英语中的主将从现，主祈从现，主情从现是什么意思呀？

1、主将从现是指如果主句用将来式则从句用现在时态。
例句：I will walk to school if it doesnt rain tomorrow.
主句是"I will walk to school"中有“will”，表示将来，句中如果有“am/is/are going to"也是一般将来时态，it doesnt rain是从句，句中的”doesnt“很好的体现出这是一般将来时态，tomorrow是时间状语，通常由”if“引导的句子是主将从现。
2、主祈从现应该是如果句子是祈使句那么时态用一般现在时。
例句：Please let me know if he comes back.
这是主祈从现，主句是Please let me know中含有”please“是祈使句，祈使句一般开头是以do  、let、dont、never、to do开头，"he comes back"是从句，"comes"说明是一般现在。 
3、 主情从现应该是指如果句子中有情态动词那么情态动词后加一般现在时的动词，即动词原型。
例句：If you feel hungry ,you should eat something.
这是主情从现，"you should eat something"是主句，句中的”should“是情态动词，情态动词常用的有can、may、must、should，"you feel hungry"是从句。
总结：主要看句中有没有if，when，as soon as……这些词有时代表主将从现，主祈从现，主情从现，注意："when"有时可以和延续性动词连用，也可以和短暂性动词连用。

扩展资料：
一、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。例如： 
1、If itdoesn’train,we will go to the park next Sunday.
如果天不下雨，下周星期天我们将去公园。
2、If you ask him，he will help you.
如果你求他，他将会帮助你。
二、if还可以引导让步状语从句。这时if当作“即使是”,“虽说”。例如： 
1、If she’s poor,at least she’s honest．
虽说她很穷，但至少她还是诚实的。
2、If I am wrong,you are wrong,too． 
即使说我错了，那么你也不对。
3、I’ll do it,even if it takes me all the afternoon． 
虽然会花费我一下午的时间，我还是要做这事。
三、if引导时间状语从句，当if做“当”或“无论何时”解而不含有条件之义时，if从句中的时态与主句中的时态相同。例如： 
1、If youmix yellow and blue,you get green．
你将黄色与蓝色混合，便会得到绿色。 
2、If she wants the servant,she rings the bell．
每当她需要仆人时，她便按铃。

英语中动词分为哪几种？

1.动词的定义
动词（verb)是表示动作或者是状态的词。例如：run,跑；work,工作；sleep，睡觉等等
2.动词的分类
动词可以根据不同的特征分为下列几种
1）助动词（auxiliary verb）和实义动词（lexical verb)
根据动词在句子中的用途，动词可以分为助动词和实义动词
实义动词是在在句子中表示有关主语的动作或者是状态的主要动词。例如：syudy,学习；walk步行等
助动词是和实义动词一起构成不同的时态，语态或者语气的动词。例如：do,can ,have等
2）及物动词（transitive verb)和不及物动词(intransitive verb)和系动词（link verb)
根据动词能否有宾语，可以将句子分为及物动词和不及物动词和系动词。及物动词是指动词所表达的动作能有一个接受动作的对象，也就是
后面可以接宾语的动词。及物动词可以分为单及物动词（mono-transitive verb)和双及物动词（di-transitive verb)以及复合及物动词（complex-transitive verb)
单及物动词是指只能接直接宾语的动词，例如
I have a book.（直接宾语)
双及物动词是指除了直接宾语之外，还有一个间接的宾语，间接宾语用来指明动作所发出的对象。
I give her (间接宾语）a book.（直接宾语）
复合及物动词是指需要接复合宾语的动词。复合宾语是指直接宾语和宾语补语。例如
we choose him monitor.（宾语补足语）
而不及物动词是指后面不可以接宾语的动词，例如
They are running.（不及物动词）
系动词是指本身有词义，但是不可以单独的做谓语，必须和表语在一起构成谓语的动词。
we are all students.(表语）
3)限定性动词和非限定性的动词
根据句子能否在句子中作为谓语，动词可以分为限定性动词（finite verb)和非限定性动词。(non-finite verb)
限定性动词的形式要受主语的限制，要和主语在人称和数上要表示一致，这种一致性常常表现在人称，时态和语态等方面。
例如；I am a worker.(人称）
He borrowed a book from the library.（时态）
I wish her a good journey.(语态）
而非限定性动词是指动词不受主语限制的形式。非限制性动词指动词不定式。动词-ing和动词-ed的形式。它们不可以独立的充当
句子的谓语动词，所以也不受主语的人称和数的制约。它们除了与一定的助动词结合构成一定的形式外，还可以在句子中充当主语，谓语等成份。
4）规则动词和不规则动词
根据动词过去式与过去分词的变化是否规则，动词可以分为规则动词和不规则动词，规则动词的过去式和过去分词都以ed结尾，但是不规则宋词的
变化是没有规律的。有的不规则动词，无论是原形，过去式或者是过去分词，形式都是一样的，例如：put;put;put 有的是后面的两种的形式是相同的
例如buy;bought;bought 但是有的是三种形式都不一样，例如see;saw;seen

英语中“一感，二听，三让，四看，半帮助”的意思是什么？用法是什么？

1感，feel
2听，hear ,listen to
3 让，let ,make ,have
4看，see, look at ,watch, notice ,observe （其实是五看）
帮助 help
这些词都可以+宾语+宾语补足语。1感，2听，3 让，4看，这几个基本上都可以加上不定式、v-ing，v-ed形式做宾语补足语。
help sb (to) do sth. 其中的to 可以省略。

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.