實(shí)用的大學(xué)英語(yǔ)作文匯總九篇
在我們平凡的日常里，許多人都有過(guò)寫(xiě)作文的經(jīng)歷，對(duì)作文都不陌生吧，通過(guò)作文可以把我們那些零零散散的思想，聚集在一塊。作文的注意事項(xiàng)有許多，你確定會(huì)寫(xiě)嗎？下面是小編精心整理的大學(xué)英語(yǔ)作文9篇，希望能夠幫助到大家。
大學(xué)英語(yǔ)作文 篇1
In recent years, the increasing number of museums in our country is allowed to visit for free. This phenomenon has aroused a heated discussion around all overthe country and the advocates and the opponents have both given strong arguments concerning it.
近年來(lái)，我國(guó)的博物館數(shù)量的增加可以讓大家免費(fèi)參觀。這一現(xiàn)象引起了全國(guó)各地?zé)崃业挠懻�，支持者和反�?duì)者都給予了有力的論據(jù)。
On the one hand, those who have already benefited from practicing it sing highly praise of it. They claim that allowing people to come to and visit museums is a good way to know our national history and spread and inherit our national culture. People who have access to get into museums will have more chance to know and understand our own culture and history better. In addition, they pointout that it is an important and a good way of national education. Through visiting museums, students can be cultivated to treat things objectively and roundly, especially for historical matters. What’s more, visiting museum,especially historical museums, is a good choice to development the proud and honor of our nation.
另一方面，那些受益于它的人表示了高度的贊揚(yáng)。他們聲稱(chēng)，讓人們來(lái)參觀博物館是讓大家了解我們民族的歷史和傳承民族文化的一個(gè)很好的方式。那些進(jìn)入博物館的人會(huì)有更多的機(jī)會(huì)更好的了解我們自己的文化和歷史。此外，他們指出，這對(duì)于全民教育是一個(gè)重要的好方法。通過(guò)參觀博物館，可以培養(yǎng)學(xué)生對(duì)事物的客觀、全面認(rèn)識(shí)，尤其是對(duì)歷史問(wèn)題。更重要的是，參觀博物館，特別是歷史博物館，是發(fā)揚(yáng)我國(guó)民族的.驕傲和榮譽(yù)的一個(gè)很好的選擇。
However,on the other hand, some opponents argue that the museum itself and its treasures will suffer from destroy and even loss if a large number of peopleare allowed to come to and visit museum at the same time. And they also figure out that if there is no necessary and enough instructions and education, free admission to museum will not have an obvious impact on instructing and educating.
然而，另一方面，一些反對(duì)者認(rèn)為，如果允許大量的人同時(shí)參觀博物館的話，博物館本身和它的價(jià)值會(huì)遭受破壞甚至喪失。他們還指出，如果沒(méi)有足夠的指導(dǎo)和教育，免費(fèi)進(jìn)入博物館將不會(huì)有明顯的對(duì)指導(dǎo)和教育影響。
I would have to say that, free admission to museum is a progressive measure to spread our history and culture, but meanwhile, we have to consider and avoid the troubles it will bring to.
我不得不說(shuō)，免費(fèi)參觀博物館是一個(gè)漸進(jìn)的措施來(lái)推廣我們的歷史和文化，但同時(shí)，我們必須要考慮避免會(huì)帶來(lái)的煩惱。
大學(xué)英語(yǔ)作文 篇2
cet6六級(jí)級(jí)作文范文：how important is money ?金錢(qián)有多重要?
no one would argue , i think , that money is unimpor tant . there a re ce rtain things that human beings need — food , shelter , medical care and these things cost money . but if one has enough money to live on , to pay for the basic essentials of life , is it impor tant to have a lot more money than that ?will your life improve in propor tion to the amount of money that you have ?
well , there is no denying that money can buy a lot . maybe you do not need much money to pay for a simple shelter , but how about if you want a nice big apar tment in a nice neighbourhood , or if you want to buy a house ? in fact , people do get on each other’s ne rves if they are crowded together in a small kitchen , if a mar ried couple cannot but sha re a room with their parents , if childr en ar e not allowed to have a little privacy of their own .
mor eove r , it is nice to get a little pleasur e out of life, a little fun from time to time . unfor tunately , many of the fun things that you can do today cost money . in modern cities , for example , on any night , outstanding performers appear in night clu bs and on concer t stages . fur thermore , you can dine on foods f rom eve ry corne r of the wor ld in the restaur ants . so how can it be that many people in mode rn cities do not have fun ? simple, they do not have the money to take advantage of all these att ractions .
so , is money the road to happiness ? not r eally . la rge numbers of people work eve ry day , work over time, work weekends , and make a lot of money . are they happy ? no . they have no time to form or maintain friendship , no time to enjoy themselves .
sur ely everyone has thought at times ,“if only i had a lot of money , i would be the happiest person in the wor ld .”but it is impor tant to r emember that money is only a means to an end , not the end itself .
cet6六級(jí)作文結(jié)構(gòu)分析：
· int roduction
* money is impor tant
* is it import ant to have a lot more money ?
· with money we can do a lot of things which can’t be
done without money , e .g .
· is money the road to happiness ?
· money — a means to an end , not the end itself
----------------------------------------------------
cet6六級(jí)作文內(nèi)容分析：
本文是一篇議論文, 全文圍繞“money is not everything ,but everything needs money”展開(kāi)。作者的論點(diǎn)體現(xiàn)在“money is only a means to an end , not the end itself .”最后一句中。本文篇幅較長(zhǎng), 但思路并不復(fù)雜, 例證均鄰近生活實(shí)際, 因此并不難寫(xiě)。這樣的'議論文適合于六級(jí)和考研水平。
----------------------------------------------------------
cet6六級(jí)作文萬(wàn)能句型：
shelt er n . 住所
medical car e 醫(yī)療
essentials of life 生活必需品
in propor tion to 成正比
get on each other’s nerves 大家都很傷腦筋
privacy n . 隱私
pe rformer n . 演員
how can it be that . . . ? 怎么能行呢?
take advantage of all these at tr action s 利用這一切可享受的東西
work ove rtime 加班
a mean s to an end , not the end itself 達(dá)到目的手段而本身并不是目的
大學(xué)英語(yǔ)作文 篇3
題目要求：
Directions: Write a composition entitled On Disasters. You should write at least 120 words according to the outline given below in Chinese:
1. 人的一生中，可能會(huì)遇到一些災(zāi)難事件，給我們的`生活帶來(lái)意外的打擊。
2. 面對(duì)災(zāi)難，我們應(yīng)該堅(jiān)強(qiáng)，不要過(guò)于沉湎于悲痛，要積極面對(duì)人生。
3. 我的看法。
參考范文：
Sample:
On Disasters
An old saying goes: Life is full of roses and thorns. As we all know, one’s life is full of unexpected events, some of which are wonderful and some of which are disastrous. Those heavy blows, such as, floods, snowstorms, and earthquakes, threaten to weigh one down.
However、it’s even worse if one can’t drag himself out of the grief in that mental break-down is more serious than the disaster itself. Instead of indulging oneself in sadness, one should take positive attitude towards life and contribute to the reconstruction of his or her life and hometown.
As for me, if I am lucky enough to survive in a disaster, I will try my best to help those who are suffering by donation blood or money. If I am a victim, I will endeavor to recover from the sadness as soon as possible and be certain to be strong and supportive to the recovery work.
大學(xué)英語(yǔ)作文 篇4
Want to be a small fish in a big pond or the other way round? Every graduate faces this question when he starts his career. A large number of college graduates prefer to stay in the big cities. To them, big cities mean more experiences, more opportunities to see the big world and more space for career development. At the same time, higher salary is another temptation.
But some other graduates want to start in small towns. Even though there may not be many big companies, they can have a quieter and less competitive life. Another reason is that they can be a big fish in a small pond. They can easily get the management’s attention and may win promotion earlier.
As far as I am concerned, I prefer to start in a metropolis like Shanghai. A good begin is half the battle, and in Shanghai I can find a job in a big company where I can meet people from different places and cultures. I will learn from them what I can not get from textbooks.
大學(xué)英語(yǔ)作文 篇5
it had been hard for him that spake it to have put more truth and untruth together in few words, than in that speech. whatsoever is delighted in solitude, is either a wild beast or a god. for it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; ecept it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man鈥檚 self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as epimenides the candian, numa the roman, empedocles the sicilian, and apollonius of tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. but little do men perceive what solitude is, and how far it etendeth. for a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. the latin adage meeteth with it a little: magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. but we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity.
a principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. we know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.
it is a strange thing to observe, how high a rate great kings and monarchs do set upon this fruit of friendship, whereof we speak: so great, as they purchase it, many times, at the hazard of their own safety and greatness. for princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, ecept (to make themselves capable thereof) they raise some persons to be, as it were, companions and almost equals to themselves, which many times sorteth to inconvenience. the modern languages give unto such persons the name of favorites, or privadoes; as if it were matter of grace, or conversation. but the roman name attaineth the true use and cause thereof, naming them participes curarum; for it is that which tieth the knot. and we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and allowed other likewise to call them in the same manner; using the word which is received between private men.
l. sylla, when he commanded rome, raised pompey (after surnamed the great) to that height, that pompey vaunted himself for sylla鈥檚 overmatch. for when he had carried the consulship for a friend of his, against the pursuit of sylla, and that sylla did a little resent thereat, and began to speak great, pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising, than the sun setting. with julius caesar, decimus brutus had obtained that interest, as he set him down, in his testament, for heir in remainder, after his nephew. and this was the man that had power with him, to draw him forth to his death. for when caesar would have discharged the senate, in regard of some ill presages, and specially a dream of calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate, till his wife had dreamt a better dream. and it seemeth his favor was so great, as antonius, in a letter which is recited verbatim in one of cicero鈥檚 philippics, calleth him venefica, witch; as if he had enchanted caesar. augustus raised agrippa (though of mean birth) to that height, as when he consulted with maecenas, about the marriage of his daughter julia, maecenas took the liberty to tell him, that he must either marry his daughter to agrippa, or take away his life; there was no third war, he had made him so great. with tiberius caesar, sejanus had ascended to that height, as they two were termed, and reckoned, as a pair of friends. tiberius in a letter to him saith, haec pro amicitia nostra non occultavi; and the whole senate dedicated an altar to friendship, as to a goddess, in respect of the great dearness of friendship, between them two. the like, or more, was between septimius severus and plautianus. for he forced his eldest son to marry the daughter of plautianus; and would often maintain plautianus, in doing affronts to his son; and did write also in a letter to the senate, by these words: i love the man so well, as i wish he may over鈥搇ive me. now if these princes had been as a trajan, or a marcus aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so etreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, ecept they mought have a friend, to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.
it is not to be forgotten, what comineus observeth of his first master, duke charles the hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. whereupon he goeth on, and saith that towards his latter time, that closeness did impair, and a little perish his understanding. surely comineus mought have made the same judgment also, if it had pleased him, of his second master, lewis the eleventh, whose closeness was indeed his tormentor. the parable of pythagoras is dark, but true; cor ne edito; eat not the heart. certainly if a man would give it a hard phrase, those that want friends, to open themselves unto are cannibals of their own hearts. but one thing is most admirable (wherewith i will conclude this first fruit of friendship), which is, that this communicating of a man鈥檚 self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. for there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. so that it is in truth, of operation upon a man鈥檚 mind, of like virtue as the alchemists use to attribute to their stone, for man鈥檚 body; that it worketh all contrary effects, but still to the good and benefit of nature. but yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature. for in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds.
the second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections. for friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts. neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waeth wiser than himself; and that more by an hour鈥檚 discourse, than by a day鈥檚 meditation. it was well said by themistocles, to the king of persia, that speech was like cloth of arras, opened and put abroad; whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs. neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. in a word, a man were better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.
add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. heraclitus saith well in one of his enigmas, dry light is ever the best. and certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs. so as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer. for there is no such flatterer as is a man鈥檚 self; and there is no such remedy against flattery of a man鈥檚 self, as the liberty of a friend. counsel is of two sorts: the one concerning manners, the other concerning business. for the first, the best preservative to keep the mind in health, is the faithful admonition of a friend. the calling of a man鈥檚 self to a strict account, is a medicine, sometime too piercing and corrosive. reading good books of morality, is a little flat and dead. observing our faults in others, is sometimes improper for our case. but the best receipt (best, i say, to work, and best to take) is the admonition of a friend. it is a strange thing to behold, what gross errors and etreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as st. james saith, they are as men that look sometimes into a glass, and presently forget their own shape and favor. as for business, a man may think, if he will, that two eyes see no more than one; or that a gamester seeth always more than a looker鈥搊n; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think himself all in all. but when all is done, the help of good counsel is that which setteth business straight. and if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business, of one man, and in another business, of another man; it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, ecept it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it. the other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mied partly of mischief and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease, and kill the patient. but a friend that is wholly acquainted with a man鈥檚 estate, will beware, by furthering any present business, how he dasheth upon other inconvenience. and therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct.
after these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit; which is like the pomegranate, full of many kernels; i mean aid, and bearing a part, in all actions and occasions. here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are, which a man cannot do himself; and then it will appear, that it was a sparing speech of the ancients, to say, that a friend is another himself; for that a friend is far more than himself. men have their time, and die many times, in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like. if a man have a true friend, he may rest almost secure that the care of those things will continue after him. so that a man hath, as it were, two lives in his desires. a man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him, and his deputy. for he may eercise them by his friend. how many things are there which a man cannot, with any face or comeliness, say or do himself? a man can scarce allege his own merits with modesty, much less etol them; a man cannot sometimes brook to supplicate or beg; and a number of the like. but all these things are graceful, in a friend鈥檚 mouth, which are blushing in a man鈥檚 own. so again, a man鈥檚 person hath many proper relations, which he cannot put off. a man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person. but to enumerate these things were endless; i have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.
大學(xué)英語(yǔ)作文 篇6
When asked about do you like live with roommates,the overwhelming majority of most students answer that they quite willing to live in the dormitory.But fewer people hold that they can not bear the hostel environment and it seems that the number is increasing. There are mainly three reasons responsible for this phenomenon. In the first place,as most students never stay away from parents , so they was not accustomed to live in the dormitory and they will try to move out and to get more private place.What’s more,the living conditions are generally not so good ,there are no modern equipments,and students have to obey many regulations when living in the dormitory.
At length,the roomates all are come from the different place,living habits are quite different. From my point of view,it would be better for college students to live in the dormitory .On the one hand,it is good for college students to communicate with each other,which is will help to develop social and professional skills.On the other hand,living in the outside is more expensive than in the dormitory.We can use the money saved from renting a house to do something meaningful.
大學(xué)英語(yǔ)作文 篇7
I see two kinds of pressure working on college students today: economic pressure, parental pressure. It is easy to look around for rebels to blame the colleges for charging too much money, the parents for pushing them too far. But there are no rebels, only victims.
The pressure is heavy on students who just want to graduate and get a job. 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 incalculable students whose inquiring minds cheer me. I like to hear the play of their ideas. I dont know if they are getting A or C, and I dont care. I also like them as people. The country needs them, and they will find satisfying jobs. I tell them to relax, but they cant.
Nor can I blame them. They live in a brutal economy. Today it is not unusual for a student, even if he works part time at college and full time during the summer, to increase to 5, 000 in loans after graduation.Encouraged 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?
大學(xué)英語(yǔ)作文 篇8
Sample:
Ideals
Everyone has his ideals. A businessman wishes to make greater profit; a farmer expects plumper harvests; a student tries to learn more and better. And
However, one should be sensible about whether his ideal is well founded or not. If it is, one has to plan and work hard for its realization. Effort, skill and persistence are all necessary. And very often, one has to get help from others, including advice and support in one form or another.
My ideal is to become a doctor. It is said that the field of medicine is a well-paid profession, but I take it as a lofty profession entrusted with saving people’s lives. To realize my ideal I have concentrated on laboratory work to develop the analytical skills necessary to become a qualified doctor. Ijm sure^willjiealizejm^jidealjifrperseverejinjthisjpursuit. (156 words)
【詞匯表達(dá)亮點(diǎn)】
strive v.努力，奮斗
with more or less effort 用或多或少的努力
realize v. 實(shí)現(xiàn)
be sensible about.意識(shí)到
persistence n.堅(jiān)持
it is said that.據(jù)說(shuō)
well-paid adj.收入高的，待遇優(yōu)厚的`
lofty adj.高尚的
entrust with...委托給某人
concentrate on. 集中注意力于
analytical adj.分析的
qualified adj.合格的
persevere in 堅(jiān)持
pursuit n.追求;職業(yè)
大學(xué)英語(yǔ)作文 篇9
Some people enjoy living together with their parents after they have grown up. They hold the opinion because, living with parents, they can take better care of their parents and vice versa. Meanwhile, they can turn to their parents for help if they get into trouble or have some difficulties. To them, life in a big family seems to be more enjoyable than that in a small family.
Others, however, prefer to live separately. They cherish the idea to be independent of their parents, seek more freedom and wish to have a place of their own, in which they can do what they like. Bedsides, they dont want to be overprotected by their parents but long for chance to face the society by themselves.
As to me, I like an independent life style in spite of the fact I love my parents. Different generations have different life styles and values. What one generations likes may not be another generations fondness. Living separately, each generation can enjoy different value. In addition, by leading an independent life, I can train my character and develop my own ability to deal with things encountered in my life.
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