英文散文

真爱

An ancient Hebraic text says:" love is as strong as death". It seems that not everyone experiences this kind of strong love. The increasing probably,crime and war tells us that the world is in indispensable need of true love. But what is true love?

Love is something we all need.But how do we know when we experience it?

True love is best seen as the promotion and action, not an emotion. Love is not exclusively based how we feel.Certainly our emotions are involved.But they cannot be our only criteria for love.True love is when you care enough about another person that you will lay down your life for them. When this happens,then love truly is as strong as death.How many of you have a mother, or father,husband or wife,son or daughter or friend who would sacrifice his or her own life on yours? Those of you who truly love your spells but unchildren, would unselfishly lay your life on the line to save them from death? Many people in an emergency room with their loved ones and prayed"please, God,take me instead of them".Find true love and be a true lover as well.May you find a love which is not only strong as death, but to leave to a truly for feeling life.

一篇古代希伯来文说到：“爱和死一样强烈”好像不是每个人都经历了这种强烈的爱。日益增加的贫穷，犯罪和战争告诉我们这个世界极度需要真爱。但是，真爱是什么？

爱是我们都需要的东西，但是我们怎么知道什么时候经历了爱？真爱最好被看成是奉献和行动,而不是情感. 爱不完全是基于我们的感觉. 当然我们的情感也涉及到了,但是情感不能成为我们对爱的唯一标准. 真爱是当你们足够关心在乎另一个人,你们愿意为他们放弃自己的生命. 当这种事发生了,那么爱的确是"和死亡同样强烈"

你们当中有多少人的父亲母亲,丈夫妻子,儿子女儿或朋友愿意为你而牺牲他(她)自己的生命? 你愿意无私地放弃自己的生命来拯救你真正爱着的配偶和孩子免于死亡. 许多人在急救室为他们所爱的人祈祷, "上帝, 请让我来代替他们".

找到真爱并成为一个真正的爱人. 祝愿你们找到一个不但比死亡还要强烈, 而且带给你们真正幸福生活的爱。

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竭诚为您提供优质文档/双击可除优美的英文散文篇一：15篇英语精美美文 (1)ourenvironmentisveryimportantforourlives.weneedt hefreshair,cleanwaterandsoon. Inthepast,thereweremanytreesaround us,theairwasfreshandtheriverswereclean.butnow,peopl ecutdownmany trees.Airpollutionandwaterpolloutionare veryserious.Theenvironmentaroundusbecomesveryterrib le.weshouldprotectourenvironment.First,weshouldplan tmanytreestokeepwater.second,wecanrideabikeorwalkto schoolorwork.Third,weshouldn’ tthrowwasteintotheriver.Fourth,weshouldusefewerplas

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英文短篇散文50~100 【篇一：英文短篇散文50~100】 1、dont know what i do now is right, those are wrong, and when i finally laosi when i know these. so i can do now is to try to do well in everything, and then wait to die a natural death.sometimes i can be very happy to talk to everyone, can be very presumptuous, but no one knows, it is but very deliberatelycamouflage, camouflage; i can make him very happy very happy, but couldnt find the source of happiness, just giggle.【中文：我不知道我现在做的哪些是对的,那些是错的,而当我终于老死的时候我才知道这些.所以我现在所能做的就是尽力做好每一件事,然后等待着老死.有时候我可以很开心的和每个人说话,可以很放肆的,可是却没有人知道,那不外是伪装,很刻意的伪装；我可以让自己很快乐很快乐,可是却找不到快乐的源头,只是傻笑.】 2、if not to the sun for smiling, warm is still in the sun there, but wewill laugh more confident calm; if turned to found his own shadow, appropriate escape, the sun will be through the heart,warm each place behind the corner; if an outstretched palm cannot fall butterfly, then clenched waving arms, given power; if i cant have bright smile, it will face to the sunshine, and sunshine smile together, in full bloom.【中文：如果不向太阳索取微笑,温暖仍在太阳那里,但我们会笑得更加自信从容；如果转过身去发现了自己的影子,适当的躲让,阳光便可穿越心灵,温暖每一处身后的角落；如果摊开的掌心不能点落蝴蝶,那就紧握成拳挥动臂膀,给予力量；如果我不能够微笑得灿烂,那就将脸投向灿烂的阳光,与阳光一起微笑,烂漫.】 3、time is like a river, the left bank is unable to forget the memories, right is worth grasp the youth, the middle of the fast flowing, is the sad young faint. there are many good things, buttruly belong to own but not much. see the courthouse blossom,honor or disgrace not jing, hope heaven yunjuanyunshu, has no intention to stay. in this round the world, all can learn to use a normal heart to treat all around, is also a kind of realm!【中文：岁月就象一条河,左岸是无法忘却的回忆,右岸是值得把握的青春年华,中间飞快流淌的,是年轻隐隐的伤感.世间有许多美好的东西,但真正属于自己的却并不多.看庭前花开花落,

经典英语散文阅读：沉默

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英语风景散文

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经典美文一（中英文对照） The Goodness of Life Though there is much to be concerned about, there is far, far more for which to be thankful. Though life’s goodness can at times be overshadowed, it is never outweighed. 尽管有很多事让人忧虑，但相比而言，值得感激的事要多得多。尽管生命的美好有时被蒙上阴影，但它却永远不会被埋没。 For every single act that is senselessly destructive, there are thousands more small, quiet acts of love, kindness and compassion. For every person who seeks to hurt, there are many, many more who devote their lives to helping and to healing. 相对于每一个无谓的破坏行为而言，都有更多数以千计更为微小的，包含着爱，友善和同情的举动静静地上演着。相对于每一个试图伤害他人的人而言，都有更多的人致力于帮助他人，治愈他人的创伤。 There is goodness to life that cannot be denied. 生命的美好不能否认。 In the most magnificent vistas and in the smallest details, look closely, for that goodness always comes shining through. 在最为壮观的前景和最为琐碎的细节中，请仔细观察，因为美好的事物总是散发着耀眼的光芒闪亮登场。 There si no limit to the goodness of life. It grows more abundant with each new encounter. The more you experience and appreciate the goodness of life, the more there is to be lived. 生命的美好没有界限。每一次相遇都会使这美好变得越发丰富。你经历得越多，越能欣赏生命的美好，生命中的美好就会变得越多。 Even when the cold winds blow and the world seems to be cov ered in foggy shadows, the goodness of life lives on. Open your eyes, open your heart, and you will see that goodness is everywhere. 即使当寒风袭来，整个世界似乎被雾气掩盖之时，生命的美好仍会存在。睁开双眼，打开心扉，你就会发现这美好无处不在。 Though the goodness of life seems at times to suffer setbacks, it always endures. For in the darkest moment it becomes vividly clear that life is a priceless treasure. And so the goodness of life is made even stronger by the very things that would oppose it. 尽管生命的美好有时似乎遭受挫折，但它总会挺过来。因为，在最黑暗的时刻，有一点变得格外清楚，那就是，生命是无价的财富。因此，下正是与生命的美好相对立的事物使其越发强大。

经典英语文章

第一篇：Love Your Life 热爱生活 Henry David Thoreau/享利.大卫.梭罗 However mean your life is, meet it and live it; do not shun it and call it hard names. It is not so bad as you are. It looks poorest when you are richest. The faultfinder will find faults in paradise. Love your life, poor as it is. You may perhaps have some pleasant, thrilling, glorious hours, even in a poorhouse. The setting sun is reflected from the windows of the alms-house as brightly as from the rich man's abode; the snow melts before its door as early in the spring. I do not see but a quiet mind may live as contentedly there, and have as cheering thoughts, as in a palace. The town's poor seem to me often to live the most independent lives of any. May be they are simply great enough to receive without misgiving. Most think that they are above being supported by the town; but it often happens that they are not above supporting themselves by dishonest means. Which should be more disreputable. Cultivate poverty like a garden herb, like sage. Do not trouble yourself much to get new things, whether clothes or friends, Turn the old, return to them. Things do not change; we change. Sell your clothes and keep your thoughts. 不论你的生活如何卑贱，你要面对它生活，不要躲避它，更别用恶言咒骂它。它不像你那样坏。你最富有的时候，倒是看似最穷。爱找缺点的人就是到天堂里也能找到缺点。你要爱你的生活，尽管它贫穷。甚至在一个济贫院里，你也还有愉快、高兴、光荣的时候。夕阳反射在济贫院的窗上，像身在富户人家窗上一样光亮；在那门前，积雪同在早春融化。我只看到，一个从容的人，在哪里也像在皇宫中一样，生活得心满意足而富有愉快的思想。城镇中的穷人，我看，倒往往是过着最独立不羁的生活。也许因为他们很大，所以受之无愧。大多数人以为他们是超然的，不靠城镇来支援他们；可是事实上他们是往往利用了不正当的手段来对付生活，他们是毫不超脱的，毋宁是不体面的。视贫穷如园中之花而像圣人一样耕植它吧！不要找新的花样，无论是新的朋友或新的衣服，来麻烦你自己。找旧的，回到那里去。万物不变，是我们在变。你的衣服可以卖掉，但要保留你的思想。第二篇 Always will I bathe my days in the sea of enthusiasm 我将永远沐浴在热情的海洋里

罗素经典英语散文

罗素经典英语散文：Education and Discipline Any serious educational theory must consist of two parts: a conception of the ends of life, and a science of psychological dynamics, i.e., of the laws of mental change. Two men who differ as to the ends of life cannot hope to agree about education. The educational machine, throughout Western civilization, is dominated by two ethical theories: that of Christianity, and that of nationalism. These two, when taken seriously, are incompatible, as is becoming evident in Germany. For my part, I hold that where they differ, Christianity is preferable, but where they agree, both are mistaken. The conception which I should substitute as the purpose of education is civilization, a term which, as I meant it, has a definition which is partly individual, partly social. It consists, in the individual, of both intellectual and moral qualities: intellectually, a certain minimum of general knowledge, technical skill in one's own profession, and a habit of forming opinions on evidence; morally, of impartiality, kindliness, and a modicum of self-control. I should add a quality which is neither moral nor intellectual, but perhaps physiological: zest and joy of life. In communities, civilization demands respect for law, justice as between man and man, purposes not involving permanent injury to any section of the human race, and intelligent adaptation of means to ends. If these are to be the purpose of education, it is a question for the science of psychology to consider what can be done towards realizing them, and, in particular, what degree of freedom is likely to prove most effective. On the question of freedom in education there are at present three main schools of thought, deriving partly from differences as to ends and partly from differences in psychological theory. There are those who say that children should be completely free, however bad they may be; there are those who say they should be completely subject to authority, however good they may be; and there are those who say they should be free, but in spite of freedom they should be always good. This last party is larger than it has any logical right to be; Children, like adults, will not all be virtuous if they are all free. The belief that liberty will insure moral perfection is a relic of Rousseauism, and would not survive a study of animals and babies. Those who hold this belief think that education should have no positive purpose, but should merely offer an environment suitable for spontaneous development. I cannot agree with this school, which seems too individualistic, and unduly indifferent to the importance of knowledge. We live in communities which require cooperation, and it would be utopian to expect all the necessary cooperation to result from spontaneous impulse. The existence of a large population on a limited area is only possible owing to science and technique; education must, therefore, hand on the necessary minimum of these. The educators who allow most freedom are men whose success depends upon a degree of benevolence, self-control, and trained intelligence which can hardly be generated where every impulse is left unchecked; their merits, therefore, are not likely to be perpetuated if their methods are undiluted. Education, viewed from a social standpoint, must be something more positive than a mere opportunity for growth. It must, of course, provide this, but it must also provide a mental and moral equipment which children cannot acquire entirely for themselves. The arguments in favor of a great degree of freedom in education are derived not from man's natural goodness, but from the effects of authority, both on those who suffer it and on those who exercise it. Those who are subject to authority become either submissive or rebellious, and each attitude has its drawbacks. The submissive lose initiative, both in thought and action; moreover, the anger generated by the feeling of being thwarted tends to find an outlet in bullying those who are weaker. That is why tyrannical institutions are self-perpetuating: what a man has suffered from his father he inflicts upon his son, and the humiliations which he remembers having endured at his public school he passes on to "natives" when he becomes an empire-builder. Thus an unduly authoritative education turns the pupils into timid tyrants, incapable of either claiming or tolerating originality in word or deed. The effect upon the educators is even worse: they tend to become sadistic disciplinarians, glad to inspire terror, and content to inspire nothing else. As these men represent knowledge, the pupils acquire a horror of knowledge, which, among the English upper class, is supposed to be part of human nature, but is really part of the well-grounded hatred of the authoritarian pedagogue. Rebels, on the other hand, though they may be necessary, can hardly be just to what exists. Moreover, there are many ways of rebelling, and only a small minority of these are wise. Galileo was a rebel and was wise; believers in the flat-earth theory are equally rebels, but are foolish. There is a great danger in the tendency to suppose that opposition to authority is essentially meritorious and that unconventional opinions are bound to be correct: no useful purpose is served by smashing lamp-posts or maintaining Shakespeare to be no poet. Yet this excessive rebelliousness is often the effect that too much authority has on spirited pupils. And when rebels become educators, they sometimes encourage defiance in their pupils, for whom at the same time they are trying to produce a perfect environment, although these two aims are scarcely compatible. What is wanted is neither submissiveness nor rebellion, but good nature, and general friendliness both to people and to new ideas. These qualities are due in part to physical causes, to which old-fashioned educators paid too little attention; but they are due still more to freedom from the feeling of baffled impotence