助。
大學(xué)英語作文 篇1
I am so looking forward to my college life. I have pictured it thousands of times in my mind. The free lifestyle and lively parties are always appearing my mind. The great expectation of campus life endows me a lot of passion to keep study. After two years’ study, I would find my lifestyle.
我很期待我的大學(xué)生活，我已經(jīng)在腦海中想象過成千上萬次了。自由的生活方式、多姿多彩的聚會總是在我的腦海中出現(xiàn)。對校園生活的巨大期待使我對學(xué)習(xí)充滿了熱情。經(jīng)過兩年的學(xué)習(xí)，我找到了自己的生活方式。
The first thing for me is to learn more knowledge. Most students find a way to release themselves and skip or sleep in the class. They think study is just the task, so they give up improving themselves and take part in all kinds of activities, which bring them great joy. The wrong conception about college stage makes most students miss the best time to equip themselves with skills. I realize my job and dare not to loose study.
對我來說，最重要的事情就是學(xué)習(xí)更多的知識。大多數(shù)學(xué)生都會想辦法在課堂上放松自己、翹課或睡覺，他們把學(xué)習(xí)當(dāng)成是任務(wù)，所以他們放棄自我提升，只顧著參加各種各樣讓他們開心的活動。大學(xué)階段的錯誤觀念使大部分學(xué)生錯過了學(xué)習(xí)技能的最佳時機。我知道自己的'責(zé)任，不敢放松學(xué)習(xí)。
The second thing for me to learn is to make friends by joining activities. I am a shy girl, but inside my heart, I am so eager to make more friends, so I choose to join many activities in the spared time. I learn dancing and playing tennis. The lucky thing is that I know many nice people and we become good friends, who make my college colorful.
我要學(xué)習(xí)的第二件事是通過參與活動結(jié)交朋友。我是一個害羞的女孩，但是在我的內(nèi)心深處，我非常渴望結(jié)交更多的朋友，所以我選擇在業(yè)余時間參加很多活動。我喜歡跳舞、打網(wǎng)球，幸運的是我認(rèn)識很多好人，我們成為了好朋友，他們讓我的大學(xué)變得多姿多彩。
大學(xué)英語作文 篇2
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.
大學(xué)英語作文 篇3
Because a 4-year college education requires a large commitment of time, effort, and money. Many high school graduates decide not to go to college. They enter the work force immediately, or decide to go to a vocational or trade school instead of college. Is a college degree really necessary these days? Despite the expense and delay in entering the work force, I strongly believe that a 4-year college education is necessary and desirable in today's world.
One major reason to go to college is that college provides necessary academic background for a career. During four or more years in college, students have time and resources to explore many different areas in the humanities, social sciences, science, and professional fields such as business and engineering, and to take a variety of academic courses that will provide important background for particular careers.
A second important argument for the value of college is that people with college degrees have better job opportunities and higher income level than people who have only a high school or vocational school education, so college means a better quality of life. Job opportunities and starting salaries are generally excellent for people with college degrees while the employment outlook may not be so cheerful for those with only a high school diploma.
Also, college tends to provide a labor force with a certain knowledge and skill, which is beneficial to the advancement of our society. Students who exercise their minds and develop strategies to deal with hard problems over four years of college are likely to graduate with many skills and strategies that can be transferred to dealing with tasks later in life, both on the job and in their personal life. This will surely contribute to the progress of the world.
因為四年的大學(xué)教育需要大量的時間，精力，和金錢。許多高中畢業(yè)生決定不上大學(xué)。他們立即進(jìn)入工作隊，或者決定去一所職業(yè)學(xué)�；蛘呤菍W(xué)校而不是大學(xué)。大學(xué)學(xué)位真的是必要的嗎？盡管在進(jìn)入勞動力費用和延誤，我堅信，一個四年制大學(xué)教育是當(dāng)今世界的必要和可取的。
上大學(xué)的一個主要原因是，大學(xué)提供了必要的學(xué)術(shù)背景的職業(yè)生涯。在四年或更多的大學(xué)，學(xué)生有時間和資源來探索許多不同領(lǐng)域的人文人文學(xué)科，社會科學(xué)，科學(xué)，和專業(yè)的田野，如商業(yè)，工程，和采取各種學(xué)術(shù)課程，將提供特定職業(yè)的重要背景。
第二個重要論點大學(xué)價值的是，擁有大學(xué)學(xué)位的人有更好的就業(yè)機會和更高的收入水平比那些只有高中或職業(yè)學(xué)校教育，所以學(xué)院意味著更好的.生活質(zhì)量。就業(yè)機會和開始的工資一般都是優(yōu)秀的，而對大學(xué)學(xué)位的人來說，就業(yè)前景可能不那么樂觀，對于那些只有高中文憑。
同時，大學(xué)也會提供一種具有一定知識和技能的勞動力，這對我們社會的進(jìn)步是有益的。學(xué)生誰行使他們的頭腦和發(fā)展策略來處理困難的問題，在四年的大學(xué)是可能畢業(yè)很多技巧和策略，可以轉(zhuǎn)移處理任務(wù)在以后的生活中，在工作和個人生活。這將有助于世界的進(jìn)步。
大學(xué)英語作文 篇4
I am a sophmore of Nanchang University.Now i want to introduce to you guys about my university.It has a long history back to the fifties of last century.
As it locate far away from the city center ,the most prosperous place,you may think the traffic is totally unconvenient,then you are wrong,instead of unconvenient ,there are a lot of transportation tools that will take you to where you want to go at any time.when it going to say about facilities and faculites,i will say they are excellent and helpful.I cherish friendship and like to make as many friends as i can and i found out that the students there are have a heart of gold ,and are hospital.So,that's my university,it is not the best one but i still love it .I can foresee that i will enjoiy my life on campus from now.
大學(xué)英語作文 篇5
Ways of Preventing Obesity
A healthy diet and regular exercise may help to prevent obesity among children。Take Li Ming for example。
Li Ming used to be a heahhv boy， but over a year ago， he got into the habit of eating a lot of junk food and snacks。 Besides， he spent a lot of time lying on the sofa， watching TV， and did little exercise。 As a result， he put on so much weight that he found it difficult to chimb stairs。
So Li Ming decided to change the unhealthy life style， ftc began to have balanced， healthy diet。 Itc also took part in various sports activities such as swimming， skating， running and playing baskellball。 Months later， Li Ming became as fit as before。
減肥的方法
健康飲食和體育鍛煉可能有助于阻止兒童肥胖，以李明為例。
李明過去是一個身體健康的孩子，但一年前，李明養(yǎng)成了亂吃零食和垃圾食品的習(xí)慣，除此之外，他還整天躺在沙發(fā)上看電視，很少運動，結(jié)果他變得大肥胖，上樓都困難。
所以李明決定改變不良的生活習(xí)慣，均衡飲食，并且參加各種體育活動如游泳，滑冰，踏步和打籃球等。幾個月后，李明又變得和以前一樣健康了。
The Importance of Physical Exercise 鍛煉身體的`重要性
Everyone hopes to live happily in the world。 Physical exercise is indispensable to a happy life。 There is a famous saying： "Life lies on exercise。" Although you will not necessarily die without regular physical exercises， they'll certainly help you live longer and more healthily。
每個人都希望幸福地生活在這個世界上。對于幸福生活體育鍛煉是必不可少的。有一句名言：“生命在于運動”。雖然沒有規(guī)律的體育鍛煉你不一定會死，但是體育鍛煉能幫助你活得更久，更健康。
Exercise is good for us to build our bodies。 It helps coordinate the different parts of our bodies when we have sports。 For example， we must try our best to coordinate the movements of the arms and legs when we play basketball， or we won't be able to shoot the basket。 Exercise also benefits our organs。 It lets the heart beat faster than usual， and then helps enlarge the blood vessels to protect us from heart attacks。
鍛煉對我們的身體很好。運動的時候能夠幫助我們 協(xié)調(diào)身體的各個部分， 例如，打籃球的時候我們必須盡力使手腳協(xié)調(diào)，否則我們不會投中籃。運動也有利于我們的器官。它讓心跳比平時快，然后幫助擴大血管來預(yù)防心臟病。
Exercise can also contribute to the development of our ability to response agilely。 For instance， when you play table— tennis， you must try to reflect as quickly as you can so that you may fight back at the right position at the fight moment。
運動也有助于提高我們的反應(yīng)能力。例如，打乒乓球時你必須要快速反映，這樣你才可以在正確位置反擊。
Exercise can also contribute to improving our mood。 When you do exercise， you move a lot， and you have to be more active。 It helps you become more optimistic。
運動也有助于改善我們的心情。做了運動，活動多了，你也會變得更活躍。它可以幫助你變得更加樂觀。
Exercise will fill your life with various contents and make it more colorful。
鍛煉會使你的生活變得豐富多彩。
What's more， exercise will help you get rid of your inertia。 If you keep doing exercise regularly， you will never be a lazy person。 Therefore， exercise has great effect on one's character。
而且運動可以幫助你擺脫你的惰性。如果你經(jīng)常鍛煉，你永遠(yuǎn)都不會成為一個懶惰的人。因此，運動對一個人的性格有很大的影響。
In a word， exercise is helpful， important and absolutely necessary。
總之，運動是很有用，很重要，當(dāng)然也是很有必要的。
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