高中英語美文欣賞
高中英語美文欣賞
經(jīng)典美文是中華民族文化的精粹,凝聚著前人的智慧、蘊(yùn)含著豐富的情感、營造著優(yōu)美的意境。小編精心收集了高中英語美文，供大家欣賞學(xué)習(xí)!
高中英語美文篇1
關(guān)于純樸
Simplicity is an uprightness of soul that has no reference to self; it is different from sincerity, and itis a still higher virtue. We see many people who are sincere, without being simple; they only wish to passfor what they are, and they are unwilling to appear what they are not; they are always thinking of themselves, measuring their words, and recalling their thoughts, and reviewing their actions, from the fear that they have done too much or too little. These persons are sincere, but they are simple; they are not at ease with others, and others are not at ease with them; they are not free, ingenuous, natural; we prefer people who are less correct, less perfect, and who are less artificial. This is the decision of man, and it isthe judgment of God, who would not have us so occupied with ourselves, and thus, as it were, always arranging our features in a mirror.
To be wholly occupied with others, never to look within, is the state of blindness of those who are entirely engrossed by what is present and addressed to their senses; this is the very reverse of simplicity. To be absorbed in self in whatever engages us, whether we are laboring for our fellow beings or for God-to bewise in our own eyes reserved, and full of ourselves, troubled at the least thing that disturbs our self-complacency, is the opposite extreme. This is false wisdom, which, with all its glory, is but little less absurd than that folly, which pursues only pleasure. The one is intoxicated with all it sees around it; theother with all that it imagines it has within; but it is delirium in both. To be absorbed in the contemplation of our own minds is really worse than to be engrossed by outward things, because it appears like wisdom and yet is not, we do not think of curing it, we pride ourselves upon it, we prove of it, it gives us an unnatural strength, it is a sort of frenzy, we are not conscious of it, we are dying, and we think ourselves in health.
Simplicity consists in a just medium, in which we are neither too much excited, nor too composed. The soulis not carried away by outward things, so that it cannot make all necessary reflections; neither does it make those continual references to self, that a jealous sense of its own excellence multiplies to infinity.That freedom of the soul, which looks straight onward in its path, losing no time to reason upon its steps, to study them, or to contemplate those that it has already taken, is true simplicity.
純樸是靈魂中一種正直無私在素質(zhì);它與真誠不同，比真誠更高尚。許多人真心誠懇，卻不純樸。他們表里如一指望別人按他們的本來面目認(rèn)識(shí)他們，不愿意遭人誤解。他們總在想著自己，總在斟酌辭句、反省思量、審視行為;因?yàn)樗麄兾诌^頭，又是怕不足。這些人真心誠懇，卻不純樸。他們不能和人自然相處，別人對他們也小心拘謹(jǐn)。他們不隨便、不真誠、不自然。我們侄 寧愿同不那么正確，不那么完美，但也不那么拘謹(jǐn)?shù)娜讼嗵幨廊艘陨鲜鰷?zhǔn)則取人，上帝也以此作判斷。上帝不不愿我們用這樣多的心思于自己，好象我們要時(shí)時(shí)對鏡整理自己的容顏。
完全集中注意他人而不自省，是某些人的又是一種盲目狀態(tài);這些人全神貫注于眼前事物以及感官感受到的一切;這恰好是純樸的反面。另一種人是，不管為同類還是為上帝效力，均全然忘我地投入--自以為聰明含蓄，心中充滿自我，只要自滿的情緒受到絲毫干擾便心煩意亂，是另一種極端。這是虛假的聰明;表面上堂而皇之，實(shí)際上與純?yōu)樽非笙順返挠薮劳瑯踊?唐。上述兩種人前者昏昏然陶醉于眼前看到的，后者陶醉于自認(rèn)為內(nèi)心已占有的一切。這兩者都是虛妄的。一心中注意內(nèi)心的冥思默想確比全神貫注于外界事物更有害，因?yàn)檫@樣看來聰明，而實(shí)則不然，我們不以此為非，不想改正，反引以為榮。我們肯定這種行為，它給我們一種不自然的力量。這是一種瘋狂狀態(tài)，我們卻不自覺。我們病入膏肓卻還自以為身體強(qiáng)健。
純樸存在于適度之中，我們在其中既不過分興奮，又不過分平靜。我們的靈魂不因過多注意外界事物而無法作必要的內(nèi)省;我們也并不時(shí)刻考慮自己，使維護(hù)自己美德的戒備心理無限膨脹。我們的靈魂要是能夠無羈無絆，直視眼前的道路，并不白白浪費(fèi)時(shí)間于權(quán)衡研究腳下的步伐，或是回顧已經(jīng)走過的道路，這才是真正的純樸。
高中英語美文篇2
個(gè)性的表露
A most curious and useful thing to realize is that one never knows the impression one is creating on otherpeople. One may often guess pretty accurately whether it is good, bad, or indifferent — some people render it unnecessary for one to guess, they practically inform one — but that is not what I mean. I mean muchmore than that. I mean that one has one's self no mental picture corresponding to the mental picture whichone's personality leaves in the minds of one's friends. Has it ever struck you that there is a mysterious individual going around, walking the streets, calling at houses for tea, chatting, laughing, grumbling, arguing, and that all your friends know him and have long since added him up and come to a definite conclusion about him — without saying more than a chance, cautious word to you; and that that person is you? Supposing that you came into a drawing room where you were having tea, do you think you would recognize yourself as an individuality? I think not. You would be apt to say to yourself as guests do when disturbed in drawing rooms by other guests: “Who's this chap? See ms rather queer. I hope he won't be a bore.” And yourfirst telling would be slightly hostile. Why, even when you meet yourself in an unsuspected mirror in the very clothes that you have put on that very day and that you know by heart, you are almost always shocked by the realization that you are you. And now and then, when you have gone to the glass to arrange your hair in the full sobriety of early morning, have you not looked on an absolute stranger, and has not that stranger piqued your curiosity? And if it is thus with precise external details of form, colour, and movement, what may it not be with the vague complex effect of the mental and moral individuality?
A man honestly tries to make a good impression. What is the result? The result merely is that his friends,in the privacy of their minds, set him down as a man who tries to make a good impression. If much depends on the result of a sing le interview, or a couple of interviews, a man may conceivably force another to accept an impression of himself which he would like to convey. But if the receiver of the impression is to have time at his disposal, then the giver of the impression may just as well sit down and put his hands in his pockets, for nothing that he can do will modify or influence in any way the impression that he will ultimately give. The real impress is, in the end, given unconsciously, not consciously; and further, it is received unconsciously, not consciously. It depends partly on both persons. And it is immutably fixed beforehand. There can be no final deception…
一件認(rèn)識(shí)起來很奇異也很受益的事是，一個(gè)人常常不清楚別人對他的印象是什么。是好呢，是壞呢，還是不好不壞，這些倒是能夠十分準(zhǔn)確地猜測出來——有些人甚至沒有必要讓你去猜測，他們差不多就講給你聽了——但是我想要說的不是這個(gè)。我想要說的遠(yuǎn)不止這個(gè)。我想要說的是，一個(gè)人頭腦中對自己的印象和他本人在他朋友們頭腦中的印象，往往很不一致。你曾經(jīng)想到這樣的事嗎?——世上有那么一個(gè)詭異的人，到處跑來跑去，上街訪友，又說又笑，口出怨言，大發(fā)議論，他的朋友都對他很熟悉，對他早已知根知底，對他的看法早有定論——但除了偶爾且謹(jǐn)慎的只言片語外，平時(shí)卻很少對你透露。而那個(gè)人就是你自己。比如，你走進(jìn)一家客廳去喝茶，你敢說你便能認(rèn)得這個(gè)人就是你自己嗎?我看不一定。很可能，你也會(huì)像客廳里的客人那樣，當(dāng)你難以忍受其他客人的騷擾時(shí)心里就盤算說：“這是哪個(gè)家伙，真是怪異。但愿他少討人嫌。”你的第一個(gè)反應(yīng)就是略帶敵意。甚至就連你突然在一面鏡子前面遇到了你自己，穿的衣服也正是你心里記得很清楚的那天的服裝，怎么樣，你還是會(huì)因?yàn)檎J(rèn)出了你是你這件事而感到吃驚。還有當(dāng)你有時(shí)到鏡子前去整理頭發(fā)時(shí)，盡管是在最清醒的大清早時(shí)刻，你不是也好像瞥見一個(gè)完全陌生的人嗎?而且這陌生人還讓你頗為好奇呢。如果說連形式顏色動(dòng)作這類外觀準(zhǔn)確的細(xì)節(jié)都是這樣，那么對于像心智和道德這種不易把握的復(fù)雜效果又將怎樣呢?
有人真心實(shí)意地去努力留下一個(gè)好印象。但結(jié)果怎樣呢，不過是被他的朋友們在內(nèi)心深處認(rèn)為他是一個(gè)刻意給人留下好印象的人。如果一切只憑著單獨(dú)會(huì)一次面或見幾次面，——這個(gè)人倒很能迫使另一個(gè)人接受他本人希望造成的某種印象。但是如果接受印象的人有足夠的時(shí)間來自由支配，那么印象的給予者就干脆束手靜坐了，因?yàn)樗乃姓袛?shù)都絲毫改變不了或影響不了他最終所造成的印象。真正的印象是在結(jié)尾，是無意而不是刻意造成的。同時(shí)，它也是無意而不是刻意接受的。它的形成要靠雙方，而且是事先就已經(jīng)確定的，最終的欺騙是不可能的……
高中英語美文篇3
父親節(jié)和母親節(jié)
People in the United States honor their parents with two special days:Mother's Day,on the second Sunday inMay,and Father's Day,on the third Sunday in June.
Mother's Day was proclaimed a day for national observance by President Woodrow Wilson in 1915.Ann Jarvis from Grafton,West Virginia,had started the idea to have a day to honor mothers.She was the one who chose the second Sunday in May and also began the custom of wearing a carnation.
In 1909,Mrs.Dodd from Spokane,Washington,thought of the idea of a day to honor fathers.She wanted to honorher own father,William Smart.After her mother died,he had the responsibility of raising a family of five sons and a daugther.In 1910,the first Father's Day was observed in Spokane.Senator Margaret Chase Smith helped to establish Father's Day as a national commemorative day,in 1972.
These days are set aside to show love and respect for parents.They raise their children and educate them to be responsible citizens.They give love and care.
These two special days are celebrated in many different ways.On Mother's Day people wear carnations.A red one symbolizes a living mother.A white one shows that the mother is dead.Many people attend religious services to honor parents.It is also a day when peolple whose parents are dead visit the cemetery.On these days families get together at home,as well as in restaurants.They often have outdoor barbecues for Father's Day.These are days of fun and good feelings and memories.
Another traditon is to give cards and gifts.Children make them in school.Many people make their own presents.These are valued more than the ones bought in stores.It is not the value of the gift is important,but it is "the thought that counts".Greeting card stores,florists,candy makers,bakeries,telephone companies,andother stores do a lot of business during these holidays.
美國人以兩個(gè)特殊的日子向他們的父母表示敬意：這就是每年5月份第二個(gè)星期日的母親節(jié)和6月份第三個(gè)星期日的父親節(jié)。母親節(jié)作為一個(gè)全國性的節(jié)日是伍德羅.威爾遜總統(tǒng)于1915年宣布的。西弗吉尼亞州格拉弗頓區(qū)的安.賈維斯女士首先想到應(yīng)該有一個(gè)特殊的日子向母親致以敬意。是她選擇了五月份的第二個(gè)星期日，也是由她開始了佩戴康乃馨的習(xí)俗。
1909年，華盛頓州斯波坎市的多德夫人想到應(yīng)該為父親設(shè)置一個(gè)特殊的日子以示敬意。她想向自己的父親—威廉斯.斯馬特表示感激之情。她母親去世之后，是父親擔(dān)起了養(yǎng)活五子一女的責(zé)任。1910年，第一個(gè)父親節(jié)在斯波坎市誕生。參議員瑪格麗特.切斯.史密斯于1972年幫助把父親節(jié)推廣成為全國性節(jié)日。
這兩天是兒女向父母表示一片愛心和敬重之情的日子。父母們把孩子們帶大，教育他們成為有責(zé)任感的公民，并給予他們愛心和關(guān)懷。
人們用各種形式來慶賀這兩個(gè)特殊的日子。在母親節(jié)那天，人們佩戴康乃馨。佩戴紅色康乃馨表示母親依然健在，佩戴白色康乃馨則表示母親已經(jīng)去世。許多人參加宗教儀式以向父母致意，或者去公墓緬懷逝去的父母。在這兩天，家家都會(huì)聚在餐館或家中。人們也常在父親節(jié)那天舉辦露天燒烤聚會(huì)。這是充滿歡歌笑語、美好情感和無限回憶的日子。
另一個(gè)傳統(tǒng)習(xí)俗是贈(zèng)送卡片和禮物。孩子們在學(xué)校親手制作，許多成年人也自制禮物。這些親手制作的禮物比那些花錢買來的更有價(jià)值。禮物的貴賤并不重要，“重要的是對父母的拳拳之心”。賀卡店、花店、糖果店、面包房、電話公司，以及許多其他商店在節(jié)日里會(huì)大做生意。
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