怎麼用英語介紹瓦爾登湖
Ⅰ 怎麼用英語介紹瓦爾登湖
In 1845, when he was 28 years old Thoreau spent two years Jane in the beautiful environment of the Walden woods
Pu reclusive life, think of life, the relationship between man and nature, as well as the modern people living in the
Encountered embarrassment. This period of seclusion is the result of this simple and fragrant, lonely and fragrant powder
"Walden". At a time when Emerson advocated the Transcendentalist movement, a surge
Now a group of outstanding writer, Melville, Hawthorne as representative, to apprentice, assistant identity in Emerson
The birth of the home Thoreau with the thin "Walden" sideways in the great writer of the forest, and it
Inferior.
1845年，時年28歲的梭羅在環境優美的瓦爾登湖叢林中度過了兩年簡朴的隱居生活，思索人生、人與自然的關系，以及現代人在都市生活中所遇到的困窘。這段隱居生活的結果便是這部簡單而馥郁、孤獨而芬芳的散文集《瓦爾登湖》。此時正值愛默生所倡導的超驗主義運動高漲，一時涌現出麥爾維爾、霍桑為代表的一批優秀作家，以學徒、助手身份住在愛默生家裡的梭羅憑借這部薄薄的《瓦爾登湖》側身於這批大作家之林，而毫不遜色。
Ⅱ 急需一篇關於瓦爾登湖的BOOK REPORT，英文，500-600字
Walden (first published as Walden; or, Life in the Woods) by Henry David Thoreau is one of the best-known non-fiction books written by an American. It was Published in 1854,
Henry David Thoreau was graated from Harward University,instead of being a government official or becoming a businessman or being a star. he choose to live a simple and original life.
Thoreau came to Walden pond in july 1845,when he left there,it was september 1847.
Thoreau regarded his sojourn at Walden pond as a noble experiment with three purpose. First, he was escaping the humanizing effects of the Instrial Revolution by returning to a simpler, agrarian lifestyle. Second, he was simplifying his life and recing his expenditures, increasing the amount of leisure time in which he could work on his writings. Third, and most important, Thoreau was putting into practice the Transcendentalist belief that one can best transcend normality and experience the Ideal, or the Divin（神聖）, through nature.
The book details Thoreau's sojourn in a cabin near Walden Pond, amidst woodland owned by his friend and mentor Ralph Emerson, near Concord, Massachusetts. Thoreau lived at Walden for two years, two months, and two days, but Walden was written so that the stay appears to be a year, with expressed seasonal divisions. Thoreau did not intend to live as a hermit, for he received visitors and returned their visits. Instead, he hoped to isolate himself from society in order to gain a more objective understanding of it.
This book is not a novel, a narrative poem, or a play; there is no clear story line, no plot line. Nor is it autobiography, although much of it is based on Thoreau's life at Walden pond.
The book has 18 chapters.The question of its structure has puzzled many critics, with some focusing on the cycle of the seasons as symbolic death and rebirth, and others on whether it is unified in spite of the oppositions it contains. It is not an easy book for a reader -- especially a first time reader -- to sort out and to find order in.
Walden emphasizes the importance of self-reliance, solitude, contemplation, and closeness to nature in transcending the crass existence that is supposedly the lot of most humans.
That the book is not simply a criticism of society, but also an attempt to engage creatively with the better aspects of contemporary culture is suggested both by his closeness to Concord society and by his admiration(贊美) for classical literature.
Thoreau believes that it`s beneficialy to live solitary and close to nature. He loves to be alone, for "I never found the companion that was so companionable as solitude," and he is never lonely as long as he is close to nature. He believes there is no great value to be had by rubbing shoulders with the mass of humanity.
At the final chapter, Thoreau criticizes Americans' constant rush to succeed, to acquire superfluous(多餘的)wealth that does nothing to augment their happiness. He urges us to change our lives for the better, not by acquiring more wealth and material possessions, but instead to "sell your clothes and keep your thoughts," and to "say what you have to say, not what you ought." He criticizes conformity: "If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music which he hears, however measured or far away." By doing these things, men may find happiness and self-fulfillment.
Ⅲ 《瓦爾登湖》英文版
高中課本所選的梭羅《瓦爾登湖》的《神的一滴》出自原書第九章《湖》（Thenbsp;Ponds）。nbsp;這邊的空間太小，無法全部粘貼。nbsp;你可以自己到下面的網址中去閱讀。nbsp;其中的9nbsp;Thenbsp;Ponds,共分兩部分：nbsp;Partsnbsp;Anbsp;-nbsp;Bnbsp;Waldennbsp;Thenbsp;Pondsnbsp;SOMETIMES,nbsp;HAVINGnbsp;HADnbsp;anbsp;surfeitnbsp;ofnbsp;humannbsp;societynbsp;andnbsp;gossip,nbsp;andnbsp;wornnbsp;outnbsp;allnbsp;mynbsp;villagenbsp;friends,nbsp;Inbsp;ramblednbsp;stillnbsp;farthernbsp;westwardnbsp;thannbsp;Inbsp;habituallynbsp;dwell,nbsp;intonbsp;yetnbsp;morenbsp;unfrequentednbsp;partsnbsp;ofnbsp;thenbsp;town,nbsp;「tonbsp;freshnbsp;woodsnbsp;andnbsp;pasturesnbsp;new,(1)「nbsp;or,nbsp;whilenbsp;thenbsp;sunnbsp;wasnbsp;setting,nbsp;madenbsp;mynbsp;suppernbsp;ofnbsp;huckleberriesnbsp;andnbsp;blueberriesnbsp;onnbsp;Fairnbsp;Havennbsp;Hill,nbsp;andnbsp;laidnbsp;upnbsp;anbsp;storenbsp;fornbsp;severalnbsp;days.nbsp;Thenbsp;fruitsnbsp;donbsp;notnbsp;yieldnbsp;theirnbsp;truenbsp;flavornbsp;tonbsp;thenbsp;purchasernbsp;ofnbsp;them,nbsp;nornbsp;tonbsp;himnbsp;whonbsp;raisesnbsp;themnbsp;fornbsp;thenbsp;market.nbsp;Therenbsp;isnbsp;butnbsp;onenbsp;waynbsp;tonbsp;obtainnbsp;it,nbsp;yetnbsp;fewnbsp;takenbsp;thatnbsp;way.nbsp;Ifnbsp;younbsp;wouldnbsp;knownbsp;thenbsp;flavornbsp;ofnbsp;huckleberries,nbsp;asknbsp;thenbsp;cowboynbsp;ornbsp;thenbsp;partridge.nbsp;Itnbsp;isnbsp;anbsp;vulgarnbsp;errornbsp;tonbsp;supposenbsp;thatnbsp;younbsp;havenbsp;tastednbsp;huckleberriesnbsp;whonbsp;nevernbsp;pluckednbsp;them.nbsp;Anbsp;huckleberrynbsp;nevernbsp;reachesnbsp;Boston;nbsp;theynbsp;havenbsp;notnbsp;beennbsp;knownnbsp;therenbsp;sincenbsp;theynbsp;grewnbsp;onnbsp;hernbsp;threenbsp;hills.nbsp;Thenbsp;ambrosialnbsp;andnbsp;essentialnbsp;partnbsp;ofnbsp;thenbsp;fruitnbsp;isnbsp;lostnbsp;withnbsp;thenbsp;bloomnbsp;whichnbsp;isnbsp;rubbednbsp;offnbsp;innbsp;thenbsp;marketnbsp;cart,nbsp;andnbsp;theynbsp;becomenbsp;merenbsp;provender.nbsp;Asnbsp;longnbsp;asnbsp;Eternalnbsp;Justicenbsp;reigns,nbsp;notnbsp;onenbsp;innocentnbsp;huckleberrynbsp;cannbsp;benbsp;transportednbsp;thithernbsp;fromnbsp;thenbsp;country『snbsp;hills.nbsp;[2]nbsp;Occasionally,nbsp;afternbsp;mynbsp;hoeingnbsp;wasnbsp;donenbsp;fornbsp;thenbsp;day,nbsp;Inbsp;joinednbsp;somenbsp;impatientnbsp;companionnbsp;whonbsp;hadnbsp;beennbsp;fishingnbsp;onnbsp;thenbsp;pondnbsp;sincenbsp;morning,nbsp;asnbsp;silentnbsp;andnbsp;motionlessnbsp;asnbsp;anbsp;cknbsp;ornbsp;anbsp;floatingnbsp;leaf,nbsp;and,nbsp;afternbsp;practisingnbsp;variousnbsp;kindsnbsp;ofnbsp;philosophy,nbsp;hadnbsp;concludednbsp;commonly,nbsp;bynbsp;thenbsp;timenbsp;Inbsp;arrived,nbsp;thatnbsp;henbsp;belongednbsp;tonbsp;thenbsp;ancientnbsp;sectnbsp;ofnbsp;Coenobites.(2)nbsp;Therenbsp;wasnbsp;onenbsp;oldernbsp;man,nbsp;annbsp;excellentnbsp;fishernbsp;andnbsp;skillednbsp;innbsp;allnbsp;kindsnbsp;ofnbsp;woodcraft,nbsp;whonbsp;wasnbsp;pleasednbsp;tonbsp;looknbsp;uponnbsp;mynbsp;housenbsp;asnbsp;anbsp;buildingnbsp;erectednbsp;fornbsp;thenbsp;conveniencenbsp;ofnbsp;fishermen;nbsp;andnbsp;Inbsp;wasnbsp;equallynbsp;pleasednbsp;whennbsp;henbsp;satnbsp;innbsp;mynbsp;doorwaynbsp;tonbsp;arra
Ⅳ 急求一篇關於瓦爾登湖超驗主義的英文essay，急求！
What a man thinks of himself, that it is which determines, or rather indicates, his fate.
Self-emancipation even in the West Indian provinces of the fancy and imagination, -- what
Wilberforce is there to bring that about? Think, also, of the ladies of the land weaving toilet
cushions against the last day, not to betray too green an interest in their fates! As if you could
kill time without injuring eternity.
The mass of men lead lives of quiet desperation. What is called resignation is confirmed
desperation. From the desperate city you go into the desperate country, and have to console
yourself with the bravery of minks and muskrats. A stereotyped but unconscious despair is
concealed even under what are called the games and amusements of mankind. There is no
play in them, for this comes after work. But it is a characteristic of wisdom not to do desperate
things.
When we consider what, to use the words of the catechism, is the chief end of man, and what
are the true necessaries and means of life, it appears as if men had deliberately chosen the
common mode of living because they preferred it to any other. Yet they honestly think there is
no choice left. But alert and healthy natures remember that the sun rose clear. It is never too
late to give up our prejudices. No way of thinking or doing, however ancient, can be trusted
without proof. What every body echoes or in silence passes by as true to-day may turn out to
be falsehood to-morrow, mere smoke of opinion, which some had trusted for a cloud that would
sprinkle fertilizing rain on their fields. What old people say you cannot do you try and find that
you can. Old deeds for old people, and new deeds for new. Old people did not know enough
once, perchance, to fetch fresh fuel to keep the fire a-going; new people put a little dry wood
under a pot, and are whirled round the globe with the speed of birds, in a way to kill old people,
as the phrase is. Age is no better, hardly so well, qualified for an instructor as youth, for it has
not profited so much as it has lost. One may almost doubt if the wisest man has learned any
thing of absolute value by living. Practically, the old have no very important advice to give the
young, their own experience has been so partial, and their lives have been such miserable
failures, for private reasons, as they must believe; and it may
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be that they have some faith left which belies that experience, and they are only less young
than they were. I have lived some thirty years on this planet, and I have yet to hear the first
syllable of valuable or even earnest advice from my seniors. They have told me nothing, and
probably cannot tell me any thing, to the purpose. Here is life, an experiment to a great extent
untried by me; but it does not avail me that they have tried it. If I have any experience which I
think valuable, I am sure to reflect that this my Mentors said nothing about.
One farmer says to me, "You cannot live on vegetable food solely, for it furnishes nothing to
make bones with;" and so he religiously devotes a part of his day to supplying his system with
the raw material of bones; walking all the while he talks behind his oxen, which, with
vegetable-made bones, jerk him and his lumbering plough along in spite of every obstacle.
Some things are really necessaries of life in some circles, the most helpless and diseased,
which in others are luxuries merely, and in others still are entirely unknown.
The whole ground of human life seems to some to have been gone over by their
predecessors, both the heights and the valleys, and all things to have been cared for.
According to Evelyn, "the wise Solomon prescribed ordinances for the very distances of trees;
and the Roman praetors have decided how often you may go into your neighbor's land to
gather the acorns which fall on it without trespass, and what share belongs to that neighbor."
Hippocrates has even left directions how we should cut our nails; that is, even with the ends of
the fingers, neither shorter nor longer. Undoubtedly the very tedium and ennui which presume
to have exhausted the variety and the joys of life are as old as Adam. But man's capacities
have never been measured; nor are we to judge of what he can do by any precedents, so little
has been tried. Whatever have been thy failures hitherto, "be not afflicted, my child, for who
shall assign to thee what thou hast left undone?"
We might try our lives by a thousand simple tests; as, for instance, that the same sun which
ripens my beans illumines at once a system of earths like ours. If I had remembered this it
would have prevented some mistakes. This was not the
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light in which I hoed them. The stars are the apexes of what wonderful triangles! What distant
and different beings in the various mansions of the universe are contemplating the same one at
the same moment! Nature and human life are as various as our several constitutions. Who shall
say what prospect life offers to another? Could a greater miracle take place than for us to look
through each other's eyes for an instant? We should live in all the ages of the world in an hour;
ay, in all the worlds of the ages. History, Poetry, Mythology! -- I know of no reading of another's
experience so startling and informing as this would be.
The greater part of what my neighbors call good I believe in my soul to be bad, and if I repent
of any thing, it is very likely to be my good behavior. What demon possessed me that I behaved
so well? You may say the wisest thing you can old man, -- you who have lived seventy years,
not without honor of a kind, -- I hear an irresistible voice which invites me away from all that.
One generation abandons the enterprises of another like stranded vessels.
I think that we may safely trust a good deal more than we do. We may waive just so much
care of ourselves as we honestly bestow elsewhere. Nature is as well adapted to our weakness
as to our strength. The incessant anxiety and strain of some is a well nigh incurable form of
disease. We are made to exaggerate the importance of what work we do; and yet how much is
not done by us! or, what if we had been taken sick? How vigilant we are! determined not to live
by faith if we can avoid it; all the day long on the alert, at night we unwillingly say our prayers
and commit ourselves to uncertainties. So thoroughly and sincerely are we compelled to live,
reverencing our life, and denying the possibility of change. This is the only way, we say; but
there are as many ways as there can be drawn radii from one centre. All change is a miracle to
contemplate; but it is a miracle which is taking place every instant. Confucius said, "To know
that we know what we know, and that we do not know what we do not know, that is true
knowledge." When one man has reced a fact of the imagination to be a fact to his
understanding, I foresee that all men will at length establish their lives on that basis.
Ⅳ 瓦爾登湖經典原文（英文）和其他資料
「淺淺的一層溪水流逝了,但永恆留在了原處。」這句話英文原文是什麼呀？急用！謝謝！
Its
thin
current
slides
away,
but
eternity
remains.
選自原著
Ⅵ 用英語寫一篇去瓦爾登湖旅遊的計劃
In 1, when he was years old Thoreau spent two years Jane in the beautiful environment of the Walden woods。Pu reclusive life, tnk of life, the relationsp between man and nature, as well as the modern people living in the。Encountered embarrassment. Ts period of seclusion is the result of ts simple and fragrant, lonely and fragrant powder。"Walden". At a time when Emerson advocated the Transcendentalist movement, a surge。Now a group of outstanding writer, Melville, Hawthorne as representative, to apprentice, assistant identity in Emerson。The birth of the home Thoreau with the tn "Walden" sideways in the great writer of the forest, and it。Inferior. 1年，時年歲的梭羅在環境優美的瓦爾登湖叢林中度過了兩年簡朴的隱居生活，思人生、人與自然的關系，以及現代人在都市生活中所遇到的困窘。這段隱居生活的結果便是這部簡單而馥郁、孤獨而芬芳的散文集《瓦爾登湖》。還有一件事 幾天前幫我指導的ABC天芐歐美外教英語中心的外教和我提到 若想將英語學好是輕松的。必然具有符合的研習空間和闇練口語對象 重點就是老師教學經驗，標准口音(建議找歐美外教)很重要，堅決每日口語溝通 1v1加強化教學才能有最.好.的進步幅度。完成課堂後仍要復習聽取課堂錄音檔，幫助加強記憶；不過實在沒有練習對象的話 就上可可或大耳朵獲取課外教材閱讀 多用耳聽、眼觀、嘴動、腦想，迅速的口語會提高起來 學習成效是必定快速顯著的；此時正值愛默生所倡導的超驗主義運動高漲，一時涌現出麥爾維爾、霍桑為代表的一批優秀作家，以學徒、助手身份住在愛默生家裡的梭羅憑借這部薄薄的《瓦爾登湖》側身於這批大作家之林，而毫不遜色。
Ⅶ 英語作文,關於我和朋友去瓦爾登湖玩
大自然既能適應我們的長處，也能適應我們的弱點——題記 一百六十多年前， 一個叫大衛梭羅的美國人幽居在瓦爾登湖畔三年光陰， 獨自一人建造 了小屋，並漁獵，耕耘，沉思，寫作，最後誕生了一部偉大的散文集《瓦爾登湖》《瓦爾登 ， 湖》深深影響了一代人，許多偉人也拜讀了此書，時至今日該書仍然閃爍著耀眼的光輝，影 響深遠。此書也入選了美國國會圖書館評出的「塑造讀者的25本書」。 這本書寫成於19世紀中葉，那時正是資本主義的飛速發展時期，在當時的歷史背景下， 作者竟能冒天下之大不韙， 這樣特立獨行， 懷著一顆質朴純真之心踏上了這樣一段非同尋常 的旅程， 這種勇氣和魄力令人無比欽佩， 而在梭羅心中能存有這樣的不帶有一絲一毫受世俗 之氣污染的純凈思想更是讓我肅然!這澄明的思想如同一陣清新長風掠過所有讀過此書之人 的心際， 不禁讓人為之精神一振， 他要讓人們明白在這個世界上除了追求物質生活外還有另 外一種生活，就是可以帶來無比快樂的簡朴生活!物質生活確實很誘人，有了錢財便好象可 以為所欲為，有華麗的別墅，有高級的私家車，有豐盛的飯菜，有奪目的衣裳和珠寶等等等 等，於是人們都無時無刻不在追求著財富，有了可觀的錢財後還想得到的更多，永無止境， 直到他老之將至之時， 他才會意識到在他的一生當中他充當的到底是一個什麼角色。 這讓我 想起了一個故事， 一個漁夫整日以打漁為生， 每天只打很少的夠吃一天的魚便在海邊悠閑地 曬太陽， 一天一個有錢人見到他在懶洋洋地曬太陽便過去批評漁夫好吃懶做， 有錢人說： 「你 怎麼不去搞水產養殖?過幾年那可以賺多少錢啊!」漁夫說：「賺那麼多錢干什麼?」有錢人說： 「這樣的話就可以不用每天出海打漁了!」漁夫問：「不出海打漁了那我每天干什
Ⅷ 關於美國五大湖景色的英文描寫
The Great Lakes
包括 Superior, Michigan, Huron, Erie and Ontario -- and their connecting channels form the largest fresh surface water system on earth. If you stood on the moon, you could see the lakes and recognize the familiar wolf head shape of Lake Superior, or the mitten bounded by lakes Michigan, Huron and Erie. Covering more than 94,000 square miles and draining more than twice as much land, these Freshwater Seas hold an estimated 6 quadrillion gallons of water, about one-fifth of the world's fresh surface water supply and nine-tenths of the U.S. supply. Spread evenly across the contiguous 48 states, the lakes' water would be about 9.5 feet deep.
The channels that connect the Great Lakes are an important part of the system. The St. Marys River is the northernmost of these, a 60-mile waterway flowing from Lake Superior down to Lake Huron. At the St. Marys rapids, the Soo Locks bypass the rough waters, providing safe transport for ships. The St. Clair and Detroit rivers, and Lake St. Clair between them, form an 89-mile long channel connecting Lake Huron with Lake Erie. The 35-mile Niagara River links lakes Erie and Ontario, and sends approximately 50,000 to 100,000 cubic feet of water per second over Niagara Falls; the manmade Welland Canal also links the two lakes, providing a detour around the falls. From Lake Ontario, the water from the Great Lakes flows through the St. Lawrence River all the way to the Atlantic Ocean, about 1,000 miles away.
This system greatly affects our way of life, as well as all aspects of the natural environment, from weather and climate, to wildlife and habitat. Yet for all their size and power, the Great Lakes are fragile. In the past, this fragile nature wasn't recognized, and the lakes were mistreated for economic gain, placing the ecosystem under tremendous stress from our activities. Today, we understand that our health and our children's inheritance depend on our collective efforts to wisely manage our complex ecosystem
Ⅸ 跪求英語大神翻譯一篇文章！關於《瓦爾登湖》的！急急急！
請把英語發過來