考研英语真题的排版是怎么样的?

得了阅读和作文的分，也就把考研英语拿下了，翻译共十分，得五分就不错了，有一种排序题考时全凭灵感，运气好十分全拿，如果这题做好的话，就可以保证你 的考研英语绝对过了

考研英语难度逐年加大吗？跟往年相比难度一般增加多少？

展开全部

没有这种情况，从往年的难度系数和平均分来看，考研英语的难度一直是保持持衡的。从近几年英语国家分数线在下调的侧面看，似乎是考研英语难度在增大。其实不然，把这种分数线的微微下调和当年的招生计划（招生录取比例及录取规模）结合来看，这点的微调是由招生规模的扩大造成的。考研英语目前是不考听力的，这一点在很大程度上可以说考研英语并不是完全取决于个人实力了。英语的听力不是短时间就可以有很大的提升的，当然很多人认为阅读也是如此，但彼人认为这一法则不完全适用于考研英语。考研英语的出题一直保持稳定性，多多钻研就能够嗅出其中味道的。

2012年考研英语与往年比，难不？

根据我的感觉，2012年考研英语一比2011年持平，比2010年简单很多。
我很多认识的人也是这样的感觉。

这个考研单科分数线什么意思。为什么有AB

单科分数线是指英语、政治及专业课的分数线，即在总分上线的同时，英语、政治和专业课的分数也要达到或超过这个线才有复试资格，否则，如果总分上线，单科没过线，也是抓瞎。A、B线，是指针对报考不同区域的学校划的线，海南、云南、贵州、广西、西藏、新疆、甘肃、宁夏等教育欠发达的地区执行的是B线，其他教育发达地区的学校执行的是A线。

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.

学士学位英语考试难吗？有没有往年真题啊？

（1）学士学位英语各省市是不同的，题型和难度也有所不同，因此，你最好说明你是哪个省市的。 （2）学士学位英语考试俗称“成人英语三级”，也就是难度相当于大学英语三级的水平，有些省市就是根据大学英语三级的难度来出题的。 （３）历年真题有些省市的很好找，例如北京，你可以上下面的这个博客 ，就有历年的真题。有些省市的试题在报考的时候就有出售的，例如天津。 （４）但所有省市考试的重点就是读和写，考的题型虽然不同但也大同小异，你可以上上面的那个博客查找更多的资料。

考研数学老师张宇个人资料

张宇目前在启航，从事高等数学教学和考研辅导多年。国家高等数学试题库骨干专家、考研历年真题研究骨干专家、博士、教育部国家精品课程建设骨干教师。多次参加考研数学大纲修订及全国性数学考试组卷工作，在全国核心期刊发表论文多篇，一篇入选“2007年全球可持续发展大会”，并发表15分钟主旨演讲。

拓展资料：
1. 授课科目：高数、线代、概率
2. 学术背景：教授，教育部国家精品课程建设骨干教师。在全国核心期刊发表论文多篇，一篇入选“2007年全球可持续发展大会”，并发表15分钟主旨演讲。
3. 辅导资历：从事高等数学教学和考研辅导多年，国家高等数学试题库骨干专家，多次参加考研数学大纲修订及全国性数学考试组卷工作。考研历年真题研究骨干专家。
4. 教学方法：首创“题源教学法”，透析经典错误一针见血，对学生在高数上存在的弱点了如指掌，使得他的考研辅导针对性强，切题率高，效果显著。
5. 辅导佳绩：对考研数学的知识结构和体系全新的解读，对考研数学的出题与复习思路有极强的把握和预测能力。主编的《高数18讲》、《线代9讲》、《概率9讲》被考生誉为考研参考书中的精品。

请问，英语专四历年平均分是多少

专四总分100分，60分合格。
TEM4考试以60分为及格分数。考试及格者由高等院校外语专业教学指导委员会颁发成绩单。成绩分为三个等级：60-69分合格；70-79分良好；80分以上优秀。

专四报名时间：为每年的11月或12月，具体时间以各高校教务处的通知为准，凭所在高校的学生证集体报名。
专四考试时间：下一年四月的第三个周六
专四复习时间：相对专八，专四的难度并不大，所以不需要花太长时间去准备，否则会导致备考疲劳。一般11月份报完名以后再开始准备即可。
建议每天坚持练习VOA慢速听写，对掌握外国人发音很有帮助。其次就是专听历年真题的听力，可以把它下到MP3里，走到哪听到哪，重要的营造一个英语氛围。当然这是在你做完一套题之后需要做的。
反对每天捧着单词本来背诵，这是最没有效率的方法了。我当初是做历年真题的阅读，把不认识的词汇都记下来，没事的时候就拿出来看看（这些词汇都是通过柯林斯词典查的，我认为牛津字典单词翻译要比柯林斯要复杂一些）。这部分可以选一些专项训练的书/来练，因为这种题型不好说会出什么题，只有多做题，熟悉常见词的搭配。

对于考研来说，数电模电和信号与系统哪个难啊？

对于考研来说，数电模电相比于信号与系统可能难度系数稍低些，因为信号与系统学习难度大，很多大学都是大二才上的课，而数电模电作为基础课程，学习难度小，都是在大一就学习了。
考研，即参加硕士研究生入学考试。其英文表述是“Take part in the entrance exams for postgraduate schools”。考研首先要符合国家标准，其次按照程序：与学校联系、先期准备、报名、初试、调剂、复试、复试调剂、录取等方面依次进行。