晨讀英語(yǔ)美文100篇一：星火四級(jí)晨讀英語(yǔ)美文100篇【勵(lì)志感悟】第1篇

星火四級(jí)晨讀英語(yǔ)美文100篇【勵(lì)志感悟】第1篇

Born to Win

Each human being is born as something new, something that never existed before. Each is born with the capacity to win at life. Each person has a unique way of seeing, hearing, touching, tasting, and thinking. Each has his or her own unique potentials1)---capabilities and limitations. Each can be a significant, thinking, aware, and creative being---a productive person, a winner.

The words “winner” and “l(fā)oser” have many meanings．When we refer to a person as a winner，we do not mean one who makes someone else lose．To us, a winner is one who responds authentically by being credible, trustworthy, responsive, and genuine, both as an individual and as a member of a society.

Winners do not dedicate their lives to a concept of what they imagine they should be; rather, they are themselves and as such do not use their energy putting on a performance, maintaining pretence and manipulating others. They are aware that there is a difference between being loving and acting loving, between being stupid and acting stupid, between being knowledgeable and acting knowledgeable. Winners do not need to hide behind a mask.

Winners are not afraid to do his own thinking and use his own knowledge. He can separate facts from opinion and doesn't pretend to have all the answers. He listens to others, evaluates what they say, but comes to his own conclusions. Although winners can admire and respect other people, there is not totally defined, demolished2), bound, or awed by them.

Winners do not play “helpless”, nor do they play the blaming game. Instead, they assume responsibility for their own lives. They don’t give others a false authority over them. Winners are their others a false authority over them. Winners are their own bosses and know it.

A winner’s timing is right. Winners respond appropriately to the situation. Their responses are related to the message sent and preserve the significance, worth, well-being, and dignity of the people involved. Winners know that for everything there is a season and for every activity a time. Although winners can freely enjoy themselves, they can also postpone enjoyment, can discipline himself in the present to enhance his enjoyment in the future. A winner is not afraid to go after what he wants but does so in appropriate ways. Winners are not afraid to go after what he wants, but they do so in proper ways. Winners do not get their security by controlling others. They do not set themselves up to lose.

A winner cares about the world and its people. A winner is not isolated from the general problems of society, but is concerned, compassionate3) and committed to improving the quality of life. Even in the face of national and international adversity, a winner’s self-image is not one of a powerless individual. A winner works to make the worl

d a better place.

翻譯：

生而為贏

人皆生而為新，為前所未有之存在，人皆生而為贏。人皆有其特立獨(dú)行之方式去審視、聆聽、觸摸、品位及思考，因而都具備獨(dú)特潛質(zhì)——能力和局限。人皆能舉足輕重，思慮明達(dá)，洞察秋毫，富有創(chuàng)意，成就功業(yè)。

“成者”與“敗者”含義頗多。談及成者我們并非指令他人失意之人。對(duì)我們而言，成者必為人守信，值得信賴，有求必應(yīng)，態(tài)度誠(chéng)懇，或?yàn)閭�(gè)人、或?yàn)樯鐣?huì)一員皆能以真誠(chéng)回應(yīng)他人。

或者行事并不拘泥于某種信條，即便是他們認(rèn)為應(yīng)為之奉獻(xiàn)一生的理念；而是本色行

事，所以并不把精力用來表演，保持偽裝或操縱他人。他們明了愛與裝愛、愚蠢與裝傻、博學(xué)與賣弄之間迥然有別。成者無(wú)須藏于面具之后。

成者敢于利用所學(xué)，獨(dú)立思考，區(qū)分事實(shí)與觀點(diǎn)，且并不佯裝通曉所有答案。他們傾聽、權(quán)衡他人意見，但能得出自己的結(jié)論。盡管他們尊重、敬佩他人，但并不為他們所局限、所推翻、所束縛，也不對(duì)他人敬若神靈。

成者既不佯裝“無(wú)助”，亦不抱怨他人。相反，他們對(duì)人生總是獨(dú)擔(dān)責(zé)任，也不以權(quán)威姿態(tài)凌駕他人之上。他們主宰自己，而且能意識(shí)到這點(diǎn)。

成者善于審時(shí)度勢(shì)，隨機(jī)應(yīng)變。他們對(duì)所接受的信息做出回應(yīng)，維護(hù)當(dāng)事人的利益、康樂和尊嚴(yán)。成者深知成一事要看好時(shí)節(jié)，行一事要把握時(shí)機(jī)。

盡管成者可以自由享樂，但他更知如何推遲享樂，適時(shí)自律，以期將來樂趣更盛。成者并不忌憚追求所想，但取之有道，也并不靠控制他人而獲取安然之感。他們總是使自己立于不敗。

成者心憂天下，并不孤立于塵世弊病之外，而是置身事內(nèi)，滿腔熱忱，致力于改善民生。即使面對(duì)民族、國(guó)家之危亡，成者亦非無(wú)力回天之個(gè)體。他總是努力令世界美好。

晨讀英語(yǔ)美文100篇二：星火書業(yè) 晨讀英語(yǔ)美文100篇六級(jí)前十篇中英翻譯版

星火書業(yè) 晨讀英語(yǔ)美文100篇六級(jí)前十篇中英翻譯版

Passage1. Knowledge and Virtue

Knowledge is one thing, virtue is another; good sense is not conscience, refinement is not humility, nor is largeness and justness of view faith. Philosophy, however enlightened, however profound, gives no command over the passions, no influential motives, no vivifying principles. Liberal Education makes not the Christian, not the Catholic, but the gentleman. It is well to be a gentleman, it is well to have a cultivated intellect, a delicate taste, a candid, equitable, dispassionate mind, a noble and courteous bearing in the conduct of life—these are the connatural qualities of a large knowledge;they are the objects of a University.I am advocating, I shall illustrate and insist upon them;but still, I repeat, they are no guarantee for sanctity or even for conscientiousness,and they may attach to the man of the world, to the profligate,to the heartless, pleasant, alas, and attractive as he shows when decked out in them.Taken by themselves, they do but seem to be what they are not;they look like virtue at a distance, but they are detected by close observers, and in the long run;and hence it is that they are popularly accused of pretense and hypocrisy,not, I repeat, from their own fault,but because their professors and their admirers persist in taking them for what they are not,and are officious in arrogating for them a praise to which they have no claim.Quarry the granite rock with razors, or moor the vessel with a thread of silk,then may you hope with such keen and delicate instruments as human knowledgeand human reason to contend against those giants, 知識(shí)是一回事，美德是另一回事。好意并非良心，優(yōu)雅并非謙讓，廣博與公正的觀點(diǎn)也并非信仰。哲學(xué)，無(wú)論多么富有啟迪和深?yuàn)W莫測(cè)，都無(wú)法駕馭情感，不具備有影響力的動(dòng)機(jī)，不具有導(dǎo)致生動(dòng)活潑的原理。文科教育并不造就基督教徒抑或天主教徒，而是造就了紳士。造就一個(gè)紳士誠(chéng)為美事。有教養(yǎng)的才智，優(yōu)雅的情趣，正直、公正而冷靜的頭腦，高貴而彬彬有禮的舉止--這些是與淵博的學(xué)識(shí)生來固有的品質(zhì), 它也是大學(xué)教育的目的。對(duì)此我提倡之，并將加以闡釋和堅(jiān)持。然而我要說的是，它們?nèi)匀徊荒艽_保圣潔，或甚至不能保證誠(chéng)實(shí)。它們可以附庸于世故的俗人，附庸于玩世不恭的浪子。唉，當(dāng)他們用它偽裝起來時(shí)，就更增加了他們外表上的冷靜、快活和魅力。就其本身而言，它們似乎已遠(yuǎn)非其本來面目，它們似乎一遠(yuǎn)看的美德，經(jīng)久久細(xì)察方可探知。因此它們受到廣泛的責(zé)難，指責(zé)其虛飾與偽善。我要強(qiáng)調(diào)，這絕非是因?yàn)槠渥陨碛惺裁催^錯(cuò)，而是因?yàn)榻淌趥兒唾澝勒邆円晃兜匕阉鼈兣�得面目全非，并且還要殷勤地獻(xiàn)上其本身并不希冀的贊頌。如若用剃刀就可以開采出花崗巖，用絲線即能系泊位船只，那么，也許你才能希望用人的知識(shí)和理性這樣美妙而優(yōu)雅的東西去與人類的情感與高傲那樣的龐然大物進(jìn)行抗?fàn)帯?/p>

Passage 2. “Packing” a Person

A person, like a commodity, needs packaging.But going too far is absolutely undesirable.A little exaggeration, however, does no harmwhen it shows the person's unique qualities to their advantage.To display personal charm in a casual and natural way,it is important for one to have a clear knowledge of oneself.A master packager knows how to integrate art and nature without any traces of embellishment,so that the person so packaged is no commodity but a human being, lively and lovely.A young person, especially a female, radiant with beauty and full of life,has all the favor granted by God.Any attempt to make up would be self-defeating.Youth, however, comes and goes in a moment of doze.Packaging for the middle-aged is primarily to conceal the furrows ploughed by time.If you still enjoy life's exuberance enough to retain self-confidenceand pursue pioneering work, you are unique in your natural qualities,and your charm and grace will remain.Elderly people are beautiful if their river of life has been,through plains, mountains and jungles, running its course as it should.You have really lived your life which now arrives at a complacent stage of serenityindifferent to fame or wealth.There is no need to resort to hair-dyeing；the snow-capped mountain is itself a beautiful scene of fairyland.Let your looks change from young to old synchronizing with the natural ageing processso as to keep in harmony with nature, for harmony itself is beauty,while the other way round will only end in unpleasantness.To be in the elder's company is like reading a thick book of deluxe editionthat fascinates one so much as to be reluctant to part with.As long as one finds where one stands, one knows how to package oneself,just as a commodity establishes its brand by the right packaging.

人如商品要包裝，但切忌過分包裝�？鋸埌�裝，要善于展示個(gè)性的獨(dú)特品質(zhì)。在隨意與自然中表現(xiàn)人的個(gè)性美，重要的是認(rèn)識(shí)自己，包裝的高手在于不留痕跡，外在的一切應(yīng)與自身渾然一體，這時(shí)你不再是商品，而是活生生的人。

青年有著充盈的生命的底氣，她亮麗誘人，這是上帝賜予的神采，任何涂抹都是多余的敗筆，青春是個(gè)打個(gè)盹就過去的東西。中年的包裝主要是修復(fù)歲月的磨損，如果中年的生命依然有開拓豐滿與自信，便會(huì)成年人，如果你生命的河流正常地流過，流過了平原高山和叢林，那么你是美的。你的美充滿了安詳與淡泊，因?yàn)槟阏嬲�地生活過。老年人不要去染白發(fā)，老人的白發(fā)像高山的積雪，有種仙境之美。人該年輕時(shí)就年輕，該年老時(shí)就年老，這是與自然同步，這就是和諧。和諧就是美，反之就是丑。和老年人在一起就像讀一本厚厚的精裝書，魅力無(wú)窮，令人愛不釋手

Passage 3. Three Passions I Have Lived for

Three passions, simple but overwhelmingly strong, have governed my life:the longing for love, the search for knowledge,and unbearable pity for the suffering of mankind.These passions, like great winds, have blown me hither and thither,in a wayward course over a deep ocean of anguish,reaching to the very verge of despair.I have sought love, first, because it brings ecstasy—ecstasy so great that I would often have sacrificed all the rest of my lifefor a few hours for this joy.I have sought it, next, because it relieves loneliness—that terrible loneliness in which one shivering consciousnesslooks over the rim of the world into the cold unfathomable lifeless abyss.I have sought it, finally, because in the union of love I have seen,in a mystic miniature,the prefiguring vision of the heaven that saints and poets have imagined.This is what I sought, and though it might seem too good for human life,this is what—at last—I have found.With equal passion I have sought knowledge.I have wished to understand the hearts of men.I have wished to know why the stars shine ...A little of this, but not much, I have achieved.Love and knowledge, so far as they were possible, led upward toward the heavens.But always pity brought me back to earth.Echoes of cries of pain reverberate in my heart.Children in famine, victims tortured by oppressors, helpless old people—a hated burden to their sons,and the whole world of loneliness, poverty, and pain make a mockery of what human life should be.I long to alleviate the evil, but I cannot, and I too suffer.This has been my life.I have found it worth living, and would gladly live it againif the chance were offered me.

吾之三愿（貝特蘭.羅素）

吾生三愿，純樸卻激越：一曰渴望愛情，二曰求索知識(shí)，三曰悲憫吾類之無(wú)盡苦難。此三愿，

如疾風(fēng)，迫吾無(wú)助飄零于苦水深海之上，直達(dá)絕望之彼岸。

吾求愛，蓋因其賜吾狂喜——狂喜之劇足令吾舍此生而享其片刻；吾求愛，亦因其可驅(qū)寂寞之感，吾人每生寂寞之情輒兢兢俯視天地之緣，而見絕望之無(wú)底深淵；吾求愛還因若得愛，即可窺視圣哲詩(shī)人所見之神秘天國(guó)。此吾生之所求，雖慮其之至美而恐終不為凡人所得，亦可謂吾之所得也。

吾求知亦懷斯激情。吾愿聞人之所思，亦愿知星之何以閃光……吾僅得此一二而已，無(wú)他。 愛與知并力，幾攜吾入天國(guó)之門，然終為悲憫之心拖拽未果。痛苦之吟常縈繞吾心：受饑餓之嬰，遭壓迫之民，為兒女遺棄之無(wú)助老叟，加之天下之孤寂、貧窮、苦痛，具令吾類之生難以卒睹。

吾愿窮畢生之力釋之，然終不能遂愿，因亦悲極。

吾生若此而已，然吾頗感未枉此生；若得天允，當(dāng)樂而重為之。

Passage 4. A Little Girl

Sitting on a grassy grave, beneath one of the windows of the church, was a little girl.With her head bent back she was gazing up at the sky and singing,while one of her little hands was pointing to a tiny cloudthat hovered like a golden feather above her head.The sun, which had suddenly become very bright, shining on her glossy hair,gave it a metallic luster, and it was difficult to say what was the color, dark bronze or black.So completely absorbed was she in watching the cloud to which her strange song or incantation seemed addressed,that she did not observe me when I rose and went towards her.Over her head, high up in the blue,a lark that was soaring towards the same gauzy cloud was singing, as if in rivalry.As I slowly approached the child,I could see by her forehead, which in the sunshine seemed like a globe of pearl,and especially by her complexion, that she uncommonly lovely.Her eyes, which at one moment seemed blue-gray, at another violet,were shaded by long black lashes, curving backward in a most peculiar way,and these matched in hue her eyebrows,and the tresses that were tossed about her tender throat were quivering in the sunlight.All this I did not take in at once;for at first I could see nothing but those quivering, glittering, changeful eyes turned up into my face.Gradually the other features, especially the sensitive full-lipped mouth,grew upon me as I stood silently gazing.Here seemed to me a more perfect beauty than had ever come to me in my loveliest dreams of beauty.Yet it was not her beauty so much as the look she gave me that fascinated me, melted me.

小 女 孩

在教堂的一扇窗下長(zhǎng)滿綠草的墳堆上，坐著個(gè)小女孩。她仰著頭，望著天空，唱著歌兒。她的小手指點(diǎn)著一朵飄浮在她頭頂?shù)慕鹕�羽毛般的小彩云。突然間，陽(yáng)光顯得格外燦爛，照在她光澤的頭發(fā)上，給它涂上一層金屬似的光彩，很難說出它突竟是什么顏色，是深褐色，還是黑色。她是那么全神貫注地望著彩云，她那奇妙的歌聲，或可說是喃喃自語(yǔ)，似乎是對(duì)著那彩云而發(fā)的。因而她沒有注意到我站起身來朝她走去。在她上空高高的藍(lán)天里，一只展翅飛向那朵輕盈透明的彩云的云雀也在歌唱，似乎在與她賽e(。我慢步向小女孩走去，她那在陽(yáng)光下如同珍珠一樣圓潤(rùn)的前額，特別是她那膚色，使我感到她真是異�？蓯邸Ｏ币�黑黑的長(zhǎng)睫毛非常別致地朝后彎曲著，掩映著一雙一會(huì)兒象是藍(lán)灰色的，一會(huì)兒又象是紫羅蘭色的眼睛。她的長(zhǎng)睫毛同她的眉毛和頭發(fā)色澤調(diào)和，披拂在她嬌嫩的脖子上的發(fā)綹，在陽(yáng)光里輕輕飄動(dòng)。我并沒有馬上領(lǐng)略到這一切，因?yàn)槲乙婚_始只注意了那雙閃閃發(fā)光、富于表情、盯著我看的眼睛。我佇立在一邊默默地注視著她，才漸漸地看清了她容貌的其他部分，特別是那張靈敏而又豐滿的小嘴。呈現(xiàn)在我眼苧的這一美的形象似乎比我在最美好的夢(mèng)境中所見過的更美。然而，與其說是她的美麗，不如說是她朝我看的那種眼神，更使我著迷，更使我陶醉．

Passage 5 Declaration of Independence

When in the Course of human events,it becomes necessary for one people to dissolve the political bands

which have connected them with another,and to assume among the powers of the earth,the separate and equal station to which the Laws of Nature and of Nature's God entitle them,a decent respect to the opinions of mankindrequires that they should declare the causes which impel them to the separation.We hold these truths to be self-evident, that all men are created equal,that they are endowed by their Creator with certain unalienable Rights,that among these are Life, Liberty and the pursuit of Happiness.—That to secure these rights, Governments are instituted among Men,deriving their just powers from the consent of the governed,—That whenever any Form of Government becomes destructive of these ends,it is the Right of the People to alter or to abolish it,and to institute new Government,laying its foundation on such principles and organizing its powers in such form,as to them shall seem most likely to effect their Safety and Happiness.Prudence, indeed, will dictate that Governments long establishedshould not be changed for light and transient causes;and accordingly all experience has shown,that mankind are more disposed to suffer, while evils are sufferable,than to right themselves by abolishing the forms to which they are accustomed.But when a long train of abuses and usurpations,pursuing invariably the same Object evinces a design to reduce themunder absolute Despotism, it is their right, it is their duty,to throw off such Government, and to provide new Guards for their future security.—Such has been the patient sufferance of these Colonies;and such is now the necessity which constrains them to alter their former Systems of Government.The history of the present King of Great Britainis a history of repeated injuries and usurpations,all having in direct object the establishment of an absolute Tyranny over these States.To prove this, let Facts be submitted to a candid world.

美國(guó)獨(dú)立宣言（節(jié)選）

在人類歷史事件的進(jìn)程中，當(dāng)一個(gè)民族必須解除其與另一個(gè)民族之間迄今存在的政治聯(lián)系、而在世界列國(guó)之中取得那自然法則和自然神明所規(guī)定給他們的獨(dú)立與平等的地位時(shí)，就有一種真誠(chéng)的尊重人類公意的心理，要求他們一定要把那些迫使他們不得已而獨(dú)立的原因宣布出來。

我們認(rèn)為這些真理是不言而喻的：人人生而平等，他們都從他們的“造物主”那里被賦予了某些不可轉(zhuǎn)讓的權(quán)利，其中包括生命權(quán)、自由權(quán)、追求幸福的權(quán)利。

晨讀英語(yǔ)美文100篇三：晨讀英語(yǔ)美文100篇

《晨讀英語(yǔ)美文100篇》的讀書心得

擬寫：楊靜

教師，作為一種職業(yè)，承擔(dān)著傳播人類思想文化的重任，在人類社會(huì)發(fā)展中起著橋梁和紐帶作用。隨著新課程改革的實(shí)施，教師“一言堂”已全盤否定，學(xué)生是學(xué)習(xí)的主體，教師是學(xué)生學(xué)習(xí)過程中的引導(dǎo)者，教師要成為研究者、專家和名師。因此，和眾多教師一樣，自己顯得尷尬和無(wú)奈：如年齡增長(zhǎng)、職稱評(píng)聘的激烈競(jìng)爭(zhēng)和各種關(guān)系復(fù)雜;知識(shí)更新速度加快，原有知識(shí)結(jié)構(gòu)和教學(xué)理念不能適應(yīng)教學(xué)需要等。因此，壓力增大，精神疲憊，對(duì)所從事的工作失去興趣，無(wú)成就感;對(duì)事業(yè)缺乏熱情和創(chuàng)新，安于現(xiàn)狀，得過且過等。

但讀完《晨讀英語(yǔ)美文100篇》這本書后，我被書中字里行間流露著的教師對(duì)教育事業(yè)的熱情，散發(fā)著的教師智慧的光芒，名師們高尚的人格魅力深深地打動(dòng)著，心靈得到了凈化，人格得到了完善，理念得到了更新。從中領(lǐng)會(huì)了許多知識(shí)，讓我獲得了許多感悟。

一、博大而熾熱的愛，在愛中不斷認(rèn)識(shí)自我

名言說：“熱愛是最好的老師。”是的，對(duì)于教師來說，愛是不可須臾成缺的，只有以摯愛奠基，教師才會(huì)傾盡精力，激活智慧，把自己的全部熱情，甚至生命獻(xiàn)給他所熱愛的事業(yè)和學(xué)生。名師魏書生認(rèn)為：埋怨環(huán)境不好，常常是我們不好，埋怨別人太狹隘，常常我們自己不豁達(dá)，埋怨學(xué)生不好教，常常是我們的方法太少。眾多的成功者一再告訴我們，不管處于什么樣的處境，只要你有奮斗不息，追求不止的精神，你就會(huì)自覺地去改變自己把外在的壓力轉(zhuǎn)化成巨大的動(dòng)力，不斷地學(xué)習(xí)，引千道清泉、集百家之長(zhǎng)提升自己、充實(shí)自己�！芭踔�一顆心來，不帶半根草去�！碧招兄�先生的這句話，標(biāo)示了有效教師高尚的師德境界。愛因斯坦說過：“熱愛是最好的老師，它往往勝過責(zé)任�！苯逃�尤其需

要熱情，需要愛，沒有愛就沒有教育，沒有博大而熾熱的愛，就不能成就有效教師。古今中外的名師們都是在以德之教，以身示范的教育過程中站立起來的，都是在無(wú)私奉獻(xiàn)、無(wú)私的愛中不斷認(rèn)識(shí)自我。

二、在不泯的童心面前，時(shí)刻警醒自我

有效教師們都有一顆不泯的童心，他們總是保持著真誠(chéng)、熱情、樂觀和積極，他們十分樂意與學(xué)生一起活動(dòng)，一起游戲，一同歡笑，一同煩惱，錢夢(mèng)龍老師說：教師只有始懷著一顆“赤子之心”，才能以自己的心去發(fā)現(xiàn)學(xué)生的心。斯霞老師直到七八十歲高齡還在與不學(xué)生親切密接觸，譚迪敖老師整天與學(xué)生一起沉浸于小發(fā)明之中，多年如一日，樂此不疲。試問他們又怎么不會(huì)成為學(xué)生的良師益友?學(xué)生又怎么會(huì)不親其師信其道呢?

“多改變自己，少埋怨環(huán)境”是魏書生老師總結(jié)的涵養(yǎng)性情的一條法則。有效教師給予我的啟示便是教師要以平穩(wěn)的情緒和愉快的心境投入工作，善于營(yíng)造親切、和諧的愉快的教育氣氛，使學(xué)生進(jìn)入最佳的學(xué)習(xí)狀態(tài)，激發(fā)他們生動(dòng)、活潑、主動(dòng)的學(xué)習(xí)與發(fā)展。在今后的工作中，以名師們?yōu)榘駱�，努力成為學(xué)生的良師益友。

三、在學(xué)習(xí)與反思中，不斷發(fā)展自我

陶行知先生早就說過：“教師必須天天學(xué)習(xí)，天天進(jìn)行再教育，才能有教學(xué)之樂而無(wú)教學(xué)之苦�！敝挥袑W(xué)而不厭的先生，才能教出學(xué)而不厭的學(xué)生。可見要成為有效教師對(duì)于學(xué)習(xí)的至關(guān)重要要有深刻認(rèn)識(shí)，要把學(xué)習(xí)作為自身發(fā)展、勝任教學(xué)的需要。

美國(guó)心理學(xué)家波斯納提出：“如果一個(gè)教師僅僅滿足于獲得經(jīng)驗(yàn)而不對(duì)經(jīng)驗(yàn)深入的思考，那么既便是有20年的教學(xué)經(jīng)驗(yàn)，也許只是一年工作的20次重復(fù)，除非善于從經(jīng)驗(yàn)反思中吸取教益，否則就不可能有什么改進(jìn)，永遠(yuǎn)停留在一個(gè)

新手型教師的水準(zhǔn)上。”他給出了一個(gè)教師成長(zhǎng)的簡(jiǎn)潔公式：教師成長(zhǎng)=經(jīng)驗(yàn)+反思。它清楚地揭示了一個(gè)教師的成長(zhǎng)過程離不開不斷的反思。反思不僅僅是頭腦內(nèi)部的想一想，他是一個(gè)不斷實(shí)踐、學(xué)習(xí)、研究的過程，是自己與自己、自己與他人的深層次的對(duì)話，要想成為一名有效教師，扎實(shí)苦干的精神和態(tài)度是基礎(chǔ)，而學(xué)會(huì)不斷地自我反思則是發(fā)展自我的必由之路。

四、在合作交流中，不斷提高自我

新課程標(biāo)準(zhǔn)非常明確地把“合作交流”作為營(yíng)造新課堂氛圍和培養(yǎng)不憲政的重要目標(biāo)。作為教師更重要懂得合作交流的重要意義。開敞胸襟，樂于交流句通，不孤芳自賞、不自我封閉。與學(xué)生親密交往、平等對(duì)話、真誠(chéng)交流，同事之間、上下級(jí)之間埋誠(chéng)相對(duì)，相互扶持。教師的成長(zhǎng)離不開身邊的長(zhǎng)者、名師的指名和幫助，團(tuán)結(jié)的力量大，集體的智慧永遠(yuǎn)大于個(gè)體。

豁然大度，寬以待人，不斤斤計(jì)較，不“同行相輕”也同樣是一名有效教師應(yīng)具備的條件。一位特級(jí)教師總結(jié)自己的待人之道是：“念人之功，容人之過，學(xué)人之長(zhǎng)，補(bǔ)己之短�！倍嗝椿磉_(dá)的胸懷，剖析許多名師的成長(zhǎng)經(jīng)歷，是我們前進(jìn)的燈塔，沿著名師的足跡，不斷的自我反思，不斷提升，在合作交流中不斷提高自我。

總之，做一個(gè)“有效的”教師，實(shí)施有效的教學(xué)，是所有教師應(yīng)有的追求。

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