下面是范文網(wǎng)小編分享的大學(xué)英語(yǔ)作文5篇(大學(xué) 英語(yǔ)作文)，供大家賞析。
大學(xué)英語(yǔ)作文1
December 25, 20xx
Dear Sirs,
In reply to your advertisement in today's China Daily, I am now writing to apply for the position of sales manager.
I am a male, currently 24 years old. I graduated from Peking University and majored in international trade. At college, I have passed CET-6. Besides, I joined various kinds of social activities and organizations in my spare time, which have greatly developed my ability of dealing with complicated situations.
I hope I can get an opportunity for a personal interview. Thank you for your consideration.
Sincerely yours,
Liu Jun
【難點(diǎn)分析】
求職信屬于商務(wù)信函，因此在寫(xiě)作時(shí)首先要符合英文書(shū)信的格式，注意日期、結(jié)尾敬語(yǔ)及簽名的位置和寫(xiě)法。在內(nèi)容方面，一般而言，求職信首段要開(kāi)門(mén)見(jiàn)山地寫(xiě)清楚寫(xiě)信目的、應(yīng)聘職位以及獲取該招聘信息的途徑等。其次要簡(jiǎn)單介紹本人的基本情況，包括教育背景、工作經(jīng)歷、個(gè)人性格特點(diǎn)等等。最后是結(jié)束語(yǔ)，可禮貌地表達(dá)感謝之情，也可請(qǐng)求對(duì)方給予面試的機(jī)會(huì)。寫(xiě)求職信時(shí)不僅要注意措辭誠(chéng)懇禮貌，而且要不卑不亢。
大學(xué)英語(yǔ)作文2
How to Keep Psychologically Healthy?
One in four people will experience some kind of mental problem in the course of a year. When you fail to manage these problems, they are likely to cause various mental illnesses.
The cause of mental health problems often vary a lot from one case to another. In today’s society, a good number of people are suffering from heavy pressure. Others lack communication skills. In addition, a lot of people are ignorant of psychological knowledge about how to keep mentally fit.
There are a lot of ways to curb mental health problems and keep psychologically healthy. Firstly, find the real cause of your mental health problem and see whether you can do something about it. Secondly, learn to relax yourself and take exercises to release the pressure. Lastly, you
may find it helpful to talk to your partner or friend about your problem, or seek support and advice form a psychological consultant.
大學(xué)英語(yǔ)作文3
Failure is what often happens. It is everywhere in our life. Students may fail in exams, scientists may fail in their research work, and athletes may fail in competitions. Although failure happens to everyone, attitudes towards failure are various. Some people don’t think their failure is a very important thing at all. So they pay no attention to it.
As a result, they will have the same failure a period later. Some people think themselves are fools and lose their hearts in everything after they get a failure. Consequently, they spend their time and energy on useless things and they may really be fools as they have thought.
Other people are quite different from the two kinds of people mentioned above. Instead of being distressed and lost, they draw a lesson from every failure and become more experienced. After hard work, they will be successful in the end. It is said that failure is the mother of success. Success will be gained after times of failures so long as we are good at drawing lesson from our failures. In my opinion, failure is not a bad thing, the really bad thing is taking a failure as failure or even lose our heart after failure.
大學(xué)英語(yǔ)作文4
Hello everyone.Today I'm glad to be here to give a speech about my fresh experience in China Agriculture University.
大家好。今天我很高興能在這里做一個(gè)關(guān)于我在中國(guó)農(nóng)業(yè)大學(xué)首次經(jīng)歷的講話。
First I must say the campus life is really different from what I have experienced in high school.For instance,I used to lean upon my dormitory teacher to wake me up on time.But now I have to set several alarm clocks to make myself could hear them in the morning otherwise I would miss my class.And then even worse there would be nobody remind me except my teacher!So the differences are everywhere and I could easily find them.The change of life is great and it's wonderful:I have more time of my own and the rights to decide how I live.
我要說(shuō)的第一件事是大學(xué)校園生活真的不同于我所經(jīng)歷過(guò)的高中生活。例如，我過(guò)去常常依靠宿舍老師來(lái)按時(shí)叫醒我。但現(xiàn)在我必須要設(shè)幾個(gè)鬧鐘才能讓我在早上聽(tīng)到鬧鐘響，否則我會(huì)錯(cuò)過(guò)我的課程。然后更糟糕的是除了我的老師沒(méi)有人會(huì)提醒我！所以不同之處到處都有，我可以很輕易地就找出來(lái)。生活的變化很大，它也很美妙：我有更多我自己的時(shí)間和決定生活方式的權(quán)利。
My campus activities are rich and colorful.Learning English has become a habit to me cause I plan to study abroad in next few years.Playing Guzheng is my favorite activity.I have kept on practising it since I was a little girl and I wish to win more competitions in my campus life.
我的大學(xué)校園活動(dòng)是豐富多彩的。學(xué)習(xí)英語(yǔ)已經(jīng)成為我的習(xí)慣，因?yàn)槲矣?jì)劃在幾年后出國(guó)留學(xué)。古箏是我最喜歡的活動(dòng)。我還是個(gè)小女孩時(shí)，我一直在練習(xí)古箏，我希望在我的大學(xué)校園生活期間贏得更多的比賽。
Our university has the first level equipments and the most experienced teachers,also has the best students(laugh).I consider it to be a honor that I've got a chance to study here and I sincerely hope that we could live wonderful lives in our campus!
我們大學(xué)有一流的設(shè)備和最有經(jīng)驗(yàn)的教師，也有最好的學(xué)生（大笑）。我認(rèn)為我有機(jī)會(huì)在這里學(xué)習(xí)是一種榮譽(yù)，我真誠(chéng)地希望我們能在我們的大學(xué)中活得更精彩！
大學(xué)英語(yǔ)作文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.
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