Autobiography
autobiography of red主要内容
autobiography of red主要内容
《autobiographyofred》是一部由安妮·卡森·瑞芙所写的小说，主要讲述了一个少年红色怪物格林德尔(Geryon)的自传。
故事发生在一个神话般的世界里，格林德尔是一个生活在美国西部的孤独少年，他的父亲是一名前科学家，母亲则是家庭主妇。
格林德尔在孤独中渐渐地发现自己是同性恋，他开始和一个叫做赫拉克勒斯(Hercules)的年轻男子展开一段旅程。
在旅程中，格林德尔经历了很多挫折和磨难，他被赫拉克勒斯利用，被伤害，但他仍然一如既往地追求着爱和自由。
他和赫拉克勒斯之间的爱情和恩怨交织，最终以悲剧收场。
整个小说以诗歌的形式呈现，交织着神话和现实，充满了强烈的感情和哲学思考。
通过一个怪物的自传，瑞芙深刻探讨了爱、性别、自我认同和人生意义等问题，引发了读者广泛的思考和共鸣。
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Autobiography-my story
Autobiography-my storyI was born in an ordinary family in rural Henan province. When I was born, I was catching up with China’s most stringent policy of family planning. Since I was the second child, my mother hid to hide. My childhood was not too happy. Due to family conditions, I could not get most of what I wanted. If I have a favorite toy which can make me happy for a long time.After I grew up, I had been going to school, and I had been reading from kindergarten to doctoral degree. Although the academic career of more than 20 years was not a dynamic one, the single page was not unimpressive. Every day I am studying hard, learning knowledge solidly and striving for academic achievement. When I was in college, I talked about the first love of life and spent a short and wonderful university time with a girl I really like. But after graduation we broke up. I also liked several girls during my master's degree, but I haven't been together for various reasons.Now I just want to study hard because I read the blog. I found my ignorance in every new environment which only by redouble our efforts can make up for the gap with other people. My favorite sport is basketball that I used to be a school basketball team when I was in high school. I can make many friends through this sport and the best friends I know now are all through basketball. I love to travel and I have played in most provinces so far. My goal is to travel to all provinces in China before I graduate. But now it seems that this goal is more difficult to achieve, because now I have not allowed me to spend a lot of time to go out and play.Now, I can't give a very clear goal for my future, because reading over the past few years will bring a lot of changes to my thoughts. So I want to finish my studies and the most important thing is that I hop I can meet my sweetheart in the near future.。
英美文学名词解释整理版
英美文学名词解释1. Allegory: A tale in verse or prose in which characters, actions, or settings represent abstract ideas or moral qualities. An allegory is a story with two meanings, a literal meaning and a symbolic meaning.寓言：用诗歌或散文讲的故事，在这个故事中人物、事件或背景往往代表抽象的概念或道德品质。
所有的寓言都是一个具有双重意义、文学内涵或象征意义的故事。
2.Alliteration: The repetition of the initial consonant sounds in poetry.头韵：诗歌中单词开头读音的重复。
3.Allusion:A reference to a person, a place, an event, or a literary work that a writer expects the reader to recognize and respond to. An allusion may be drawn from history, geography, literature, or religion.典故：文学作品中作家希望读者能够认识或做出反应的一个人物、地点、事件或文学作品。
典故或来自历史、地理、文学或宗教。
4. American Naturalism: American naturalism was a new and harsher realism. American naturalism had been shaped by the war; by the social upheavals that undermined the comforting faith of an earlier age. America’s literary naturalists dismissed the validity of comforting moral truths. They attempted to achieve extreme objectivity and frankness, presenting characters of low social and economic classes who were determined by their environment and heredity. In presenting the extremes of life, the naturalists sometimes displayed an affinity to the sensationalism of early romanticism, but unlike their romantic predecessors, the naturalists emphasized that the world was amoral, that men and women had no free will, that lives were controlled by heredity and environment, that the destiny of humanity was misery in life and oblivion in death. Although naturalist literature described the world with sometimes brutal realism, it sometimes also aimed at bettering the world through social reform.美国自然主义：美国自然主义是一种新的、更具批判性的现实主义。
自传英语作文模板万能
自传英语作文模板万能英文回答：My Autobiography。
My name is [Your Name] and I am from [Your Country]. I was born on [Your Date of Birth] and I am currently [Your Age] years old. I have [Your Number of Siblings] siblings and I am the [Your Position in Family].I grew up in a loving and supportive family. My parents were always there for me, and they encouraged me to follow my dreams. I was a curious and imaginative child, and I loved to learn new things. I spent many hours reading books and exploring the world around me.I attended [Your School Name] from [Your Start Date] to [Your End Date]. I was a good student, and I enjoyed learning about a variety of subjects. I was also involvedin many extracurricular activities, such as [YourExtracurricular Activities].After graduating from high school, I attended [Your University Name] where I studied [Your Major]. I graduated with honors in [Your Graduation Year].Since graduating from university, I have worked as a [Your Occupation] for [Your Company Name]. I enjoy my work and I am proud of the contributions I have made to my company.I am also passionate about [Your Hobbies and Interests].I spend my free time [Your Hobbies and Interests].I am grateful for the life I have been given. I have a loving family, a fulfilling career, and a passion for life.I am excited to see what the future holds.中文回答：我的自传。
词汇学希腊词根
• Cracy –government
expertcracy 专家统治 mobocracy 暴民统 治 monocracy 独裁统治 technocracy 技术统治 bureaucracy 官僚统治 aristocracy 贵族统 治 democracy 民主 androcracy 男性统治 stratocracy 军阀统治 theocracy 神权统治
• Pan,Panto—complete
panorama 全景、全图 pantomime 哑剧 panoply 华丽服饰、全副盔 pantheon 万神庙、伟人祠 pan-American 泛美的、全美洲的 pan-Asian 泛亚的 panchromatic 全色的 pantheism泛神论 panacea 灵丹妙药、万能药 pandemonium一片混乱、嘈杂
• For capturing larger scenes, the camera introduces a single-motion panorama mode. 为了拍摄较大的场景，照相机采用了一个单一 方向运动全景模式。 • Every day along the world's busiest border, an expensive and time-consuming pantomime is acted out. 在这个世界上最繁忙的边境地区，每天都在上 演着一场昂贵又费时的哑剧。
• Ped—child
pedology 儿科学 pedologist 儿科专家、土壤学家 pediatric 儿科学的 pediatrist 儿科医师 pedophile 恋童癖者 pedant书呆子、卖弄学问的人
• Moreover, looking from pedology language's process, only then puts in the language study the real life in the background, can stimulate their intense study desire, can cause the language teaching becomes vivid interesting, solid effective. 另外，从儿童学语文的过程来看，只有将语文 学习置于现实生活的背景之中，才能激发他们 强烈的学习愿望，才能使语文教学变得生动有 趣，扎实有效。 • So, that Russian pedologist tells, agricultural herd should be united in wedlock. 所以，苏联那个土壤学家讲，农林牧要结合。
Autobiography of Nelson Mandela
Long Walk To Freedom – Autobiography of Nelson Mandela Nelson Mandela’s autobiography is a very fascinating book. It is the story of one of the truly greatest men of the 20th Century. The 768-page account of Mandela’s life from his own eyes is so riveting that no further motivation than opening the first page is required.Mandela takes you through his childhood; describing in details the events that shaped his life. He describes the loss of his father at age nine and his subsequent dislocation to live with relatives at the Royal household. Then you are taken through his schooling years. A detailed description of his circumcisionBooks related to Long Walk to FreedomPowered by at age sixteen is given.It is interesting that an innocuous occasion like fleeing an arranged marriage drove Mandela to Johannesburg. It was in Johannesburg that he awakened as a political activist. Here he met all the key players in the struggle against white domination and became so deeply involved in politics that it destroyed his first marriage.Mandela was reluctant to join the armed struggle which was agitated for by most of the members of ANC Youth wing. Once he was persuaded to join the struggle Mandela applied himself passionately to his new found vocation. It is remarkable that his meeting with another struggle icon Walter Sisulu in 1940s triggered a friendship that would last six-decades through trials, prison and freedom.Mandela married Winnie Mandela amid the turmoil of the struggle around him. As a result the young couple never enjoyed normal family life. Mandela was constantly being harassed by authorities until he left the country to join the armed struggle.On return Mandela who had become one the most wanted fugitive was arrested and charged with treason in the famous Rivonia Treason Trial. It is here that Mandela’s famous words were uttered:“During my lifetime I have dedicated myself to this struggle of the Africanpeople. I have fought against white domination; I have fought against black domination. I have cherished the idea of a democratic and free society in which all persons live in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die” (pp.438)This speech uttered as his closing argument was to fire the imagination of participants of the anti-apartheid struggle for 27 years.After sentencing Mandela was incarcerated in the infamous Robben Island Prison. For 27 years Mandela was to remain in Prison until his release in February 1990. The Prison years make for depressing reading. It is remarkable that after He suffered so much depravation Mandela remains free from bitterness.While in prison he relates how he handled the news of the loss of his mother and then his first born son in a short space of time. He was not even allowed to attend their funerals. It is a poignant moment where he describes how Walter Sisulu held his hand and sat by his bed silently as he was grieving the loss of his son. The constant harassment of his wife Winnie and her imprisonment was a burden he bore alone while in prison.The negotiations for his release were tough. It is the mark of the Mandela’s greatness that he would not compromise to earn his freedom early. Eventually agreement was reached and Mandela was set to be released on 11 February 1990. This is actual the climax of his life, when he emerges from the Prison walking with his wife Winnie.The rest of the book quickly covers negotiations for a new democratic order in South Africa. Finally after his party the African National Congress won the first democratic elections in 1994 and he was sworn in as the first black President of the Republic of South Africa on 10 May 1994.It is amazing that you find Mandela at every significant point of transition choosing the difficult path. As someone connected to royalty he could have quietly married and stayed in his village where he would have lived a comfortable life. Instead he refused an arranged marriage and ran off to Johannesburg. In Johannesburgas one of the few educated Africans he could have lived a comfortable working life as an attorney. But he chose to take on the struggle of the masses. After the Rivonia trial and his sentence to life imprisonment he was, on several occasion, offered freedom at the expense of renouncing the armed struggle; he refused. It was too high a price for his own freedom; rather he preferred freedom for everyone.The closing words of the book sum up Mandela’s own life. One cannot but admire the ma n’s tenacity in adversity. At the end one certainly agrees it has indeed been a Long Walk to Freedom.“I have walked that long road to freedom. I have tried not to falter; I have made missteps along the way. But I have discovered the secret that after climbing a great hill, one only finds that there are many more hills to climb. I have taken a moment here to rest, to steal a view of the glorious vista that surrounds me, to look back on the distance I have come. But I can rest only for a moment, for with freedom come responsibilities, and I dare not linger, for my long walk is not yet ended.”。
Autobiography as Guided Chinatown Tour
Sau-ling Cynthia Wong, "Autobiography as Guided Chinatown Tour? Maxine Hong Kingston's The Woman Warrior and the Chinese-American Autobiographical Controversy," in Multicultural Autobiography: American Lives, edited by James Robert Payne, University of Tennessee Press, 1992, pp. 248-79.Maxine Hong Kingston's autobiography, The Woman Warrior, may be the best-known contemporary work of Asian-American literature. Winner of the National Book Critics Circle Award for the best book of nonfiction published in 1976, The Woman Warrior remains healthily in print and on the reading lists of numerous college courses; excerpts from it are routinely featured in anthologies with a multicultural slant. It is safe to say that many readers who otherwise do not concern themselves with Asian-American literature have read Kingston's book.In spite--or maybe, as we shall see, because--of its general popularity, however, The Woman Warrior has by no means been received with unqualified enthusiasm by Kingston's fellow Chinese Americans. A number of Chinese-American critics have repeatedly denounced The Woman Warrior, questioning its autobiographic status, its authenticity, its representativeness, and thereby Kingston's personal integrity. Though often couched in the emotionally charged, at times openly accusatory, language characteristic of what the Chinese call "pen wars," the critical issues raised in this debate are not merely of passing interest. Rather, they lie at the heart of any theoretical discussion of ethnic American autobiography in particular and ethnic American literature in general. It would therefore be instructive to set out the terms of the controversy and explore their theoretical ramifications, with a view to understanding the nature of Kingston's narrative enterprise in The Woman Warrior.The most fundamental objection to The Woman Warrior concerns its generic status: its being billed as autobiography rather than fiction, when so much of the book departs from the popular definition of autobiography as an unadorned factual account of a person's own life. Responding to a favorable review of the book by Diane Johnson in the New York Review of Books, Jeffery Chan notes [in "Jeff Chan, Chairman of SF State Asian American Studies, Attacks Review," San Francisco Journal, May 4, 1977] how "a white reading public will rave over ethnic biography while ignoring a Chinese American's literary art" and attacks Knopf, "a white publishing house,"for "distributing an obvious fiction for fact." The thrust of Chan's message is that the autobiographical label is a marketing ploy in which the author, to her discredit, has acquiesced. Chan's stricture is echoed by Benjamin Tong, who finds The Woman Warrior "obviously contrived," a work of "fiction passing for autobiography" ["Critic of Admirer Sees Dumb Racist," San Francisco Journal, May 11, 1977]. By way of contrast, while the unusual generic status of TheWoman Warrior is also widely noted by non-Chinese-American critics, it is seldom cited as either a weakness or a matter of personal, as opposed to artistic, purpose.How far is Kingston personally responsible for the nonfiction label on the covers of The Woman Warrior? According to her, very little:The only correspondence I had with the publisher concerning the classificationof my books was that he said that Non-fiction would be the most accuratecategory; Non-fiction is such a catch-all that even "poetry is considerednon-fiction."And poetry is something in whose company she would be "flattered" to see her books. The entire matter might have rested here--but for some theoretical issues raised by the controversy which command an interest beyond the topical.Although Kingston's detractors do not use the term, at the heart of the controversy is the question of fictionalization: to what extent "fictional" features are admissible in a work that purports to be an autobiography. The Chinese-American critics of The Woman Warrior focus their attention on the social effects of admitting fictionalization into an autobiographical work. Their concern, variously worded, is summed up most concisely, if baldly, by Katheryn Fong:I read your references to mythical and feudal China as fiction. .. . Your fantasy stories are embellished versions of your mother'sembellished versions of stories. As fiction, these stories are creativelywritten with graphic imagery and emotion. The problem is that non-Chineseare reading your fiction as true accounts of Chinese and ChineseAmerican history. ["To Maxine Hong Kingston: A Letter," Bulletinfor Concerned Asian Scholars, Vol. 9, No. 4, 1977]Thus stated, the Woman Warrior "problem" is seen to rest ultimately on the readers, not the author; the basis for denouncing The Woman Warrior is pragmatic, response-contingent, and reader-specific. Why, then, has Kingston been implicated at all in the misreadings of her audience? It is possible to reject the very question as irrelevant, in that authors have little control over how their published works will be read. On the other hand, when critics like Chan, Tong, or Fong hold Kingston responsible for her readers' failings, they do so from a set of assumptions about ethnic literature that are grounded in a keen awareness of the sociopolitical context of minority literary creation. Such an awareness is precisely what is missing in many white reviewers' remarks on The Woman Warrior; moreover, the autobiographical genre, with its promise (perceived or real) of "truthfulness," by nature encourages preoccupation with a work's sociopolitical context. Thus the charge of unwarranted fictionalization must be addressed.The Woman Warrior can be considered fictionalized in a number of ways. On the most obvious formal level, it violates the popular perception of autobiography as an ordered shaping of life events anchored in the so-called external world. It aims at creating what James Olney calls "a realm of order where events bear to one another a relationship of significance rather than of chronology" ["Some Versions of Memory/Some Versions of Bios: The Ontology of Autobiography," Autobiography: Essays Theoretical and Critical, 1980]. According to an early student of the genre, autobiographies must contain, "in some measure, the germ of a description of the manners of their times" [Roy Pascal, Design and Truth in Autobiography, 1960]. Although recent scholars have found the referential grounding of autobiography much more problematic and its defining essence much more elusive [e.g., Olney, "Autobiography and the Cultural Moment: A Thematic, Historical, and Bibliographical Introduction," Autobiography; Elizabeth Bruss, Autobiographical Acts: The Changing Situation of a Literary Genre, 1976; John Paul Eakin, Fictions in Autobiography: Studies in the Art of Self-Invention, 1985], the term autobiography usually does evoke, at least among general readers, a chronologically sequenced account with verifiable references to places, people, and events. As one critic puts it, in more abstruse language: "Texts bound by the real insist upon an epistemological status different from works of the imagination in which the real is more nearly hypothetical" [Arnold Krupat, "The Indian Autobiography: Origins, Type, and Function," American Literature, Vol. 53, No. 1, 1981]. But what if the "real" that an autobiography is bound by is the "imagination" of the protagonist?This is the thorny problem of generic differentiation posed by The Woman Warrior.By an outwardly oriented definition of autobiography, The Woman Warrior is at best only nominally autobiographical: to borrow a phrase from Pascal, it is a work "so engrossed with the inner life that the outer world becomes blurred," told by a narrator who, as a child, regularly sees "free movies" on "blank walls" and "[t]alks to people that aren't real inside [her] mind." The prose slips from the subjunctive to the declarative with but the slightest warning: the No Name Woman story begins with perhaps's and could have been's but soon dispenses with these reminders of conjecture. Likewise, while the Fa Mu Lan segment in "White Tigers" is initially marked as an enumeration of the possible and desirable--"The call would come from a bird. . . . The bird would cross the sun. . . . I would be a little girl of seven. . . ." (my italics)--the bulk of the narration is in the simple past tense, as if recounting completed events in the actual world. Two divergent accounts are given of Brave Orchid's encounter with the Sitting Ghost, neither of which could have been definitive since the event (or alleged event) predates the birth of the daughter/narrator. "At the Western Palace," presented as a deceptively conventional, self-contained short story, is revealed in the next chapter to be a third-hand fiction. In short, the referential grounding of The WomanWarrior is tenuous and presented in a potentially misleading manner. A few public places and events in the "outer" world are recognizable from what we know about author Kingston's life; all else is recollection, speculation, reflection, meditation, imagination. Verifiability is virtually out of the question in a work so self-reflexive. Presumably, then, readers who do not pay sufficient attention to the narrative intricacies of The Woman Warrior, especially white readers with biased expectations, will mistake fiction for fact.The critics of The Woman Warrior also detect fictionalization—in the sense of "making things up"--in the way Kingston has chosen to translate certain Chinese terms. A central example is the word ghost, based on Cantonese kuei or gwai, a key term in the book appearing in the subtitle as well as several important episodes. Kingston renders kuei as ghost. Chan and Tong ("Critic of Admirer"), while conceding that the character can indeed mean "ghost" (as in "spirit of the dead"), insist that it be translated as demon (or devil or asshole). They object to the connotations of insubstantiality or neutrality in Kingston's translation, finding it unsanctioned by community usage and lacking in the hostility toward whites indispensable to true works of Chinese-American literature.Tong further elevates the rendition of kuei as ghost into a "purposeful" act of pandering to white tastes and adds another example of "mistranslation" ("Critic of Admirer"): referring to "frogs" as "heavenly chickens," which should have been "field chickens" in Cantonese. (Tien, "sky" or "heaven," and tien, "field" or "meadow," differ only in tone, which is phonemic in Chinese dialects.) Tong suggests that Kingston must have knowingly selected the wrong term, the one with the "familiar exotic touristy flavor" relished by "whites checking out Chinese America" ("Critic of Admirer").A more serious charge of fictionalization concerns the way Kingston handles not just single Chinese terms but Chinese folklore and legends. The story of Fa Mu Lan, the woman warrior invoked as the young protagonist's patron saint, is recognizable only in bare outline to a reader conversant with traditional Chinese culture. The section on the girl's period of training in the mountains draws extensively on popular martial arts "novels" or "romances" (wuxia xiaoshuo) as well as from traditional fantasy lore on shenxian ("immortals"). As for the way Kingston makes use of the traditional Fa Mu Lan story, at least the version fixed in the popular "Mulan Shi" or "Ballad of Mulan," deviations from it in The Woman Warrior are so numerous that only a few major ones can be noted here. The tattooing of the woman warrior is based on the well-known tale of Yue Fei, whose mother carved four characters (not entire passages) onto his back, exhorting him to be loyal to his country. Also, the spirit-marriage to the waiting childhood sweetheart, a wish-fulfilling inversion of the No Name Woman's fate, is utterly unlikely in ancient China, considering the lowlyplace of women. The traditional Fa Mu Lan is never described as having been pregnant and giving birth to a child while in male disguise. The episode of the wicked baron is fabricated. The Fa Mu Lan of "Mulan Shi" is a defender of the establishment, her spirit patriarchal as well as patriotic, a far cry from a peasant rebel in the vein of the heroes of Outlaws of the Marsh.Because of these and other liberties Kingston has taken with her raw material, The Woman Warrior has been criticized by a number of Chinese Americans varying in their knowledge of traditional Chinese culture. Chinese-born scholar Joseph S. M. Lau dismisses the book as a kind of mishmash, a retelling of old tales that would not impress those having access to the originals ["The Fictional World of Chinatown," Ming Pao Monthly, Vol. 173, 1980]. Writer Frank Chin, who is fifth-generation, attacks Kingston for her "distortions" of traditional Chinese culture. In a parody of The Woman Warrior filled with inversions and travesties, Chin creates a piece entitled "The Unmanly Warrior," about a little French girl growing up in Canton and drawing inspiration from "her imagined French ancestor Joan of Arc."[Her] picture of Joan of Arc . . . was so inaccurate as to demonstratethat the woman has gone mad, the French people of Frenchtown on theedge of the port city said. The French girl is writing not history,but art, the Chinese who loved the book said, and continued: Sheis writing a work of imagination authenticated by her personal experience.["The Most Popular Book in China," Quilt, Vol. 4, 1984]Clearly, the personal authority of an autobiographer is not easy to challenge. Perhaps sensing this, some of Kingston's critics concede it but blend the charge of fictionalization with that of atypicality. Again, the projected reactions of the white audience are kept constantly in sight. Speaking of the protagonist's account of not knowing her father's name, Chan calls this experience "unique" and expresses fears that Kingston "may mislead naive white readers" by not giving any background on the system of naming unique to Chinese Americans. Fong complains: "Your story is a very personal description of growing up in Chinese America. It is one story from one Chinese American woman of one out of seven generations of Chinese Americans" (italics in original). Like Chan, she feels that a narrative as personal as Kingston's must be made safe for white consumption by means of a sobering dose of Chinese-American history; the historical information to be incorporated should emphasize the "causes" behind the "pains, secrets, and bitterness" portrayed in The Woman Warrior. Fong lists various excerpts that she finds especially dangerous and glosses each with a summary of experiences considered canonical to an ideologically correct version of Chinese-American history. Without such a corrective, she suggests, Kingston will reinforce the white readers' stereotype of Chinese Americans as eternally unassimilable aliens, "silent,mysterious, and devious." Tong feels that Kingston's upbringing in the one-street Chinatown of Stockton, an agricultural town in California's Central Valley (instead of in a bigger, geographically more distinct and presumably more "typical" Chinatown) disqualifies her from attaining "historical and cultural insight" about Chinese America ["Chinatown Popular Culture: Notes toward a Critical Psychological Anthropology," in The Chinese American Experience: Papers from the Second National Conference on Chinese American Studies (1980), edited by Genny Lim, 1980].According to Kingston's critics, the most pernicious of the stereotypes that might be supported by The Woman Warrior is that of Chinese-American men as sexist. Some Chinese-American women readers think highly of The Woman Warrior because it confirms their personal experiences with sexism (e.g., Suzi Wong, Nellie Wong). Others find Kingston's account of growing up amidst shouts of "Maggot!" overstated, yet can cite little to support the charge besides their own personal authority. Contrasting The Woman Warrior's commercial success with the relatively scant attention received by books like Louis Chu's Eat a Bowl of Tea and Laurence Yep's Dragonwings, both of which present less negative father images, Fong implies that Kingston's autobiography earns its reputation by "over-exaggerat[ing]" the ills of Chinese-American male chauvinism. She is willing to grant that a more understanding response from white readers might have given Kingston more creative license but finds the existing body of Chinese-American literature small enough to justify a more stringent demand on the Chinese-American writer, especially the woman writer.If Chinese-American women disagree about the accuracy of Kingston's portrayal of patriarchal culture, it is hardly surprising to find male Chinese-American critics condemning it in harsh terms. Chan attributes the popularity of The Woman Warrior to its depiction of "female anger," which bolsters white feminists' "hallucination" of a universal female condition; and Tong calls the book a "fashionably feminist work written with white acceptance in mind" ("Critic of Admirer"). If Chinese-American literature is, according to the editors of [Aiiieeeee! An Anthology of Asian American Writers (1974)], distinguished by emasculation [Frank Chin, Jeffrey Paul Chan, Lawson Fusao Inada, and Shawn Wong], then Chinese-American writers cannot afford to wash the culture's dirty linen in public. Frank Chin declares that personal pain--merely a matter of "expression of ego" and "psychological attitudinizing"--must be subordinated to political purpose ["This Is Not an Autobiography," Genre, Vol. 18, No. 2, 1985].For Chin, the very form of autobiography is suspect because of its association with the Christian tradition of confession. Although The Woman Warrior does not deal with Christianity, Chin places it in a tradition of Christianized Chinese-American autobiographies from Yung Wing's My Life in China and America through Pardee Lowe's Father and Glorious Descendant to JadeSnow Wong's Fifth Chinese Daughter. His rationale is that all autobiography, like religious confessions and conversion testimonials, demonstrates "admission of guilt, submission of my self for judgment," for "approval by outsiders." "[A] Chinaman can't write an autobiography without selling out." In fact, claims Chin, the autobiography is not even a native Chinese form, and Chinese-American writers have no business adopting it. Unfortunately, however, "[t]he Christian Chinese American autobiography is the only Chinese American literary tradition" ("This Is Not an Autobiography").Some of the generalizations made by Kingston's critics, such as the exclusively Western and Christian origin of autobiography, may be called into question by existing scholarship. According to one student of the genre, a complex autobiographical tradition does exist in Chinese literature, its origins traceable to the first century A.D., in the Han Dynasty [Wendy Ann Larson, Autobiographies of Chinese Writers in the Early Twentieth Century," 1984]. Moreover, the confessional mode attributed by Chin solely to a guilt-obsessed Christianity can also be found in traditional Chinese writing [Pei-Yi Wu, "Self-Examination and Confession of Sins in Traditional China," Harvard Journal of Asiatic Studies, Vol. 39, No. 1, 1979]. This does not invalidate Georges Gusdorf's important insight [in "Conditions and Limits of Autobiography," translated by James Olney, in Olney's Autobiography, 1980] on the cultural specificity of the modern Western autobiography:the point is not to claim that the modern Western autobiography aswe know it was practiced in ancient China (it was not) but merelyto point out the oversimplification in many of the statements thathave been made about The Woman Warrior. When Chin links the genrewith Christian self-accusation, he overlooks the possibility thatthe late medieval breakdown of Christian dogma might have beenresponsible for the emergence of autobiography as an autonomous literarytradition (Gusdorf). Furthermore, emphasis on the confessional elementrepresents only one school of autobiographical scholarship, the Anglo-American;there are others (Eakin). Even if autobiography were an entirelyWestern phenomenon, according to Chin's own pronouncements on theunique, nonderivative nature of Asian-American literature (especiallyon its separateness from Asian literature), Chinese-American writershave a right to appropriate a genre not indigenous to the Chinesein China but indigenous to the Chinese in America. As Chin and hisAiiieeeee! co-editors put it in their prefatory manifesto on Chineseand Japanese-American literature, an "American-born Asian, writingfrom the world as Asian-American," should not be expected to "reverberateto gongs struck hundreds of years ago."Other more or less self-contained disputes on isolated assertions by Kingston's critics could be explored. On the whole, however, one may say that the entire Chinese-American autobiographical debate touches on articles of ideology so jealously held that the existence of a variety of opinions, scholarly or otherwise, may itself be seen as a problem rather than as a possible source of solutions. Given the peremptory tone in which much of the criticism of The Woman Warrior has been conducted, it is important that the tacit assumptions of the critics be articulated.The theoretical underpinnings of the hostile criticism may be summarized as a series of interlocking propositions, some concerning the nature of autobiography as a genre (regardless of the author's background), others generalizable to autobiography by all American ethnic writers, still others peculiar to Chinese-American autobiography.First of all, autobiography is seen to be self-evidently distinguishable from fiction. If the two genres blur at all at the edges, the interaction merely takes the form of fiction providing "techniques" to render the mundane material of autobiography more attractive; the epistemologies status of the narrated material is not affected. In the same way that language is considered a sort of sugarcoating on dry nuggets of fact, the autobiographer's subjectivity is seen as having little or no constitutive power; rather, it is a Newtonian body moving about in a world of discrete, verifiable--and hence incontrovertible--facts, its power being limited to the choice between faithfully recording or willfully distorting this external reality. In principle, therefore, autobiography is biography which just happens to be written by one's self. It claims no special privilege, poses no special problems. Finally, the graphe part of autobiography, the act of writing, the transformation of life into text, is seen by Kingston's critics as a mechanical conveyance of facts from the autobiographer's mind to the reader's via a medium in the physical world, the process pleasant or not depending on the author's literary talents. In the case of the Woman Warrior debate, correspondence between word and thing is deemed so perfect that a Chinese term, kuci, is supposed to be translatable by only one English equivalent, with all other overtones outlawed. The arbiter here is to be the individual critic backed by the authority of "the Chinese American community" (as if Kingston herself were not a member of this community).Recognition of a preexisting external reality, however, imposes a special obligation on the ethnic American autobiographer: to provide a positive portrayal of the ethnic community through one's self-portrayal. At the very least, the autobiographer's work should be innocent of material that might be seized upon by unsympathetic outsiders to illustrate prevalent stereotypes of the ethnicgroup; the author should stress the diversity of experience within the group and the uniqueness and self-definition of the individual. Ideally, an ethnic autobiography should also be a history in microcosm of the community, especially of its suffering, struggles, and triumphs over racism. In other words, an ethnic autobiographer should be an exemplar and spokesperson whose life will inspire the writer's own people as well as enlighten the ignorant about social truths.The collective history of the ethnic community--one does not speak of a history in this theoretical framework--provides the ultimate reference point for the ethnic autobiographer. Here is where the Newtonian analogy begins to break down, for the self proves, after all, to be subjective in the everyday sense of "biased" or "unreliable." Handicapped by its interiority, it cannot be the equal of other "bodies" which can be summed up as a bundle of externally ascertainable properties. The self is epistemologically underprivileged, not privileged, to discover the validity of its private truths, it must appeal to the arbitration of the community (however defined). The history of the collectivity is ballast for the ethnic autobiographer's subjectivity; it is a yardstick against which the author can measure how representative or how idiosyncratic his or her life is, how worthy of preservation in writing. Should individual experience fail to be homologous to collective history, personal authority must yield to ideological imperatives, and the details of the narrative must be manipulated to present an improved picture. According to this logic, the ethnic woman autobiographer victimized by sexism must be ready to suppress potentially damaging (to the men, that is) material; to do less is to jeopardize the united front and prostitute one's integrity for the sake of white approval. Bios is of little worth unless it is "representative"--averaged out to become sociologically informative as well as edifying.A series of mutually incompatible demands on ethnic autobiography follows from the tenets outlined above. Initially, ethnic autobiography is thought useful because its focus on the uniqueness of the individual establishes a minority's right to self-definition; a sufficient number of autobiographies will disabuse white readers of their oversimplified preconceptions. Autobiography's allegedly pure factuality is also prized for its educational value: unlike fiction, it can be counted on to "tell it like it is" and resist charges of artistic license made by doubting readers. Nonetheless, autobiography cannot, by definition, be more than one person's life story; thus it cannot be fully trusted. What if the single individual's life happens to confirm or even endorse white perceptions instead of challenging them? Hence the insistence that ethnic autobiography be "representative." The requirement would have been easily fulfilled if the autobiographer happened--that vexatious word again!--to have already been "representative," in the sense of conforming to a view of the group agreed upon by the members making that determination. Short of that, the。
lecture 3 The Autobiography
3.How did he arrive in Philadelphia? First he set out in a boat for Amboy, the boat dropped him off about 50 miles from Burlington. The next day he reached Burlington on foot, and in Burlington he found a boat which was going towards Philadelphia. He arrived there about eight or nine o’clock, on the Sunday morning and landed at the Market Street wharf.
2.What made Franklin decide to leave the brother to whom he had been apprenticed? His brother was passionate, and had often beaten him. The aversion to arbitrary power that has stuck to him through his whole life. After a brush with the law, Franklin left his brother.
• ★It is a record of a man
rising to wealth and fame from a state of poverty and obscurity into which he was born, an account of the colorful career of America's first self-made man.
英美文学术语大全
英美文学术语大全下面是店铺整理的一些英美文学术语大全，欢迎大家阅读!1.Atmosphere (氛围)The prevailing mood or feeling of a literary work.2. Autobiography (自传)A person‘s account of his or her own life.3. Ballad (民谣)A narrative poem in short stanzas, with or without music,often of folk origin and intended to be sung. The term derives by way of French ballade from Latin ballare, "to dance," and once meant a simple song of any kind, lyric or narrative, especially one to accompany a dance. As ballads evolved, most lost their association with dance, although they kept their strong rhythms. Modern usage distinguishes three major kinds: the anonymous traditional ballad (popular ballad or folk ballad), transmitted orally; the broadside ballad, printed and sold on single sheets; and the literary ballad (or art ballad), a sophisticated imitation of the traditional ballad.4. Ballad Stanza (民谣诗节)A type of four-line stanza, the first and the third lines have four stressed words or syllables; the second and fourth lines have three stresses.5. Biography (传记)A detailed account of a person‘s life written by another person.传记：由他人篆写的关于某人生平的详细记录。
The-Autobiograph...
The-Autobiograph...Course: American LiteratureInstructor: Ma RuiStudent Name: Liu Zirui from Mingde college of NWPUClass Number: 082487Date: Oct.29th, 2011The Autobiography from Benjamin FranklinThe Autobiography was written by the great American writer Benjamin Franklin who was one of the American founders and the leader of the American independence movement, as well as the drafter of Declaration of independence. He was a politician, a scientist, a diplomat, a publisher, a writer and a social industrialist. He was praised as the second Prometheus who stole the fire from heaven to show his intelligent and contributions. He was the father of the modern civilization and a symbol of America.This autobiography was written by Benjamin when he was in his old age according to his experiences which has a great influence to the world. In his autobiography, he wrote thirteen virtues: temperance, silence, order, resolution, frugality, industry, sincerity, justice, moderation, cleanliness, tranquility, chastity and humility which admonished people to try to be the best of yourself. By temperance he told us not to eat too dull and not to drink too much to be clear in mind. By silence he advised us not to say something that is meaningless but could benefit others or yourself. And by order he taught us that we need to take all our things in order so that we could have a tiny place to study, work and live. Resolution showed us what we decide to do need to be done with our consistency. He informed us to have a more comfortable life if we don’t waste our money in those empty and meaningful things by frugality. What’s more, industry showed us not to waste our time. Do something that is significant or good for you. Sincerity told us to be a loyal and honest people who could be trusted by others. And speak with accordingly. Justices informed us not to do things are negative to others and it’s our own duty to do things that are benefit to people. Moderation taught us not to do extreme things. Try to tolerate the injuries from others. And by cleanliness, he taught us to be a tidy person. In addition, he informed us to clam down when we come across some troubles. By chastity, he advised us to do things that could benefit or protect yourself, your family and friends’ reputation. Lastly, try to be humility as much as you can and imitate the great people like Socrates and Jesus.Mostly, his writing is ironic, satire and meaningful. In his autobiography, he used plain but humorous words to tell his life experience and his reflections. He opened up a new autobiography writing style which was very frequently imitated by the latter.I learned a lot from his autobiography not only from his intelligent but also his modesty. The way he treated people and the attitude he had when doing things that he made mind to do taught me to try my best to be the best of myself.。
The Autobiography
The Autobiography(Excerpts)To His SonTwyford , at the Bishop of St. Asaph's, 1771Dear Son,I have ever had a pleasure in obtaining any little anecdotes of my ancestors. You may remember the enquiries I made among the remains ofmy relations when you were with me in England and the journey I undertook for that purpose. Imagining it may be equally agreeable to you to know the circumstances of my life — many of which you are yet unacquainted with — and expecting a week's uninterrupted Leisure in my present country retirement, I sit down to write them for you. Besides, there are some other inducements that excite me to this undertaking. From the poverty and obscurity in which I was born and in which I passed my earliestyears, I have raised myself to a state of affluence and some degree of celebrity in the world. As constant good fortune has accompanied me even to an advanced period of life, my posterity will perhaps be desirous of learningthe means, which I employed, and which, thanks to Providence , so well succeeded with me. They may also deem them fit to be imitated, should any of them find themselves in similar circumstances. That good fortune, when I reflected on it, which is frequently the case, has induced me sometimes tosay that were it left to my choice , I should have no objection to go over the same life from its beginning to the end, only asking the advantage authors have of correcting in a second edition some faults of the first. So would I also wish to change some incidents of it for others more favorable. Notwithstanding, if this condition were denied, I should still accept the offer. But as this repetition is not to be expected, that which resembles most living one's life over again, seems to be to recall all the circumstances of it；and, to render this remembrance more durable, to record them in writing. In thus employing myself I shall yield to the inclination so natural to old men of talking of themselves and their own actions, and I shall indulge it, without being tiresome to those who, from respect to my age, might conceive themselves obliged to listen to me, since they will be always free to read me or not. And lastly (I may as well confess it, as the denial of it would be believed by nobody) I shall perhaps not a little gratify my own vanity. Indeed,I never heard or saw the introductory words," WithoutVanity I may say," etc., but some vain thing immediatelyfollowed. Most people dislike vanity in others whatevershare they have of it themselves, but I give it fair quarterwherever I meet with it, being persuaded that it isoften productive of good to the possessor and to otherswho are within his sphere of action. And therefore, inmany cases it would not be altogether absurd if a man were to thank God for his vanity among the other comforts of life. And now I speak of thanking God, I desire with all humility to acknowledge that I owe the mentioned happiness of my past life to his divine providence , which led me to the means I used and gave them success. My belief of this induces me to hope, though I must not presume, that the same goodness will still be exercised towards me in continuing that happiness or in enabling me to bear a fatal reverse, which I may experience as others have done — the complexion of my future fortune being known to him only, and in whose power it is to bless to us even our afflictions.THE ARRIVAL IN PHILADELPHIA[Following the altercation with his older brother to whom Franklin had been apprenticed (and whose oppressive treatment of Franklin, the latter says, gave him "that aversion to arbitrary power that has stuck to me through my whole life"), and after a brush with the law, the seventeen-year-old lad leaves Boston and comes to Philadelphia, the city whose first citizen he would eventually become.]This might be one occasion of the differences we began to have about this time. Though a brother, he considered himself as my master and me as his apprentice, and accordingly expected the same services from me as he would from another; while I thought he degraded me too much in some he required of me, who from a brother expected more indulgence. Our disputes were often brought before our father, and I fancy I was either generally in the right or else a better pleader, because the judgment was generally in my favor. But my brother was passionate and had often beaten me, which I took extremely amiss. I fancy his harsh and tyrannical treatment of me might be a means of impressing me with that aversion to arbitrary power that has stuck to me through my whole life. Thinking my apprenticeship very tedious, I was continually wishing for some opportunity of shortening it, which at length offered in a manner unexpected.One of the pieces in our newspaper on some political point which I have now forgotten, gave offence to the Assembly . He was taken up,censured, and imprisoned for a month by the Speaker's warrant, I suppose because he would not discover the author. I, too, was taken up and examined before the Council; but though I did not give them any satisfaction, they contented themselves with admonishing me and dismissed me, considering me, perhaps, as an apprentice who was bound to keep his master's secrets. During my brother's confinement, which I resented a good deal notwithstanding our private differences, I had the management of thepaper, and I made bold to give our rulers some rubs . in it, which my brother took very kindly, while others began to consider me in an unfavorable light as a young genius that had a turn for libeling and satire. My brother's discharge was accompanied with an order from the House (a very odd one) that "James Franklin should no longer print the paper called the New England Courant." There was a consultation held in our printing house amongst his friends in this conjuncture. Some proposed to elude the order by changing the name of the paper; but my brother seeing inconveniences in that, it was finally concluded on as a better way to let it be printed for the future under the name of "Benjamin Franklin"; and to avoid the censure of the Assembly that might fall on him as still printing it by his apprentice, the contrivance was thatmy old indenture should be returned to me with a full discharge on the back of it, to show in case of necessity; but to secure to him the benefit of my service, I should sign new indentures for the remainder of the term, whichwere to be kept private. A very flimsy scheme it was, but, however, it was immediately executed, and the paper went on accordingly under my name for several months. At length a fresh difference arising between my brother and me, I took upon me to assert my freedom, presuming that he would not venture to produce the new indentures. It was not fair in me to take thisadvantage, and this I therefore reckon one of the first errata of my life. But the unfairness of it weighed little with me, when under the impressions of resentment for the blows his passion too often urged him to bestow upon me, though he was otherwise not an ill-natured man. Perhaps I was too saucy and provoking.When he found I would leave him, he took care to prevent my getting employment in any other printing house of the town by going round and speaking to every master, who accordingly refused to give me work. I thenthought of going to New York as the nearest place where there was a printer; and I was the rather inclined to leave Boston when I reflected that I had already made myself a little obnoxious to the governing party; and from the arbitrary proceedings of the Assembly in my brother's case, it was likely I might if I stayed soon bring myself into scrapes, and further that my indiscreet disputations about religion began to make me pointed at with horror by good people as an infidel or atheist. I determined on the point, but my father now siding with my brother, I was sensible that if I attempted to go openly, means would be used to prevent me. My friend Collins therefore undertook to manage my flight. He agreed with the captain of a New York sloop for my passage, under pretence of my being a young man of his acquaintance that had had an intrigue with a girl of bad character, whose parents would compel me to marry her and therefore I could not appear or come away publicly, I sold some of my books to raise a little money, was taken on board the sloop privately, had a fair wind, and in three days found myself at New York, near three hundred miles from my home, at the age of seventeen, without the least recommendation to or knowledge of any person in the place, and with very little money in my pocket.The inclination I had had for the sea was by this time done away, or I might now have gratified it. But having another profession and conceiving myself a pretty good workman, I offered my services to the printer of the place, old Mr. Wm. Bradford (who had been the first printer in Pennsylvania, but had removed thence in consequence of a quarrel with the Governor, Geo. Keith). He could give me no employment, having little to do and hands enough already. "But," says he, "my son at Philadelphia has lately lost his principal hand, Aquila Rose, by death. If you go thither I believe he may employ you."Philadelphia was a hundred miles farther. I set out, however, in a boat for Amboy , leaving my chest and things to follow me round by sea. In crossing the bay we met with a squall that tore our rotten sails to pieces, prevented our getting into the kill, and drove us upon Long Island. In our way a drunken Dutchman, who was a passenger, too, fell overboard; when he was sinking, I reached through the water to his shock pate and drew him up so that we got him in again. His ducking sobered him a little, and he went to sleep, taking first out of his pocket a book which he desired I would dry forhim. It proved to be my old favorite author Bunyan's Pilgrim's Progress in Dutch, finely printed on good paper with copper cuts, a dress better than I had ever seen it wear in its own language. I have since found that it has been translated into most of the languages of Europe, and suppose it has beenmore generally read than any other book except, perhaps, the Bible. Honest John was the first that I know of who mixes narration and, dialogue, a method of writing very engaging to the reader, who in the most interesting parts finds himself, as it were, admitted into the company and present at the conversation. Defoe. has imitated him successfully in his RobinsonCrusoe, in his Moll Flanders, and other pieces; and Richardson hasdone the same in his Pamela, etc.On approaching the island, we found it was in a place where there could be no landing, there being a great turf on the stony beach. So we dropped anchor and swung out our cable towards the shore. Some people came down to the water edge and hallooed to us, as we did to them, but the wind was so high and the surf so loud that we could not understand each other. There were some canoes on the shore, and we made signs and called to them to fetch us, but they either did not comprehend us or thought it impracticable so they went off. Night approaching, we had no remedy but to have patience till the wind abated, and in the meantime the boatman and I concluded to sleep if we could, and so we crowded into the scuttle with the Dutchman who was still wet, and the spray breaking over the head of our boat leaked through to us, so that we were soon almost as wet as he. In this manner we lay all night with very little rest; but the wind abating the next day, we made a shift to reach Amboy before night, having been thirty hours on the water without victuals or any drink but a bottle of filthy rum, the water we sailed on being salt.In the evening I found myself very feverish and went to bed; but having read somewhere that cold water drank plentifully was good for a fever, I followed the prescription, sweat plentifully most of the night, my fever left me, and in the morning crossing the ferry, I proceeded on my journey on foot, having fifty miles to Burlington , where I was told I should find boats that would carry me the rest of the way to Philadelphia.It rained very hard all the day, I was thoroughly soaked and by noon a good deal tired, so I stopped at a poor inn, where I stayed all night, beginning now to wish I had never left home. I made so miserable a figure, too, that I found by the questions asked me I was suspected to be some run-away servant, and in danger of being taken up on that suspicion. However, I proceeded the next day, and got in the evening to an inn within eight or tenmiles of Burlington, kept by one Dr. Brown .He entered into conversation with me while I tooksome refreshment and, finding I had read a little, becamevery sociable and friendly. Our acquaintance continuedall the rest of his life. He had been, I imagine, an itinerantdoctor, for there was no town in England or any countryin Europe of which he could not give a very particular account. He had some letters and was ingenious, but he was an infidel and wickedly undertook some years after to travesty the Bible in doggerel verseas Cotton had done with Virgil . By this means he set many of the facts in a very ridiculous light and might have done mischief with weak minds if his work had been published, but it never was. At his house I lay that night, and the next morning reached Burlington, but had the mortification to find that the regular boats were gone a little before and no other expected to go beforeTuesday, this being Saturday. Wherefore , I returned to an old woman inthe town of whom I had bought some gingerbread , to eat on the water and asked her advice; she invited me to lodge at her house till a passage by water should offer and being tired with my foot traveling, I accepted the invitation. Understanding I was a printer, she would have had me remain in that town and follow my business, being ignorant of the stock necessary to begin with. She was very hospitable, gave me a dinner of ox cheek with great goodwill, accepting only of a pot of ale in return. And I thought myself fixed till Tuesday should come. However, walking in the evening by the side of the river, a boat came by, which I found was going towards Philadelphia with several people in her. They took me in, and as there was no wind, we rowed all the way; and about midnight, not having yet seen the city, some of the company were confident we must have passed it and would row no farther; the others knew not where we were, so we put towards the shore, got into a creek, landed near an old fence, with the rails of which we made a fire, the night being cold in October, and there we remained till daylight. Then one of the company knew the place to be Cooper's Creek, a little above Philadelphia, which we saw as soon as we got out of the creek, and arrived there about eight or nine o'clock, on the Sunday morning and landed at he Market Street wharf.I have been the more particular in this description of my journey, and shall be so of my first entry into that city, that you may in your mind compare such unlikely beginnings with the figure I have since made there. I was in my working dress, my best clothes being to come round by sea. I was dirty frommy journey; my pockets were stuffed out with shirts and stockings; I knew no soul, nor where to look for lodging. Fatigued with walking, rowing, and want of sleep, I was very hungry, and my whole stock of cash consisted of a Dutch dollar and about a shilling in copper coin, which I gave to the boatmen for my passage. At first they refused it on account of my having rowed, but I insisted on their taking it. A man is sometimes more generous when he has little money than when he has plenty, perhaps through fear of being thought to have but little. I walked towards the top of the street, gazing about till near Market Street, where I met a boy with bread. I have often made a meal of dry bread, and inquiring where he had bought it, I went immediately to the baker's he directed me to. I asked for biscuit, meaning such as we had in Boston, but that sort, it seems, was not made in Philadelphia. I then asked for a three penny loaf and was told they had none such. Not knowing the different prices nor the names of the different sorts of any bread, I told him to give me three pennyworth of any sort. He gave me accordingly three great puffy rolls. I was surprised at the quantity but took it, and having no room in my pockets, walked off with a roll under each arm and eating the other. Thus I went up Market Street as far as Fourth Street, passing by the door of Mr. Read, my future wife's father, when she, standing at the door, saw me, and thought I made — as I certainly did — a most awkward, ridiculous appearance. Then I turned and went down Chestnut Street and part of Walnut Street, eating my roll all the way, and coming round, found myself again at Market Street wharf near the boat I came in, to which I went for a draught of the river water, and being filled with one of my rolls, gave the other two to a woman and her child that came down the river in the boat with us and were waiting to go farther. Thus refreshed, I walked again up the street, which by this time had many clean dressed people in it who were all walking the same way; I joined them, and thereby was led into the great meetinghouse of the Quakers near the market. I sat down among them, and after looking round awhile and hearing nothing said, being very drowsy through labor and want of rest the preceding night, I fell fast asleep and continued so till the meeting broke up, when someone was kind enough to rouse me. This was therefore the first house I was in or slept in, in Philadelphia.。
Autobiography transmission die book
专利名称：Autobiography transmission die book发明人：朴 贊周申请号：JP実願平11-9727申请日：19991222公开号：JP実用新案登録第3069884号(U3069884)U公开日：20000704专利内容由知识产权出版社提供专利附图：摘要：(57)< Abstract > < Topic > The implementor beforehand his own life and mind,the so does in lifetime,The te ancestor, recording the word of the family and the kindred,truth that wayOffering the autobiography transmission die book which can convey to the descendant and futureIt is to do. Solutions The inside paper to consist of with 10 andcover 20, the inside paper 1As for 0, portrait picture adhesion paper 11, house gate log 12 and home recordBook 13, the records and the supplement book 1 which at least consist of seven chaptersTo be constituted from 4, in aforementioned each chapter, from birth of the deceased the death maSo fact and data with various lives record and storageThey are re ru ones.申请人：朴 贊周地址：大韓民国ソウル特別市西大門区北加佐2洞351-8 グローリービル403号国籍：KR代理人：亀谷 美明 (外2名)更多信息请下载全文后查看。
个人自传英语
个人自传英语以下是关于“写个人自传”相关的英语释义、短语、单词、用法和双语例句：**一、单词**1. autobiography [ˌɔːtəbaɪˈɒɡrəfi] 自传；自传体写作- 用法：“write an autobiography”（写自传）2. memoir [ˈmemwɑː(r)] 回忆录；自传- 用法：“compose a memoir”（撰写回忆录）3. life story 生平故事；个人经历- 用法：“narrate one's life story”（讲述某人的生平故事）**二、短语**1. write one's autobiography 写个人自传2. pen one's life story 书写个人生平3. compose a personal memoir 创作个人回忆录4. chronicle one's own experiences 记录自己的经历5. tell the story of one's life 讲述个人生活的故事6. document one's personal journey 记录个人的旅程7. set down one's life in writing 把个人生活写下来8. commit one's life to paper 将个人生活付诸纸面9. give an account of one's own life 描述个人生活10. record one's own life story 记录个人生活故事**三、用法**1. “autobiography”通常指较为正式、全面地叙述个人一生的经历和思想。
例如：“His autobiography provides a fascinating insight into his life.”（他的自传让人对他的生活有了迷人的了解。
autobiography的词根
autobiography的词根1. “auto -”这个词根，那可相当有趣呢。
“auto -”就像是自己跟自己玩的小世界。
比如说“automobile”，汽车，这就是自己能跑的东西呀，不需要别人拉着推着。
就像我自己一个人去旅行的时候，汽车就像我的小跟班，只要我给它加油，它就能带我去想去的地方，多自在啊。
2. 再说说“bio -”这个词根吧。
“bio -”就像是生命的小密码。
像“biology”生物学，这是探索生命奥秘的学科。
我曾经遇到过一个生物学家，他跟我说生物的世界就像一个超级大的魔法盒，每一种生物都是一个独特的魔法元素。
我当时就想，这“bio -”可真神奇，就像一把打开生命大门的钥匙。
3. “graphy”这个词根有点像画家的画笔。
它表示书写、记录之类的意思。
拿“geography”地理学来说吧。
地理学家就像是拿着“graphy”这支画笔，在大地上描绘出山川河流、城市乡村。
我记得我上学的时候，地理老师拿着地图，就像在展示一幅巨大的画作，他说这都是“graphy”的功劳呢。
4. “autobiography”里的“auto -”让我想起了自拍。
自拍就是自己给自己拍照嘛，完全是自己主导。
这就跟“autobiography”一样，是自己讲述自己的故事。
我有个朋友，特别爱自拍，还经常在朋友圈分享她的自拍故事，我就想，她这也是一种小范围的“autobiography”呢。
5. “bio -”在“autobiography”里就像是故事的生命力。
如果没有生命的经历，这自传可就成了干巴巴的流水账。
就像做菜没有放盐一样。
我看过一本自传，作者把他的人生起伏，那些开心的、难过的事情都写出来，就靠这“bio -”赋予了故事活力。
6. “graphy”在“autobiography”里呢，就像是一个记忆的容器。
它把那些零散的记忆收集起来，然后整理成一个有条理的故事。
就像我小时候写日记，我会把每天发生的事情写下来，这日记就像是小小的“autobiography”雏形，靠的就是这“graphy”。
Write an autobiography作文
Write an autobiography作文i was born in a very poor section of brooklyn on december 7,1941. there were five persons in my family including my father, my mother, my two sisters and myself. i was the only son, and my childhood was spent playing in the streets with the other boys and getting into troubles. i was often punished by my parents and teachers.after elementary school, where i had been an average student, i went to a vocational high school in my neighborhood. my friends were all boys who cared nothing about studying and my grades went from bad to worse.from the time i entered the second high school, i began to take an interest in my studies and my grades improved. i started to listen to the other students discuss intelligent issues and soon i began to take part in. one day, someone asked me to join the negro culture club where the students discussed the contributions of the negro race. now my eyes were really opened. for the first time, i learned that my race had many famous people who had played an important role in world history. i was filled with a new sense of pride and self-respect. from then on, i read every book in the school library on negro history. also during these high school years, i met many officials from the new african nations. because most of them spoke french, i learned to speak french and then went on to teach myself spanish. in my senior year, i was elected president of my class. my goals were now definite and i knew i want to continue my education.going to college was difficult for me because my family was very poor and needed my help with money. my mother, however, encouraged me and insisted that i continue my education. therefore, when i graduated from high school, i started attending night college and working all day. after two years i changed to day college and a part-time job. now i am a full time student in my junior year, majoring in international relations and economics.it is difficult for a young man to speak of his philosophy of life, but i believe it is very important for every person to have a sense of pride and dignity in his own worth. my aim in life is to help my people become better off economically. also, i would like to do something to help mankind and to promote brotherhood among all men of all nations, no matter what color they are.。
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The Appreciation of the Autobiography For the past centuries, many of the the early American literature works has been gradually ignored, among those, the Autobiography by Benjamin Franklin stood out. For its unique charm of the language, and the puritan thoughts.
The autobiography gives an vivid account of Franklin’s life, about how he succeeded through self-study and hard work. As an typical represent of the American spirit, the book has encouraged generations to struggle for themselves and their nation, fighting for the unfair fate.
The language of the book is of great simplicity and directness, through the frank and soul-touching words, the writer expresses his philosephy about life in a very simple way. It is nothing like serious instruction, but on tne contrary, we may feel like having a casual conversation with our father. Besides, there are many witty nd inspiring maxims in the book which acturally are not made by himself but is a reshaping of the sentences by other famous person which suits his content naturally. The use of this proverbs makes his language very polished, graceful and durable.
The charm of his book does not only lie in his language, but is also reflected in the inspiring puritan thoughts. As a faithful puritan, Benjamin Fanklin always attaches great importance to self-examination and
self-improvement. The thirteen moral virtues has been his principal
during his life time. Through his book we can always sense the faith in the progress of society and ideals of the future, practical and optimistic attitude towards life and final success.
In conclusion, this book is prototyped by his own life experience, which greatly contributed to the sincerety and simplicity of his language. It offers a lot of pleasure and thoughtfulreflection to the readers.。