【實(shí)用】學(xué)英語(yǔ)作文錦集九篇
在現(xiàn)實(shí)生活或工作學(xué)習(xí)中，大家都跟作文打過(guò)交道吧，借助作文人們可以反映客觀事物、表達(dá)思想感情、傳遞知識(shí)信息。你知道作文怎樣寫(xiě)才規(guī)范嗎？以下是小編精心整理的學(xué)英語(yǔ)作文9篇，歡迎大家借鑒與參考，希望對(duì)大家有所幫助。
學(xué)英語(yǔ)作文 篇1
My best friend and I get along with each other quite well.But we are so different.He is funnier,more outgoing than I am and i'm more serious.He is more athletic and likes to play all kinds of sports but I am smarter on study.My friend is wilder than me and I am calmer.He is all,thin,strong,with short hair,And sometimes he is very careless and lazy.On the other hands,I am short,fat,weak,with shorthair.He is very helpful because I am very lazy and don't want to do any sports.And I will help him with his study.
學(xué)英語(yǔ)作文 篇2
Yuki midorikawa is one of my favorite Japanese cartoonists. Most of her works are short stories, ingeniously designed，and animation is filled with a touch of sadness. So she has many fans.
綠川幸是我最喜愛(ài)的日本漫畫(huà)家之一。他的漫畫(huà)作品大多以短篇為主，構(gòu)思巧妙，因而擁有眾多漫迷。
Through her works， my favorite one is Xiamuyourenzhang.
在她的作品中我最喜愛(ài)的一部是《夏目友人帳》。
The comic book mainly talks about that the hero Xiamuguizhi has a special ability to see the bogies. He is unsociable because his parents are dead. And he often lives in his relatives' home when he is a little boy and his friends at his age always tease him because he has a special ability. Although he experiences many unfortunate things, he is still very kind and without complaint at anyone. Eventually he is adopted by a couple who is very friendly and let him go to high school. One day, He is pursued by a bogie and hid in a shrine. He breaks a powerful bogie‘s seal whose name is Ban. And that involves her grandmother Xiamulingzi’s relics--a contract that sigh with the bogies. Since then, this powerful bogie turns itself into a cat in daily life to stay with Xiamu to protect him with the condition that Xiamu should give the contract to it after he die. But before that Xiamu decides to try his best to give the name in the contracts to the bogies and let them get free. Thus, a loving, touching, scary story is opened up.
《夏目友人帳》主要講述了男主人公夏目貴志擁有可以看到妖怪的特殊能力。因?yàn)楦改鸽p亡他的性格較為孤僻，并且由于他具有特殊的能力，他常輾轉(zhuǎn)在于親戚之間并被同齡人欺負(fù)。雖然他經(jīng)歷了許多不幸，但他依舊有好善良沒(méi)有埋怨任何人。最終他被有好善良的藤原夫婦收養(yǎng)并進(jìn)入高中。有一天，他被妖怪追趕躲進(jìn)神社，不小心打破了一只強(qiáng)大妖怪斑的封印。并牽涉到了他祖母夏目玲子的遺物—一本同妖怪簽訂的契約書(shū)。之后，這只強(qiáng)大的`妖怪平時(shí)便變成貓的樣子待在夏目身邊保護(hù)他，但是他的條件是夏目死后要把這本契約書(shū)給它。但在此之前夏目決定盡其所能把契約書(shū)上的名字還給妖怪們讓它們得到自由。由此，一個(gè)個(gè)溫馨、感人、驚險(xiǎn)的故事就此展開(kāi)。
In addition, yuki midorikawa has another special work called Yinghuozhisen is also really moving ，sad and beautiful. I suggest that you all can watch it when you have free time.
此外，綠川幸的另一部作品《螢火之森》同樣十分治愈感人建議大家有空可以看看。
學(xué)英語(yǔ)作文 篇3
Visit to the Primary School
Yesterday afternoon, my teacher led ten students to a poor primary school in the suburbs. I was one of them. We got there at 3 o'clock and they were in class. So we went to the office first. We took some books, stationery and gadgets for students. We gave them to the school principal directly. I was a little surprised by the environment. There's no gate, no playground and only one building with eight rooms, six of them for classrooms and one for office, the another one for cooking, because some students eat their lunch at school. After a short chat in the office, we went to the classrooms and attended to class. They were all concentrated but the students of Grade One were a little naughty. They moved in chairs often and sometimes talked with neighbors. After class, students gathered on the front of the building and they were pided into five groups that each of them contained two of my classmates. We told stories, sang songs and played small games. All of my classmates were impressed by this visit and we hoped that we could go there again.
昨天下午，我的老師帶領(lǐng)10名學(xué)生早鄉(xiāng)村一所貧窮的'小學(xué)。我也是其中之一。我們?nèi)c(diǎn)鐘到那，他們正在上課。所以我們就先去了辦公室。我們給學(xué)生們帶了一些書(shū)，文具還有小器具。我們直接把它們給了小學(xué)。那里的環(huán)境使我有點(diǎn)震驚。那里沒(méi)有門(mén)，沒(méi)有操場(chǎng)，只有一座有八間教室的建筑，其中六間是教室，一間是辦公室，另一間是廚房，因?yàn)橛械膶W(xué)生在學(xué)校吃午飯。在辦公室聊了一會(huì)后，我們就到教室里上課。他們上課都很專(zhuān)心，但是一年級(jí)的學(xué)生有點(diǎn)調(diào)皮。他們經(jīng)常移動(dòng)椅子，有時(shí)候還和旁邊的人講話。課后，學(xué)生們都聚到教學(xué)樓前面，分成五組，每組有兩個(gè)我的同學(xué)。我們給他們講故事，唱歌和玩些小游戲。我所有的同學(xué)都對(duì)這次拜訪印象深刻，我們希望能再去那里。
學(xué)英語(yǔ)作文 篇4
我和英語(yǔ)的故事，疊起來(lái)比天空都高，我學(xué)英語(yǔ)，聽(tīng)英語(yǔ)，講英語(yǔ)，有喜，有哀，有怒。
喜
我第一次學(xué)習(xí)英語(yǔ)時(shí)，我把a(bǔ)記成哎，把b記成碧，每當(dāng)我認(rèn)識(shí)一個(gè)英語(yǔ)字母，我就欣喜若狂，感覺(jué)縮短了和外國(guó)人對(duì)話的距離。和外國(guó)人對(duì)話，這是天一般遙遠(yuǎn)的距離。我在一步步靠近，耶，那一天就要到了！
哀
有一次上課，老師讓我們記住apple，我記成“愛(ài)破”，被老師發(fā)現(xiàn)了，老師二話沒(méi)說(shuō)指著我的鼻子高聲吼，我肚子里充滿(mǎn)一股即將爆發(fā)的氣兒，我哀傷地低頭看著我的腳，腳趾頭縮在一起。
怒
在家里，媽媽拿給我一個(gè)個(gè)單詞卡片，讓我在她回家前背過(guò)，我自信地點(diǎn)點(diǎn)頭，就開(kāi)始背，誰(shuí)知沒(méi)背幾個(gè)，一個(gè)卡片劃破我的.手，我一怒之下，把卡片全折了，扔垃圾桶里，說(shuō)：你們這些壞英語(yǔ)，走開(kāi)，統(tǒng)統(tǒng)走開(kāi)！說(shuō)完，我哇哇大笑，心里想哭。
你們說(shuō)，我和英語(yǔ)的故事有趣嗎？
學(xué)英語(yǔ)作文 篇5
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.
學(xué)英語(yǔ)作文 篇6
Supporting Equality in Education
Educational equality, also referred to as equality in education, is a measure of achievement, fairness, and opportunity in education，according to . The growing importance of education equality is based on the premise that now, more than ever before, an individual’s level of education is directly correlated to the quality of life he or she will live in the future. The issue of educational equality has become more and more significant nowadays with the rapid development of our economy and it has been put forward in governmental occasions several years before.
Educational equality is dependent on two main factors. The first is fairness, which implies that factors specific to one’s personal conditions should not interfere with the potential of academic success. The second important factor is inclusion, which refers to a comprehensive standard that applies to everyone in a certain education system. These two factors are closely related and are dependent on each other for true academic success of an educational system.
The pursuit of fairness in education is a significant issue in China. The Communist Party was born to bring fairness to China. It promoted egalitarianism with some success, though at a poor level of nominal equality, and China's inequality of education remains a major challenge despite its overall improvement of education service. Deputies to the National People's Congress, China's top legislature, must assume responsibility in safeguarding the nation's education, and they must be held accountable. Our leaders must become more aware and act professionally within the present political system. It is fundamental for the health of the next generation.
Transforming schools into truly egalitarian institutions requires a holistic and long-drawn approach. However,kids need us to fix our education system now. With a focus on expanding education options for parents and spending our education founding wisely, we can overcome the barriers that exist today in education and give every child a fighting chance for success.
學(xué)英語(yǔ)作文 篇7
Nowadays, Internet has become an indispensable part in our life, and we use it for various purposes, such as searching useful information and chatting online. However, now more and more people turn to the Internet for help whenever they have trouble in finding solutions to their problems, and this phenomenon has aroused the public's attention.
Relying on the Internet to solve all our difficulties can have bad impacts on us. On one hand, since we can always settle the troubles by searching solutions online, we can become very lazy and don't bother to think up answers by ourselves, which can hinder the development of creative thinking. On the other hand, the answers online may be inaccurate or wrong. If we use them without thinking the credibility of them, we may make serious mistakes someday.
As far as I'm concerned, we shouldn't completely depend on the Internet to settle problems. When we come across some difficulties, we’d better try our best to find possible solutions. If we make great efforts and still can't come up with an answer, then we can surf online to search solutions. But we should question the correctness of these answers before we adopt them.
學(xué)英語(yǔ)作文 篇8
我們都要過(guò)新年，新年是我一年中最快樂(lè)的事情，可以穿漂漂亮亮的新衣裳，還可以收到各種各樣的禮物，還可以買(mǎi)新年禮物。
We all want to celebrate the new year. The new year is the happiest thing of the year for me. I can wear beautiful new clothes, receive all kinds of gifts, and buy new year;s gifts.
以前過(guò)年，都是不會(huì)穿新衣裳的，還不會(huì)買(mǎi)新年禮物，也不會(huì)……，現(xiàn)在變化的太大了，過(guò)年的時(shí)候要換洗新衣裳，還有人來(lái)請(qǐng)客喝酒，還可以收到各種各樣的禮物，自己也可以買(mǎi)禮物，可是在現(xiàn)在的時(shí)代里，過(guò)去的很多很多的習(xí)俗都已經(jīng)沒(méi)有了，只是這么簡(jiǎn)簡(jiǎn)單單的事情，穿新衣裳啊，買(mǎi)禮物啊，放鞭炮啊，到親戚朋友家去串門(mén)啊，吃餃子吃年糕的啊，就是這么個(gè)簡(jiǎn)簡(jiǎn)單單的事情，甚至有些地方都不讓放鞭炮了，現(xiàn)在都不需要一些過(guò)年的.別的習(xí)俗都已經(jīng)沒(méi)有了，這就是時(shí)代的變化，那些事情都與潮流，有些配不上了，我真想體會(huì)體會(huì)以前的過(guò)年習(xí)俗，也不會(huì)有這些麻麻煩煩，讓自己不開(kāi)心的事情，我覺(jué)得這些新的時(shí)代還不如以前的時(shí)代，整天都可以開(kāi)開(kāi)心心的，過(guò)那一些有趣的習(xí)俗，而不像現(xiàn)在，數(shù)來(lái)數(shù)去就那么幾個(gè)習(xí)俗，很容易就過(guò)完了，現(xiàn)在的習(xí)俗都是非常普通的習(xí)俗，哪能有過(guò)去那么多有趣的習(xí)俗來(lái)比較呢？真的是希望過(guò)去的那一些習(xí)俗，現(xiàn)在還是可以繼續(xù)過(guò)的，就算跟不上潮流，那也能讓我們開(kāi)開(kāi)心心的，讓我們小孩子，每一天快快樂(lè)樂(lè)的成長(zhǎng)，那是多么的好啊！無(wú)論是過(guò)去的習(xí)俗還是現(xiàn)在的習(xí)俗，只要習(xí)俗能多一點(diǎn)兒，快樂(lè)多一點(diǎn)兒，就能過(guò)一個(gè)非常非常好的年。
Before the new year, I would not wear new clothes, buy new year;s gifts, or It;s changed a lot now. During the new year, people have to change their clothes, invite guests to drink, and receive all kinds of gifts. They can also buy gifts themselves. But in the present era, many of the past customs are gone. It;s just such a simple thing. Wear new clothes, buy gifts, set off firecrackers, and go to relatives and friends; houses Door ah, eating dumplings and rice cakes is such a simple thing. Even in some places, firecrackers are not allowed to be set off. Now, there are no other customs for the new year. This is the change of the times. Those things are not matched with the trend. Some of them are not. I really want to experience the previous New Year customs, and there will be no such numbness and annoyance, so I don;t want to let myself Happy things, I think these new times are not as good as the previous times, you can be happy all day, and live some interesting customs, not like now, counting and counting just a few customs, it is easy to finish, the current customs are very common customs, how can there be so many interesting customs in the past to compare? I really hope that some of the customs in the past can be continued now. Even if they can;t keep up with the trend, they can also make us happy. Let our children grow up happily every day. How nice! No matter the past customs or the present customs, as long as the customs can be a little more, a little more happy, you can have a very, very good year.
希望以前的那些習(xí)俗，能和現(xiàn)在的習(xí)俗合在一起，讓我們玩的更加快樂(lè)。
I hope that the previous customs can be combined with the current customs, so that we can play more happily.
學(xué)英語(yǔ)作文 篇9
Private School
With the development of the society and economy, various private schools arise. When you read newspapers, turn on TV, or even walk on the road, you will inevitably see lots of advertisements about private schools, mainly dealing with foreign languages, computers, music, sports, and so on.
However, is it a good or bad thing to have so many private schools? As a coin has two sides, so are the private schools. On the one hand, private schools can cater to the special need of the society and the special need of people. On the other hand, they often bring people extra burden because of comparison and competition.
Were it left to me decide whether we should have a society without
private.schools.or.asocietywithprivaie.schools,X.sfeould..QoLbesitate.a
momenttopreferjhejlatter.
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