長沙美聯(lián)英語

長沙什么托福培訓(xùn)班好-美聯(lián)托福培訓(xùn)機構(gòu)簡介

美聯(lián)英語是一家以體驗式英語培訓(xùn)為主營業(yè)務(wù)的教育集團，具體業(yè)務(wù)主要有成人英語素質(zhì)教育、青少年英語應(yīng)用教育等。經(jīng)過多年的努力，美聯(lián)英語現(xiàn)已發(fā)展成為集研發(fā)和教學(xué)為一體的全國性的大型教育集團。

美聯(lián)英語在全國擁有100多家教學(xué)中心，員工3000多人。其中，數(shù)百位外籍教師和中籍教師組成的強大師資陣容，教學(xué)經(jīng)驗豐富，每年在全國各地培訓(xùn)數(shù)萬名學(xué)員。

美聯(lián)英語將在未來的5年內(nèi)，利用現(xiàn)有成熟運營模式，穩(wěn)步在各大中型城市拓展新校區(qū)，使美聯(lián)英語的學(xué)?？倲?shù)量達到100多家。在快速擴大規(guī)模的同時，加大課程研發(fā)、教學(xué)管理及品牌建設(shè)力度，爭取在未來5年內(nèi)將美聯(lián)打造成中國一流優(yōu)秀的教育品牌！

長沙什么托福培訓(xùn)班好-美聯(lián)托福培訓(xùn)開設(shè)課程

托?；A(chǔ)核心能力特訓(xùn)

課程時長： 40小時，半年內(nèi)上完。

適合人群：覺得基本功不扎實的各類備考學(xué)生

學(xué)習(xí)目標(biāo)： 全面掌握托福雅思考試必備的語法。

托?；A(chǔ)班課

課程時長： 正課80小時 輔課40小時 課程20天，每天4小時正課，2小時輔導(dǎo) 

周一到周五： 上午10:00-12:00（正課） 下午14:00-16:00（正課） 下午16:00-18:00（輔導(dǎo)） 

每周六： 全真?？?階段性早晨有聽寫課，晚上有指導(dǎo)課

適合人群：3個月-4個月時間備考的考生，應(yīng)屆或往屆高中畢業(yè)生，高考成績在70-90分、大學(xué)在讀生或畢業(yè)生，但英語基礎(chǔ)較差或雅思成績?yōu)?-4.5分成績、或?qū)W習(xí)完成托雅綜合階段3級者。

學(xué)習(xí)目標(biāo)：

（1）了解托福聽讀常見學(xué)術(shù)文章和口語寫作分類話題的內(nèi)容

（2）能理解邏輯性的聽力對話和簡單的學(xué)術(shù)文章，并清楚簡潔地口語表達觀點或事實；

（3）了解托?？荚嚫鞣N題型的解題方法和答題思路

托福提高班課

課程時長： 正課60小時 SA輔導(dǎo)課30小時 課程15天，每天4小時正課，2小時輔導(dǎo)

適合人群：1個月-2個月時間備考的考生，應(yīng)屆、往屆高中畢業(yè)生、大學(xué)在讀生或畢業(yè)生、大專畢業(yè)生、高考英語成績在90-110分或有托福4.5-5分成績，短期內(nèi)剛剛結(jié)束雅思預(yù)備段學(xué)習(xí)任務(wù)的考生。

學(xué)習(xí)目標(biāo)：

（1）熟悉托福聽讀常見學(xué)術(shù)文章和口語寫作分類話題的內(nèi)容，能夠較靈活準(zhǔn)確運用高頻詞匯和必備語法去應(yīng)對相應(yīng)的題目

（2）能理解邏輯性的聽力對話和簡單的學(xué)術(shù)文章，并清楚簡潔地口語表達觀點或事實；

（3）掌握托福考試各種題型的解題流程

托福沖刺班課

課程時長：正課80小時?？?2小時課程20天，每天4小時正課階段性早晨有聽寫課，晚上有指導(dǎo)課

適合人群：

(1)未參加過培訓(xùn)或?qū)W習(xí)，希望集中強化突破與教師個性化提分服務(wù)。

(2)托福考試沒有突破方向，參加過培訓(xùn)仍達不到效果的學(xué)員。

(3)基薄弱，沒有合適的大班課程，需從基礎(chǔ)開始補習(xí)的學(xué)員。

(4)考期緊迫，希望盡快獲取6分或更高分?jǐn)?shù)學(xué)員

學(xué)習(xí)目標(biāo)：

（1）快速理解含有復(fù)雜語法的語言情景，并能用有效組織自己的語言還原情景中語言的核心思想；

（2）在絕大多數(shù)托福話題背景下，熟練運用廣泛語言素材，有條理地闡述或論述自己的觀點；

（3）深諳托?？荚嚨淖鲱}節(jié)奏和命題規(guī)律，上考場從容自如

寒暑假精品班

課程時長：正課80小時輔課40小時課程20天，每天4小時正課，2小時輔導(dǎo)階段性早晨有聽寫課，晚上有指導(dǎo)課

適合人群：適合4.5-6分成績學(xué)員,需要利用寒假集中學(xué)習(xí)突破

學(xué)習(xí)目標(biāo)：

（1）快速理解含有復(fù)雜語法的語言情景，并能用有效組織自己的語言還原情景中語言的核心思想；

（2）在絕大多數(shù)托福話題背景下，熟練運用廣泛語言素材，有條理地闡述或論述自己的觀點；

（3）深諳托福考試的做題節(jié)奏和命題規(guī)律，上考場從容自如

（4） 大班授課，主要是了解考試的難度，以及考試的技巧。目標(biāo)分?jǐn)?shù)70-100

長沙什么托福培訓(xùn)班好-美聯(lián)托福培訓(xùn)課程優(yōu)勢

美聯(lián)懂托福 更懂你

聽說讀寫單項強化 美聯(lián)幫你攻克薄弱點

長沙什么托福培訓(xùn)班好-美聯(lián)托福培訓(xùn)優(yōu)秀師資

Joe / 陳振龍

簡介：

英語專業(yè)畢業(yè)，專業(yè)八級，雅思8分。五年托福雅思教學(xué)經(jīng)驗。

教學(xué)特色：主講雅思寫作和托福寫作。雅思托福寫作高分老師美聯(lián)出國考試部優(yōu)秀老師

Joy / 張希

簡介：

紐約州立大學(xué)碩士研究生,雅思口語8.0分，托福口語滿分七年美國生活經(jīng)歷，對于美國國情、國民、生活習(xí)慣及風(fēng)土人情有深入了解。

教學(xué)特色：課堂生動活潑，善于調(diào)動學(xué)員的學(xué)習(xí)興趣

主講：雅思、托福聽力口語; ACT 英語

Catherine / 洪佩霞

簡介：

洪佩霞Catherine 英專翻譯專業(yè)畢業(yè)，英語專業(yè)八級，人事部筆譯翻譯三級。多年從事英語教學(xué)工作。對于基礎(chǔ)薄弱，解題技巧欠缺的學(xué)生，在短期內(nèi)快速提分有著獨到的教學(xué)方法。善于關(guān)注分析考情趨勢，幫助學(xué)生摸準(zhǔn)考試脈絡(luò)，讓考生實現(xiàn)短期內(nèi)迅速提分的愿望。

教授課程：雅思，托福，ssat ，托福junior閱讀

Ling / 梁玲

簡介：

雅思總分 8，聽力9，閱讀8，口語7.52.016美聯(lián)年度區(qū)域優(yōu)秀員工,2017美聯(lián)出國考試全國優(yōu)秀教師畢業(yè)于斯坦福大學(xué) (Stanford University)，在美國求學(xué)工作十年。曾在加州于國際石油公司如雪佛龍公司任職工程師數(shù)年，海外學(xué)習(xí)生活經(jīng)驗豐富。

教學(xué)特色：授課方式風(fēng)趣幽默，循循善誘，因材施教，引導(dǎo)學(xué)生掌握答題方法提高語言能力，并于教學(xué)中適當(dāng)融合分享海外生活和學(xué)習(xí)經(jīng)驗擴展學(xué)生視野。

長沙什么托福培訓(xùn)班好-美聯(lián)托福培訓(xùn)機構(gòu)特色

學(xué)托福，來美聯(lián) 獨享4大優(yōu)勢

6對1貼心服務(wù)

老師6對1

全程貼心陪伴

保證照顧到每一位學(xué)員

高質(zhì)量VI P教學(xué)

小班授課

量身定制

重點、難點逐一擊破

強大師資團隊

平均6年經(jīng)驗

學(xué)校畢業(yè)

出國考試高分締造者

免費能力評測

測評結(jié)果反饋

個性化學(xué)習(xí)方案制訂

長沙什么托福培訓(xùn)班好-美聯(lián)托福培訓(xùn)教學(xué)環(huán)境

長沙什么托福培訓(xùn)班好-美聯(lián)托福培訓(xùn)英語散文

Rome

December 23, 1903

My dear Mr. Kappus,

I don't want you to be without a greeting from me when Christmas comes and when you, in the midst of the holiday, are bearing your solitude more heavily than usual. But when you notice that it is vast, you should be happy; for what (you should ask yourself) would a solitude be that was not vast; there is only one solitude, and it is vast, heavy, difficult to bear, and almost everyone has hours when he would gladly exchange it for any kind of sociability, however trivial or cheap, for the tiniest outward agreement with the first person who comes along, the most unworthy. But perhaps these are the very hours during which solitude grows; for its growing is painful as the growing of boys and sad as the beginning of spring. But that must not confuse you. What is necessary, after all, is only this: solitude, vast inner solitude. To walk inside yourself and meet no one for hours - that is what you must be able to attain. To be solitary as you were when you were a child, when the grownups walked around involved with matters that seemed large and important because they looked so busy and because you didn't understand a thing about what they were doing.

And when you realize that their activities are shabby, that their vocations are petrified and no longer connected with life, why not then continue to look upon it all as a child would, as if you were looking at something unfamiliar, out of the depths of your own world, from the vastness of your own solitude, which is itself work and status and vocation? Why should you want to give up a child's wise not-understanding in exchange for defensiveness and scorn, since not understanding is, after all, a way of being alone, whereas defensiveness and scorn are a participation in precisely what, by these means, you want to separate yourself from.

Think, dear Sir, of the world that you carry inside you, and call this thinking whatever you want to: a remembering of your own childhood or a yearning toward a future of your own - only be attentive to what is arising within you, and place that above everything you perceive around you. What is happening in your innermost self is worthy of your entire love; somehow you must find a way to work at it, and not lose too much time or too much courage in clarifying your attitude toward people. Who says that you have any attitude at all? l know, your profession is hard and full of things that contradict you, and I foresaw your lament and knew that it would come. Now that it has come, there is nothing I can say to reassure you, I can only suggest that perhaps all professions are like that, filled with demands, filled with hostility toward the individual, saturated as it were with the hatred of those who find themselves mute and sullen in an insipid duty. The situation you must live in now is not more heavily burdened with conventions, prejudices, and false ideas than all the other situations, and if there are some that pretend to offer a greater freedom, there is nevertheless none that is, in itself, vast and spacious and connected to the important Things that the truest kind of life consists of. Only the individual who is solitary is placed under the deepest laws like a Thing, and when he walks out into the rising dawn or looks out into the event-filled evening and when he feels what is happening there, all situations drop from him as if from a dead man, though he stands in the midst of pure life. What you, dear Mr. Kappus, now have to experience as an officer, you would have felt in just the same way in any of the established professions; yes, even if, outside any position, you had simply tried to find some easy and independent contact with society, this feeling of being hemmed in would not have been spared you. It is like this everywhere; but that is no cause for anxiety or sadness; if there is nothing you can share with other people, try to be close to Things; they will not abandon you; and the nights are still there, and the winds that move through the trees and across many lands; everything in the world of Things and animals is still filled with happening, which you can take part in; and children are still the way you were as a child, sad and happy in just the same way and if you think of your childhood, you once again live among them, among the solitary children, and the grownups are nothing, and their dignity has no value.

And if it frightens and torments you to think of childhood and of the simplicity and silence that accompanies it, because you can no longer believe in God, who appears in it everywhere, then ask yourself, dear Mr. Kappus, whether you have really lost God. Isn't it much truer to say that you have never yet possessed him? For when could that have been? Do you think that a child can hold him, him whom grown men bear only with great effort and whose weight crushes the old? Do you suppose that someone who really has him could lose him like a little stone? Or don't you think that someone who once had him could only be lost by him? But if you realize that he did not exist in your childhood, and did not exist previously, if you suspect that Christ was deluded by his yearning and Muhammad deceived by his pride - and if you are terrified to feel that even now he does not exist, even at this moment when we are talking about him - what justifies you then, if he never existed, in missing him like someone who has passed away and in searching for him as though he were lost?

Why don't you think of him as the one who is coming, who has been approaching from all eternity, the one who will someday arrive, the ultimate fruit of a tree whose leaves we are? What keeps you from projecting his birth into the ages that are coming into existence, and living your life as a painful and lovely day in the history of a great pregnancy? Don't you see how everything that happens is again and again a beginning, and couldn't it be His beginning, since, in itself, starting is always so beautiful? If he is the most perfect one, must not what is less perfect precede him, so that he can choose himself out of fullness and superabundance? Must he not be the last one, so that he can include everything in himself, and what meaning would we have if he whom we are longing for has already existed?

As bees gather honey, so we collect what is sweetest out of all things and build Him. Even with the trivial, with the insignificant (as long as it is done out of love) we begin, with work and with the repose that comes afterward, with a silence or with a small solitary joy, with everything that we do alone, without anyone to join or help us, we start Him whom we will not live to see, just as our ancestors could not live to see us. And yet they, who passed away long ago, still exist in us, as predisposition, as burden upon our fate, as murmuring blood, and as gesture that rises up from the depths of time.

Is there anything that can deprive you of the hope that in this way you will someday exist in Him, who is the farthest, the outermost limit?

Dear Mr. Kappus, celebrate Christmas in this devout feeling, that perhaps He needs this very anguish of yours in order to begin; these very days of your transition are perhaps the time when everything in you is working at Him, as you once worked at Him in your childhood, breathlessly. Be patient and without bitterness, and realize that the least we can do is to make coming into existence no more difficult for Him than the earth does for spring when it wants to come.

And be glad and confident.

Yours,

Rainer Maria Rilke

我親愛的Kappus先生：

我不希望您在耶酥受難節(jié)來臨的時候里沒有一絲我的問候，而您在這節(jié)日里，正忍受著比往日更加沉重的孤獨。但是當(dāng)您注意到這孤獨的巨大時，您應(yīng)該感到快樂；是什么（您應(yīng)該問您自己）能使孤獨不那么巨大呢？只有一種孤獨及其巨大、沉重和艱難是不能忍受的，幾乎每個人都樂意以它去換取任何一種形式的社交生活，不管它有多么無聊或空虛；讓那第 一個來的人把渺小的外部世界給您，這**沒有價值的……但是或許正是這些時光令孤獨成長；它的成長正如男孩子們的成長一樣痛苦，如春天的開始一樣悲哀。

但是請不要為這些所迷惑。實際上真正必要的卻是：孤獨，巨大的內(nèi)在孤獨。走進您自己的心靈深處，獨處幾個小時--那時您一定有能力獲得的。讓自己孤獨著，一如您童年的時候，那時成人們走來走去地忙著那些看起來很偉大很重要的事情，雖然他們對自己正忙著的事情并不真正理解。

當(dāng)您認(rèn)識到他們的活動是淺薄的時候，他們的職業(yè)已經(jīng)僵化，不再和生活相關(guān)，而您也不再象兒時一樣懷著崇敬的心情看待他們了，似乎您正在看著一些陌生的東西，它們遠(yuǎn)離您自己的世界，您感到了自己巨大的孤獨，孤獨的狀態(tài)，還有淺?。磕胍艞墐簳r用以抵抗和蔑視的智慧，為什么？原來無法溝通是一種走向孤獨的途徑，而抵抗和蔑視是參與的一部分，**這些方式，您想要把自己隔絕開來。

想吧，親愛的先生，想那在支持著您的內(nèi)在世界，隨便您將這種思想喚做什么：對自己童年的記憶，或?qū)ψ约何磥淼南蛲?-只要注意到您內(nèi)在產(chǎn)生的東西就可以了，并把它置于您洞察到的一切事物之上。在您身體內(nèi)發(fā)生的一切值得您付出全部的愛；有時您必須找到一種認(rèn)識它的方法，而且在澄清您對人們的態(tài)度時不能丟失太多的時間或太多的勇氣。是誰在說您有脾氣？--我知道了，您的職業(yè)很難，許多東西在和您相抵觸，我預(yù)見到您的悲傷并知道它將來臨?，F(xiàn)在它來了，我無法說些什么讓您安心，或許只能這樣勸您：所有的職業(yè)都是這樣，充滿了要求，充滿了對個性的仇視，充滿了那些發(fā)現(xiàn)自己不得不做平淡的工作而心懷惱怒的不平的人。您現(xiàn)在所處的情形是不要太受習(xí)俗、偏見和錯誤思想的束縛，如果有什么阻止您追求更大的自由，那些都是無關(guān)緊要的，就其本身而言沒有一個是和組成**真實生活的重要事情有關(guān)。只有孤獨的人被置于**深刻的律例之下，好比事物，當(dāng)他走入正在曙光里或者望著活躍的夜晚的時候，當(dāng)他感到有什么將要發(fā)生，但所有的事情都拋棄了他，好象離開一個死人，盡管他站在純凈的生活中間。

至于您，親愛的開普斯先生，您現(xiàn)在所經(jīng)歷的就是不得不做一個公務(wù)員，您對它的感覺就象您在別的已有的職業(yè)里感到的一樣；是的，拋開所有的情形不談，如果您僅僅是討厭去尋找和社會接觸的簡單而獨立的方法，您也不會感受到那種被鑲了邊的感覺--這感覺到處都是；但是那并不是給焦急或悲哀尋找借口；如果您和別人沒有什么可以分享的，試著和事物接近吧；他們不會拋棄您；夜晚會仍在那兒，風(fēng)穿過樹林和許多田地；這世界上的東西和動物的每一樣都充滿了巧合，而您可以參與進去；孩子們還是和您兒時一樣是孩子，悲哀和快樂也沒有什么不同--如果您想到了您的童年，您再次生活在童年，在孤獨的孩子們中間，成年人什么也不是了，他們的尊嚴(yán)毫無價值。如果您在回想童年和率直天真的時候感到害怕和痛苦，并伴隨著沉默，那是因為您無法再相信上帝，而他無處不在，然后您問自己，親愛的開普斯先生，是否您真地丟失了上帝。當(dāng)您說您從未擁有過他的時候是否這是真的？那是什么時候發(fā)生的事？您認(rèn)為孩子能抓住他，成年人只有巨大的努力才能忍受他嗎？還有，誰的重量粉碎了老年人？您認(rèn)為真的擁有他的人會象丟掉一塊石頭一樣地丟失他嗎？或者您認(rèn)為曾經(jīng)擁有他的人會被他拋棄？--但是如果您認(rèn)識到他在您的童年時不存在，在早先的時候不存在，如果您設(shè)想耶酥被他的渴望所盅惑而穆罕默德被他的驕傲所欺騙--如果是害怕因為至今您還沒有感到他的存在，即使在我們現(xiàn)在談起他的時刻--那么如果他根本不存在，什么能向您證明呢，是象錯過了那些路過您身旁的其他人一樣錯過他，還是到處找尋他？

為什么您不認(rèn)為他就要到來，他從永恒中向我們接近，總有一天他會到來，他是這棵樹上的真正的果實，而我們是那樹的葉子。是什么阻止您相信他真正誕生過呢？是什么阻止您相信您的生命是建立在一次痛苦、美麗而偉大的妊娠之上呢？不要以為每一件事情的發(fā)生都是一次一次的開始的重復(fù)，那不是他的開始，因為，就其本身來說，難道開始總是如此美麗的嗎？如果他是**完美的一個，那比他遜色的一定不會在他之前產(chǎn)生，而使他能選擇將自己的命運放在充實和富足之外--他一定不是**后一個，所以他能把所有的事情包容起來，如果我們期望的他已經(jīng)存在了，這對我們又意味著什么呢？

如同蜜蜂收集花粉，我們也累積事物的美好一面并設(shè)計它。即使我們開始的時候微不足道（只要做的時候是出于愛），隨著后來的工作和休息，隨著寂靜或一點孤獨的快樂，隨著我們獨自完成的每一件事情，做的時候沒有任何人參與和幫助，我們開始的時候是不會看到他的存在的，如同我們的祖先無法活著看到我們。他們，盡管很久以前就去世了，但是仍舊活在我們心中，如同先天性的，如同重?fù)?dān)一樣壓在我們的命運之上，如緩緩流動的血液和從遙遠(yuǎn)的時光中打來的招呼。要是有一天您認(rèn)為他曾經(jīng)存在過，會有什么東西剝奪您的希望嗎？那遙無邊際的限制又是什么呢？

親愛的開普斯先生，用這種虔誠的感情來慶祝耶酥吧，或許他需要您的這種極端苦悶的感覺來促成這個開始；您的這些過渡時光或許就是為他的到來做著準(zhǔn)備，如同您童年時候秉住呼吸等候他。耐心些，堅強些，并了解：我們現(xiàn)在所做的，就象土地為春天的到來所做的一樣。

祝快樂和自信。

您的，

瑞那.瑪里亞.李爾克

羅馬1903年12月23

長沙什么托福培訓(xùn)班好-美聯(lián)托福培訓(xùn)機構(gòu)地址

機構(gòu)地址：A 美聯(lián)英語(開福萬達中心店)

長沙市開福區(qū)湘江中路589號

B 美聯(lián)

長沙市雨花區(qū)韶山南路

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長沙市岳麓區(qū)金星中路

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