求关于克服困难的英语2人对话，3分钟左右

展开全部

A:Hey,guy.Whats going on?
B:I am so coufused of something.Actually,Im in trouble now.
A:What happen to you?I remember you were just fine this moring.Tell something about it.Maybe I can help you.
B:Well,you know,I am a sophomore now and I will be a junior soon--just only in two month.But I have never had my goal so far.
A:Your goal?What goal?Arent you studying with us for our major,you can be a lawer,or you may be a good counselor in a bank,or you can... you can do many things...
B:I know,but.. to tell you the truth,I dont love my major at all.I want to be a businessman.
A:Fine,that sounds great.If you like it,just do it.You have a goal,and this its goal,isnt it?I will support you,you can make it.
B:Really,dont you think its a bad idea,I am a school student now?
A:Of course not,a dream of your own is most valuable than any other thing.Dont worry about it,but first of all,before you make up your mind,you should consider one thing that if you can do your best to achieve your dream.
B:Kidding?Of course I will.
A:a...uh,,,well,good job.Now you know how to do now?
B:Absolutely yes.Thank you very much.

英语翻译“厚德，博学，日新，笃行”翻译成英语怎么说

厚德 Virtue博学 Erudite日新 Updated笃行 Practice

a large quantity of+可数名词复数 后面的谓语动词用单数还是复数

很多语法书上都认为，quantity修饰名词时，谓语动词不是根据名词判断，而是看quantity的形式，
如果是a quantity of，动词就用第三人称单数，
如果是quantities of，动词就用复数形式。
但是也有另外一种说法，就是quantity的主谓一致分三种情况：
the quantity of 后面用单数
a quantity of 后面的动词根据名词的单复数判断
quantities of 后面的动词用复数。
a large quantity of 后接单数还是复数动词要根据前面的名词作判断---这一点比较统一
the quantity of 不管后面是名词的复数形式还是不可数名词，都把主语当成一个主体，后接动词单数形式，这也是比较统一的认识。
但quantities of 后接动词的单数还是复数形式，不同语法书就有不同的认识。有的认为不管怎样都用复数形式，有的认为
quantities of +不可数名词+单数动词
+ 复数名词+复数动词
所以不好形式统一的认识。但是赞成都用复数的人比较多。
专家说
Quantity，单数复数？
Joe 发表于 2007-5-1 12:04:00
湖北省黄冈市英山一中 马保国
主谓一致是高中英语考试的重要考点之一，其中不乏难题，尤其是带有限定词的名词短语作主语时，最难选择谓语的单复数形式。例如，“a quantity of +名词”作主语时，谓语是用单数还是用复数就让广大考生困惑不已，因为目前的教辅读物中众说纷纭，矛盾重重，让人莫衷一是，到底是用单数还是用复数呢？且看下文：
问题篇：
下述几例选自学生中很有市场的几种教辅读物，他们的结论让学生误入歧途：
1.《高中专项无敌---语法》（新疆青少年出版社---王建村）
（P74） a large quantity of 不管后面跟可数名词还是不可数名词，都要用单数动词，比较：
Large quantities of money have been sent there.
A large quantity of books has been offered to us.
2．《各个击破丛书（高中英语专项）---语法》（延边人民出版社---王建军）
（数词与主谓一致p24）
A (large) quantity of 修饰可数或不可数名词，其短语作主语时，谓语动词用单数。
例如：A large quantity of people is needed here.
(large) quantities of修饰可数或不可数名词，其短语作主语时，谓语动词用复数。
例如：Quantities of food (nuts) were on the table.
3．English Weekly
专家篇：
笔者遍阅专家语法，发现专家们的观点并非如此,他们认为：
1. 徐广联在《大学英语语法讲座与测试》（华东理工大学出版社）中表示，a quantity of 只能修饰不可数名词，谓语动词用单数。A quantity of 间或也可以修饰可数名词，例如，A quantity of baskets were on sale.
2. 张怀信在《英语高考活用图解辞典》（延边大学出版社）中讲到，a large/small quantity of 大量的/少量的（可以修饰可数名词或不可数名词），例如，I need a large quantity of oil (apples). quantities of 大批的，大量的，例如，Large quantities of polluted water are flowing into the sea. 该书所附〈语法祥解篇---主谓一致〉还明确指出“在以上（a lot of, lots of, plenty of, a large quantity of + 名词）的词组后面的名词是中心词，谓语动词根据后面的名词的数而定”。
3．顾南华在《中高级英语考试指南》（华中工学院出版社）中说，a quantity of, quantities of可跟可数名词与不可数名词,并举有三例：There is a large quantity of milk. Great quantities of fish are caught on the high sea. Large quantities of water are needed for cooling purposes.在452页讲到“a quantity of + 不可数名词”，谓语只用单数，“quantities of + 可数与不可数名词”，谓语要用复数。
4．章振邦在《新编英语语法》（上海译文出版社）212页中讲到，a quantity of既可用于复数可数名词，也可用于不可数名词。例如, A large quantity of flowers were heaped on the martyr’s tomb. A large quantity of beer was consumed. Quantities of food were on the table.
5. 刘锐诚在《学生使用英语高考必备》（中国青年出版社）中认为，a quantity of +名词[C,U][+单或复数动词]，quantities of +名词[C,U] [+复数动词]。
6. 张鑫友在《英语语法难题新探（句法篇）》（中国地质大学出版社）529页中说，在…a large quantity of…等短语后既可接复数可数名词，亦可接不可数名词。在它们分别和其后的名词构成短语作主语时，其谓语动词通常跟of后名词的具体情况而采用单数或复数形式。
结论篇：
1．a quantity of后既可接复数可数名词，亦可接不可数名词。在它们分别和其后的名词构成短语作主语时，其谓语动词通常看of后名词的具体情况而采用单数或复数形式。如果是接不可数名词，则谓语用单数形式，如果是接复数可数名词，则谓语通常要采用复数形式（※偶而接单数式谓语，属非规范用法，宜慎用。）
2．quantities of后既可接复数可数名词，亦可接不可数名词,后面的谓语都用复数形式。
例证篇：
1． On January 18, a large quantity of coloured photopaper, dried seafood, canned abalone, audio equipment and antibiotics worth HH$16million were found in four 40-foot containers, bound for… ( In brief--- China Daily, HK Edition, 20050122, P2)
2． Besides, a large quantity of mail bags were found. (US nationals arrested for DVD piracy---China Daily, 20040731, P1)
3． An undetermined quantity of weapons and ammunition were also seized, the spokesman said. (Raid in karbala and shots fired in Baghdad---China Daily, 2003102, P1)
4． …and a small quantity of dangerous drugs were seized. (Travel scheme causes concern in HK---China Daily, 20030822, P2)A
5． A quantity of fake certificates and official stamps were also seized. (Police seize 59 in major gang smash, 20030403)
※ 6. “…and a large quantity of drugs is reading different segments of society.” Wang said. (Zzzicit drug dealers executed----China Daily, 20030627, P2)

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.

英语翻译四书五经六艺书名

The Four Books and the Five Classics 四书五经
四书五经，泛指儒家经典著作。四书指的是《大学》、《中庸》、《论语》、《孟子》，五经指《诗经》、《尚书》、《礼记》、《周易》、《春秋》。《礼记》通常包括三礼，即《仪礼》、《周礼》、《礼记》。《春秋》由于文字过于简略，通常与解释《春秋》的《左传》、《公羊传》、《谷梁传》分别合刊。四书之名始于宋朝，五经之名始于汉武帝。
四书五经的英文译名为Four Books and Five Classics，注意，不管是“四书”的译文Four Books，还是“五经”的译文Five Classics，由于是专有名词，它们都是每个词的词首大写。
四书 Four Books
四书指的是《大学》、《中庸》、《论语》、《孟子》。
《大学》：The Great Learning
《中庸》: The Doctrine of the Mean
《论语》：The Analects of Confucius
《孟子》：The Words of Mencius
五经 Five Classics
五经指《诗经》、《尚书》、《礼记》、《周易》、《春秋》。
《诗经》：The Book of Songs
《尚书》：The Book of History
《礼记》：The Book of Rites
《周易》：The Book of Changes
《春秋》：The Spring and Autumn Annals