放弃不需要勇气英语作文(热门20篇)

The word, friend, covers a wide range of meanings. It can be a nodding acquaintance, a comrade, a confidant, a partner, a playmate, an intimate colleague, etc.

Everyone needs friendship. No one can sail the ocean of life single-handed. We need help from, and also give help to, others. In modern society, people attach more importance to relations and connections. A man of charisma has many friends. His power lies in his ability to give.

As life is full of strife and conflict, we need friends to support and help us out of difficulties. Our friends give us warnings against danger. Our friends offer us advice with regard to how do deal with various situations. True friends share not only our joys but also our sorrows.

With friendship, life is happy and harmonious. Without friendship, life is sad and unfortunate. I have friends in high positions and friends in the rank and file. Some are rich and in power. Some are relatively poor and without power. Some are like myself, working as a teacher, reading and writing, content with a simple life. We all care for each other, love and help each other. We feel we are happiest when we chat and exchange ideas with one another. With my friends, I know what to treasure, what to tolerate and what to share.

I will never forget my old friends, and Ill keep making new friends. I will not be cold and indifferent to my poor friends, and I will show concern for them, even if it is only a comforting word.

[参考译文]

“朋友”这个词的意义很广。朋友可以是点头之交、同志、知已、伙伴、玩伴、亲密的同事等。

人人都需要友谊，没有人能独自在人生的海洋中航行。我们给人以帮助，也需要别人的帮助。在现代社会，人们更重视关系和联系。一个有非凡魅力的人有许多朋友，他的力量在于他的奉献能力。

生活充满矛盾和斗争，我们需要朋友的支持，以帮助我们摆脱困境。朋友提醒我们警惕险滩。朋友主动给我们以忠告，告诉我们如何应付各种不同的局势。真正的朋友与我们同甘共苦。

有了友谊，生活幸福、和谐；没有友谊，生活变得悲伤、不幸。我有地位高的朋友，也有地位低的朋友；有的有钱有权，有的较穷且无权无势。有的和我一样教书，读读写写，满足于简朴的生活。我们都互相关心，互相爱护，互相帮助。我们觉得朋友们在一起闲谈交流思想时感到最开心。对我的朋友们，我知道该珍惜什么，容忍什么，分享什么。

我决不会忘记老朋友，同时继续结交新朋友。我对穷朋友绝不冷漠，而是关心他们，哪怕只是一句安慰的话。

[我们需要朋友英语作文及译文

放暑假了，晚上我们小区里的很多小朋友会下楼玩耍，有滑旱冰的，有打羽毛球的，有下棋的，有骑自行车的。

看着邻居的小朋友骑着自行车，在小区的空地上转来转去，我羡慕极了，如果我也有一辆这样的小自行车兜兜风那多威风啊!于是我吵着要爸爸妈妈买一辆自行车。

第二天爸爸推着自行车来到了我的面前，一辆蓝色崭新的小车，小小的轮子，黑色的把手，握着特别得舒服，车子非常漂亮，我高兴极了，我迫不及待的下楼去骑了。

我坐上自行车学着别人的样子骑起来，可车身歪歪斜斜的怎么也平衡不了，摔了好几次，膝盖也擦破了皮，我生气极了，也害怕摔倒，想放弃学骑自行车。爸爸说：“没关系的，慢慢来，你把握方向，如果要斜倒的话自己用脚踩地上平衡住就可以了。”爸爸的话鼓舞了我。我鼓起勇气，再来!我小心翼翼的踩着脚踏板，开始摇摇晃晃，跌跌撞撞，骑着骑着我掌握了方法，骑地越来越稳了，在小区里转圈，迎面吹来的风打在脸上，耳边的风呼啸而过，感觉好极了!

我会骑自行车了，大家为我叫好，说我学的快，爸爸更夸我有勇气战胜困难，旁边不会骑的小朋友也用羡慕的眼光看着我，我心里也甜滋滋的。在小区里兜了一圈又一圈。

勇气给了我无限的快乐和生机!

我们深深埋在心里的，有时候，缺少了勇气的灌溉。有时，我们那怯弱的心，需要一扇走向勇敢的门。

题记

那天，失色的天空飘拂着细细的小雨，雨珠伴随着寒冷浸润在潮湿的空气中。本是轻轻飘着的小雨打起了打击乐，在喧闹的人群中奏响起缓慢的乐曲。风，把树枝吹得沙沙作响。雨中的我穿梭在熙熙攘攘的人群中，雨珠不断击打着花花绿绿的雨伞，雨珠的声音啪啪啪的越来越密集。雨中，只是一眼，便望到了她。

她穿着黑白相间的校服，单薄的身子显现出她的瘦弱。她的发丝上沾满一粒粒的雨珠，一双大眼睛望着前方，隐隐透出她的一丝无奈。她的双手交叉，挡在头顶上，却仍然抵挡不住雨的击打。雨珠狠心地击打在她的手上，头上，身上。

望着她，我的心里滋生出一丝丝不忍，这时，熙熙攘攘的人群仿佛失掉了颜色，唯有她能让我注意。我慢慢地，慢慢地挪动，试图把伞递过去，与她共用。雨仍击打着它的乐曲，但已然不如之前动听。我逆着人群，努力的挪到了她的附近。她的身子已经被打湿了，鞋子不断渗出水来。她的脸上划过水珠，不知是雨，还是泪。我站在她的身旁，不知怎的，原先坚定的想法和她共用伞，却淡了下来。

站在她的身旁，我的手微微颤抖，犹豫地握着手中的伞，心中在挣扎。只要一步，只要再向前一步，她就能免于大雨的击打，我也能帮助到一个人。可心里总有一股声音把我拉了回去，递过了伞，如何和她说话，又用一个什么理由去帮她，递过伞后，又怎么缓解尴尬。想到这里，我的脚就变得特别的沉重，不论是现实还是心里，都无法跨出那仅仅的一步。

“轰隆隆轰隆隆。”天空吼起了又低又长的雷鸣声，雨珠快速地砸了下来，在地上，积水面上跳起了猛烈的舞蹈。雨珠像有力的拳头砸在伞面上，地上，还有她身上。纠结了许久，看着她那身子被大雨冲刷，心里的那堵墙似乎崩塌了，我的内心终于战胜了胆怯和懦弱。刚想踏出那一步，一个高高的人走到她身边，大大的伞顶住了她头上的雨珠。我不知道那个人是否认识她，但我知道，此时的她，笑得很幸福，很幸福。

也许，也许每个人都有一颗愿意帮助别人的心，阻碍这颗善良的心做出行动的，是一个不需要的理由。我没有勇气，只能怯弱的纠结于帮和不帮之间，殊不知，当你犹豫的那一刻，你就失去了帮助别人的勇气。但是，经过这次，我心灵的一扇门，一扇走向勇敢的门，已然被打开了一道裂缝。

看着她渐渐远去的背影，我有些羞愧。突然间，有位同学淋着雨走在路上。我跑了过去，我的伞顶着同学头上的雨珠。此时的我，很满足。

那份胆怯，那份懦弱，在那个雨后一去不复返了

There are many different types of music in the world today. Why do we need music? Is the traditional music of a country more important than the international music that is heard everywhere nowadays?

范文：

It is true that a rich variety of musical styles can be found around the world. Music is a vital part of all human cultures for a range of reasons, and I would argue that traditional music is more important than modern, international music.

Music is something that accompanies all of us throughout our lives. As children, we are taught songs by our parents and teachers as a means of learning language, or simply as a form of enjoyment. Children delight in singing with others, and it would appear that the act of singing in a group creates a connection between participants, regardless of their age. Later in life, people’s musical preferences develop, and we come to see our favourite songs as part of our life stories. Music both expresses and arouses emotions in a way that words alone cannot. In short, it is difficult to imagine life without it.

In my opinion, traditional music should be valued over the international music that has become so popular. International pop music is often catchy and fun, but it is essentially a commercial product that is marketed and sold by business people. Traditional music, by contrast, expresses the culture, customs and history of a country. Traditional styles, such as ...(example)..., connect us to the past and form part of our cultural identity. It would be a real pity if pop music became so predominant that these national styles disappeared.

In conclusion, music is a necessary part of human existence, and I believe that traditional music should be given more importance than international music.

[我们为什么需要音乐英语作文

下面的材料旨在丰富学生在是非问题写作方面的思想和语言，考生在复习时可以先分类阅读这些篇章，然后尝试写相关方面的作文题。

对于素材中用黑体字的部分，特别建议你熟读，背诵，因为它们在语言和观点上都值得吸收。学习语言的人应该明白，表达能力和思想深度都靠日积月累，潜移默化。从某种意义上说，提高英语写作能力无捷径可走，你必须大段背诵英语文章才能逐渐形成语感和用英语进行表达的能力。这一关，没有任何人能代替你过。

因此，建议你下点苦功夫，把背单词的精神拿出来背诵文章。何况，并不是要求你背了之后永远牢记在心：你可以这个星期背，下个星期忘。这没有关系，相信你的大脑具有神奇的能力。背了工具箱里的文章后，你会惊讶的发现：I can think in English now！

1.?????? Proverbs

1. A graduation ceremony is an event where the commencement speaker tells thousands of students dressed in identical caps and gowns that individuality is the key to success.

2. The primary purpose of a liberal education is to make one’s mind a pleasant place in which to spend one’s time.

3. Next in importance to freedom and justice is popular education, without which neither freedom nor justice can be permanently maintained.

4. The classroom--not the trench--is the frontier of freedom now and forevermore.

5. Education’s purpose is to replace an empty mind with an open one.

6. It is the purpose of education to help us become autonomous, creative, inquiring people who have the will and intelligence to create our own destiny.

7. You see, real ongoing, lifelong education doesn’t answer questions; it provokes them.

8. People will pay more to be entertained than educated.

9.the most important function of education at any level is to develop the personality of the individual and the significance of his life to himself and to others. This is the basic architecture of a life; the rest is ornamentation and decoration of the structure.

10. The essence of our efforts to see that every child has a chance must be to assure each as equal opportunity, not to become equal, but to become different-to realize whatever unique potential of body, mind, and spirit he or she possesses.

11. A great teacher never strives to explain his vision-he simply invites you to stand beside him and see for yourself.

12. If you can read and don’, you are an illiterate by choice.

2. Damaging Research

A study by National Parent-Teacher Organization revealed that in the average American school, eighteen negatives are identified for every positive that is pointed out. The Wisconsin study revealed that when children enter the first grade, 80 percent of them feel pretty good themselves, but by the time they get to the sixth grade, only 10 percent of them have good self-images.

3. Education and Citizenship

An important aspect of education in the United States is the relationship between education and citizenship. Throughout its history this nation has emphasized public education as a means of transmitting democratic values, creating equality of opportunity, and preparing new generations of citizens to function in society. In addition, the schools have been expected to help shape society itself. During the 1950s, for example, efforts to combat racial segregation focused on the schools. Later, when the Soviet Union launched the first orbiting satellite, American schools and colleges came under intense pressure and were offered many incentives to improve their science and mathematics programs so that the nations would not fall behind the Soviet Union in scientific and technological capabilities.

Education is often viewed as a tool for solving social problems, especially social inequality. The schools, t is thought, can transform young people from vastly different backgrounds into competent, upwardly mobile adults. Yet these goals seem almost impossible to attain. In recent years, in fact, public education has been at the center of numerous controversies arising from the gap between the ideal and the reality. Part of the problem is that different groups in society have different have different expectations. Some feel that children should be taught basic job-related skills; still others believe education should not only prepare children to compete in society but also help them maintain their cultural identity (and, in the case of Hispanic children, their language). On the other hand, policymakers concerned with education emphasize the need to increase the level of student achievement and to improve parents in their children’s education.

Some reformers and critics have called attention to the need to link formal schooling with programs designed to address social problems. Sociologist Charles Moscos, for example, is a leader in the movement to expand programs like the Peace Corps, Vista, and Outward Bound into a system of voluntary national service. National service, as Moscos defines it, would entail “the full-time undertaking of public duties by young people whether as citizen soldiers or civilian servers-who are paid subsistence wages” and serve for at least one year. In return for this period of service, the volunteers would receive assistance in paying for college or other educational expenses.

Advocates of national service and school-to-work programs believe that education does not have to be confined to formal schooling. In devising strategies to provide opportunities for young people to serve their society, they emphasize the educational value of citizenship experiences gained outside the classroom. At this writing there is little indication that national service will become a new educational institution in the United States, although the concept is steadily gaining support among educators and social critics.

4. The Teacher’s Role

Given the undeniable importance of classroom experience, sociologists have done a considerable amount of research on what goes on in the classroom. Often they start from the premise that, along with the influence of peers, students’ experiences in the classroom are of central importance to their later development. One study examined the impact of a single first-grade teacher on her students’ subsequent adult status. The surprising results of this study have important implications. It is evident that good teachers can make a big difference in children’s lives, a fact that gives increased urgency to the need to improve the quality of primary-school teaching. The reforms carried out by educational leaders like James Comer suggest that when good teaching is combined with high levels of parental involvement the results can be even more dramatic.

Because the role of the teacher is to change the learner in some way, the teacher-student relationship is an important part of education. Sociologists have pointed out that this relationship is asymmetrical or unbalanced, with the teacher being in a position of authority and the student having little choice but to passively absorb the information provided by the teacher. In other words, in conventional classrooms there is little opportunity for the students to become actively involved in the learning process. On the other hand, students often develop strategies for undercutting the teacher’s authority: mentally withdrawing, interrupting, and the like. Hence, much current research assumes that students and teachers influence each other instead of assuming that the influence is always in a single direction.

5. Education Philosophy

For the past fifty years our schools have operated on the theories of John Dewey (1859-1953), an American educator and writer. Dewey believed hat the school’s job was to enhance the natural development of the growing child, rather than to pour information, for which the child had no context, into him or her. In the Dewey system, the child becomes the active agent in his own education, rather than a passive receptacle for facts.

Consequently, American schools are very enthusiastic about teaching “life skills” –logical thinking, analysis, creative problem--solving. The actual content of the lessons is secondary to the process, which is supposed to train the child to be able to handle whatever life may present, including all the unknowns of the future. Students and teachers both regard pure memorization as an uncreative and somewhat vulgar.

In addition to “life skills”, schools are assigned to solve the ever growing stoke of social problems. Racism, teenage pregnancy, alcoholism, drug use, reckless driving, and are just a few of the modern problems that have appeared on the school curriculum.

This all contributes to a high degree of social awareness in American youngsters.

6. Student Life

To the students, the most notable difference between elementary school and the higher levels is that in junior high they start “changing classes”. This means that rather than spending the day in one classroom, they switch classrooms to meet their different teachers. This gives them three or four minutes between classes in the hallways, where a great deal of the important social action of high school traditionally takes place. Students have lockers in these hallways, around which thy congregate.

Society in general does not take the business of studying very seriously. Schoolchildren have a great deal of free time, which they are encouraged to fill with extracurricular activities—sports, clubs, cheerleading, scouts—supposed to inculcate such qualities as leadership, sportsmanship, ability to organize, etc. those who don’t become engaged in such activities or have afterschool jobs have plenty of opportunity to “hang out”, listen to teenager music, and watch television.

Compared to other nations, American students do not have much homework. Studies also show that American parents have lower expectations for their children’s success in school than other nationalities do. (Historically, there has not been much correlation between American school success and success in later life.) “He’s just not a scholar”, the American parents might say, content that their son is on the swim team and doesn’t take drugs. (Some of the young do choose to study hard, for reason of their own, such as determining that the road to riches lies through Harvard Business School.)

What American schools do effectively teach is the competitive method. In innumerable ways children are pitted against each other—whether in classroom discussion, spelling bees, reading groups, or tests. Every classroom is expected to produce a scattering of A’s and F’s (teachers often grade A=excellent; B=good; C=average; D=poor; and F=failed). A teacher who gives all A’s looks too soft—so students are aware that they are competing for the limited number of top marks.

Foreign students sometimes don’t understand that copying from other people’s papers or from books is considered wrong and taken seriously. Here, it is important to show that you have done your own work and are displaying your own knowledge. It is more important than helping your friends to pass, whom we think do not deserve to pass unless they can provide their own answers. Group effort goes against the competitive grain, and American students do not study together as many Asians do. Many Asians in this country consider their group study habits a large contributor to their school success.

7. Adult Education

After complaining about many aspects of American life, a 40-year-old woman from Hong Kong concluded, “But where else could someone my age go back to school and get a degree in social work? Here you can change your whole life, start a new business, do what you really want to do.”

So at least to this person, school requirements weren’t inhibiting. And to millions of others, adult education is the path to a new career, or if not to a new career, to a new outlook. Schools generally encourage the older person who wants to start anew, and besides regular classes, schedule evening classes in special programs. Today there are so many people of retirement age in college that it is no longer remarkable.

8. Moral Relativism in American

Improving American education requires not doing new things but doing (and remembering) some good old things. At the time of our nation’s founding, Thomas Jefferson listed the requirements for a sound education in the Report of the Commissioners for the University of Virginia. In this landmark statement on American education, Jefferson wrote of the importance of education and writing, and of reading history, and geography. But he also emphasized the need “to instruct the mass of our citizens in these, their rights, interests, and duties, as men and citizens.” Jefferson believed education should aim at the improvement of both one’s “morals” and “faculties”. That has been the dominant view of the aims of American education for over two centuries. But a number of changes, most of them unsound, have diverted schools from these great pursuits. And the story of the loss of the school’s original moral mission explains a great deal.

Starting in the early seventies, “values clarification” programs started turning up in schools all over America. According to this philosophy, the schools were not to take part in their time-honored task of transmitting sound moral values; rather, they were to allow the child to “clarify” his own values (which adults, including parents, had no “rights” to criticize). The “values clarification” movement didn’t clarify values; it clarified wants and desires. This form of moral relativism said, in effect, that no set of values was right or wrong; everybody had an equal right to his own values; and all values were subjective, relative, and personal. This destructive view took hold with a vengeance.

In 1985 The York Times published an article quoting New York area educators, in slavish devotion to this new view, proclaiming, “They deliberately avoid trying to tell students what is ethically right and wrong.” The article told of one counseling session involving fifteen high school juniors and seniors. In the course of that session a student concluded that a fellow student had been foolish to return one thousand dollars she found in a purse at school. According to the article, when the youngsters asked the counselor’s opinion, “He told them he believed the girl had done the right thing, but that, of course, he would not try to force his values on them. ‘If I come from the position of what is wrong,’ he explained, ‘then I’m not their counselor.’”

Once upon a time, a counselor offered counselor, and he knew that an adult does not form character in the young by taking a stance of neutrality toward questions of right and wrong or by merely offering “choices” or “options”.

In response to the belief that adults and educators should teach children sound morals, one can expect from some quarters indignant objections (I’ve heard one version of it expressed countless times over the years): “Who are you to say what’s important?” or “Whose standards and judgments do we use?”

The correct response, it seems to me, is, is we ready to do away with standards and judgments? Is anyone going to argue seriously that a life of cheating and swindling is as worthy as a life of honest, hard work? Is anyone (with the exception of some literature professors at our elite universities) going to argue seriously the intellectual corollary, that a Marvel comic book is as good as Macbeth? Unless we are willing to embrace some pretty silly position, we’ve got to admit the need for moral and intellectual standards. The problem is that some people tend to regard anyone who would pronounce a definitive judgment as an unsophisticated Philistine or a closed-minded “elitist” trying to impose his view on everybody else.

The truth of the real world is that without standards and judgments, there can be no progress. Unless we are prepared to say irrational things—that nothing can be proven more valuable than anything else or that everything is equally worthless—we must ask the normative question. It may come, as a surprise to those who fell that to be “progressive” is to be value-neutral. But as Matthew Amold said, “the world is forwarded by having its attention fixed on the best things” and if the world can’t decide what the best things are, at least to some degree, then it follows that progress, and character, is in trouble. We shouldn’t be reluctant to declare that some things, some lives, books, ideas, and values are better than others. It is the responsibility of the schools to teach these better things.

At one time, we weren’t so reluctant to teach them. In the mid-nineteenth century, a diverse, widespread group of crusaders began to work for the public support of what was then called the “common school”, the forerunner of the public school. They were to be charged with the mission of school felt that the nation could fulfill its destiny only if every new generation was taught these values together in a common institution.

The leaders of the common school movement were mainly citizens who were prominent in their communities—businessmen, ministers, local civic and government officials. These people saw the schools as upholders of standards of individual morality and small incubators of civic and personal virtue; the founders of the public schools had faith that public education could teach good moral and civic character from a common ground of American values.

But in the past quarter century or so, some of the so-called experts became experts of value neutrality, and moral education was increasingly left in their hands. The commonsense view of parents and the publicthat schools should reinforce rather than undermine the values of home, family, and country, was increasingly rejected.

There are those today still that claim we are now too diverse a nation, that we consist of too many competing convictions and interests to instill common values. They are wrong. Of course we are a diverse people. We have always been a diverse people. And as Madison wrote in FederalistNo.10, the competing, balancing interests of a diverse people can help ensure the survival of liberty. But there are values that all American citizens share and that we should want all American students to know and to make their own: honesty, fairness, self-discipline, fidelity to task, friends, and family, personal responsibility, love of country, and belief in the principles of liberty, equality, and the freedom to practice one’s faith. The explicit teaching of these values is the legacy of the common schools, and it is a legacy to which we must return.

9. Schools Should Teach Values

People often said, “Yes, we should teach these values, but how do we teach them?” this question deserves a candid response, one that isn’t given often enough. It is by exposing our children to good character and inviting its imitation that we will transmit to them a moral foundation. This happens when teachers and principals, by their words and actions, embody sound convictions. As Oxford’s Mary Warnock has written, “You cannot teach morality without being committed to morality yourself; and you cannot be committed to morality yourself without holding that some things are right and others wrong.” The theologian Martin Buber wrote that the educator is distinguished from all other influences “by his will to take part in the stamping of character and by his consciousness that he represents in the eyes of the growing person a certain selection of what is, the selection of what is ‘right’, of what should be.” It is in this will, Buber says, in this clear standing for something, that the “vocation as an educator finds its fundamental expression.”

There is no escaping the fact that young people need as example principals and teachers who know the difference between right and wrong, good and bad, and who themselves exemplify high moral purpose.

As Education Secretary, I visited a class at Waterbury Elementary School in Waterbury, Vermont, and asked the students, “Is this a good school?” They answered, “Yes, this is a good school.” I asked them, “Why?” Among other things, one eight-year-old said, “The principal Mr. Riegel, makes good rules and everybody obeys them.” So I said, “Give me an example.” And another answered, “You can’t climb on the pipes in the bathroom. We don’t climb on the pipes and the principal doesn’t either.”

This example is probably too simple to please a lot of people who want to make the topic of moral education difficult, but there is something profound in the answer of those children, something education should pay more attention to. You can’t expect children to take messages about rules or morality seriously unless they see adults taking those rules seriously in their day-to-day affairs. Certain must be said, certain limits lay down, and certain examples set. There is no other way.

We should also do a better job at curriculum selection. The research shows that most “values education” exercises and separate courses in “moral reasoning” tend not to affect children’s behavior; if anything, they may leave children morally adrift. Where to turn? I believe our literature and our history are a rich quarry of moral literacy. We should mine that quarry. Children should have at their disposal a stock of examples illustrating what we believe to be right and wrong, good and bad—examples illustrating what are morally right and wrong can indeed be known and that there is a difference.

What kind of stories, historical events, and famous lives am I talking about? If we want our children to know about honesty, we should teach them about Abe Lincoln walking three miles to return six cents and conversely, about Aesop’s shepherd boy who cried wolf if we want them to know about courage, we should teach them about Joan of Arc, Horatius at the bridge, and Harriet Tubman and the Underground Railroad. If we want them to know about persistence in the face of adversity, they should know about the voyages of Columbus and the character of Washington during the Civil War. And our youngest should be told about the Little Engine That Could. If we want them to know about respect for the law, they should understand why Socrates told Crito: “No, I must submit to the decree of Athens.” If we want our children to respect the rights of others, they should read the Declaration of Independence, the Bill of Rights, the Gettysburg Address, and Martin Luther King, Jr.’ “Letter from Birmingham jail.” From the Bible they should know about Ruth’s loyalty to Naomi, Joseph’s forgiveness of his brothers, Jonathan’s friendship with David, the Good Samaritan’s kindness toward a stranger, and David’s cleverness and courage in facing Goliath.

These are only a few of the hundreds of examples we can call on. And we need not get into issues like nuclear war, abortion, creationism, or euthanasia. This may come as a disappointment to some people, but the fact is that the formation of character in young people is educationally a task different from, and prior to, the discussion of the great, difficult controversies of the day. First things come first. We should teach values the same way we teach other things: one step at a time. We should not use the fact that there are many difficult and controversial moral questions as an argument against basic instruction in the subject.

After all, we do not argue against teaching physics because laser physics is difficult, against teaching American history because there are heated disputes about the Founders’ intent. Every field has its complexities and its controversies. And every field has its basics, its fundamentals. So they are too with forming character and achieving moral literacy. As any parent knows, teaching character is a difficult task. But it is a crucial task, because we want our children to be healthy, happy, and successful but decent, strong, and good. None of this happens automatically; there is no genetic transmission of virtue. It takes the conscious, committed efforts of adults. It takes careful attention.

10. College Pressures

Mainly I try to remind that the road ahead is a long one and that it will have more unexpected turns than they think. There will be plenty of time to change jobs, change careers, change whole attitudes and approaches. They don not want to hear such liberating news. They want a map—right now – that they can follow unswervingly to career security, financial security, Social Security and, presumably, a prepaid grave.

What I wish for all students is some release from the clammy grip of the future. I wish them a chance to savor each segment of their education as an experience in itself and not as a grim preparation for the next step. I wish them the right to experiment, to trip and fall, to learn that defeat is as instructive as victory and is not the end of the world.

My wish, of course, is na?ve. One of the national gods venerated in our media—the million-dollar athlete, the wealthy executive—and glorified in our praise of possessions. In the presence of such a potent state religion, the young are growing up old.

I see four kinds of pressure working on college students today: economic pressure, parental pressure, peer pressure, and self-induced pressure. It is easy to look around for villains—to blame the colleges for charging too much money, the professors for assigning too much work, the parents for pushing their children too far, and the students for driving themselves too hard. But there are no villains: only victims.

“In the late 1960s.” one dean told me. “The typical question that I got from students was ‘Why is there so much suffering in the world’ or ‘how I can make a contribution?’ Today it’s ‘Do you think it would look better for getting into law school if I did a double major in history and political science, or just majored in one of them?’” many other deans confirmed this pattern. One said: “They are trying to find an edge—the intangible something that will look better on paper if two students are about equal.”

Note the emphasis on looking better. The transcript has become a sacred document, the passport to security. How one appears on paper is more important than how one appears in person. A is for Admirable and B is for Borderline, even though, in Yale’s official system of grading, A means “excellent” and B means “very good.” Today, looking very good is no longer good enough, especially for students who hope to go on to law school or medical school. They know that entrance into the better schools will be an entrance into the better law firms and better medical practices where they will make a lot of money. They also know that the odds are harsh. Yale Law School, for instance, matriculates 170students from an applicant pool of 3,700; Harvard enrolls 550 from a pool of 7,000.

It’s all very well for those of us who write letters of recommendation for our students to stress the qualities of humanity that will make them good lawyers or doctors. And it’s nice to think that admission officers are ready reading our letters and looking for the extra dimension of commitment or concern. Still, it would be hard for a student not to visualize these officers shuffling so many transcripts studded with As that they regard a B as positively shameful.

The pressure is almost as heavy on students who just want to graduate and get a job. Long gone are the days of the “gentleman’s C.” when students journeyed through college with a certain relaxation, sampling a wide variety of courses-music, art, philosophy, classics, anthropology, poetry, religion—that would send them out as liberally educated men and women. If I were an employer I would rather employ graduates who have this range and curiosity than those who narrowly pursued safe subjects and high grades. I know countless students whose inquiring minds exhilarate me. I like to hear the play of their ideas. I do not know if they are getting As or Cs, and I do not care. I also like them as people. The country needs them, and they will find satisfying jobs. I tell them to relax. They cannot.

Nor can I blame them. They live in a brutal economy. Tuition, room, and board at most private colleges now come to at least $7,000, not counting books and fees. This might seem to suggest that the colleges are getting rich. But they are equally battered by inflation. Tuition covers only 60 percent of what it costs to educate a student, and ordinarily the remainder comes from what college receives in endowments, grants, and gifts. Now, the remainder keeps being swallowed by the cruel costs—higher every year—of just opening the doors. Heating oil is up. Insurance is up. Postage is up. Health-premium costs are up. Everything is up. Deficits are up. We are witnessing in American the creation of a brotherhood of paupers—colleges, parents, and students, joined by the common bond of debt.

Today it is not unusual for a student, even if he works part time at college and full time during the summer, to accrue $5,000 in loans after four years—loans that he must start to repay within one year after graduation. Exhorted at commencement to go forth into the world, he is already behind as he goes forth. How could he not feel under pressure throughout college to prepare for this day of reckoning? I have used “he,” incidentally, only for brevity. Women at Yale are under no less pressure to justify their expensive education to themselves, their parents, and society. In fact, they are probably under more pressure. For although they leave college superbly equipped to bring fresh leadership to traditionally male jobs, society has not yet caught up with this fact.

Along with economic pressure goes parental pressure. Inevitably, the two are deeply intertwined.

I see many students taking pre-medical courses with joyless tenacity. They go off to their labs as if they were going to the dentist. It saddens me because I know tem in other corners of their life as cheerful people.

“Do you want to medical school?” I asked them.

“I guess so,” they say, without conviction, or “Not really.”

“Then why are you going?”

“Well, my parents want me to be a doctor. They are paying all this money and …”

Poor students, poor parents, they are caught in one of the oldest webs of love and duty and guilt. The parents mean will; they are trying to steer their sons and draughts toward a secure future. But the sons and daughter want to major in history or classics or philosophy—subjects with no “practical” value. Where’s the payoff on the humanities? It’s not easy to persuade such loving parents that the humanities do indeed pay off. The intellectual faculties developed by studying subjects like history and classics—an ability to synthesize and relate, to weigh cause and effect, to see events in perspective—are just the faculties that make creative leaders in business or almost any general field. Still, many fathers would rather put their money on courses that point toward specific profession—courses that are pre-law, pre-medical, pre-business, or, as I sometimes heard it put, “pre-rich.”

But the pressure on students is severe. They are truly torn. One part of them feels obliged to fulfill their parents’ expectations; after all, their parents are older and presumably wiser. Another part tells them that the expectations that are right for their parents are not right for them.

I know a student who wants to be an artist. She is very obviously an artist and will be a good one—she has already had several modest local exhibits. Meanwhile she is growing as a well-round person and taking humanistic subjects that will enrich the inner resources out of which her art will grow. But her father is strongly opposed. He thinks that an artist is a “dumb” thing to be. The student vacillates and tries to please everybody. She keeps up with her art somewhat furtively and takes some of the “dumb” courses her father wants her to take—at least they are dumb courses for her. She is a free spirit on a campus of tense students—no small achievement in it—and she deserves to follow her muse.

Peer pressure and self-induced pressure are also intertwined, and they begin almost at the beginning of freshman year.

“I had a freshman student I’ll call Linda,” one dean told me, “who came in and said she was under terrible pressure because her roommate, Barbara, was much brighter and studied all the time. I could not tell her that Barbara had come in two hours earlier to say the same thing about Linda.”

The story is almost funny—except that it is not. It is symptomatic of all the pressure put together. When every student thinks every other student is working harder and doing better, the only solution is to study harder still. I see students going off to the library every night after dinner and coming back when it closes at midnight. I wish they would sometimes forget about their peers and go to a movie. I hear the clacking of typewriters in the hours before dawn. I see the tension in their eyes when exams are approaching and papers are due: “Will I get everything done?”

Probably they won’t. They will get blocked. They will sleep. They will oversleep. They will bug out.

Part of the problem is that they are expected to do. A professor will assign five page papers. Several students will start writing ten page papers to impress him. Then more students will write ten page papers, and a few will raise the ante to fifteen. Pity the poor student who is still just doing the assignment.

“Once you have twenty or thirty percent of the student population deliberately overexerting,” one dean points out, “It’s bad for everybody. When a teacher gets more and more effort from his class, the student who is doing normal work can be perceived as not doing well. The tactic work, psychologically.”

Why cannot the professor just cut back and not accept longer papers? He can, and he probably will. But by then the term will be half over and the damage done. Grade fever is highly contagious and not easily reversed. Besides, the professor’s main concern is with his course. He knows his students only in relation to the course and does not know that they are also overexerting in their other courses. Nor is it really his business. He did not sign up for dealing with the student as a whole person and with all the emotional baggage the student brought along from home. That’s what deans, masters, chaplains, and psychiatrists are for.

To some extent this is nothing new: a certain number of professors have always been self-contained islands of scholarship and shyness, more comfortable with books than with people. But the new pauperism has widened the gap still further, for professors who actually like to spend time with students do not have as much time to spend. They are also overexerting. If they are young, they are busy trying to publish in order not to perish, hanging by their figure nails onto a shrinking profession.

If they are old and tenured, they are buried under the duties of administering departments—as departmental chairmen or members of committees—that have been thinned out by the budgetary axe.

Ultimately it will be the students’ own business to break the circles in which they are trapped. They are too young to be prisoners of their parents’ dreams and their classmates’ fears. They must be jolted into believing into themselves as unique men and women who have the power to shape their own future.

“Violence is being done to the undergraduate experience,” says Carlos Hortas. “College should be open-ended: at the end it should open many, many roads. Instead, students are choosing their goal in advance, and their choices narrow as they go along. It’s almost as if they think that the country has been codified in the type of jobs that exist-that they’ve got to fit into certain slots. Therefore, fit into the best paying slot.”

“They ought to take chances. Not taking chances will lead to life of colorless mediocrity. They’ll be comfortable. But something in the spirit will be missing.”

I have painted too drab a portrait of today’s students, making them seem a solemn lot. That is only half of their story; if they were so dreary I wouldn’t so thoroughly enjoy their company. The other half is that they are easy to like. They are quick to laugh and to offer friendship. They are not introverts. They are usually kind and are more considerate of one another than any student generation I have known.

Nor are they so obsessed with their studies that they avoid sports and extracurricular activities. On the contrary, they juggle their crowded hours to play on a variety of teams, perform with musical and dramatic groups, and write for campus publications. But this in turn is one more cause of anxiety. There are too many choices. Academically, they have 1,300 courses to select from; outside class they have to decide how much spare time they can spare and how to spend it.

This means that they engage in fewer extracurricular pursuits than their predecessors did. If they want to row on the crew and play in the symphony they will eliminate one; in the ‘60s they would have done both. They also tend to choose activities that are self-limiting. Drama, for instance, is flourishing in all twelve of Yale’s residential colleges, as it never has before. Students hurl themselves into these productions—as actors, directors, carpenters, and technicians—with a dedication to create the best possible play, knowing that the day will come when the run will end and they can get back to their studies.

They also cannot afford to be the willing slave of organizations like the Yale Daily News. Last spring at the one-hundredth anniversary banquet of that paper—who’s past chairmen include such once and future kings as Potter Stewart, Kingman Brewster, and William F. Buckley, Jr.—much was made of the fact that the editorial staff used to be small and totally committed and that “newsies” routinely worked fifty hours a week. In effect they belonged to a club; Newsies is how they defined themselves at Yale. Today’s students will one or two articles a week, when he can, and he defines himself as a student. I’ve never heard the word Newsie except at the banquet.

If I have described the modern undergraduate primarily as a driven creature who is largely ignoring the blithe spirit inside who keeps trying to come out and play, it’s because that’s where the crunch is, not only at Yale but throughout American education. It’s why I think we should all be worried about the values that are nurturing a generation so fearful of risk and so goal-obsessed at such an early age.

I tell students that there is no one “right” way to get ahead—that each of them is a different person, starting from a different point and bound for a different destination. I tell neither them that change is a tonic and that all the slots are not codified nor the frontiers closed. One of my ways of telling them is to invite men and women who have achieved success outside the academic world to come and talk informally with my students during the year. They are heads of companies or ad agencies, editors of magazines, politicians, public officials, television magnates, labor leaders, business executives, Broadway products, artists, writers, economists, photographers, scientists, historians—a mixed bag of achievers.

I asked them to say a few words about how they got started. The students assume that they started in their present profession and knew all along that it was what they wanted to do. Luckily for me, most of them got into their field by a circuitous route, to their surprise, after many detours. The students are startled. They can hardly conceive of a career that was not pre-planned. They can hardly imagine allowing the hand of God or chance to nudge them down some unforeseen trail.

11. To Err Is Wrong

In the summer of 1979, Boston Red Sox first baseman Carl Yastrzemski became the fifteenth player in baseball history to reach the three thousand hit plateaus. This event drew a lot of media attention, and for about a week prior to the attainment of this goal, hundreds of reports covered Yaz’s every more. Finally, one reporter asked, “Hey Yaz, aren’t you afraid all of this attention will go to your head?” Yastrzemski replied, “I look at this way: in my career I’ve been up to bat over ten thousand times. That means I’ve been unsuccessful at the plate over seven thousand times. That fact alone keeps me from getting a swollen head.”?

Most people consider success and failure as opposites, but they are actually both products of the same process. As Yaz suggest, an activity that produces a hit may also produce a miss. It is the same with creative thinking; the same energy that generates good creative ideas also produces errors.

Many people, however, are not comfortable with errors. Our educational system, based on “the right answer” belief, cultivates our thinking in another, more conservative way. From an early age, we are taught that right answers are good and incorrect answers are bad. This value is deeply embedded in the incentive system used in most schools:

Right over 90% of the time = “A”

Right over 80% of the time = “B~”

Right over 70% of the time = “C~” Right over 60% of the time = “D~” Less than 60% correct, you fail.

From this we learn to be right as often as possible and to keep our mistakes to a minimum. We learn, in other words, that “to err is wrong.

Playing It Safe

With this kind of attitude, you aren’t going to be taking too many chances. If you learn that failing even a litter penalizes you (e.g., being wrong only 15% of the time garners you only a “B” performance), you learn not to make mistakes. And more important, you learn not to put yourself to situation where you might fall. This leads to conservative thought pattern designed to avoid the stigma our society puts on “failure”.

I have a friend who recently graduated from college with a Master’s degree in Journalism. For the last six month, she has been trying to find a job, but to no avail. I talked with her about situation, and realized that her problem is that she doesn’t know how to fail. She went through eighteen years of schooling to try any approaches where she might fail. She has been conditioned to believe that failure is bad in and of itself, rather than a potential stepping-stone to new ideas.

Look around. How many middle managers, housewives, administrators, teachers, and other people do you see who are to try anything new because of this failure? Most of us have learned not to make mistakes in public. As a result, we remove ourselves from many learning experience except for those occurring in the most private of circumstances.

Different Logic

From a practical point of view, “to err is wrong” makes sense. Our survival in the everyday world requires us to perform thousand of small tasks without failure. Think about it: you wouldn’t last very long if you were to step out in front of traffic or stick your hand a pot of boiling water. In addition, engineers whose bridges collapse, stock brokers who lose money for their clients, and copywriters whose ad campaigns decrease sales won’t keep their jobs very long.

Nevertheless, too great an adherence to the belief “to err is wrong” can greatly undermine your attempts to generate new ideas. If you are more concerned with producing right answers than generating original ideas, you’ll probably make uncritical use of the rules, formulae, and procedures used to obtain these right answers. By doing this, you’ll by-pass the germinal phase of the creative process, and thus spend litter time testing assumptions, challenging the rules, asking what-if questions, or just playing around with the problem. All of these techniques will produce some incorrect answers, but in the germinal phase errors are viewed as a necessary by-product of creative thinking. As Yaz would put it, “if you want the hits, be prepared for the misses.” That’s the way the game of life goes.

Errors as Stepping Stones

Whenever an error pops up, the usual response is “Jeez, another screw up, what went wrong this time?” the creative thinker, on the other hand, will realize the potential value of errors, and perhaps say something like, “Would you look at that! Where can it lead our thinking?” and then he or she will go on to use the error as a stepping stone to a new idea. As a matter of fact, the whole history of discovery is filed with people who used erroneous assumptions and failed ideas as stepping-stones to new ideas. Columbus thought he was finding a shorter route to India. Johannes Kepler stumbled on to the idea of interplanetary gravity because of assumptions that were right for the wrong reasons. And, Thomas Edison knew 1800 ways not to build a light bulb.

The following story about the automotive genius Charles Kettering exemplifies the spirit of working through erroneous assumptions to good ideas. In 1912, when the automobile industry was just beginning to grow, Kettering was interested in improving gasoline engine efficiency. The problem he faced was“knockthe phenomenon in which gasoline takes too long to burn in the cylinder-thereby reducing efficiency.

Kettering began searching for ways to eliminate the “knock.” He thought to him, “How can I get the gasoline to combust in the cylinder at an earlier time?” the key concept here is “early”. Searching for analogous situations, he looked around for models of “things that happen early.” He thought of historical models, physical models, and biological models. Finally, he remembered a particular plant, the trailing arbutus, which “happens early,” i.e., it blooms in the snow (“earlier” than other plants). One of this plant’s chief characteristics is its’ red leaves, which help the plant retain light at certain wavelengths. Kettering figured that it must be the red color, which made the trailing arbutus bloom earlier.

Now came the critical step in Kettering’s chain of thought. He asked himself, “How can I make the gasoline red?” perhaps I’ll put red dye in the gasoline—maybe that’ll make it combust earlier.” He looked around his workshop, and found that he didn’t have any red dye. But he did happen to have some iodine—perhaps that would do. He added the iodine to the gasoline and, lo and behold, the engine didn’t “knock”.

[英语作文写作的需要背诵的部分

是呀!在生活中处处都需要勇气，勇气也无处不在。例如5。12汶川大地震，有许多本来已经成功逃生的人，却又鼓起勇气，重新冲回那些摇摇欲坠，随时都有可能坍塌的为危楼，矮墙等危险地区去救其他的人。结果几乎都是牺牲了自己，救出了别人。他们真是令人敬佩呀。他们这一种舍己为人的精神和勇气值得我们敬佩。

在这一次大地震中，有许多的幸存者们都被废墟给掩埋了。可是，他们却凭着顽强的毅力活了下来。是什么让他们有这么大的毅力。是勇气!是勇气让他们如此勇敢的面对死神。是勇气让他们创造了一个又一个的生命奇迹：不吃不喝的度过了101小时，103小时，136小时157小时，203小时。勇气，有多么大的力量呀!又有许多被埋的幸存者临危不惧，如那个“可乐男孩”的一句“叔叔，我要喝可乐”逗乐了整个为这场大灾难而感到悲伤的中国;敬礼男孩的一个敬礼，也体现出了人们的勇敢。正是这种勇气，鼓励着去与死神一争高低，坚强的活下去。

在这一场大灾难过后，有许许多多的灾区同胞们失去了亲人，朋友。一个个原本幸福的家庭变得支离破碎。数二十多万幸存下来的灾区同胞们无家可归，只好和家人们生活在一个小小的帐篷里。面对着生活上的困难，他们用生活的勇气解决，努力建造更加美好的明天!

生活需要勇气!

人生需要很多东西，有自信，毅力，坚强，友谊……但我认为，人生最需要勇气。

20**年，全国举办“新蕾杯”获奖征文大赛。平时自以为作文写的不错的我十分想参加，可是如果螺旋就会遭同学嘲笑，参加?还是不参加?我的心中好像有一杆秤，一头称着我在同学之间的面子，一头称着我对获奖的期盼。

回到家后，我问爸爸：全国举办“新蕾杯”获奖征文大赛，我到底参不参加?”“孩子，爸爸相信你有勇气自己去决定一切。”我低着头走进房间，在床上辗转反侧，睡不着。

无奈，我穿上衣服来到院子中，看见一只小狗嘴中叼着一块肉，正慢悠悠地往前走。这是，前方出现了一只大狗，它那双铜铃般打的眼睛盯着小狗嘴中的肉，对着它咬牙切齿。大狗一步一步地逼近，小狗突然双眼一瞪，向大狗扑了过去，我吓得闭上了眼睛。良久，我睁开了眼睛，见大狗已经倒在地上，而小狗叼其那块肉，慢悠悠地走了。

猛然间，我想起了什么，向那两狗相争的地方望去，小狗已经走远了，没有看到它高兴的身影，却又听到了它的叫声，这是它胜利的凯歌。

第二天，我鼓足勇气，把作文寄了过去。无论结果如何，走自己的路，让别人说去吧!

一个人的生命是有限的，在有限的生命中，机会无处不在，如果能好好把握住机会，那么一个人将体现出她本身的价值。机会无处不在，如果你有勇气去把握，你就会获得成功。

树，砍断枝条还能再生；草，烧了还能再长。悬崖上的一棵松树茁壮生长着，不需要谁来施肥，也不需要谁来灌溉。一粒种子，可以掀翻压着它的石块，顽强地向上生长……

植物是那么珍惜生命，不放弃一点儿生存的机会，它们凭着勇气克服重重困难，努力地生长，尽管它们也许长得并不茂盛，但这种毅力和勇气不得不让我佩服。

我们人类也应该这样，遇到任何困难都要勇敢地面对，只要我们努力地去做，再大的挫折都不怕。可是在生活中，很多人一遇到困难就逃避。前段时间我就在报纸上看到，有一个大学生，家里很穷，国家帮助他上了大学，但他在学校因受了一点小小的挫折就跳楼自杀了。他这样做既辜负了父母的期望，又辜负了国家对他的关心。连一粒种子都能不屈向上，推翻比自己重几百倍的石头，向上生长，他怎么就那么懦弱，不热爱生命呢?如果我是他的话，我会勇敢地去面对生活，克服困难。不是有句话说“不经历风雨，怎能见彩虹”吗？不管遇到什么事，我们都应该勇敢地去面对。

每当我看到那些在风雨中昂首挺胸的花草，我就会告诉自己要好好珍惜生命，要像它们一样有勇气战胜困难，使生命充满光彩。

每一个人都是要经历许多坎坷之后才会成功，在人生坎坷的路途中我们最需要的就是勇气。塞万提斯说：有了勇气便能粉碎厄运。

我喜欢看中华达人秀，从中受到很多鼓舞。曾经看到一位姐姐，她失去了双腿，但依旧勇敢的站上了舞台。事情的是这样的：2008年的那场地震，她家的房子塌了，她自己先从房子里逃出来。后来，她发现爱人还在屋里，就回头去救。她让爱人先逃出去，自己随后就出。正当她往外跑时，屋顶上的砖块掉了下来，压住了她的双腿。从此这位年轻女人的命运就完全改变了。在她的生命里行走、奔跑这两个词就完全消失了。

她的爱人知道她残疾后，就离开了她。刚开始她总是有寻死的念头，但她在周围人的鼓励下，她勇敢的活了下来和命运抗争。又一次，不经意间她看到了达人秀这个节目，看到很多达人就是身边的人，甚至跟她一样有有残疾的人，都怀揣梦想勇敢地走上了舞台。她很想参加，可是怕自己会被别人嘲笑。在家人和朋友的鼓励下，她终于如愿以偿去中华达人秀舞台展示自己的才华。

她上舞台前，安了一条假肢，柱着一副普通的拐杖缓缓的来到舞台中心。一位观众为她端来了一把椅子，扶她坐上。她用自信的微笑和坚强唱出了一首《隐形的翅膀》悠扬的歌声飘荡在上海的夜空，掌声不断地响起……她用歌声告诉人们她很棒的！

人生的道路上，有许多坎坷，我们一定要学会勇敢去面对，你努力了，幸福就会萦绕在你的身边。就如李大钊先生说的那样：走过了奇绝壮绝的风景，才会体会到生活的乐趣。努力吧，朋友们，用坚强的勇气来战胜生活中的困难，那么胜利就会属于你。

[生活需要勇气初一优秀作文

儿时的天真而又无知。

如果说人生是五彩缤纷的那么青春必是其中最绚丽的一抹，如果说人生是动静交融的那么青春必是其中活力四射的一份。

每个人都拥有青春，青春很漫长，也很短暂，人生长河中，青春是一个分界线，如果没有掌握好，那么逆流将会把你冲进无底深渊。所以，要把掌握好和青春的约会，迎着逆流，勇往直前。

约会青春，需要勇气，约会青春，需要耐心。

当年，楚霸王项羽，青春的分界线前，毅然练武，走上了反秦的道路。年轻气盛，勇往直前，终于打败暴秦。感到这世界不能没有你

世界需要你青春，虽然你让许多人坠落深渊，但也有许多人战胜了使他成为一代豪杰。

错过的就不会再回来，时光不会倒流，和青春的约会只有一次，过去了就没有了青春年少时的热血，正如《老男孩》里唱的青春如同奔腾的江河，一去不回来不及告别，只留下麻木的没有了当年的热血。看那满天的飘落的花朵，最美丽的时候凋谢，有谁会记得，这世界他来过…

和青春有个约会。约会青春，人生的鸿沟前，不再犹豫，约会青春，正和学习拼杀，虽没有刀光剑影，但也寒气逼人，青春的感染下，不在迟疑，而是跃马挺刀，冲杀在习题中间，场场胜利，经常进步。

和青春有个约会。掌握好这一次约会。青春的指南针就会深深烙在心上，给迷路的指明了前进的方向。

青春，缄默让人冷静，低调让人佩服，这高调的世界里需要你来降温。

都说，和你约会是胜利的觉得呢?

记得3月8号妇女节那天，像往常一样上完晚自习回到家，家里静悄悄的轻轻的推开门，只看见妈妈不知什么时候已靠在沙发上睡着了寂静中，望着妈妈那熟悉而又略显苍老的脸，一条条皱纹在额头和眼角清晰可见，一根根青丝显得那么醒目。忽然觉得妈妈老了如今，十六岁了没有了贪玩的念头，没有了撒娇的毛病，更没有了耍酷的兴趣，因为，十六岁，多了一分成熟。

回想起过去那个不懂事的那个总让老妈操碎心的眼睛湿润了太幼!稚，太无知了

妈妈为了每天含辛茹苦，可我却不懂妈妈的心，甚至还和妈妈顶嘴。好想大声说：妈妈，对不起!初春的夜里仍让人感到寒意阵阵，迅速的跑到屋里拿了一条毯子盖在妈妈的身上。

走在每个路的转角，与你擦肩而过的人是低头叹气，还是昂头飞奔。在人海中，今日受挫折明日振作后成功的人你认识几个？受到打击不敢再次抬头的人你又认识几个？这些人为什么而成功又为什么惨遭失败？对了，就是2个字：勇气

一直支柱在雨天后织网，由于墙面湿滑空气潮湿而一次又一次掉下来。可它还是要一次又一次地尝试，直至成功为止，这仰仗的是什么？是勇气，一种不被逆境所打倒的勇气带领着它在挫折面前奋勇前进。

一个成功的商人，背后都有许许多多的血泪史，而他们为什么没有屈服呢？这是一种勇气在支撑着他们向一切希望的光芒靠近并利用这一光芒让自己得到成功，勇气是通往幸福的康庄大道上的路标，没有它是找不到沙漠里的绿洲的。

就拿盲人来说吧。有的因为自己看不见而失望，懊恼，埋怨别人，认为自己的生活中只能拥有黑暗。他们丧失了勇气，结果得到的，也真的只是一片黑暗。而有的人却不同，他们虽然像一张有污点的纸，不过，他们看到的不是那一点黑点而是那张纸的大部分白色，他们不认为自己只能拥有黑暗，而为了他们还拥有耳朵鼻子而感到庆幸，并充分利用他们，他的还超越了正常人。海伦*凯乐就是一个典型的例子，她是一个盲聋哑人，按道理说，她有90%的希望成为一个低智商的人，可是她的勇气带着她超越了一切的困难成为了一个著名的女作家。像她易雷的人才真正的获得了生命的色彩。勇气，勇气，勇气！唯有它才使生命之血具有鲜红的色彩！

生活需要勇气，有了它，就能超越一切得到成功。勇气是处于逆境中的光芒，是通往天堂的必经之路。我们要相信有一扇门关上，必有另一扇门为你打开，而打开这扇门所需的钥匙，就是：勇气。

树，砍断枝条还能再生;草，烧了还能再长。悬崖上的一棵松树茁壮生长着，不需要谁来施肥，也不需要谁来灌溉。一粒种子，可以掀翻压着它的石块，顽强地向上生长植物是那么珍惜生命，不放弃一点儿生存的机会，它们凭着勇气克服重重困难，努力地生长，尽管它们也许长得并不茂盛，但这种毅力和勇气不得不让我佩服。

我们人类也应该这样，遇到任何困难都要勇敢地面对，只要我们努力地去做，再大的挫折都不怕。可是在生活中，很多人一遇到困难就逃避。前段时间我就在报纸上看到，有一个大学生，家里很穷，国家帮助他上了大学，但他在学校因受了一点小小的挫折就跳楼自杀了。他这样做既辜负了父母的期望，又辜负了国家对他的关心。连一粒种子都能不屈向上，推翻比自己重几百倍的石头，向上生长，他怎么就那么懦弱，不热爱生命呢?如果我是他的话，我会勇敢地去面对生活，克服困难。不是有句话说不经历风雨，怎能见彩虹吗?不管遇到什么事，我们都应该勇敢地去面对。

每当我看到那些在风雨中昂首挺胸的花草，我就会告诉自己要好好珍惜生命，要像它们一样有勇气战胜困难，使生命充满光彩。

留不住岁月的脚步，留不住儿时的童真，我跟着似水流年的岁月慢慢长大。一路收获，一路成长……

还记得小时候跌倒的情景吗？

那天风和日丽，我在家门口玩耍，突然不小心摔了一跤，磕破了膝盖。妈妈闻讯赶来，左看右看没有找到可以打骂的东西。妈妈说：“坏风儿，坏风儿害得宝贝摔跟头”我扑哧一声笑了，“妈妈，今天没有风。是我自己不小心摔倒的。”妈妈抬头看看天，是呀，天气闷热的连丝风都没有。妈妈没有说什么，她只是抚摸着我的头笑了。我忍受着疼痛，鼓起勇气站起来。

成长，需要勇气。跌倒了要有勇气站起来，犯错误了要有勇于承担错误的勇气。

转眼间，我快小学毕业了。在人生前行的路上，我们或许迷茫，不知所措。被一个个岔路口所迷惑，那将是对我们的考验。选择一条荆棘丛生崎岖不平的小路，还是选择一条通往光明之路的康庄大道？有勇气去选择，就要有勇气服输。不过没有彻底的失败，也没有完全的成功。一切还是需要一种坚持与坚强。我们还是要经过无数的黎明，无数的黑暗。但黎明之后是光明，黑暗之后是光明。

成长，需要勇气。面对挫折一笑而过，“一切都是瞬息，一切都将过去；而那过去了的，就会成为亲切的怀恋”

成长的路上，充满挑战，充满刺激与惊险。你是否能化险为夷？前方的路是未知的，或许黑暗，但我们不要为之放弃，有勇气把握自己的人生，有勇气挑战自己。

成长，需要勇气。磕磕绊绊的经历会让我们的阅历更加丰富精彩。

生命是片辽阔草原，有许多路等你来走，只有有勇气的人，才会为自己选择一条合适的路;生命是大海中飘着的一只纸船，纸船上有一条鱼，如果这条鱼想自由，那么它将要要有足够勇气;生命是在森林中的一只小狼，母亲走了，它该怎么活?首先它要有勇气，要表现出一只狼那样威猛的气概;生命是冰天雪地中的一只小北极熊，它走失了，它将靠什么让纯嫩的自己坚强起来?是勇气!米歇潘曾说过一句话：“生命是一条艰险的峡谷，只有勇敢的人才能通过。”

不经历风雨怎么见彩虹?每个人都不能随随便便的成功。在生命的路上充满了坎坷，在生命的大海中拥有着风暴，只有有勇气的人才能走出那条坎坷的路，来到一条平坦的大路。只有有勇气的人才能在大海中劈波斩浪，奋勇前行，最后到达彼岸。

生命只有一次，我们要珍惜生命，决不让它白白流失拥有足够的勇气，让自己活的更加光彩有力!

每当我看到那些在风雨中昂首挺胸的花草,我会告诉自己:要好好珍惜生命,要像它们一样有勇气战胜困难,让生命充满光彩. 生命需要勇气作文树,砍断枝条还能再生;草,烧了...

如果说，人生是一首优美的乐曲，那么痛苦则是一个不可缺少的音符。

如果说，人生是一望无际的大海，那么挫折则是其中一朵骤然翻起的浪花。

如果说，人生是一片湛蓝的天空，那么失意则是天际中一朵漂浮的白云……

面对人生的种种困难，你怎样去克服，怎样去挑战?当我怀着激动的心情，读完了美国作家莫顿亨特写的《走一步，再走一步》时，我终于找到了我一直在寻找的答案。

这是一个真实的故事，里面讲到莫顿亨特小时侯，既有病又胆小。在一次攀岩活动中，他因为胆小而被困在了山崖上。最后，他在爸爸的指点下，一步步下了山。爸爸告诉他，不要想距离有多远，只要一小步一小步地走，就能成功。

一件极为普通的事，却向我们揭示了一个深刻的道理：不要想着前面的路途有多远，只要着眼于眼前的一小步，就能克服困难。生活需要勇气。

在生活中，这样的事例是举不胜举。比如我有时为写作业熬夜到很晚。实在忍不住，眼皮往下垂时，我就会对自己说：“再写一个字就行了。只写这一个字，不会很累的。”然后再一个，再一个……到最后时，常会觉得不可思议，自己竟然坚持下来了。虽然着并不是一次伟大的成功，但在其中蕴涵的不也是这个道理吗?

没有失败的人生是没有价值的，没有挫折的生活是乏而无味的，没有人的一生是十分顺利的。

微笑着，去唱生活的歌谣，不要埋怨生活给予了太多的磨难，不必抱怨生命中有太多的曲折。大海如果失去了巨浪的翻腾，就会失去雄浑;沙漠如果失去了飞沙的狂舞，就会失去壮观。人生如果仅去求得两点一线的一帆风顺，生命也就失去了存在的意义。

墙角的花，当它孤芳自赏时，天地就小了;山中的石，当它背靠群峰时，意志就坚了;水中的萍，当它随波逐流后，根基就没了;空中的鸟，当它展翅蓝天中，宇宙就大了;水中的鱼，当它游进大海时，境界就宽了;井底的蛙;当它越身地面时，眼界就宽了;地下的煤，当它燃烧自己后，贡献就大了……我们经历了一次风险之后，生活就又多了一种颜色。

一次困难，可以让我们懂得克服;一次挫败，可以让我们经受磨练;一次失败，可以让我们学会反省;一次耻辱，可以让我们学会振作。 不要贪爱温暖的阳光，更应该去爱风雨，它纯洁了你的灵魂;不要只接受光明，更应去享受黑夜，它让你看到了星辰;不要只迎接快乐，更应该去忍受悲伤，它升华了你的灵魂;不要只贪求平坦的旅途，更应该去尝试坎坷，它磨练了你的意志;不要只欢迎赞赏，更应该去接受批评，它让你看到了缺陷;不要只祈求获取，更应该去作出贡献，它证明了你的价值。

失败、风险、跌倒、嘲笑……都算不了什么。只要你拿出你的勇气，勇敢地面对生活，大胆地去克服困难，你会感谢那每一次带你走向成功的经历。

我曾经看过这样一篇文章：说美国有一个恐高症患者，居然爬上了四十多层高的大厦。在当时美国人中有极多一部分都患有恐高症。当这个消息发出去时，所有人都惊呆了，居然会有人爬上那么高的大厦，而且这个人还是以恐高症的患者。当时多少媒体都在疯狂的报道他，因为在当时这是一件多么不可思议的事啊!

这天，在一个记者招待会上，有一名年近百岁老奶奶听说了这件事后，徒步走了一百多公里，为的就是来庆祝这位勇敢的小伙子。可是他却没想到，这样的庆祝，却创下了一个年近百岁的老奶奶，徒步走一百公里的世界纪录。当有位记者采访她时，她说：其实我更本没有想到自己走的是一百公里，我只想到我走的是一小步，只要走一小步，再走一小步，就可以了，因为走一步是不需要勇气的。

他们听了老奶奶的话，自然也就明白了，为什么以为恐高症的患者，可以爬上这么高的大厦。那是因为爬一小步也是不需要勇气的，只要爬一小步，在爬一小步，就会离成功不远了。这一秒不放弃，下一秒就一定会有奇迹。

我了这篇文章，我很感慨。为什么世界上的那些害怕这，害怕那的人们，你们为什么没有想到这点呢?对呀，走一步其实真的不需要勇气!

加油吧!那些曾经失败的人们，从新站起来，让自己变得更坚强，更勇敢!

青春是一只刚扬起风帆的希望之舟，行驶在危机四伏的大海上，小舟随时可能会碰上暗礁，也有可能被海浪打翻，而勇气，就是这只小舟必不可少的水手，他一次次地指挥小舟，修补小舟，在茫茫大海上航行着。

——题记

对于青春时期的我们来说，勇气是必不可少的，我们常常因多种原因躲避迎面而来的各种机会。春天是短暂的，许多机会都无法再次拥有，而重要的是放开手脚，用勇气去征服那一个个不可失，失不来的机会。

就拿我的个人经历来说吧!

初中生活的学生会是每个学子的梦想进入的集体，成为一名干事不但可以结交更多的朋友，还可以增加自己的管理经验，反正同学们都有这个那个的理由想要加入学生会。而机会来了的时候你能好好的把握吗?

机会来了!那时我初二，班里要有人去学生会竞选，有多少人想要的名额，很幸运地砸在了我的头上。

可是到了会场才发现，只有几百人在这里面，而且更是有几位老师坐在前面，从小没上过台的我一下子蒙住了。“你走吧，别在这上面出丑了!”但倔脾气的我又怎么会走呢?我不能把这机会给浪费了，心中平添出一股勇气来，我坐到座位上，开始默默地读起稿子来。下一个就是我了，我强作镇定“别慌别慌!”我心里暗念道，我慢慢地走上讲台：“大家好，我是来自……”我一上台反而不那么紧张了，台下有李老师，他微笑地看着我，我就更加勇敢了，大声的说着：“谢谢大家。”我流利的说完了，长吁一口气，迈着轻松的步子走出了会场。

如今身为部长的我时不时会听到同届的同学说：“哎，如果当初我有勇气站上去，说不定……”

总是这样，在选择过后人们才会去渴望另一种结果，而机会却已经不在了。青春也是如此，要有勇气才能把握时机!

那名为青春的小舟有一天会是沉入海底的，而小舟在储存的珍宝和他的勇气。我会好好的利用，上下一艘的船。

一个人活着比死更需要勇气，死只是一时的冲动，活着却要一世的胆识。

既然来到了这个世界，便只顾无畏的走下去。

无畏是在行走的旅途中慢慢形成的，一步一个脚印，同样一步一点勇气。

在这寻找中，总会有脚印陷下去的时刻。

活着，代表你要前进，一天天的成长，一次次的懂得……

每个人，每件事，出现在你生活中，都不过是帮助你成长。

不要被挫折所打倒，你要顽强的越过它，你要把它踏作垫脚石，反使它帮助你。

或许，那些才是成就最好的你的条件。

活着，代表你要控制。一天天的走过，一次次的心情……

心情如天空，变幻无穷，每次都带给你不一样的感觉。

你可以欢喜，你可以沉思，你可以想很多，明白很多。

或许，心情可以是活着的调味品，让生活多一番滋味。

活着，是对自己的负责，活得好，更是对自己的不辜负。

请勇敢地走下去，带着你的勇气，无畏地行走……

一个人活着比死更需要勇气，死只是一时的冲动，活着却要一世的胆识。

无畏是在行走的旅途中慢慢形成的，一步一个脚印，同样一步一点勇气。

在这寻找中，总会有脚印陷下去的时刻。

活着，代表你要前进，一天天的成长，一次次的懂得……

每个人，每件事，出现在你生活中，都不过是帮助你成长。

不要被挫折所打倒，你要顽强的越过它，你要把它踏作垫脚石，反使它帮助你。

或许，那些才是成就最好的你的条件。

活着，代表你要控制。一天天的走过，一次次的心情……

心情如天空，变幻无穷，每次都带给你不一样的感觉。

你可以欢喜，你可以沉思，你可以想很多，明白很多。

或许，心情可以是活着的调味品，让生活多一番滋味。

活着，是对自己的负责，活得好，更是对自己的不辜负。

请勇敢地走下去，带着你的勇气，无畏地行走……

[高一作文：活着需要勇气

“别说你一无所有。因为，你至少还有勇气活下去。”这句话是着名科学家霍金说的。人总是需要勇敢面对某些人与事物。鼓起勇气法征服，往往迎刃而解。是的，我们的确需要勇气！

《这个世界差点没有奥x马》讲述的是一个真实的事件：炎炎夏日，奥x马的父亲带着一家人来酒吧消暑。在这片种族歧视还存在着的领土上，一位白人醉汉朝笑并辱骂奥x马一家为“野猪群”。在这种情况下，奥x马的父亲并没有与其产生争执，而是心平气和地与其讲起一番理来，这醉汉最后竟惭愧地拿出钱来向奥x马的父亲赔礼道歉……奥x马的父亲面对白人醉汉，面对种族歧视没有退缩，勇气使他克服了这一切困难。

“有心杀贼，无力回天，死得其所，快哉！快哉！”这一短语是戊戌六君子中谭嗣同临死前所吟诵的。从公车上书到百日维新最后到断头台！谭嗣同似乎不知道什么是死。当康有为梁启超在为“留得清山在，不怕没柴烧”逃往国外时，他却甘愿为这场变法抛头颅洒热血，甘愿做第一位为变法流血牺牲的人。面对强权压迫，面对死亡威胁谭嗣同从不低头。无所畏惧的他终将为这场变法而流芳百世，他那十分的勇气也终将成为他孤傲的精神品质！

湖北荆州长江大学，又一次成为人们谈论的焦点。“大学生救小学生，老人救大学生。”在这场救生命与死亡拼搏的过程中，长江大学大一的三位学生用自己花季般的生命挽回了两位小学生稚嫩的生命。当面对死亡的威胁，面对暗涌的恐惧时。是勇气使他们奋不顾身，是勇气使他们成为又一位英雄典范！

勇气是力量眼，是希望：也是动力的源泉：更是精神的支柱，生命的脊梁！当一种种勇气出现时，我们终将会明白一个道理！我们需要勇气！

[需要勇气作文五篇

记得小时候，发生过这么一件事，那时，我读三年级。一天，我和我的同学小丽约好一起去书店看书，然后再一起去上学。

去到书店里，那儿的书多姿多彩，使人看不厌倦，就这样，我和同学小丽开始看起书来，谁知，我们越看越起劲，书本深深的把我们吸引住了。因此，我们耽误了去学校的时间，当我们发现时，已经快上课了，于是，我们俩便冲着往学校跑去，希望能赶得上。

跑着跑着，突然在半路上的街道冲出一位三、四岁的小妹妹，我们因为速度太猛了，把那小妹妹撞倒了。

那小妹妹“哇哇”大哭，我们把她扶了起来，亲切地对她说：“小朋友，别哭了，我们给你道歉。”可是，那小朋友还是哭个不停。我有些不耐烦了，便对小丽说：“小丽，我们还是快去学校了，不然的话就迟到了。”只见小丽毫不慌张，一边安慰着摔倒的小妹妹，一边应纸巾擦着小妹妹的眼泪。看着这种情形，我唯有再等下去。小丽从口袋里抽出几根棒棒糖，递给小妹妹说：“小妹妹，别哭别哭，姐姐请你吃糖。”果然，那小妹妹不哭了。

此时，我急忙地对小丽说：“可以了吧，她已经不哭了，我们可以去学校吧!”小丽回答：“恩。”虽然，小丽肯去学校了，但我从她眼神里可以看出，她还不放心这小妹妹。可另一边上课时间又渐渐逼近，使她两者不知如何下手。

就在这紧急的关头里，一位女士从远处朝我们这边走来，还喊着：“珊珊、珊珊……你在哪里啊?”“妈妈，我在这儿。”小妹妹嘶哑的回答到。那女士连忙跑过来，她看出了小妹妹摔倒的伤痕，便慌张问到：“你这是怎么啦?怎么膝盖都跌出血来了啊?”

从她们的对话中，我和小丽立刻知道那女士是小妹妹的妈妈。此时，我可慌了，我急忙对小丽说：“看，她妈妈来了，快逃，不然那小妹妹告诉她妈妈是我们把她撞成这样子，就掺啦!”小丽不慌不忙地回答：“没关系，要不然你先走了。”只见小丽理直气壮地走到那女士面前歉意的说：“对不起，阿姨，是我把你个女儿撞成这样的，”那女士看了看她女儿的伤不是很严重，摇了摇头，也没讲什么，转身就走去。而我，只是冷冷站在那里，像与这件事毫无关系的过路人。

看着她们母子的身影，我感到十分内疚后悔。

最后，虽然我们迟到了，但是，在我和小丽身上发生的这件事里，好比上了一节深刻的人生课程。

看，小丽这勇于承认错误的精神，是需要多大的勇气啊!

勇气可以使我们勇敢承认错误，我们都需要有这样的勇气。因此，我们需要勇气。