英語常用基本句式,句型結(jié)構(gòu)

1、英語常用基本句式和句型結(jié)構(gòu)【要點(diǎn)歸納】英語句式絕大多數(shù)以S+V住語+謂語）結(jié)構(gòu)為核心架構(gòu)。英語是SV型語言。即以S+V住語+謂語）結(jié)構(gòu)為主干，以謂語動(dòng)詞為核心。一般來說，一個(gè)英語句子若沒有謂語動(dòng)詞（實(shí)義動(dòng)詞或系動(dòng)詞），這個(gè)句子一定是錯(cuò)誤的。英語句子的謂語只能由動(dòng)詞來充當(dāng)，動(dòng)詞在英語句子中如果不充當(dāng)謂語就必須用非謂語形式（動(dòng)名詞、不定式或分詞）。但漢語句子的謂語既可以是動(dòng)詞，也可以是形容詞、 名詞等。如： The prices are stable and the market is flourishing.To study English is not easy.Study English n

2、ot easy. （ x ）漢語句法的顯著特點(diǎn)是“動(dòng)詞連用”，動(dòng)詞不需要形態(tài)變化，便可以按時(shí)間和動(dòng)作發(fā)生先后順序和情節(jié)發(fā)展連續(xù)使用幾個(gè)動(dòng)詞。一個(gè)英語句子，除并列謂語的情形外，只能出現(xiàn)一個(gè)謂語，否則須用其他手段處理：變?yōu)榉侵^語形式連詞連接并列連詞（并列謂語；并列句）從屬連詞-引出從句用名詞或介詞來表示漢語“動(dòng)詞連用”有兩類，一類是由一個(gè)主語發(fā)出的連續(xù)幾個(gè)動(dòng)作，叫連動(dòng)式；一類是由 謂語的兩個(gè)動(dòng)作，前一個(gè)動(dòng)詞的賓語是后一個(gè)動(dòng)詞的主語，即兩個(gè)動(dòng)詞不是由一個(gè)主語發(fā)出的，稱作兼語式。請(qǐng)看：一）連動(dòng)式英語中沒有漢語這種連動(dòng)式，表達(dá)先后關(guān)系的幾個(gè)動(dòng)詞，可用and連接或用分詞結(jié)構(gòu)。如：我打開門走進(jìn)來。I ope

3、ned the door and came in. （Opening the door, I came in.）二）兼語式如：“他請(qǐng)我到他家來做客?！?“我”是“請(qǐng)”的賓語，又是“到他家來做客”的主語。也就是說“我”身兼兩職。英語句式表達(dá)漢語兼語式有以下幾種方式：1）將兼語式的第二個(gè)動(dòng)詞轉(zhuǎn)化為英語的賓語補(bǔ)足語，常用不定式，有時(shí)用不帶to的不定式,或分詞，副詞，形容詞，名詞，介詞結(jié)構(gòu)等。對(duì)于第一個(gè)動(dòng)詞，漢語中常用的動(dòng)詞有 “使”、“叫”、“請(qǐng)求”、“讓”、“迫使”、“導(dǎo)致”、“要求”、“命令”、“促進(jìn)”、“鼓勵(lì)” 等，在英語中均有對(duì)應(yīng)的動(dòng)詞 （ make, ask, beg, have, for

4、ce, cause, demand, order, help, encourage 等）。如：He invited me to dinner in his house.在SV總句式基礎(chǔ)上，根據(jù)謂語動(dòng)詞的類型不同，可總結(jié)出下五大句型：S1 主語+系動(dòng)詞+表語She seems kind.The soup is delicious.（形容詞作表語）Helen became an electrical engineer.（名詞作表語 ）He is in good health.（介詞短語作表語）The story is interesting.（現(xiàn)在分詞作表語）His wish is to beco

5、me a doctor.（動(dòng)詞不定式作表語 ） 主語+不及物動(dòng)詞He changed a lot.The moon shines brightly.（ 一般現(xiàn)在時(shí) ）The car won t go.（一般將來時(shí)）The child behaved badly at the party.（主語+不及物動(dòng)詞+程度犬語+地點(diǎn)狀語）Production declined 6% last month.（ 一般過去式）They will fly to London.（主語+不及物動(dòng)詞+地點(diǎn)狀語） 主語+及物動(dòng)詞+ 賓語We love our country.We visited our friends.

6、（名詞作賓語）I am considering going abroad.（動(dòng)名詞作賓語 ）He can not afford to take a taxi.（動(dòng)詞不定式作賓語）He caught her by the arm.（動(dòng)詞+ 賓語+介詞短語作方式狀語 ）主語+及物動(dòng)詞+間接賓語（人）+直接賓語（物）或主語+及物動(dòng)詞+ 直接賓語（物）+to +間接賓語（人）+for+間接賓語（人）He gave me a present. （He gave a present to me.）He often tells the children interesting stories.He assi

7、gned Jack the toughest job.I paid the repairman 50 dollars.He sent some flowers to his girlfriend.My mother made a new dress for my sister.Ill tell you what Ive been thinking.（賓語從句）I assure you that this medicine will help you.（ 賓語從句）Youve got to promise me that you wont do that again.（主及賓結(jié)構(gòu) +不定連接 +

8、 主及賓賓）/url主語+及物動(dòng)詞+賓語+賓語補(bǔ)足語I found the book interesting.S2His writing has made him a well-known public figure.（ 名詞作賓補(bǔ) ）They found the book easy.（形容詞作賓補(bǔ)）I can see two ships in the harbor.（介詞短語作賓補(bǔ) ）He kept me waiting too long.（現(xiàn)在分詞作賓補(bǔ)）I have my hair cut every month.（過去分詞作賓補(bǔ) ）They wanted him to study ab

9、road.（動(dòng)詞不定式作賓補(bǔ) ）Will you tell me how to do it?h.S1五種基本句型歌 五大句型把線牽。 后接什么是關(guān)鍵; vi獨(dú)身無牽連； 單賓雙賓最常見,英語句子萬萬千, 句型種類為動(dòng)詞, 系詞后面接表語; vt又可分三類， 還有賓語補(bǔ)足語;We advised her which course to take.S2Jim finds his job a challenge.賓補(bǔ)為 nJI found the movie interesting.賓補(bǔ)為 adj.Why did you leave the light on?賓補(bǔ)為 adv.We found her

10、 in tears.賓補(bǔ)為介詞短語They encouraged her to try again.賓補(bǔ)為不定式My mother told me not to worry.賓補(bǔ)為不定式We heard someone knocking on the door.賓補(bǔ)為 V-ingDo you smell something burning? 賓補(bǔ)為 V-ingI had my computer fixed last week.賓補(bǔ)為 V-edYou should make yourself understood.賓補(bǔ)為 V-ed第一章：道可道，非常道；名可名，非常名。無名，天地之始；有名，萬物

11、之母。故常無欲， 以觀其妙；常有欲，以觀其徼。此兩者，同出而異名，同謂之玄。玄之又玄，眾妙之門。IThe Way that can be told of is not an Unvarying Way; The names that can benamed are not unvarying names. It was from the Nameless that Heaven andEarth sprang; The named is but the mother that rears the ten thousand creatures, each after its kind. Trul

12、y, Only he that rids himself forever of desire can see the Secret Essences ; He that has never rid himself of desire can seeonly the Outcomes. These two things issued from the samemould, butnevertheless are different in name. This same mould we can but call the Mystery, Or rather the Darker than any

13、 Mystery, The Doorway whence issued all Secret Essences.第二章：天下皆知美之為美，斯惡已；皆知善之為善，斯不善已。故有無相生，難易相成， 長(zhǎng)短相形，高下相傾，音聲相和，前后相隨。是以圣人處無為之事，行不言之教，萬物作焉 而不辭，生而不有，為而不恃，功成而弗居。夫唯弗居，是以不去。It is because every one under Heaven recognizes beauty as beauty,that the ideaof ugliness exists. And equally if every one recognize

14、dvirtue as virtue,thiswould merely create fresh conceptionsof wickedness.For truly BeingandNot-being grow out of one another; Difficult and easy complete one another.Long and short test one another; High and low determine one another. Pitch andmode give harmony to one another . Front and back give s

15、equence to one another. Therefore1 the Sage relies on actionless activity, Carries on wordless teaching, But the myriad creatures are worked upon by him; he does not disownthem. He rears them, but does not lay claim to them, Controls them, but does not lean upon them, Achieves his aim, but does not

16、call attention2 to what he does; And for the very reason that he does not call attention to what he does He is not ejected from fruition of what he has done.1Because action can only make one thing high at the expense of making something else low, etc.2Literally, does not place (i.e.classify) himself

17、 as a victor. cf. Menciusn , I ;第三章：不尚賢，使民不爭(zhēng)；不貴難得之貨，使民不為盜；不見可欲，使民心不亂。是以圣 人之治，虛其心，實(shí)其腹；弱其志，強(qiáng)其骨。常使民無知無欲，使夫智不敢為也。為無為， 則無不治。If we stop looking for persons of superior morality (hsien) to put in power, therewill be no more jealousies among the people. If we cease to set store by products that are hard to

18、get , there will be no more thieves. If the people never see such things as excite desire, their hearts will remain placid and undisturbed.Therefore the Sage rulesBy emptying their heartsAnd filling their bellies,Weakening their intelligence1And toughening their sinews |Ever striving to make the peo

19、ple knowledgeless and desireless.Indeed he sees to it that if there be any who have knowledge, they dare not interfere. Yet through his actionless activity all things are duly regulated. 1Particularly in the sense of having ideas of ones own.第四章：道沖而用之，或不盈。淵兮，似萬物之宗。(挫其銳，解其紛，和其光，同其塵。)湛兮，似或存。吾不知誰之子，象帝之

20、先。The Way is like an empty vessel That yet may be drawn from Without ever needing to be filled. It is bottomless; the very progenitor of all things in the world. In it all sharpness is blunted, All tangles untied, All glare tempered, All dust1 smoothed. It is like a deep pool that never dries. Was i

21、t too the child of something else? We cannot tell. But as a substanceless image2it existedbefore the Ancestor .3 1Dust is the T aoist symbol for the noise and fuss of everyday life.2A hsiang, an image such as the mental images that float before us when we think.3The Ancestor in question is almost ce

22、rtainly the Yellow Ancestor who separated Earth from Heaven and so destroyed the Primal Unity, for which he is frequently censured is Chuang Tzu.第五章：天地不仁，以萬物為芻狗；圣人不仁，以百姓為芻狗。天地之間，其猶橐？乎！虛而不屈，動(dòng)而愈出。多言數(shù)窮，不如守中。Heaven and Earth are ruthless; To them the Ten Thousand Things are but as straw dogs. The Sage t

23、oo is ruthless; To him the people are but as straw dogs. Yet1 Heaven and Earth and all that lies between Is like a bellows In that it is empty, but gives a supply that never fails. Work it, and more comes out . Whereas the force of words2 is soon spent. Far better is it to keep what is in the heart3

24、.1Though ruthless nature is perpetually bounteous.2Laws and proclamations. |3For chung as what is within the heart, see Tso Chuan, Yin Kung 3rd year and Kuan Tzu,37, beginning. The comparison of Heaven and Earth to a bellows is also found in Kuan Tzu (Pien 11, beginning).第六章：谷神不死，是謂玄牝。玄牝之門，是謂天地根。綿綿若

25、存，用之不勤。The Valley Spirit never dies. It is named the Mysterious Female. And the Doorway of the Mysterious Female Is the base from which Heaven and Earth sprang. It is there within us all the while; Draw upon it as you will, it never runs dry.1 1Lieh Tzu quotes these lines as coming from the Book of

26、the Yellow Ancestor; but it does not follow that the Tao Ching is actually quothing them from this source. They may belong to the general stock of early Taoist rhymed teaching.For ch in compare below, Chapter 52, line 9, and Huai-nan Tzu I, fol.2.第七章：天長(zhǎng)地久，天地所以能長(zhǎng)且久者，以其不自生，故能長(zhǎng)生。是以圣人后其身而身先，外其身而身存。非以其無私

27、邪？故能成其私。Heaven is eternal, the Earth Everlasting. How come they to be so? Is it because they do not foster their own lives; That is why they live so long. Therefore the Sage Puts himself in the background; but is always to the fore. Remains outside; but is always there. Is it not just because he doe

28、s not strive for any personal endThat all his personal ends are fulfilled?第八章：上善若水，水善利萬物而不爭(zhēng)。處眾人之所惡，故幾于道。居善地，心善淵，與善仁，言善信，正善治，事善能，動(dòng)善時(shí)。夫唯不爭(zhēng)，故無尤。二|The highest good is like that of water. The goodness of water is that it benefitsthe ten thousand creatures; yet itself does not scramble, but is content wit

29、h the places that all men disdain. It is this that makes water so near to the Way. And if men think the ground the best place for building a house upon, If among thoughts they value those that are profound, If in friendship they value gentleness, In words, truth; in government, good order; In deeds,

30、 effectiveness;in actions, timeliness- In each case it is because they prefer what does not leadto strife,1 And therefore does not go amiss.1Even ordinarypeople realize the importanceof the Taoist principle ofwater-like behaviour , i.e. not striving to get on top or to the fore.第九章：持而盈之，不如其已；揣而銳之，不可

31、長(zhǎng)保。金玉滿堂，莫之能守。富貴而驕，自 遺其咎。功遂身退，天之道也！Stretch a bow1 to the very full, And you will wish you had stopped in time;Temper a sword-edge to its very sharpest, And you will find it soon grows dullWhen bronze and jade fill your hall It can no longer be guarded. Wealth and place breed insolence That brings rui

32、n in its train. When your work is done, then withdraw! Such is Heavens2 Way.the expression used can also apply to filling a vessel to the brim; but stretching a bow makes a better parallel to sharpening a sword.as opposed to the Way of manWhen the intelligent and animal souls are held together in on

33、e embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw.In loving th

34、e people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?(The T ao) produces (all things) and n

35、ourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them.This is what is called The mysterious Quality (of the Tao). 老子：道德經(jīng)：第H章三十輻，共一轂，當(dāng)其無，有車之用。 蜒埴以為器，當(dāng)其無，有器之用。鑿戶牖以為室，當(dāng)其無，有室之用。 故有之以為利，無之以為用。The

36、thirty spokes unite in the one nave; but it is on the empty space (for the axle), that the use of the wheel depends. Clay is fashioned into vessels; but it is on their empty hollowness, that their use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the e

37、mpty space (within), that its use depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for (actual) usefulness. 老子：道德經(jīng)：第十二章 五色令人 目 盲？五音令人耳聾？五味令人口爽？ 馳騁畋獵，令人心發(fā)狂？難得之貨，令人行妨。 是以圣人為腹不為目，故去彼取此Colours five hues from th eyes their sight will take;Musics

38、five notes the ears as deaf can make;The flavours five deprive the mouth of taste;The chariot course, and the wild hunting waste Make mad the mind; and objects rare and strange, Sought for , mens conduct will to evil change. Therefore the sage seeks to satisfy (the craving of) the belly, and not the

39、 (insatiable longing of the) eyes. He puts from him the latter , and prefers to seek the former . 老子：道德經(jīng)：第十三章 寵辱若驚，貴大患若身。 何謂寵辱若驚。寵為下，得之若驚，失之若驚，是謂寵辱若驚。Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind).What is meant

40、 by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity):-this is what is meant by saying that favour and disgrace

41、 would seem equally to be feared.And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me?Therefore

42、 he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it.此三者不可致詰，故混而為一。 其上不？， 其下不昧。繩繩兮不可名，復(fù)歸于物。是謂無狀之狀，無物之象，是謂惚恍。迎之不見其首，隨之不見其后。執(zhí)古之道，以御今之有。能知古始，是

43、謂道紀(jì)。We look at it, and we do not see it, and we name it theEquable. We listen to it, and we do not hear it, and we name it the Inaudible. We try to grasp it, and do not get hold of it, and we name it the Subtle. With these three qualities, it cannot be made the subject of description; and hence we b

44、lend them together and obtain The One.Its upper part is not bright, and its lower part is not obscure.Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeti

45、ng and Indeterminable.We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the Tao of old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Tao.I老子：道德經(jīng)：第十五章古之善為道者，微

46、妙玄通，深不可識(shí)夫唯不可識(shí)，故強(qiáng)為之容：豫兮若冬涉川？猶兮若畏四鄰？?jī)百馄淙艨?？渙兮其若凌釋？敦兮其若樸？曠兮其若谷？混兮其若濁？澹兮其若海？The skilful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude mens knowledge. As they were thus beyond mens knowledge, I will make an effor

47、t to describe of what sort they appeared to be.Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been f

48、ashioned into anything; vacant like a valley, and dull like muddy water.Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear . Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise.They who preserve this method

49、 of the Tao do not wish to be full (ofthemselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete. 老子：道德經(jīng)：第十六章 致虛極，守靜篤。萬物并作，吾以觀復(fù)。夫物蕓蕓，各復(fù)歸其根。 歸根曰靜，靜曰復(fù)命。天乃道，道乃久，沒身不殆The (state of) vacancy should be brought to the utmost degree, and th

50、at of stillness guarded with unwearying vigour. All thingsalike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their

51、 root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end.The report of that fulfilment is the regular, unchanging rule. Toknow that unchanging rule is to be intelligent; not to know it leads to wild movements and evil iss

52、ues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things).From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likene

53、ss to heaven he possesses the T ao. Possessed of the T ao, he endures long; and to the end of his bodily life, is exempt from all danger of decay. 老子：道德經(jīng)：第十七章 太上，不知有之？ 其次，親而譽(yù)之？ 其次，畏之？ 其次，侮之。信不足焉，有不信焉。 悠兮其貴言。功成事遂，百姓皆謂：我自然。In the highest antiquity, (the people) did not know that there|were (their rule

54、rs). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people).How irresolute did those (earliest rulers) appear, showing (bythe

55、ir reticence) the importance which they set upon their words!Their work was done and their undertakings were successful, while the people all said, We are as we are, of ourselves! 老子：道德經(jīng)：第十八章大道廢，有仁義？智慧出，有大偽？ 六親不和，有孝慈？國(guó)家昏亂，有忠臣。When the Great T ao (Way or Method) ceased to be observed, benevolence and

56、 righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy.When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder , loyal ministers appeared.老子：道德經(jīng)：第十九章絕圣棄智,民利百倍？絕仁

57、棄義,民復(fù)孝慈？絕巧棄利,盜賊無有。此三者以為文，不足。故令有所屬：見素抱樸，少思寡欲，絕學(xué)無憂。If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our ar

58、tful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers.Those three methods (of government)Thought olden ways in elegance did failAnd made these names their want of worth to veil;But simple views, and courses plain and true Would selfish ends and many lusts esche

59、w.老子:道德經(jīng)：第二十早唯之與阿，相去幾何。之與惡，相去若何。人之所畏，不可不畏O荒兮，其未央哉O眾人熙熙，如享太牢，如春登臺(tái)。我獨(dú)泊兮，其未兆?沌沌兮,如嬰兒之未孩？? ?兮，若無所歸O眾人皆有余,而我獨(dú)若遺。我愚人之心也哉。俗人昭昭，我獨(dú)昏昏。俗人察察，我獨(dú)悶悶。眾人皆有以,而我獨(dú)頑且鄙。我獨(dú)異于人，而貴食母When we renounce learning we have no troubles.The (ready) yes, and (flattering) yea;-Small is the difference they display.But mark their issue

60、s, good and ill;-What space the gulf between shall fill?IWhat all men fear is indeed to be feared; but how wide and without endis the range of questions (asking to be discussed)!|The multitude of men look satisfied and pleased; as if enjoying a|full banquet, as if mounted on a tower in spring. I alo