请查收附件英语怎么说

1、“请查收附件”英语表达方式有三种，分别是：
（1）Please find the attachment.
（2）Pease find enclosed.
（3）Please see attachment.
2、在例句中三者的比较：
（1）请查收附件中的信用证复印件/电传。
PLEASE FIND ATTACHED A COPY OF THE DOCUMENTARY CREDIT/BRIEF CABLE. 
（2）我已经将学生的护照扫描件发给您，请查收附件。
Please find the attachment forthe scanning copy of the students passports.
（3）请查收附件为出国留学项目（贝德福德大学和普利茅斯大学项目）第9周考试时间表，并仔细阅读课表下方的注意事项。
Please find the attached Week 9 Midterm exam schedule for UK program. Pls pay attention to thenotes on the bottom of the schedule and sit for the exam on time. 
（4）请查收附件装饰条。胜利菲林测量方法与GP菲林测量方法的数据对比。
Please find attachment decoration. measurement method and GP triumph films film comparisonof measurement data. 
（5）欢迎父母和朋友参加滑雪活动！为了更多理解，请查收附件！
Parents and friends arewelcome to take part in the trip, please fininthe attachement moredetailed information! 
3、更多相关短语：
（1）请查收附件资料 Please find the attachment information ; Please find attached information ; Please find enclosed information annex.....
（2）请查收附件订单 Please find attachment orders ; Please find an attachment order ; Please find Annex order.....
（3）请查收附件中的更新 Please find the attached updated.....
（4）请查收附件的表单 Please find the attachment form....
（5）请查收附件的报价单 Please find accessories quotations ; Please find accessories-quote.....
（6）请查收附件积载图 Please find attachments stowage plan ; Please find accessories stowage plan ; Please annex stowage plan.....
（7）请查收附件的汇款单 Please find accessories for remittance.

日语一月到十二月怎么说

一到十二月用日语表达：
1 月  一月（いちがつ）i chi ga tsu 或者 睦月（むつき）mu du ki
2 月  二月 （にがつ ）ni ga tsu    或者 如月（きさらぎ）ki sa ra gi
3 月  三月 （さんがつ）san ga tsu  或者 弥生（やよい）ya yo i
4 月  四月（しがつ ） shi ga tsu   或者 卯月（うづき）u du ki
5 月  五月 （ごがつ） go ga tsu    或者 皐月（さつき）sa tsu ki
6 月  六月（ろくがつ）ro ku ga tsu   或者 水无月（みなづき）mi na du ki
7 月  七月（しちがつ）shi chi ga tsu 或者 文月（ふみづき、ふづき）fu mi du ki,fu du ki
8 月  八月（はちがつ） ha chi ga tsu 或者叶月（はづき）ha du ki
9 月  九月（くがつ ）   ku ga tsu    或者长月（ながつき）na ga du ki
10月  十月（じゅうがつ）jyuu ga tsu  或者神无月（かんなづき、かみなしづき）
11月  十一月（じゅういちがつ）jyuu yi chi ga tsu 或者霜月（しもつき）shi mo tsu ki
12月  十二月（じゅうにがつjyuu ni ga tsu 或者 师走（しわす）shi wa s
注：chi等于ti tsu等于tu

扩展资料：
日语中的十二个月份有别样的说法。最特别的是“十二月”的说法即：师走 （しわす）。
第一种说法是【师が走る】（しがはしる），“走る”在日语中是“跑”的意思。所以，意思就是说“师”在这个月份快速奔走。“师”，是指“御师”，在日语里是指引导来寺庙或者神社参拜人们的指导员们。十二月只是大晦日以及初拜等活动举办的月份，御师们忙碌的不亦乐乎。所以，就产生了这种说法。

乐府旧题和新乐府怎么区别啊？简单区别一下。

《汉书·艺文志》在叙述西汉乐府歌诗时写道：“自孝武立乐府而采歌谣， 于是有代、赵之讴，秦、楚之风。皆感于哀乐，缘事而发。”两汉乐府诗都是创作主体有感而发，具有很强的针对性。
乐府诗旧题分为郊庙歌辞，燕射歌辞，鼓吹曲辞，横吹曲辞，相和歌辞，清商曲辞，舞曲歌辞，琴曲歌辞，杂曲歌辞，近代曲辞，杂歌谣辞等。最初乐府旧题都是可以配乐歌唱的，宋代以后乐府曲谱逐渐遗失，所以到今天只能看到文字了。
乐府新题，又称“新乐府”。所谓新乐府，是相对古乐府而言的。这一概念首先由白居易提出来。新乐府的特点有三：一是用新题。建安以来的作家们歌写时事，多因袭古题，往往内容受限制，且文题不协。白居易以新题写时事，故又名“新题乐府”。二是写时事。建安后作家有自创新题的，但多无关时事。既用新题，又写时事，姑于杜甫。白居易继其传统，以新乐府专门美刺现实。三是不以入乐与否为衡量标准。在内容上直接继承了汉乐府的现实主义精神，是真正的乐府。
乐府旧题有《塞上曲》、《关山月》、《薤露》、《蒿里》、《陇头流水歌》等等，（难以计数）；乐府新题有杜甫的《兵车行》、《丽人行》、《哀江头》，白居易的《杜陵叟》、《卖炭翁》，元稹的《田家词》、《织妇词》，张籍的《野老歌》，王建的《水夫谣》等，（不可计数）。

年度和学年度有什么区别

学年：是指教育年度，即从当年的九月一日到第二年的八月三十一日。每学年分为两个学期。 学校的教学年度。一般从秋季始业,到次年夏季为一年。一学年分为两个学期,即第一学期、第二学期,也称上学期、下学期。全年教学时间一般为45周,每学期为22周或23周。另7周为寒暑假时间。 第一学期一般从9月开学，次年1月份结束。第二学期从2、3月份开学，当年6、7月份结束。另外:2月份寒假，7、8月份暑假。 平常讲的年，是从1月1日到12月31日。 365天，春夏秋冬周而复始，谓之一年； "年"既然是计时单位，自然与历法有关，而历法的形成又是天体运行和万物生长规律的产物。这一过程是随着社会的前进和人们知识的提高而发展的。 两者时间长度一样，但起止日期不一样

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.