how to succeed in college. 英语作文

if you want to succeed in college,you must belive yourself,and then arrange your time,this is a key point,it is not neccessary to study all day,rest is also important,during your free time,you can listen to music or go to see sight,it can help your brain have enougt rest.if you want to succeed in collage,to get on well with your friend is also important,to ask them to help you when you meet truble in your study,do not shame to ask them to help you,just help each other,can we learn a lot,this is fine.

hehe,this is my own exprience,what about you

英语作文my view on part time job

    My View on Part-time Job

We are no longer freshmen in college now. Recenly,a large quantity of us choose to run a part-time job. As to the stylish and crazy thing,on one hand,it shows that,to some degree,we are more independent than what we are before. On the other hand, however, many disadvantages come flooding to us, which even lead to a slump in our study and daily life. To begin with,we benefit from what we do in part-time. The reason why we call it “part” is all because we do have plenty of free time. It is believed that most students don’t know how to use their spare time. Then,making your time which is just simply used to sleep into a part-time job,indeed,is truly a good way to enjoy the college life. Since when you sleep or hang out,the priceless time pass by. While if you do a part-time job,say,being a tutor,you can learn how to teach all by yourself ,to review your old-day lessons as well. In that way,who won’t admit it a good method to pick up? In addition,the daily bread may be made by our own hands. Only by this approach can we find how hard it is to gain money and exclaim what a hard time it is in the real society after conquer every problem we meet with. The most important and meanful issue is that the relationship among your working surroudings sometimes may upset you a lot. Nevertheless,thanks to the loyality,patience,deligence and intelligence you learn from the job,however complicated the society is,I dare say,nothing is impossible. Still,every coin has two sides. Despite of the advantages,there are obviously a few shortcomings. Especially nowadays,the sign shows turning as a consequence of something unhappy. Many a teacher doubt whether it is suitable for a student who do not put all his heart in study. It seems that we spend too much time on the way and in preparing materials. What’s worse,a small number of brilliant college students suffer from a slump in their studies or tiredness even depression in daily life which is caused by the deep work pressure. So far as I can judge, we should make full use of a proper part-time job,for it can provide us some experience which is called practice and hard to get from the sea of the knowledge.To put the schedule in good state and condition is another must,without which,part-time job can only be equal to a waste of time.

“如果我有幸被贵校录取，我将尽我的最大努力来学习所需的专业知识。”用英文翻译是？

如果我有幸被贵校录取，我将尽我的最大努力来学习所需的专业知识的英文：
If I am lucky enough to be admitted by your university, I will try my best to learn the required professional knowledge
句式：
If 作为连词，引导条件状语从句，它表示的意思是“假如”“如果”等。在复合句中如果主句用将来时，则if引导的状语从句用一般现在时。
admit 读法  英 [ədmɪt]  美 [ədmɪt] 
1、vt. 承认；准许进入；可容纳
2、vi. 承认；容许
短语：
1、admit error 承认错误 
2、admit excuse 允许申辩 
3、admit ones guilt 认罪
4、admit the reality 承认现实 
5、admit the truth 承认事实

扩展资料
一、admit的词义辨析：
concede, acknowledge, recognize, admit这组词都有“承认”的意思，其区别是：
1、concede 指在事实与证据面前勉强或不得不承认。
2、acknowledge 通常指公开承认某事的真实情况或自己的过错。
3、recognize 作“承认”解时，系书面用词，主要指合法的或外交上的承认，也指公认。
4、admit 强调因外力或良心驱使或经判断而明确承认，多含不情愿或被迫意味。
二、admit的近义词：recognize
recognize 读法 英 [rekəɡnaɪz]  美 [ˈrɛkəɡˌnaɪz] 
1、vt. 认出，识别；承认
2、vi. 确认，承认；具结
短语：
1、recognize universally 普遍地承认
2、recognize unofficially 非正式承认,非官方公认
3、recognize widely 广泛地承认
4、recognize as 认为是… 
5、recognize from 根据…认出

以my troublesome apartment为题的英语作文

I rented an apartment when I was studying at my university. It was a very annoying apartment.
First, My roomates were a party animal. They hold parties every night after they drank at the bar. They were loudly chatting at the living room, and they were disrupting my sleeping. Moreover, My roomates were not likely to clean up the mess after they hold a party. The apartment was look like a pigsty as a result the landlord was very angry and kicked my roomates out of the apartment.
Second, my apartment dint have a fridge and washing machine. It made me very difficult to clean up my clothes and cook the food. Therefore, I had to wash my clothes by hand, and I had to eat out every day.
Right now, I have my own apartment. I have learnt lots of lessons from my troublesome apartment, and made my place a nice and clean apartment.

英语作文：My View on Luck.

Constitutional luck, that is, luck with factors that cannot be changed. Place of birth and genetic constitution are typical examples.

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.

急需：英语作文my view on chinese traditional festivals

不知道是否要写地好一点的，还是初中水平的。 Traditional Chinese festivals As we all know, it is the Spring Festivals now. People from all over the world are celebrating, as the news reported. The Spring Festival may be the most popular Chinese festival in the world, known as Chinese New Year. The Chinese New Year starts with the New Moon on the first day of the New Year in lunar calendar and ends on the full moon 15days later. New Year’s Eve and New Year’s Day are celebrated as family affair, a time of reunion and thanksgiving. In the past, all the family members will get together at the New Year’s Eve. They have a big dinner. In the north people must eat dumplings, and in the south people usually eat rice cake. The genearchs will sum up the whole year and bless the New Year. In the midnight they will play firecracker and worship the ancestor. On the next days, people pay New Year’s Calls. They visit relations and bless each other. The 15th day of the New Year is called the Lantern Festival, which is the first night to see a full moon. The day is also called Yuan Xiao Festival in China because the first lunar month is called “Yuan” month and ancient people called night “Xiao”. People celebrate the festival with their families at night, eating rice glue ball (Yuan Xiao). Children will carry lanterns in a parade with beautiful lantern and firework displaying. There may be riddles written on lanterns. People will try to solve the puzzles on the lanterns and enjoy the nice time. Mid-Autumn Festival is also on the day when there is a full moon. It is the 15th day of the 8th lunar month, so many people simply call the day “Fifteenth of the Eighth Moon”. As this is a season when crops and fruits are all ripe and the weather is pleasant, the festival is also considered as a harvest festival. People must eat moon cakes in the festival. Moon-cakes are made with nuts, Chinese date or sweetened bean paste. Moon-cake is the symbol of reunion since it is often discal. People also tell story about Chang E and Wu Gang to the kids when eating moon-cakes and appreciating the beautiful moon. Chinese people think a lot of reunion. In many of the Chinese festivals families must get together to celebrate. The Spring Festival, Lantern Festival and Mid-Autumn Festival are the most important festivals for reunion. Chinese people think a lot of ancestors, too. Actually, ancestor worship is an important affair during the Spring Festivals. Some Chinese festivals are special for worship and sacrifice. Qingming Festival is the most important day of sacrifice. It is one of the 24 seasonal division points in China. It is the time for people to sacrifice to their ancestors and sweep the tombs. The Hanshi (Cold Food) Festival was usually one day before the Qingming Festival, but now they were combined. People will not cook on this day and only cold food is served. This custom is to commemorate Jie Zitui, who is a personage during the Warring States Period. On each Qingming Festival, all cemeteries are crowded with people who came to sweep tombs and offer sacrifices. Qingming Festival sees a combination of sadness and happiness. Besides sacrifice, the Qingming Festival is also a time for spring outings because it is a time when the sun shines brightly and nature is lively. Another important festival is the Dragon Boat Festival, also called the Duanwu Festival. It is celebrated on fifth day of the fifth month according to the lunar calendar. The festival is best known for dragon-boat races, especially in the southern provinces where there are many rivers and lakes. This commemorates the death of Qu Yuan, who is also an honest minister living during the Warring States Period. The festival has been marked by eating Zong Zi, which also commemorates the death of Qu Yuan. But now, Duanwu Festival is a little entertaining. It is not as serious as Qingming Festival. Some of the Chinese people do not think deeply of the festival, but North Korea has declared the Duanwu Festival of Non-material Heritage of the World. This is embarrassing. Chong Yang Festival is also a day of honor. It is on the ninth day of the ninth lunar month. In traditional Chinese world view, the number nine is regarded as yung, representing life and brightness or masculine or positive. “Chong” means double. Chinese ancestors considered Double Ninth Festival an auspicious day worth celebration. On this day, people usually climb mountains, appreciate chrysanthemum flowers and drink chrysanthemum wine. The festival is also a time for family get-togethers. It is an occasion to remember one’s ancestors. The festival is a special day to respect the older. Old people are especially meant to improve their health by taking part in the activities on the day of the festival. So the Double Ninth Festival is also the “Old Men Festival”. Opposite to the “yang” festival, there is a “yin” festival. Much like Halloween, China celebrates a Fall Festival: ZhongYuan Festival, or Ghost Festival. The festival takes place during the 7th lunar month. Unlike other celebrations of the dead in Eastern cultures that seek to honor dead ancestors, the Ghost Festival seek to pacify the hungry ghosts who have been forced to dwell in hell without food. ZhongYuan Festival used to be a very important festival in the past, but it is nearly forgotten now. Not all the Chinese festivals are seriously. Qi Xi Festival, or known as Chinese Valentine’s Day, is full of happiness. Behind the festival, here is a story about a Weaving Girl called Zhinu fell in love with a young farmer called Niulang In the night of the festival, kids appreciate the star and listen to their grandmother telling stories. The festival is also for girls and young lady to supplicate for ingenious. As China is more international, the Western festivals are more and more popular. But some of the traditional Chinese festivals have changed a lot, or even nearly been forgotten. I think more people should concern with tradition Chinese festivals, because it carries a lot of cultural connotations.