关于日语JTEST考试等级认定

J,test的话A~D不管你考到了哪一个等级都会给与证书。
证书上自然会根据你所考得的等级进行相应的成绩表现。

马克思《青年在选择职业时的考虑》英文版

Reflections of a Young Man
on The Choice of a Profession
Source: MECW Volume 1
Written: between August 10 and 16, 1835
First published: in Archiv für die Geschichte des Sozialismus und der Arbeiterbewegung, 1925
Translated from the Latin.
Transcribed: by Sally Ryan.
Nature herself has determined the sphere of activity in which the animal should move, and it peacefully moves within
that sphere, without attempting to go beyond it, without even an inkling of any other. To man, too, the Deity gave a
general aim, that of ennobling mankind and himself, but he left it to man to seek the means by which this aim can be
achieved; he left it to him to choose the position in society most suited to him, from which he can best uplift himself
and society.
This choice is a great privilege of man over the rest of creation, but at the same time it is an act which can destroy his
whole life, frustrate all his plans, and make him unhappy. Serious consideration of this choice, therefore, is certainly
the first duty of a young man who is beginning his career and does not want to leave his most important affairs to
chance.
Everyone has an aim in view, which to him at least seems great, and actually is so if the deepest conviction, the
innermost voice of the heart declares it so, for the Deity never leaves mortal man wholly without a guide; he speaks
softly but with certainty.
But this voice can easily be drowned, and what we took for inspiration can be the product of the moment, which
another moment can perhaps also destroy. Our imagination, perhaps, is set on fire, our emotions excited, phantoms
flit before our eyes, and we plunge headlong into what impetuous instinct suggests, which we imagine the Deity
himself has pointed out to us. But what we ardently embrace soon repels us and we see our whole existence in ruins.
We must therefore seriously examine whether we have really been inspired in our choice of a profession, whether an
inner voice approves it, or whether this inspiration is a delusion, and what we took to be a call from the Deity was
self-deception. But how can we recognise this except by tracing the source of the inspiration itself?
What is great glitters, its glitter arouses ambition, and ambition can easily have produced the inspiration, or what we
took for inspiration; but reason can no longer restrain the man who is tempted by the demon of ambition, and he
plunges headlong into what impetuous instinct suggests: he no longer chooses his position in life, instead it is
determined by chance and illusion.
Nor are we called upon to adopt the position which offers us the most brilliant opportunities; that is not the one which,
in the long series of years in which we may perhaps hold it, will never tire us, never dampen our zeal, never let our
enthusiasm grow cold, but one in which we shall soon see our wishes unfulfilled, our ideas unsatisfied, and we shall
inveigh against the Deity and curse mankind.
But it is not only ambition which can arouse sudden enthusiasm for a particular profession; we may perhaps have
embellished it in our imagination, and embellished it so that it appears the highest that life can offer. We have not
analysed it, not considered the whole burden, the great responsibility it imposes on us; we have seen it only from a
distance, and distance is deceptive.
Our own reason cannot be counsellor here; for it is supported neither by experience nor by profound observation,
being deceived by emotion and blinded by fantasy. To whom then should we turn our eyes? Who should support us
where our reason forsakes us?
Our parents, who have already travelled lifes road and experienced the severity of fate - our heart tells us.
And if then our enthusiasm still persists, if we still continue to love a profession and believe ourselves called to it after
we have examined it in cold blood, after we have perceived its burdens and become acquainted with its difficulties,
then we ought to adopt it, then neither does our enthusiasm deceive us nor does overhastiness carry us away.
But we cannot always attain the position to which we believe we are called; our relations in society have to some
extent already begun to be established before we are in a position to determine them.
Our physical constitution itself is often a threatening obstacle, and let no one scoff at its rights.
It is true that we can rise above it; but then our downfall is all the more rapid, for then we are venturing to build on
crumbling ruins, then our whole life is an unhappy struggle between the mental and the bodily principle. But he who is
unable to reconcile the warring elements within himself, how can he resist lifes tempestuous stress, how can he act
calmly? And it is from calm alone that great and fine deeds can arise; it is the only soil in which ripe fruits successfully
develop.
Although we cannot work for long and seldom happily with a physical constitution which is not suited to our
profession, the thought nevertheless continually arises of sacrificing our well-being to duty, of acting vigorously
although we are weak. But if we have chosen a profession for which we do not possess the talent, we can never
exercise it worthily, we shall soon realise with shame our own incapacity and tell ourselves that we are useless
created beings, members of society who are incapable of fulfilling their vocation. Then the most natural consequence
is self-contempt, and what feeling is more painful and less capable of being made up for by all that the outside world
has to offer? Self-contempt is a serpent that ever gnaws at ones breast, sucking the life-blood from ones heart and
mixing it with the poison of misanthropy and despair.
An illusion about our talents for a profession which we have closely examined is a fault which takes its revenge on us
ourselves, and even if it does not meet with the censure of the outside world it gives rise to more terrible pain in our
hearts than such censure could inflict.
If we have considered all this, and if the conditions of our life permit us to choose any profession we like, we may
adopt the one that assures us the greatest worth, one which is based on ideas of whose truth we are thoroughly
convinced, which offers us the widest scope to work for mankind, and for ourselves to approach closer to the general
aim for which every profession is but a means - perfection.
Worth is that which most of all uplifts a man, which imparts a higher nobility to his actions and all his endeavours,
which makes him invulnerable, admired by the crowd and raised above it.
But worth can be assured only by a profession in which we are not servile tools, but in which we act independently in
our own sphere. It can be assured only by a profession that does not demand reprehensible acts, even if
reprehensible only in outward appearance, a profession which the best can follow with noble pride. A profession
which assures this in the greatest degree is not always the highest, but is always the most to be preferred.
But just as a profession which gives us no assurance of worth degrades us, we shall as surely succumb under the
burdens of one which is based on ideas that we later recognise to be false.
There we have no recourse but to self-deception, and what a desperate salvation is that which is obtained by selfbetrayal!
Those professions which are not so much involved in life itself as concerned with abstract truths are the most
dangerous for the young man whose principles are not yet firm and whose convictions are not yet strong and
unshakeable. At the same time these professions may seem to be the most exalted if they have taken deep root in
our hearts and if we are capable of sacrificing our lives and all endeavours for the ideas which prevail in them.
They can bestow happiness on the man who has a vocation for them, but they destroy him who adopts them rashly,
without reflection, yielding to the impulse of the moment.
On the other hand, the high regard we have for the ideas on which our profession is based gives us a higher standing
in society, enhances our own worth, and makes our actions un-challengeable.
One who chooses a profession he values highly will shudder at the idea of being unworthy of it; he will act nobly if only
because his position in society is a noble one.
But the chief guide which must direct us in the choice of a profession is the welfare of mankind and our own
perfection. It should not be thought that these two interests could be in conflict, that one would have to destroy the
other; on the contrary, mans nature is so constituted that he can attain his own perfection only by working for the
perfection, for the good, of his fellow men.
If he works only for himself, he may perhaps become a famous man of learning, a great sage, an excellent poet, but
he can never be a perfect, truly great man.
History calls those men the greatest who have ennobled themselves by working for the common good; experience
acclaims as happiest the man who has made the greatest number of people happy; religion itself teaches us that the
ideal being whom all strive to copy sacrificed himself for the sake of mankind, and who would dare to set at nought
such judgments?
If we have chosen the position in life in which we can most of all work for mankind, no burdens can bow us down,
because they are sacrifices for the benefit of all; then we shall experience no petty, limited, selfish joy, but our
happiness will belong to millions, our deeds will live on quietly but perpetually at work, and over our ashes will be shed
the hot tears of noble people.

日语Jtest考试的各项分值

基本上是每题5分
我只能告诉你EF级的分值
听力
I 25
II 75
III 50
IV 50
I--IV 200
读解
I 110
II 80
III 70
IV 40
I--IV 300
总共100题 基本算下来1题5分
7月份刚考的.

紧急求助 JTEST日语考试各小项分值!

JT是按比例算分的 听力占总分40%的分..1题5分没跑
别的是按大题所占的比例算
比如第三大题占总分比例的30% 总分是100分 那就是第3大题占30分
如果第三大题有10个小题 那每个小题就是3分 但是如果第三大题有15道 那就是每个2分了
不是每期每部分的题数都一样 所以每次具体到每题的分数也不一样..
不知道你听的懂不？
你可以按lianouwawa回答的分数 算出每道大题所占分数的比例 再具体到每道题 你自能自己算了 因为我不知道你那期每部分有几道题
不过你可以用最简单的方法算 就是1个5分 误差也就10%左右吧..

J test和日语等级考试的区别？

赴日留学中，语言等级证明是非常重要的一种凭证，很多学生都会询问，JLPT和J.Test两种考试具体有什么区别？下面就是老王整理的这两种考试的区别。
一、考试定位
JLPT

日本语能力测试(JLPT/The Japanese-Language Proficiency Test)是对日本国内及海外以母语非日语学习者为对象，进行日语能力测试和认定，国际性的日本语能力考试。在国内，也获得了教育部的认可。
J.Test

J.TEST考试全称为实用日本语鉴定考试，是对母语为非日本语的人员进行日本语能力的测试。J.TEST考试的宗旨是为企业提供日语人才，因此是众多企业的一个重要选择。并逐渐成为录用海外员工语言能力的依据，也有许多公司作为员工派遣、提升时的依据。
一个良好的学习氛围是非常的重要的，现在网络这么发达，如果自己的学习网络不好的，那基本就是怕大腿想问题，所以学日语一定要找一个好的氛围这个輑就很不错，先搜索629在加上九五七最后还有三个数字是537，按照顺序组合起来就可以找到，这样你就可以找到一个良好的学习氛围，里面有教程资料大家可以领取
二、考试时间
JLPT
每年两次（7月一次，12月一次）。
J.Test
每年考试时间为全年的单数月份，每年六次。
三、考试内容
JLPT
JLPT分为5个等级，N1~N5,其中N1是最高的等级。考试内容包括笔试部分（文字、词汇、语法、阅读）和听力部分。
文字部分主要考察音读和训读;词汇部分考察意思、近义词和词性;语法部分考察语法使用、组句和文章中的语法应用。阅读包括短中长篇及两篇文章的比较等。
听力主要考察有视觉信息和无视觉信息的二人会话和单人叙述。

J.Test
J.Test分为高级日语A-C级，中级日语D-E级，初级日语F-G级。一个级别一张卷子，G级是刚推出的一个级别，相当于以前的不及格（低于250分）
考试阅读部分包括文字词汇、阅读、汉字和记述。
文字词汇考察名词的意思、助词、谓语(动词、形容词、形容动词)的各种形式和时态、近义词。阅读部分包括短、中篇文章，汉字部分考察读音、记述部分利用题中的信息写出相应的句子。听力分为有图和无图的绘画到长篇叙述。
JLPT 全是四选一选择题，而J.Test是包含主观题的。
四、考试难点
JLPT
每个部分考察都比较到位，词汇部分难度增加，阅读部分题量增大，语法加入需要熟知前后关联的排列句子，听力量大时间长。
J.Test
注重实际应用的能力，提高了听力能力的要求，高难度的听力对本身听力就弱势的中国考生来说难上加难。