分析一首英文诗歌的格律和韵律

个概念。
1．
音步(Foot)：英诗中重读与非重读音节的特殊性组合叫作音步。
一个音步的音节数量可能为两个或三个音节，但不能少于两个或多于三个音节，而且其中只有一个必须重读。分析英文诗歌的格律就是将它的句子划分成音步，并分清是何种音步及音步的数量。这个过程称为scansion。
如：诗句 “From fairest creatures we desire increase” 要是分成音步的话，就变成了这个样子:
Fro-m fai*re-st crea*ture-s we* de-sire* i-ncrea*se
上面“-”表示它前面是轻读音节，而“*”则表示它前面是重读音节。我们于是看出：上面的句子共有五个音步，每个音步都是由前轻读后重读的两个音节组成，这样的音节被称为“抑扬格”。颇有点唐诗的“平仄”的味道，但又有本质上的不同。我们还看出：一个音步不必等于一个单词。
根据音步的数量，每一行一个音步的称为“单音步”(monometer)；每一诗行有两个音步的，称“双音步”(dimeter)；三个音步的，称“三音步”(trimeter)；此外还有四音步(tetrameter）、五音步、(pentameter)、六音步(hexameter)、七音步(heptameter)、八音步(octometer)。
2．
韵律(Metre)： 韵律是指音步在朗读时的轻重长短的节奏或规律，这要依据音步所含音节的数量及重读音节的位置来区分。传统英诗的音步有六种。即：
抑扬格(Iambus)
扬抑格(Trochee)
抑抑扬格(Anapaest)
扬抑抑格(Dactyl)
抑扬抑格(Amphibrach)
扬抑扬格(Dactyl)
“抑”为轻读音节，“扬”为重读音节。“扬抑格”即一个音步有两个音节，前面的音节重读，后面的轻读。同理，“扬抑扬格”即一个音步有三个音节，最前的音节重读，中轻读，后重读。
3.
英文诗歌的押韵：英语诗歌的押韵在形式上，要比古汉语格律诗复杂。
3.1
就起押韵功能的单词而言，一是辅音也可入韵（比较：汉语只能根据韵母押韵。），二是押韵的音节可以选在单词的头，中间和尾（比较：每个汉字只有一个音节）。最常见的有：
头韵(Alliteration)：是指单词开始的字母重复，如great和grew；
谐元韵(Assonance)：是指单词中重读元音重复，如great和fail；
尾韵(Rhyme)：则指单词结尾的字母重复，如great和bait。
3.2
而一行诗中也可能同时存在多种押韵形式，如：
The light that lies in womens eyes.
这行诗中有头韵light和lies，谐元韵light、lies、eyes，还有尾韵lies和eyes。
3.3
英语诗歌的行与行之间的押韵格式则被称为韵法(rhyming scheme)。常见的有两行转韵(AABB)、隔行押韵(ABCB)、隔行交互押韵(ABAB)和交错押韵(ABBA)等。
如这四行诗：
From fairest creatures we desire increase,
That thereby beautys rose might never die,
But as the riper should by time decease,
His tender heir might bear his memory:
即为abab押韵格式，详细分解如下：
From fairest creatures we desire incr（ease=a）,
That thereby beautys rose might never d（ie=b）,
But as the riper should by time dec（ease=a）,
His tender heir might bear his memo（ry=b）:
4.
英文诗歌的章法也可以受到形式的限制，如商籁诗（十四行诗 － sonnet）：
商籁诗须遵守：十四行，五音步，抑扬格这种形式。即全诗共十四行，每行五个音步，而音步的韵律是抑扬格。
这种形式首先出现在意大利，在十六世纪中传入英国，为伊丽莎白时代的文人所宠爱。诗人如莎士比亚、斯宾塞及西德尼都写下过很多著名的十四行诗。到十八世纪，十四行诗又受到冷落。后来才浪漫派诗人济慈、沃兹沃斯等人复兴。
英文的商籁诗两种类型：即意大利式(Petrarvhan)及莎士比业式(Shakesperoan)，或称英国式。
4.1 意大利式：
由意大利诗人皮特拉克(Petrarch)所创，全诗分两部分：第一部分八行(The Octave)，由两个四行诗体(Quatrains)组成，韵脚是abbaabba；第二部分有六行(The Sestet)，韵脚可有不同形式。严格的意大利十四行诗，前八行结尾，诗意应告一段落，而后六行又转入新的诗意。
4.2 莎士比亚式：
全诗亦分为两个部分：第一部分是三个四行诗体组成，韵脚可交替进行。第二部分双行诗体。是最后是押韵的双行诗体。全诗韵脚是ababcdcdefefgg。莎士比亚式诗中意境一气呵成，直到最后双行诗体，为全诗高潮。

英文论文中 使用中国的国家标准作为参考文献 格式如何？

直接按找发表中文论文格式的写就行了，看中文论文的时候，还不是有英文文献参考，德语文献参考，日语文献参考。。
8.标准
【格式】[序号]标准编号,标准名称[S].
【举例】
[14] GB/T 16159-1996, 汉语拼音正词法基本规则 [S]
至于格式，根据期刊的不同，形式也多样。最好的办法是：确定所投期刊后，在相应期刊类收索关键词chinese
或china patent，找到其在文献中如何写的，照搬就是。如该期刊没有，找其他期刊，找到，就随便照搬一个格式,一般没问题，有问题，编辑会给出纠正的建议。

用英文回复邮件：确认没有问题 怎么说？

Thank you for your email.
We have checked what you mentioned in the email. Everything (it) is confirmed. No problem.

博士硕士本科生用英语怎么说还有缩写

本科生 undergraduate student；硕士生 graduate student；博士生 doctorate student
各学位英文简写及全称
1、本科生毕业获学士学位：
BD，bachelors degree 或 the degree of bachelor
分成两种：
BA，即：bachelors degree of Arts， 文学士；
BS，即：bachelors degree of Science, 理学士。
2、硕士研究生获硕士学位：MD，masters degree;
MA ，Master of Arts ，文学硕士
MS， Master of Science 理学硕士
3、博士研究生获博士学位：Doctor of Philosophy，缩写成ph.D.
如：
DA， Doctor of Arts， 文学博士；
DDS， Doctor of Dental Science， 牙科博士；
DE， Doctor of Engineering， 工程博士；


扩展资料：

1、学士学位：
BD，bachelors degree 或 the degree of bachelor
普通高等学校本科毕业生（包括统招专升本）毕业考试成绩合格，在校表现良好，就可以获得学士学位。有的学校要求过大学英语四级。
2、硕士学位：MD，masters degree;
硕士是一个介于学士及博士之间的研究生学位(Master`s Degree)，拥有硕士学位(Master`s Degree)者通常象征具有基础的独立的思考能力。
3、博士学位：Doctor of Philosophy，缩写成ph.D.
博士学位是标志被授予者的受教育程度和学术水平达到规定标准的本专业的最高学识水准的学术称号。
参考资料：
搜狗百科——学士学位
搜狗百科——硕士学位
搜狗百科——博士学位

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.