听完讲座后，令我最难忘的故事是关于一个孩子偷东西的真实故事。故事情节大约是这样的：这个孩子生活在一个贫穷的农村家庭，在冷天里，家里面没有煤烧火取暖，于是，这个孩子到一家煤厂里去偷煤，他的父母不但不制止这件事，还投来赞许的目光。渐渐地，这个孩子的胆子大起来，偷同学的文具盒，偷同学的衣服……这一偷不要紧，长大了居然去抢劫银行，被公安局抓去了，那可是要被判死刑啊！在押赴刑场之前，这个孩子唯一想见的就是他的母亲，他心里对她的母亲充满了忌恨。就因为那第一次偷煤，母亲没有及时制止他，而是默许了他，让他的胆子渐渐地越来越大，导致他最终走上了不归路。

多么发人深省的故事啊！张爷爷用血的教训告诉了我们：“法律就犹如一根看不见的高压线，若你犯了罪，这根高压线就会电你；更严重的话可能会电死。若你遵法、守法，那么这根看不见的高压线你就碰不到它。”刘备也曾说过：“勿以善小而不为，勿以恶小而为之。”所以，我们青少年要知法守法，做任何事都要与法律同行。做一个有益于社会的人。让法律永远在我们心中！

大学作文篇2

八九月份，夏秋交替之际，也是一年一度绿色军装活跃于各大校园之时。伴随着东北方的寒冷气流席卷而下，天色也时常阴晴不定，黑云压城。然而，被阴云覆盖的操场上，一排排笔直端正的学子们却毫无畏惧，脸上充满着坚毅与自豪的神色。天色的阴暗非但没有打压他们的精气神，反而让他们高昂的气势显得愈发光彩照人。

身为军训学子中的一员，我的胸膛之中也是充盈着激动与自豪。立正!稍息!教官发出的指令短促而又响亮。听号而行，动若狡兔。我们军训方阵中的队员也都全神贯注地按照教官发出的指令整齐划一地行动着。前十五分钟的军姿，是一排排高耸笔直的青松屹立不倒。后几个小时的训练，是大家吃苦坚忍，同心协力的演绎。在这样尽心尽力，与教官同心同德的训练中，包括我在内所有人都将队伍的集体荣誉视为己任，为连里的团结与一致努力做到最好。

对我来说，能够与大家协调一致，维系好团队的整齐是我应尽的义务。然而，对于协调性并不是很好的我来说，我走正步时总是难以把握自身的平衡感。在几次报告我的失误之后难免有些灰心丧气。但是，教官和班长并没有抓住我的错误进行严厉惩罚，而是帮我找出我平衡感不足的原因以及改进方法。同时，在晚上休息时间，同学也为我抽出时间陪练和纠正。在他们的帮助下，我也尽量能够不拖大部队的后退。我感到十分开心与感谢，因为我收获的不仅有军训姿势的进步，也有同学的关心以及教官的指导，也迈出了大学交友的第一步。

离军训结束还有将近一周的时间，我对未来充满了期待与憧憬，希望接下来的几天也同样精彩！

大学作文篇3

曾经我想我好好的备战高考，考一所好的大学。可是我马上就要离开大学了。我的大学梦在哪里去了？静下心来好好的想自己在大学里。自己学到了什么。真的除了玩，我不知道我学到了什么。玩我也玩的不是很精通。

在大学里，我很郑重的说我还是学会了睡觉。

在高中的时候我的瞌睡不是很大，可是进入了大学，我每天能睡到十二点。睡觉还是厉害的，我都很佩服我自己。

别人在大学里找到了自己的天使，而我在大学里，我学会了写心情，学会了把自己的孤独写在空间里。心想找一个自己真爱的人陪自己到地老天荒，可是茫茫人海，却不见我最爱的人出现。有一天出现了一个，可是我立刻就被她埋葬在多情的坟墓！我不是一个多情的人，只是我刚从孤独中走出来，还不习惯对你的一见钟情。我就要离开大学了，而你却和我不在同一个时间离开。如果我们有缘，我希望在未来的某一天我们能相遇，我能真正的爱你一世。我是真的真的动了情！

许多人都说大学里的朋友很好很好，我觉得不错，在这里我认识了许多人，明白了一点什么叫酒桌上的朋友，也了解了一点什么叫真心的朋友。

我马上就要离开我所谓的大学了，我将要去那个地方工作啊，哪个单位会要我，我又在哪个单位能做些什么？真的我不知道。

我们班长说他来到大学是一个误会，我说我来到大学是我的无知。

永别了我的大学梦！永别了我的大学生活！

大学作文篇4

军训就像一串百味冰糖葫芦，吃一口，有酸的，有甜的，有苦的，有辣的。让人回味无穷。现在就让我带你回味这几种味道，畅游这丰富多彩的世界……

辣

“哎呦，饿死我了!”操场上的同学们都纷纷说到。我摸着扁扁的肚子，便问教官：“开饭没，饿死我了!”“快了，快了，还有半个小时。”教官面无表情地说。我听到这个消息后就安慰我的肚子：忍着，撑住，不要放弃!在这段等待的时间里，大家度分如度年哪。

哨声响起，大家像一只只小狗飞快的奔了过去。我们迅速排行队伍，整齐有序，竖起耳朵只等教官那声口令。“现在我们开始唱歌，‘我们是共产主义接班人’唱”教官领头唱了一下。我们就接着唱下去……唱完，一个个站得笔直笔直的，教官看我们这么乖就放我们进去。

我们找到自己的座位，站着。每个人都不敢说话，生怕发出一点声音。教官喊了喊口令，看我们表现不错就让大家坐下。没想到好景不长，坐下时有人把凳子不小心弄倒了，教官就让我们站起了在从新站一遍。可是，屡屡有人做出使教官不满意的情况，所以耽误了好一阵子才开始吃饭。吃饭时总感觉心里辣辣的，十分不舒服!

苦

在一个烈日炎炎的下午，我们在操场上训练军姿。我们一会儿跑，一会儿跳。真是折磨人啊!忽然，教官从我身旁走过去，一脚踢了一下我旁边四班的女生，说她手没放好。那时我对教官的恐惧感又增添了几分。教官老是在我身边转悠，害得我心惊胆跳。后来，教练把我们带到军事五项的训练基地去，让我们一个一个过。我看着同学们的一个个成功和失败，心里的紧张感在慢慢地增加着。轮到我了，我的了像打翻了一盆热水一样，一会儿冷，一会儿热，这种滋味真不好受。第一关我顺利完成，我望着第二项，心里忐忑不已。我咬着牙，开始进行第二项了。那是我只想着前进，没想过退缩，这样我就过去了。不知不觉中就下课了，这是我好像吃了一颗苦苦的糖。

甜

陶艺课，我们去一起做了一个充满想象的作品。大家听完老师的介绍，便纷纷动起手来。有的弄的满脸满身都是陶泥，有的专心致志地做这自己的作品，有的十分警觉，生怕有人把自己的作品毁掉。这时，一位拿着摄像机的叔叔进来了，对我们的作品仔细观看，当看到我的作品时，就说：“这个做的真好，值得表扬!”那时我心里有一种难以形容的高兴和快乐。后来陶艺课结束，我主动帮老师扫地整理，老师就夸我真乖，有受到了一个表扬真好!

酸

就要和相处三天的老师，基地里的一草一木分别了，想到这个就心里酸酸的。老师叫我们会寝室整理好行李，准备好离开，听到这句话不知如何，眼眶里感到有一股热泪要流出来。我们回到寝室把床铺整理好，依依不舍地行李放好。我们背着行李到了操场，发了优秀学员的奖状和优秀班级的奖状。仪式结束，校长让我们离开时对老师说仪式再见，我们纷纷走出校门时，向几天来对我们关心和传授知识的老师们说声：“再见。”我说的时候，眼睛里是充满了不舍之情。那时，心里好像有一阵阵酸酸的味道在飘着……军训的时候还在我收上留下了两道伤痕，这两道伤痕是世界上最美丽的伤痕。严格教育我们的老师，再见了!园中那美丽的一草一木，再见了!

大学作文篇5

life on earth depends on water,and there is no substitute for it. the current assumption is that our basic needs for water-whether for drinking, agriculture, industry or the raising of fish--will always have to be met. given that premise, there are two basic routes we can go. more equitable access to water or more drastic engineering solutions. looking at the engineering solution first, a lot of my research concentrates on what happens to wetlands when you build dams in river basins, particularly in africa. the ecology of such areas is almost entirely driven by the seasonal change of the river--the pulse of the water. and the fact is that if you build a dam, you generally wreck the downstream ecology. in the past, such problems have been hidden by a lack of information. but in the next century, governments will have no excuse for their blissful ignorance. the engineers ability to control water flows has created new kinds of unpredictability too. 'dams in africa have meant fewer fish, less grazing and less floodplain agriculture--none of which were anticipated. and their average economic life is assumed to be thirty years. dams don't exist for ever, but what will replace them is not clear. the key issue in any discussion of water is money. to talk about a water crisis hides intractable problems such as poverty. consider the problems of water supply in mexico city or delhi. if you' re rich, you drink mineral water and may even have a swimming-pool--yet millions in such cities can't get safe drinking water. people talk about the coming water crisis. i believe we have one now. it is a water crisis for the poor.

地球上的生命取决于水，没有任何替代品。目前的假设是，我们的基本需求是水，无论是饮用水，农业，工业还是鱼的养殖--都必须满足。既然有这样的前提，我们可以走两条基本路线。更公平地获得水或更激烈的工程解决方案。在工程解决方案的第一，我的研究集中在什么情况下，当你在河流域，特别是在非洲建设的湿地发生了什么。这类地区的生态环境几乎完全被季节变化所驱动--水的脉搏。而事实是，如果你建一座水坝，你一般会破坏下游的生态环境。在过去，这样的问题已经被隐藏的信息缺乏。但在下个世纪，政府将没有任何借口为自己的无知。工程师们控制水流的能力也创造了新的不可预测性。在非洲的水坝意味着更少的鱼，更少的放牧和更少的洪泛区农业--没有一个被预期。他们的平均经济生活被假定为三十年。大坝不存在，但什么将取代它们是不明确的。水的任何讨论中的关键问题是金钱。谈论水危机隐藏棘手的问题，如贫困。考虑墨西哥市或德里的供水问题。如果你很富有，你喝矿泉水，甚至可能有一个游泳池，但数以百万计的人在这样的城市不能得到安全饮用水。人们谈论即将到来的水危机。我相信我们现在有一个。这是一个贫穷的水危机。

大学作文篇6

2022年9月1日，一个梳着马尾辫，戴着眼镜的女孩拖着行李箱走进了她梦寐以求的大学。

女孩走进校园，就看到鲜花把校园点缀得五彩斑斓，生机盎然。一座座别具风格的教学楼，在翠绿的树儿和娇羞的花儿装饰下，更平添了一份勃勃生机。校道两旁的花草树木随风摇曳，飘来一股幽香，送来了一阵青草的新鲜，令人陶醉其中。图书馆、地理生物园、艺术馆……处处洋溢着浓厚的文化气息，充满着诗情画意……女孩相信在这里，她一定会学有所成。

女孩走进阶梯教室，教室里坐满了人，大家都在静静地等教授来上课。这时，门被推开了，进来了一位胖胖的、头发花白的老教授，他上的是女孩最喜欢的课——历史课。教授今天讲述的是《三国演义》，他用抑扬顿挫的语调讲述诸葛亮如何神机妙算，利用草船借箭，最后协助周瑜，火烧赤壁，打败曹操。女孩听得如痴如醉，仿佛穿越到古代，身披盔甲，手执金戈，纵横沙场……

下课了，同学们来到了艺术馆，参加了各自的社团活动。女孩走进了自己参加的爱心社团，这是一个由大学生自发组织的项目，主要帮助孤寡老人。放学后，女孩和她的同学一起来到李奶奶家帮忙洗衣、做饭、打扫卫生，还给李奶奶讲了好多社会趣事，李奶奶常常被逗笑。李奶奶逢人就夸这些大学生比亲孙女还亲。

照顾完李奶奶，天已经黑了，大家都赶着回学校做功课。女孩还要写一篇演讲稿呢，因为过几天她就要参加一次演讲活动，这可是她最喜欢的一次活动呢！夜深了，同学们都睡了。天上的星星眨着眼，陪伴着这个勤奋的女孩。女孩还在桌前写着写着……女孩想象自己充满自信在演讲台上的样子，她相信自己一定会拿到好成绩的……

这个女孩就是长大后的我，这就是我心中的大学生活。路漫漫其修远兮，吾将上下而求索。我相信我一定能实现我的大学梦。

大学作文篇7

it had been hard for him that spake it to have put more truth and untruth together in few words, than in that speech. whatsoever is delighted in solitude, is either a wild beast or a god. for it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; ecept it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man鈥檚 self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as epimenides the candian, numa the roman, empedocles the sicilian, and apollonius of tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. but little do men perceive what solitude is, and how far it etendeth. for a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. the latin adage meeteth with it a little: magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. but we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity.

a principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. we know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.

it is a strange thing to observe, how high a rate great kings and monarchs do set upon this fruit of friendship, whereof we speak: so great, as they purchase it, many times, at the hazard of their own safety and greatness. for princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, ecept (to make themselves capable thereof) they raise some persons to be, as it were, companions and almost equals to themselves, which many times sorteth to inconvenience. the modern languages give unto such persons the name of favorites, or privadoes; as if it were matter of grace, or conversation. but the roman name attaineth the true use and cause thereof, naming them participes curarum; for it is that which tieth the knot. and we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and allowed other likewise to call them in the same manner; using the word which is received between private men.

l. sylla, when he commanded rome, raised pompey (after surnamed the great) to that height, that pompey vaunted himself for sylla鈥檚 overmatch. for when he had carried the consulship for a friend of his, against the pursuit of sylla, and that sylla did a little resent thereat, and began to speak great, pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising, than the sun setting. with julius caesar, decimus brutus had obtained that interest, as he set him down, in his testament, for heir in remainder, after his nephew. and this was the man that had power with him, to draw him forth to his death. for when caesar would have discharged the senate, in regard of some ill presages, and specially a dream of calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate, till his wife had dreamt a better dream. and it seemeth his favor was so great, as antonius, in a letter which is recited verbatim in one of cicero鈥檚 philippics, calleth him venefica, witch; as if he had enchanted caesar. augustus raised agrippa (though of mean birth) to that height, as when he consulted with maecenas, about the marriage of his daughter julia, maecenas took the liberty to tell him, that he must either marry his daughter to agrippa, or take away his life; there was no third war, he had made him so great. with tiberius caesar, sejanus had ascended to that height, as they two were termed, and reckoned, as a pair of friends. tiberius in a letter to him saith, haec pro amicitia nostra non occultavi; and the whole senate dedicated an altar to friendship, as to a goddess, in respect of the great dearness of friendship, between them two. the like, or more, was between septimius severus and plautianus. for he forced his eldest son to marry the daughter of plautianus; and would often maintain plautianus, in doing affronts to his son; and did write also in a letter to the senate, by these words: i love the man so well, as i wish he may over鈥搇ive me. now if these princes had been as a trajan, or a marcus aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so etreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, ecept they mought have a friend, to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.

it is not to be forgotten, what comineus observeth of his first master, duke charles the hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. whereupon he goeth on, and saith that towards his latter time, that closeness did impair, and a little perish his understanding. surely comineus mought have made the same judgment also, if it had pleased him, of his second master, lewis the eleventh, whose closeness was indeed his tormentor. the parable of pythagoras is dark, but true; cor ne edito; eat not the heart. certainly if a man would give it a hard phrase, those that want friends, to open themselves unto are cannibals of their own hearts. but one thing is most admirable (wherewith i will conclude this first fruit of friendship), which is, that this communicating of a man鈥檚 self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. for there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. so that it is in truth, of operation upon a man鈥檚 mind, of like virtue as the alchemists use to attribute to their stone, for man鈥檚 body; that it worketh all contrary effects, but still to the good and benefit of nature. but yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature. for in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds.

the second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections. for friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts. neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waeth wiser than himself; and that more by an hour鈥檚 discourse, than by a day鈥檚 meditation. it was well said by themistocles, to the king of persia, that speech was like cloth of arras, opened and put abroad; whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs. neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. in a word, a man were better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.

add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. heraclitus saith well in one of his enigmas, dry light is ever the best. and certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs. so as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer. for there is no such flatterer as is a man鈥檚 self; and there is no such remedy against flattery of a man鈥檚 self, as the liberty of a friend. counsel is of two sorts: the one concerning manners, the other concerning business. for the first, the best preservative to keep the mind in health, is the faithful admonition of a friend. the calling of a man鈥檚 self to a strict account, is a medicine, sometime too piercing and corrosive. reading good books of morality, is a little flat and dead. observing our faults in others, is sometimes improper for our case. but the best receipt (best, i say, to work, and best to take) is the admonition of a friend. it is a strange thing to behold, what gross errors and etreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as st. james saith, they are as men that look sometimes into a glass, and presently forget their own shape and favor. as for business, a man may think, if he will, that two eyes see no more than one; or that a gamester seeth always more than a looker鈥搊n; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think himself all in all. but when all is done, the help of good counsel is that which setteth business straight. and if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business, of one man, and in another business, of another man; it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, ecept it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it. the other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mied partly of mischief and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease, and kill the patient. but a friend that is wholly acquainted with a man鈥檚 estate, will beware, by furthering any present business, how he dasheth upon other inconvenience. and therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct.

after these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit; which is like the pomegranate, full of many kernels; i mean aid, and bearing a part, in all actions and occasions. here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are, which a man cannot do himself; and then it will appear, that it was a sparing speech of the ancients, to say, that a friend is another himself; for that a friend is far more than himself. men have their time, and die many times, in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like. if a man have a true friend, he may rest almost secure that the care of those things will continue after him. so that a man hath, as it were, two lives in his desires. a man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him, and his deputy. for he may eercise them by his friend. how many things are there which a man cannot, with any face or comeliness, say or do himself? a man can scarce allege his own merits with modesty, much less etol them; a man cannot sometimes brook to supplicate or beg; and a number of the like. but all these things are graceful, in a friend鈥檚 mouth, which are blushing in a man鈥檚 own. so again, a man鈥檚 person hath many proper relations, which he cannot put off. a man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person. but to enumerate these things were endless; i have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.

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