英文故事

英语哲理小故事~

让孩子阅读一些简单的幼儿英语故事，确实是一个很不错的补充学习，也能够极大的提高孩子的学习兴趣，让幼儿时期的孩子能够有一个英语方面很好的启蒙。下面给大家分享一则幼儿英语故事简单阅读的小故事，家长们可以读给孩子们听一下。
分享阿卡索的免费试听课，你可以试听试听：

幼儿英语故事简单：聪明的兔子
The Wolf and fox wanted to eat the rabbit, but the rabbit was too hard to catch.
狼和狐狸想要吃掉兔子，但是这只兔子太难抓到了。
One day the Wolf said to the fox, "go home and pretend to lie in bed. I'll tell the rabbit you're dead. When he comes to see you, you can jump up and catch him. "What a good idea! Said the fox.
一天，狼对狐狸说：“你回家假装躺在床上。我去告诉兔子你已经死了。当他来看你的时候，你就可以跳起来抓住他了。”“真是个好主意!”狐狸说。
The fox goes home at once. The wolf goes to the rabbit's house and knocked at the door. "Who is it?" asks the rabbit. "It's the wolf. I come to tell you that the fox is dead." Then the wolf goes away.
于是他立刻回到家。狼去兔子的房前敲了敲门，“是谁啊?”兔子问道。“狼，我是来告诉你狐狸已经死了。”说完狼就走开了。
The rabbit goes to the fox's house. He looked in through the window and sees the fox lying in bed with his eyes closed. He thinks, "Is the fox really dead or is he pretending to be dead? If he's not dead, he'll catch me when I go near him." so he said, "The wolf says that the fox is dead. But he doesn't look like a dead fox. The mouth of a dead fox is always open.
兔子去狐狸家看情况。他通过狐狸家的窗户看到闭着眼睛的狐狸躺在床上。他想，狐狸是真的死了，还是在假装呢?如果他没有死，那么我走近他就会被他抓住。于是他说：“狼说狐狸死了。但是他看起来并不像死掉了呀。死去的狐狸通常都是张着嘴的。”狐狸听到这些话就想：我得证明自己是真的死了。于是他张开了嘴巴。
" When the fox hears this, he thinks, "I'll show him that I'm dead." So he opened his mouth.
这时兔子知道狐狸并没有死，他就以最快的速度跑开啦。
幼儿英语故事简单分享到这里。当然有趣的故事还有很多，家长们可以去阿卡索外教网了解更多的故事。

http://cache.baidu.com/c?m=9f65cb4a8c8507ed4fece763105392230e54f76238d586482ec3933fc239045c163bbffd707e5619d1ce7e6603aa545ce8ed357137052ab68ccffc4ad8bd912a2c8f30340746c01e4cc75cf28b102ad656914d9aaf0e96cde74395b9d3a3c82458dd22766df1839c2b0003ca1ee76236f4d0e85f645d07cd9b&p=9162d715d9c241bc09acc7710900&user=baidu

英语短文哲理小故事
----上帝的咖啡

God‘s Coffee
A group of alumni, highly established in their careers, got together to visit their old university professor. Conversation
soon turned into complaints about stress in work and life.
Offering his guests coffee, the professor went to the kitchen
and returned with a large pot of coffee and an assortment of cups - porcelain, plastic, glass, crystal, some plain looking,
some expensive, some exquisite - telling them to help themselves to the coffee.
When all the students had a cup of coffee in hand, the professor said: “If you noticed, all the nice looking expensive cups were taken up,
leaving behind the plain and cheap ones. While it is normal for you to want only the best for yourselves, that is the source of your
problems and stress.
Be assured that the cup itself adds no quality to the coffee. In
most cases it is just more expensive and in some cases even hides what we drink.
What all of you really wanted was coffee, not the cup, but you
consciously went for the best cups... And then you began eyeing
each other‘s cups. Now consider this: Life is the coffee; the jobs, money and position in society are the cups. They are just tools to hold and contain Life, and the type of cup we have does not define,
nor change the quality of Life we live.
Sometimes, by concentrating only on the cup, we fail to enjoy the coffee God has provided us.“
God brews the coffee, not the cups.......... Enjoy your coffee!
“The happiest people don‘t have the best of everything. They just
make the best of everything.“
Live simply.
Love generously.
Care deeply.
Speak kindly.
Leave the rest to God.

Let me take it down

An elephant said to a mouse ,“no doubt that you are the smallest znd most useless thing that Ihave e ver seen .“
“Pless ,say it again .Let me tak

推荐十篇英文哲理故事
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http://www.17xie.com/book-50141208.html

I am sure that you should like this one

1. It was a Dark and Stormy Night...

It was a dark and stormy night. . . A child awoke and began to cry, terrified by the thunder and lightening, and his father came in to comfort him. His rational explanations about the storm did nothing to reassure the child, whose screams almost drowned out the noise of the storm. Desperate, the father tried a story -- a tactic that often comforted the child.

Indeed, slowly, the child quieted his sobs in order to listen. It was a story about the god of lightning, drawn from fragments the father recalled from a collection of mythology. Before long, however, the child stopped the narrative with a question. "Why?" he asked. "Why does the lightning god live in our sky?"

The father tried to weave an answer to the question into the story, but the child soon interrupted with another question, and then another. Always "why?" The questions pushed the father’s creativity and patience beyond their normal limits, and he finally stopped, frustrated. At that moment an enormous bolt of lightning illuminated the sky, followed seconds later by its thunderclap. Immediately, the child began screaming again.

"What does he want? What can I do?" the father wondered. First the crying, and then the questions, which seemed to have no logical purpose, just the incessant "why?" -- a stream of queries without any end. Suddenly, the father had an inspiration. It must end at the beginning, he told himself. And he started another story. This time, he began as far back as he could imagine, with the birth of the world itself. The child gradually quieted once again and began to listen. And so, as the storm continued to rage, the father retold and recreated one of the ancient stories of origins for his son, until the boy dropped off to sleep.

As he walked down the hall back to his bedroom, the father heard his daughter call out. "Dad? Is that you?"

Sighing, he opened the girl’s door. She sat up in bed. "Robert’s afraid, huh?" she asked. And then she continued, "It’s a pretty bad storm. . . but I’m not afraid." The father asked if she would like to hear a story also. She hesitated a moment. "What kind of story? " The father explained that he had told her brother some of the stories from ancient mythology. "No thanks," she said. "We already heard a bunch of those in school." And, as if he might be hurt, she quickly added, "some of them are pretty cool."

The father then kissed her good night and began to go back to bed. "But look at that one!" the girl cried, as a spectacular lightning bolt struck. The father realized he wasn’t going to get back to sleep yet, and resigned himself to at least a half hour of watching and discussing the storm with his daughter. She was extremely curious about it and she was a great talker. "I wonder what it is," she said. Her father began to explain about electricity when she broke in, "I wonder what everything is. I mean, I’m not so interested in that old mythology, but I do wonder about the world and electrons and how they are in this bed," and here she thumped the pillow beside her, "and in the windowsill and the lightning and everything. And yet things are different, they don’t look like they could be just electrons and atoms, do they? It just looks like a regular world." The father nodded. She finished triumphantly, "Your stories can’t tell us anything about that, now, can they?"

2. A Dialogue between a Sophist and a Disciple of Socrates

Sophist (speaking to two young men): -- and thus, there are three things that it would profit you to understand. But before I conclude, since I have already been teaching you for some time and a good teacher deserves some measure of recompense -- do you have something for me from your father?

Sophist (as he receives sum of money): Ah, that is good. Now, as I was saying -- (he breaks off)

(A disciple of Socrates approaches)

Sophist: But here is one of my detractors. Hail, friend!

Disciple of Socrates (dS): And hail, fellow teacher. I wish I could say fellow truth-seeker.

Sophist: I was just about to summarize my teachings for these two young men. Perhaps you would care to listen, to learn?

dS: I am always willing to listen. But not one coin shall you gain from me--it is not my habit to place a price on the search for wisdom. I seek wisdom as a lover seeks the beloved.

Sophist: Well, all honest citizens must earn their living. What better way than to teach? And now, here are three gems from my collection of wisdom.

dS: Display them one at a time, and, one at a time, I shall take them up and examine them; knowing, as we both must, that wisdom and gems are valued in large part by the extent to which they are free of flaws.

Sophist (turns to the 2 boys): First, I charge you to experience the world. Pay careful attention to the way that things and people appear to you, for these appearances are, in fact, your real teachers. How can you expect to know anything about the world if you do not respect the things in it? What you see, touch, hear: these things will reveal much truth to you if you take notice of them.

dS: This is curious. The appearance of things that change, die, crumble into dust (and thus the appearance of all that we see or touch in this world): can they teach us about what is eternally true, what can never change? And is not eternal, changeless truth the much-desired object of wisdom?

One of the boys: Indeed, it seems evident that truth, to have any meaning at all, must be constant and everlasting.

dS: Now, what would you consider more real: a face reflected in a pond, or the person's face itself?

One of the boys: That I can answer! The face is more real. The other will not last but a moment, and even then is shifting and fragile.

dS: Now the person's face. Is it the same at every moment throughout life?

Boy: No, of course not. Soon, for instance, I will be bearded, and then will have wrinkles around the corners of my eyes, and eventually even a creeping bald spot like yours.

Sophist (laughing): You see, I have taught the boys well; they are observant of things.

dS (smiling):You have indeed taught them to use their eyes and sharpen their tongue. True vision, however, is not merely a matter of keen eyesight. As teachers, do we not seek to make all lack of substance, whether of things or of statements, transparent to our pupils? Reason, and not merely observation, then, is the necessary tool.

Sophist: Careful thought is indeed the friend of every well-educated citizen, provided that it is applied to the fruit of experience and in the pursuit of a useful and virtuous life.

dS: Perhaps we can now apply our reason, carefully, to the fruit of this most immediate experience, our inquiry into the nature of appearances. Shall we say that the appearances of the changeable things of this world, for instance the reflection and the face, are like so many shadows compared to what is true? And that, no matter how meticulous our attention to their detail, we search in vain among them for truth itself? The realm where exist ideas like truth, changeless and eternal, must indeed be more substantial, more real than this shadow world of mere appearances; for just as we call the object that throws a shadow more real than the shadow itself, so an object subject to change and decay must have less reality than something which does not change. And truth, we have agreed, is eternal and unchanging.

Sophist: Attractive as this vision of another reality may be to one who dreams, I must speak words of common sense to these boys: the real world of experience is here about us, and it is our business to understand it so that we can lead better lives. I have no patience with a reality concocted out of too-subtle reasoning, a reality that has no relation to what a person experiences every day.

dS: I can agree that our experience of this world of appearances has real consequence. For appearances at best are suggestive of a higher reality. Since, moreover, they are even more likely to lead us astray, we do well to attend carefully to them. Here, your reason, however, and not your senses, will help you discriminate. And it is your reason, a faculty that you have as yet hardly exercised, that will carry you to the realm of higher reality and truth.

Sophist: They may perhaps be grateful that their education has not encouraged this kind of mental flight, and that their intellectual exercises have been directed toward skills that will be useful to them in their future lives as citizens of this city. But perhaps what I teach them—public speech, civic leadership—perhaps these things, too, are not real enough to be considered worthy of our attention?

(Doesn't wait for an answer) But this brings me to my second lesson, boys, which has to do with your response to your experiences. For people are in fact the measure of all things. Things, actions, are not good or evil in themselves--how could they be? It is people who think and deliberate and choose; and it is people who thus decide what is honorable, good, and just. But this is a great responsibility, one you need not bear alone. You must learn not only by paying attention to things, but by absorbing the collective wisdom of your fellow citizens.

dS: If this is so, I fear for our ability to lead virtuous lives. The good cannot depend upon the whim of a people. People change their minds, they make mistakes, they can have poor judgment, even about matters so important as education. (looks from boys to the Sophist)

One of the boys: This is true. (Reddens) I mean . . . that people can be mistaken. I have made errors in my calculations on many occasions.

dS: You would not trust yourself, then, to decide correctly in every situation?

Boy: I would not.

dS: But if goodness is determined by your judgment, and your judgment can be mistaken, or affected by strong emotion, then we must say that goodness itself is changeable.

Boy: That does not seem right.

dS: Would it not be more correct to say that goodness, like truth, is unchanging in its nature?

Boy: Yes.

dS: So you must see that people do not create a value like goodness, they only learn to recognize or know it, as a reality distinct from themselves. Such knowledge is not easily acquired.

Sophist: You have a very poor opinion of people. I believe that people can learn to act wisely, given adequate guidance from parents, teachers, and others. Part of such guidance involves recognition, as you say. Recognition of what, in the collective wisdom of a people, is considered good or right. This wisdom is attained through careful attention to experience, to the results of particular actions.

dS: Your speech must be judged a meritorious vessel in many ways, but most particularly as it draws attention to the goal of a worthy education, which I understand to be the revelation of the existence of changeless Ideas like justice, honor, or goodness, and their relationship to the good life.

One of the boys: Excuse me, I did not hear my instructor draw attention to this point at all.

dS: Ah, but that is because you were focusing on the place where he dropped anchor, and not on the ample berth between his mooring and the real pursuit of wisdom.

Sophist: I make no apology for emphasizing the way in which justice, honor or goodness have to do with the actual affairs of a citizen, and how people esteem these qualities in others. Some, engrossed in a fanciful world of the mind and endless conversation, have not adequately attended to the labors of our fellow citizens, or remarked their daily concerns with matters like equity in trade and fair legislation.

dS: On the contrary, I would like to be enlightened about a matter that very much concerns the problems of good citizenship. In what way can a teaching that fails to establish the true nature of truth or justice shed any light on the particular values involved in statehood and politics?

Sophist: My third lesson today is in fact a lesson about the people and their political role. You may judge it upon its merits. (Pauses here for effect) Democracy is the proper way to govern a city-state. As I have said, a well-educated people are a virtuous people, capable of great political wisdom. Of course, it all depends upon the right education. That is why I have devoted my life to this task, and the people's willingness to pay for their education is evidence of its importance.

One of the boys: Although we are familiar with the workings of democracy, perhaps you could say more about it as a vehicle for wisdom.

Sophist: Democracy is a means of bringing together the wisdom of many people. And thus the heart of the democratic process is participation. We cannot afford to lose the insight of any person simply because they lack riches or good birth.

dS: If democracy pools the ideas of the many, is it not just as likely to result in cumulative error rather than in wisdom?

Sophist: A common misconception. You see, because the opinions of many are sought, not just once, but on all matters of common interest, error is subjected to correction. For it is not possible that all the people could be in error all of the time.

dS: Even if democracy were to allow for some measure of accuracy about certain matters, I cannot agree that this holds for questions of legislation and leadership. Political wisdom, in my experience, is an exceedingly rare quality; only a few are capable of achieving it, and only after great effort.

Sophist: You neglect the fact that democracy is a proven political choice.

dS: And you neglect the fact that rule by the mob has often led to disorder, and even anarchy.

Sophist: But I recognize well that democracy is our only safeguard against the tyranny of would-be philosopher kings!

给你个网址,里面全部是,长的段的都有:

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