英文晨讀美文
如何使學生的書面表達化難爲易?可以從英語中的經典美文入手:指導觀察打好寫好書面表達的基礎,從中獲得寫好書面表達的興趣,繼而模仿操練,學會修改,使書面表達規範優美。下面是本站小編帶來的英文晨讀美文，歡迎閱讀!
年輕時代的三個階段Three periods of my youth
About the twelfth year of my age, my father being abroad, my mother reproved me for some misconduct, to which I made an undutiful reply. And The next first-day, as I was with my father returning from meeting, he told me that he understood I had behaved amiss to my mother, and advised me to be more careful in future. I knew myself blamable, and in shame and confusion remained silent. Being thus awakened to a sense of my wickedness, I felt remorse in my mind, and on getting home I retired and prayed to the Lord to forgive me, and I do not remember that I ever afterwards spoke unhandsomely to either of my parents, however foolish in some other things.
我12歲那年，父親出差國外，母親因爲我的過錯屢加責備，我因此也常常頂撞。剛滿玲歲那天，我和開會歸來的父親待在一起，他告訴我，他知道我對母親出言不遜，建議我今後做事要更加認真小心。我知道自己應該受到責罰羞愧難當，不知所措，沉默不語。意識到曾經對母親所做出的?a href="">種植瘓從諏宋夷諦某瀆沒冢氐郊遙宜醯揭慌裕蟶系燮淼唬Ｍ玫嬌硭?這件事情之後，在我的記憶中，不管我在做其他事情時怎麼愚蠢，但再沒有以柴鶩小馴的口氣和父親或者母親說話。
Having attained the age of sixteen , I began to love wanton company and though I was preserved from profane language or scandalous conduct, still I perceived a plant in me which produced much wild grapes; my merciful Father did not, however, forsake me utterly, but at times, through his grace, I was brought seriously to consider my ways; and the sight of my backslidings affected me with sorrow, yet for want of rightly attending to the reproofs of instruction, vanity was added to vanity, and repentance to repentance. Upon the whole, my mind became more and more alienated from the truth, and I hastened toward destruction. While I meditate on the gulf towards which I travelled, and reflect on my youthful disobedience,my heart is affected with sorrow.
16歲的時候，我開始結交朋友，與其爲伴;雖然我不講髒話，也不做誹謗他人的事。但是我心中仍然有一棵樹苗，結出了許多野葡萄。然而，我仁慈的父親並沒有徹底地放棄我，他以身爲範，而且時不時地讓我感知恩賜。我得以嚴肅地反省自己的種種行徑;一想起自己的態意妄爲，我就滿心悲傷:爲了正確而用心地對待父母的教誨，我的虛榮心日益膨脹，悔意俱增。總之，我的內心日益遠離真理，我很快崩潰了，當我在旅遊觀光的海灣沉思之際，回想起自己年少時的叛逆輕狂，悲傷涌上心頭。
Thus time passed on; my heart was replenished with mirth and wantonness, while pleasing scenes of vanity were presented to my imagination, till I attained the age of eighteen years, near which time I felt the judgments of God in my soul, like a consuming fire, and looking over my past life the prospect was moving. I was often sad, and longed to be delivered from those vanities; then again my heart was strongly inclined to them, and there was in me a sore conflict. At times I turned to folly, and then again sorrow and confusion took hold of me. In a while I resolved totally to leave off some of my vanities, but there was a secret reserve in my heart of the more refined part of them, and I was not low enough to find true peace. Thus for some months I had great troubles and Thus quite; there were meany on unsubjected, which rendered my labors fruitless. At length, through the merciful continuance of heavenly visitations, I was made to bow down in spirit before the most time. I remember One evening I had spent some time in reading a pious author, and walking out alone I humbly prayed to the Lord for his help, that I might be delivered from all those vanities which so ensnared me. Thus being brought low, he helped me, and as I learned to bear the cross I felt refreshment to come from his presence, but not keeping in that strength which gave victory I lost ground again, the sense of which greatly affected me. and I sought deserts and lonely places, and there with tears did confess my sins to God and humbly craved his help. And I may say with reverence, he was near to me in my troubles, and in those times of humiliation opened my ear to discipline.
光陰往再，每當我幻想着逍遙無度的時光，內心就充滿了歡愉，直到1歲時.我才感到上帝的審判在我心中有如一團燃燒的火焰，審視着我過往的歲月，這種景象一直伴隨着我。我常常傷心痛苦，希望從這些虛榮自負的情境中得以解脫;而我的心則再一次強烈地受到牽引，內心充滿了痛苦的情感衝突。有時我會幹些傻事，悲傷和困惑就會再次牽絆着我。偶爾，我會下定決心拋棄虛榮心，但是內心有個隱祕的倉庫，儲存着更多久經考驗的自負情緒，我不夠謙卑，無法找尋到真正的祥和寧靜。幾經數月，我面臨重重困難，難以靜心，心中有一股倔強的意志，使得我所有的付出都化作枉然，直到最後，上大禍福不斷，我才得以從精神上屈從於萬能的上帝。我記得有天晚上我花了點時間閱讀了一位虔誠的作者的作品，之後獨自漫步庭外，我謙恭地向上帝尋求指點，這樣我才能從深受困擾的虛榮心中得以解脫。因此，在我失去財富與地位時。上帝幫助了我;在我學會揹負苦難時，我感覺在上帝面前獲得重生：但是因爲沒有保持帶來勝利的力量，我再一次失去了支點，這種感覺深深地折磨着我;我要求接受懲罰，井尋找人跡罕至之地，在那裏，我淚流滿面地向上帝懺悔自己的種種罪過，卑微地祈求上帝的幫助。現在，我可以滿懷敬意地說，當我身陷困境時，上帝就在我身邊，還使我留心在那些遭受羞辱的日子裏所接受的教海。
英文晨讀美文篇二老年的悲劇The tragedy of old age
What is it like to be old in the United States? What will our own lives be like when we are old? Americans find it difficult to think about old age until they are propelled into the midst of it by their own aging and that of relatives and friends. Aging is the neglected stepchild of the human life cycle. Though we have begun to examine the socially taboo subjects of dying and death, we have leaped over that long period of time preceding death known as old age. In truth, it is easier to manage the problems of death than the problem of living as an old person. Death is a dramatic, one-time crisis while old age is a day-by-day and year-by-year confrontation with powerful external forces, a bittersweet coming to terms with one's own personality and one's life.
在美國，人老了會是什麼樣?當我們年邁時，生活會是什麼樣的呢?美國人很難考慮到老年問題，直到自己或是親朋好友開始變老，他們才被迫面對這些問題。在人的一生中，老年就像繼子一樣被人忽視。雖然我們開始研究這些被社會視爲禁忌的有關生老病死的話題，但我們往往跳過了那一段被稱作“老年”的最終走向死亡的長長的日子。事實上，死亡問題比老年人的生活問題要容易應對得多。死亡是一次意義重大而轉瞬即逝的危機，而老年卻是一場日夜不息地與強大外在力量對抗的鬥爭，是一段苦樂參半、與自身性格和生命相妥協的過程。
Old age is neither inherently miserable nor inherently sublime-like every stage of life it has problems, joys, fears and potentials. The process of aging and eventual death must ultimately be accepted as the natural progression of the life cycle, the old completing their prescribed life spans and making way for the young. Much that is unique in old age in fact derives from the reality of aging and the imminence of death. The old must clarify and find use for what they have attained in a lifetime of learning and adapting they must conserve strength and resources where necessary and adjust creatively to those changes and losses that occur as part of the aging experience. The elderly have the potential for qualities of human reflection and observation which can only come from having lived an entire life span. There is a lifetime accumulation of personality and experience which is available to be used and enjoyed.
老年從本質上講既不悲慘，也不崇高——就像生命中的任何階段一樣，老年也有矛盾、歡樂、恐懼和希望。人們最終必須懂得，老年足一個漸漸老去直至死亡的過程，是生命中的自然階段，是老人擊完上帝所賜予的生命旅程併爲年輕人鋪平前進道路的階段。老年之所以獨特，是岡爲人要逐漸變老並時刻面臨死亡的威脅。老年人一定要搞清楚他們經過一生的學習和適應所獲得的經驗知識，並將它們用到實處;老年人必須保存力量和智慧，創造性地去適應某些在老年階段所必然發生的變化和觀察，也只有當他們那走完整個人生。他們才能具備這種能力，那是一種經過一生酌積累所形成的成熟經驗和特有品質。
But what are an individual’s chances for a “good ” old age in America, with satisfying final years and a dignified death ?Unfortunately , none too good. For many elderly Americans old age is a tragedy, a period of quiet despair, deprivation , desolation and muted rage. This can be a consequence of the kind of life a person has led in younger years and the problems in his or her relationships with others. There are also inevitable personal and physical losses to be sustained, some of which can become overwhelming and unbearable. All of this is the individual factor, the existential element. But old age is frequently a tragedy even when the early years have been fulfilling and people seemingly have everything going for them. Herein lies what I consider to be the genuine tragedy of old age in America—we have shaped a society which is extremely harsh to live in when one is old. The tragedy of old age is not the fact that each of us must grow old and die but that the process of doing so has been made unnecessarily and at times excruciatingly painful, humiliating, debilitating and isolating through insensitivity, ignorance and poverty. The potentials for satisfactions and even triumphs in late life are real and vastly under explored. For the most part the elderly struggle to exist in an inhospitable world.
但是在美國，一個人能夠滿足地安享晚年並安然逝去的機會有多大呢?非常不幸，答案是微乎其微。對於許多美國人而言，老年是一場悲劇，是一個充滿了默默的絕望、失落、孤獨和無言的憤怒的階段。這是他們在年輕時的生活方式和與他人交往所產生的矛盾造成的必然結果。老年人還不可避免地遭受身體和精神上的損失，其中有些損失足以令老人不堪忍受和承受。這些都是個人因素，真切存在着的因素。但是，對於一年在年輕時成就非凡、擁有一切的人們而言，老年依然是一場悲劇。因此我認爲，在美國，老年人的真正悲劇在於——我們已經形成了一個老人極其難以生存的社會。老年的悲劇並不在於人們必然變老和死亡的事實，而在於老人在這個過程中由於麻木、無知和貧困而要時常遭受難以忍受的痛苦、屈辱、衰弱和孤獨，因此老年階段在人們心目中變得沒有必要。晚年生活是有可能令人滿足和驕傲的，只是不爲人所開發而已。大多數老年人還是在一個毫不友善的世界中艱難地生存着。
英文晨讀美文篇三論讀書Of studies
Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgement and disposition of business. For ecpert and execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, come best form those that are learned. To spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgement wholly by their rules, is the humour of a scholar. They perfect nature, and are perfectec by experience: for natural abilities are like natural plants, that need proyning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things.
讀書可以怡情，足以傅彩，足以長才。其怡情也，最見於獨處幽居之時;其傅彩也，最見於高談闊論之中;其長才也，最見於處世判事之際。練達之上雖能分別處理細事或一一判別枝節，然綜觀統籌，全局策劃，則非好學深思者莫屬。讀書費時過多易惰，文采藻飾太盛則矯，全憑條紋斷事乃學究故態口讀書補天然之不足，經驗又補讀書之不足，蓋天生才華猶如自然花草，讀書然後知如何修剪移接;而書中所示，如不以經驗範之，則又大而無當。有一技之長者鄙讀書，無知者慕讀書，唯明智之十用讀書，然書並不以用處告人，用書之智不在書中，而在書外，全憑觀察得之。讀書時不可存心詰難作者，不可盡信書上所言，亦不可只爲尋章摘句，而應推敲細思。書有可淺嘗者，有可吞食者，少數則須細讀，讀時須全神貫注，孜孜不倦。書亦可請人代讀，取其所作摘要，但只限題材較次或價值不高者，否則書經提煉猶如水經蒸餾，淡則無味矣。
Reading maketh a full man; conference a ready man; and writing an exact man. And therefore, if a man write little， he had need have a great memory; if he confer little, he had need have a present wit; and if he read little, he had need have much cunning, to seem to know that he doth not. Histories make men wise; poets witty; the mathematics subtile; natural philosophy deep; moral grave; logic and rhetoric able to contend. Abeunt studia in morse. Nay there is no stand or impendiment in the wit, but may be wrought out by fit studies: like as diseases of the body may have appropriate exercises. Bowling is good for the stone and reins; shooting for the lungs and breast; gentle walking for the stomach; riding for the head; and the like. So if a man's wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again. If his wit be not apt to distinguish or find differences, let him study the schoolmen; for they are cymini sectores. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers'cases. So every defectof the mind may have a special receipt.
讀書使人充實，討論使人機智，筆記使人準確。因此不常作筆記者須記憶特強，不常討論者須天生聰穎，不常讀書者須欺世有術，始青色無知而顯有知。讀史使人明智，讀詩使人靈秀，數學使人周密，科學使人深刻，倫理學使人莊重，邏輯修辭之學使人善辯;凡有所學，皆成性格。人之才智但有滯礙，尤不可讀適當之書使之順暢，一如身體百病，皆可借相宜之運動除之。滾球利睾腎，射箭利胸肺，漫步利腸胃，騎術剩頭腦，諸如此類。如智力不集中，可令讀數學，蓋演題須全神貫注，稍有分散即須蕈演;如不能辯異，可令讀經院哲學，蓋是輩皆吹毛求疵之人;如不善求同，不善以一物闡證另一物，可令讀律師之案卷。如此頭腦巾凡有缺陷，皆有特藥可醫。(王佐良譯)
