精選大學(xué)英語作文集錦八篇

　　在平凡的學(xué)習(xí)、工作、生活中，大家都不可避免地會接觸到作文吧，寫作文是培養(yǎng)人們的觀察力、聯(lián)想力、想象力、思考力和記憶力的重要手段。那么問題來了，到底應(yīng)如何寫一篇優(yōu)秀的作文呢？下面是小編收集整理的大學(xué)英語作文8篇，僅供參考，希望能夠幫助到大家。

大學(xué)英語作文 篇1

　　i am only a philosopher, and there is only one thing that a philosopher can be relied on to do. you know that the function of statistics has been ingeniously described as being the refutation of other statistics. well, a philosopher can always contradict other philosophers. in ancient times philosophers defined man as the rational animal; and philosophers since then have always found much more to say about the rational than about the animal part of the definition. but looked at candidly, reason bears about the same proportion to the rest of human nature that we in this hall bear to the rest of america, europe, asia, africa, and polynesia. reason is one of the very feeblest of natures forces, if you take it at any one spot and moment. it is only in the very long run that its effects become perceptible. reason assumes to settle things by weighing them against one another without prejudice, partiality, or ecitement; but what affairs in the concrete are settled by is and always will be just prejudices, partialities, cupidities, and ecitements. appealing to reason as we do, we are in a sort of a forlorn hope situation, like a small sand-bank in the midst of a hungry sea ready to wash it out of eistence. but sand-banks grow when the conditions favor; and weak as reason is, it has the unique advantage over its antagonists that its activity never lets up and that it presses always in one direction, while mens prejudices vary, their passions ebb and flow, and their ecitements are intermittent. our sand-bank, i absolutely believe, is bound to grow, -- bit by bit it will get dyked and breakwatered. but sitting as we do in this warm room, with music and lights and the flowing bowl and smiling faces, it is easy to get too sanguine about our task, and since i am called to speak, i feel as if it might not be out of place to say a word about the strength of our enemy.

　　our permanent enemy is the noted bellicosity of human nature. man, biologically considered, and whatever else he may be in the bargain, is simply the most formidable of all beasts of prey, and, indeed, the only one that preys systematically on its own species. we are once for all adapted to the military status. a millennium of peace would not breed the fighting disposition out of our bone and marrow, and a function so ingrained and vital will never consent to die without resistance, and will always find impassioned apologists and idealizers.

　　not only are men born to be soldiers, but non-combatants by trade and nature, historians in their studies, and clergymen in their pulpits, have been wars idealizers. they have talked of war as of gods court of justice. and, indeed, if we think how many things beside the frontiers of states the wars of history have decided, we must feel some respectful awe, in spite of all the horrors. our actual civilization, good and bad alike, has had past war for its determining condition. great-mindedness among the tribes of men has always meant the will to prevail, and all the more so if prevailing included slaughtering and being slaughtered. rome, paris, england, brandenburg, piedmont, -- soon, let us hope, japan, -- along with their arms have made their traits of character and habits of thought prevail among their conquered neighbors. the blessings we actually enjoy, such as they are, have grown up in the shadow of the wars of antiquity. the various ideals were backed by fighting wills, and where neither would give way, the god of battles had to be the arbiter. a shallow view, this, truly; for who can say what might have prevailed if man had ever been a reasoning and not a fighting animal? like dead men, dead causes tell no tales, and the ideals that went under in the past, along with all the tribes that represented them, find to-day no recorder, no eplainer, no defender.

　　but apart from theoretic defenders, and apart from every soldierly individual straining at the leash, and clamoring for opportunity, war has an omnipotent support in the form of our imagination. man lives by habits, indeed, but what he lives for is thrills and ecitements. the only relief from habits tediousness is periodical ecitement. from time immemorial wars have been, especially for non-combatants, the supremely thrilling ecitement. heavy and dragging at its end, at its outset every war means an eplosion of imaginative energy. the dams of routine burst, and boundless prospects open. the remotest spectators share the fascination. with that awful struggle now in progress on the confines of the world, there is not a man in this room, i suppose, who doesnt buy both an evening and a morning paper, and first of all pounce on the war column.

　　a deadly listlessness would come over most mens imagination of the future if they could seriously be brought to believe that never again in saecula saeculorum would a war trouble human history. in such a stagnant summer afternoon of a world, where would be the zest or interest ?

　　this is the constitution of human nature which we have to work against. the plain truth is that people want war. they want it anyhow; for itself; and apart from each and every possible consequence. it is the final bouquet of lifes fireworks. the born soldiers want it hot and actual. the non-combatants want it in the background, and always as an open possibility, to feed imagination on and keep ecitement going. its clerical and historical defenders fool themselves when they talk as they do about it. what moves them is not the blessings it has won for us, but a vague religious ealtation. war, they feel, is human nature at its uttermost. we are here to do our uttermost. it is a sacrament. society would rot, they think, without the mystical blood-payment.

　　we do ill, i fancy, to talk much of universal peace or of a general disarmament. we must go in for preventive medicine not for radical cure. we must cheat our foe, politically circumvent his action, not try to change his nature. in one respect war is like love, though in no other. both leave us intervals of rest; and in the intervals life goes on perfectly well without them, though the imagination still dallies with their possibility. equally insane when once aroused and under headway, whether they shall be aroused or not depends on accidental circumstances. how are old maids and old bachelors made? not by deliberate vows of celibacy, but by sliding on from year to year with no sufficient matrimonial provocation. so of the nations with their wars. let the general possibility of war be left open, in heavens name, for the imagination to dally with. let the soldiers dream of killing, as the old maids dream of marrying. but organize in every conceivable way the practical machinery for making each successive chance of war abortive. put peace-men in power; educate the editors and statesmen to responsibility; -- how beautifully did their trained responsibility in england make the venezuela incident abortive! seize every pretet, however small, for arbitration methods, and multiply the precedents; foster rival ecitements and invent new outlets for heroic energy; and from one generation to another, the chances are that irritations will grow less acute and states of strain less dangerous among the nations. armies and navies will continue, of course, and will fire the minds of populations with their potentialities of greatness. but their officers will find that somehow or other, with no deliberate intention on any ones part, each successive incident has managed to evaporate and to lead nowhere, and that the thought of what might have been remains their only consolation.

　　the last weak runnings of the war spirit will be punitive epeditions. a country that turns its arms only against uncivilized foes is, i think, wrongly taunted as degenerate. of course it has ceased to be heroic in the old grand style. but i verily believe that this is because it now sees something better. it has a conscience. it knows that between civilized countries a war is a crime against civilization. it will still perpetrate peccadillos, to be sure. but it is afraid, afraid in the good sense of the word, to engage in absolute crimes against civilization.

大學(xué)英語作文 篇2

　　college students hunt jobs

　　today＇s college students face choices unheard of years ago. terms like two way selection, self-employment are not new to them. many students swarm into job market or look every talent fair for potential employers. the concept of selling oneself rather than hiding oneself is well accepted by students.

　　hunting a job is no small matter. instead, it is probably one of the most, if not the most, important decisions any of would-be graduates can make in a lifetime. therefore, they are very serious and cautious when that time comes. it is something that the society has taught them.

　　as the job market gets shrinking, it has also become a must for undergraduates (在校本科生)to work harder than before to keep their competitive edge . more students are engaged in their studies with no distractions . they are investing today for a promising tomorrow.

大學(xué)英語作文 篇3

dear president:

　　i am a student who lives on campus and uses canteen services everyday. i would love to share my opinion on the services i received. also, i have some suggestions on how to improve the canteen services so that the students can be better served.

　　first, i think the choice of food is limited. we only have three choices of food everyday, and the menu is the same for every three days. i feel tired about the food because i have the same thing every three days. also, the taste is not as good as the home-made one because they put too much salt on the food. i think it is bad for the students health.

　　second, the people who work in the canteen provide a very bad services to the students. they work very slow and have poor manner. we have to wait on a line for 5 minutes in order to get food. you know how precious the time is, especially for students. they just act and response in a very slow way. and when you ask them questions about the food, such as what that is, and how the food taste, those workers just simple answer i dont know in a poor manner.

　　i think the canteen services need to be improved. students who live on campus will treat canteen like home because that is a place where they eat. however, the canteen just cannot give students a very harmony environment. so i think the canteen services really need improvement.

　　i hope it helps!

大學(xué)英語作文 篇4

　　it had been hard for him that spake it to have put more truth and untruth together in few words, than in that speech. whatsoever is delighted in solitude, is either a wild beast or a god. for it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; ecept it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man鈥檚 self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as epimenides the candian, numa the roman, empedocles the sicilian, and apollonius of tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. but little do men perceive what solitude is, and how far it etendeth. for a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. the latin adage meeteth with it a little: magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. but we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity.

　　a principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. we know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.

　　it is a strange thing to observe, how high a rate great kings and monarchs do set upon this fruit of friendship, whereof we speak: so great, as they purchase it, many times, at the hazard of their own safety and greatness. for princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, ecept (to make themselves capable thereof) they raise some persons to be, as it were, companions and almost equals to themselves, which many times sorteth to inconvenience. the modern languages give unto such persons the name of favorites, or privadoes; as if it were matter of grace, or conversation. but the roman name attaineth the true use and cause thereof, naming them participes curarum; for it is that which tieth the knot. and we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and allowed other likewise to call them in the same manner; using the word which is received between private men.

　　l. sylla, when he commanded rome, raised pompey (after surnamed the great) to that height, that pompey vaunted himself for sylla鈥檚 overmatch. for when he had carried the consulship for a friend of his, against the pursuit of sylla, and that sylla did a little resent thereat, and began to speak great, pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising, than the sun setting. with julius caesar, decimus brutus had obtained that interest, as he set him down, in his testament, for heir in remainder, after his nephew. and this was the man that had power with him, to draw him forth to his death. for when caesar would have discharged the senate, in regard of some ill presages, and specially a dream of calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate, till his wife had dreamt a better dream. and it seemeth his favor was so great, as antonius, in a letter which is recited verbatim in one of cicero鈥檚 philippics, calleth him venefica, witch; as if he had enchanted caesar. augustus raised agrippa (though of mean birth) to that height, as when he consulted with maecenas, about the marriage of his daughter julia, maecenas took the liberty to tell him, that he must either marry his daughter to agrippa, or take away his life; there was no third war, he had made him so great. with tiberius caesar, sejanus had ascended to that height, as they two were termed, and reckoned, as a pair of friends. tiberius in a letter to him saith, haec pro amicitia nostra non occultavi; and the whole senate dedicated an altar to friendship, as to a goddess, in respect of the great dearness of friendship, between them two. the like, or more, was between septimius severus and plautianus. for he forced his eldest son to marry the daughter of plautianus; and would often maintain plautianus, in doing affronts to his son; and did write also in a letter to the senate, by these words: i love the man so well, as i wish he may over鈥搇ive me. now if these princes had been as a trajan, or a marcus aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so etreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, ecept they mought have a friend, to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.

　　it is not to be forgotten, what comineus observeth of his first master, duke charles the hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. whereupon he goeth on, and saith that towards his latter time, that closeness did impair, and a little perish his understanding. surely comineus mought have made the same judgment also, if it had pleased him, of his second master, lewis the eleventh, whose closeness was indeed his tormentor. the parable of pythagoras is dark, but true; cor ne edito; eat not the heart. certainly if a man would give it a hard phrase, those that want friends, to open themselves unto are cannibals of their own hearts. but one thing is most admirable (wherewith i will conclude this first fruit of friendship), which is, that this communicating of a man鈥檚 self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. for there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. so that it is in truth, of operation upon a man鈥檚 mind, of like virtue as the alchemists use to attribute to their stone, for man鈥檚 body; that it worketh all contrary effects, but still to the good and benefit of nature. but yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature. for in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds.

　　the second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections. for friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts. neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waeth wiser than himself; and that more by an hour鈥檚 discourse, than by a day鈥檚 meditation. it was well said by themistocles, to the king of persia, that speech was like cloth of arras, opened and put abroad; whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs. neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. in a word, a man were better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.

　　add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. heraclitus saith well in one of his enigmas, dry light is ever the best. and certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs. so as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer. for there is no such flatterer as is a man鈥檚 self; and there is no such remedy against flattery of a man鈥檚 self, as the liberty of a friend. counsel is of two sorts: the one concerning manners, the other concerning business. for the first, the best preservative to keep the mind in health, is the faithful admonition of a friend. the calling of a man鈥檚 self to a strict account, is a medicine, sometime too piercing and corrosive. reading good books of morality, is a little flat and dead. observing our faults in others, is sometimes improper for our case. but the best receipt (best, i say, to work, and best to take) is the admonition of a friend. it is a strange thing to behold, what gross errors and etreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as st. james saith, they are as men that look sometimes into a glass, and presently forget their own shape and favor. as for business, a man may think, if he will, that two eyes see no more than one; or that a gamester seeth always more than a looker鈥搊n; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think himself all in all. but when all is done, the help of good counsel is that which setteth business straight. and if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business, of one man, and in another business, of another man; it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, ecept it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it. the other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mied partly of mischief and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease, and kill the patient. but a friend that is wholly acquainted with a man鈥檚 estate, will beware, by furthering any present business, how he dasheth upon other inconvenience. and therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct.

　　after these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit; which is like the pomegranate, full of many kernels; i mean aid, and bearing a part, in all actions and occasions. here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are, which a man cannot do himself; and then it will appear, that it was a sparing speech of the ancients, to say, that a friend is another himself; for that a friend is far more than himself. men have their time, and die many times, in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like. if a man have a true friend, he may rest almost secure that the care of those things will continue after him. so that a man hath, as it were, two lives in his desires. a man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him, and his deputy. for he may eercise them by his friend. how many things are there which a man cannot, with any face or comeliness, say or do himself? a man can scarce allege his own merits with modesty, much less etol them; a man cannot sometimes brook to supplicate or beg; and a number of the like. but all these things are graceful, in a friend鈥檚 mouth, which are blushing in a man鈥檚 own. so again, a man鈥檚 person hath many proper relations, which he cannot put off. a man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person. but to enumerate these things were endless; i have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.

大學(xué)英語作文 篇5

　　Online Shopping

　　Nowadays, can we find a person who has not experienced online shopping? Definitely not. Online shopping is coming into fashion in most of cities due to the rapid development of internet technology.

　　Online shopping is welcomed by most people due to various reasons. From the perspective of consumer, it can save some time for people who don't have much spare time. Just click the mouse, they can get whatever they want while staying at home. For the retailers, it can cut some costs for those who don't have much circulating funds. They don't have to rent a house and spend money on employees compared with the traditional trade mode. However, there are still some defects in online shopping. First, face to face deal makes online shopping less reliable and trustworthy. Second, people will lose the fun of bargain.

　　It is undeniable that shopping on the internet has become an irresistible trend in modern society. It's of great urgency that we need to regulate the relative laws in accordance with the rapid growth of online shopping. Only in this way can we enjoy the pleasure and convenience of online shopping without the concern of being treated.

　　網(wǎng)上購物

　　現(xiàn)在，我們能找到一個沒有網(wǎng)上購物經(jīng)驗的人嗎?絕對不會。由于互聯(lián)網(wǎng)技術(shù)的迅猛發(fā)展，在大多數(shù)城市，網(wǎng)上購物正逐漸流行起來。

　　由于各種原因，網(wǎng)上購物受到了大多數(shù)人的歡迎。從消費者的角度來看，它可以為那些沒有多少空閑時間的人節(jié)省一些時間。只要點擊鼠標(biāo)，他們就可以在家里得到他們想要的任何東西。對于零售商來說，它可以為那些沒有多少流通資金的人削減一些成本。與傳統(tǒng)的貿(mào)易模式相比，他們不需要租房，也不需要花錢雇傭員工。然而，網(wǎng)上購物仍然存在一些缺陷。首先，面對面的交易使得網(wǎng)上購物變得不那么可靠和值得信任。第二，人們會失去討價還價的樂趣。

　　不可否認(rèn)的是，網(wǎng)上購物已經(jīng)成為現(xiàn)代社會不可抗拒的'趨勢。我們需要根據(jù)網(wǎng)上購物的快速發(fā)展來調(diào)整相關(guān)法律，這是非常緊迫的。只有這樣，我們才能享受網(wǎng)上購物的樂趣和便利，而不用擔(dān)心被（不公平）對待。

大學(xué)英語作文 篇6

　　In recent years, college students find it increasingly difficult to get a job. It sounds strange since young college students are usually intelligent, well-educated phenomenon, aspirant and eager to bring their talent into full play. Then what underlies the strange phenomenon?

　　There are several reasons for this. To begin with, nowadays college students aim too high. All they want are good jobs which could offer good salary, comfortable working conditions, and high social status among others. Consequently, most college students are unwilling to accept vacant jobs they consider not good enough. Another reason is that there is a big gap between the majors some students study in school and the demands of vacant jobs. So companies think some students are not fit for the jobs.

大學(xué)英語作文 篇7

　　大學(xué)生就業(yè)難

　　1)近年來出現(xiàn)大學(xué)生就業(yè)難的現(xiàn)象

　　2)產(chǎn)生這一現(xiàn)象的`原因

　　3)如何解決這一問題

　　本題屬于提綱式文字命題。提綱第1點要求指出目前大學(xué)生就業(yè)難的現(xiàn)象，提綱第2點要求分析這種現(xiàn)象產(chǎn)生的原因，提綱第3點則要求闡述應(yīng)該如何解決這一問題，由此可判斷本文應(yīng)為問題解決型作文。

　　根據(jù)所給提綱，本文應(yīng)包含以下內(nèi)容：提出大學(xué)生就業(yè)難的現(xiàn)象，指出現(xiàn)象的表現(xiàn);說明現(xiàn)象產(chǎn)生的原因，如大學(xué)生追求目標(biāo)過高等;從幾個方面提出解決方法。

　　Nowadays, the employment of college students is becoming more and more of a problem. About a decade ago, university students could find satisfactory and enviable jobs after graduation, while at current situation, about 30% of graduate students can’t find a job but stay at home after graduation.

　　Employment difficulty of college students is due to the following reasons. Among these, the increasing recruitment of colleges and universities plays a vital role. In addition, many colleges and universities fail to adapt their courses to the development of economy.

　　Considering such a rough job market, I think it is high time that we took effective measures to solve the problem. Above all, college students should realize their own defects and further improve themselves to keep their competitive edge in society. Moreover, colleges or universities should provide more trainings and internship opportunities before the students enter the society. Besides, college students should hold a right attitude towards jobs and set their job expectations at a suitable level. Only through these ways can the college students find a satisfactory job and have a brighter future.

大學(xué)英語作文 篇8

　　The Legend of Room 3108

　　Room 3108 is a legend, a myth, and a folklore of great endeavor, hardships, and pursuit. In a word, it is a shrine of the hardworking students in Fudan.

　　Every morning, when the sunshine penetrates into the room, the night owls wrap up their books and leave. Then, with bread in their mouths, new comers rush in for the daily lessons.

　　A new day begins.

　　In the sunny splendor of early spring, the pied magpies are showing off their sweet voice outside the window.Inside the classroom, students are working hard to fulfil their desires desires to explore the uncharted frontier of science and technology, desires to clear up the unsolved social and economic problems, desires to achieve breakthroughs of engineering, and desires to combat fatal diseases. All lives in the room are in full swing.

　　As the sunshine fades, the shrine reaches its climax in a day. Different lectures compete with each other on this arena.All the attention is focused on the lecturer and the applause from audience is the first award. Occasionally, a student sneaks in to occupy a seat for tomorrow＇s lesson. Almost no one notices him, for all the people have their eyes fixed on every gesture,every expression and every word of the lecturer, devouring as much as they can until the emcee officially declares the conclusion of the lecture.

　　Then, come the night owls.Students, from freshmen to seniors, write and read, trying every means to work with high efficiency. As the midnight approaches, drowsiness would press most learners out of the room. Still, a certain number are nailed on the seats till the daybreak.

　　That＇s Room 3108, a shrine for the hardworking knowledge seekers.

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