五步法教你快速提高托?？谡Z水平

1、五步法教你快速提高托?？谡Z水平 托?？谡Z提升慢?五步法教你快速提高托福口語水平一.認(rèn)真聽錄音并學(xué)習(xí)(錄音材料推薦大家使用官方真題official中的task5)第一遍 感受錄音的語音、語調(diào)。不要讀出聲音來，只要靜靜地聽、仔細(xì)地感受就可以了。第二遍 標(biāo)記單詞的重音(word stress)，把耳朵聽到的每個單詞的重音標(biāo)在錄音材料原文上。第三遍 標(biāo)記所有單詞與單詞之間的連讀。第四遍 標(biāo)記句子的升調(diào)、降調(diào)，要體會不同的句型所使用的語調(diào)的變化。第五遍 標(biāo)記句中的弱化，某一個音讀得比較輕，甚至都感覺不到，這個音就是被弱化了。二.模仿錄音內(nèi)容模仿大致可以分為兩個階段：句子的模仿。先一句話一句話模仿，把每一

2、個句子的語音語調(diào)模仿到位，關(guān)注到每個細(xì)節(jié)。段落的模仿。把單個句子模仿好之后，就可以把一段話連起來了，模仿時要特別注意句子與句子之間的銜接。三.使用錄音內(nèi)容練習(xí)從發(fā)音原理來講，英語和漢語的音節(jié)組合方式大不相同，發(fā)音方式也有很大區(qū)別。中國人的發(fā)音器官實際上并不熟悉或是不適應(yīng)英語發(fā)音方式，大量的朗讀練習(xí)實際上是在訓(xùn)練發(fā)音部位，讓發(fā)音器官的肌肉適應(yīng)英語的發(fā)音體系。光是大量朗讀是不夠的，還需要練習(xí)記憶，在朗讀的時候腦袋里要在播放聽過的錄音材料。經(jīng)過前兩步之后，錄音材料已經(jīng)深深印在學(xué)習(xí)者的腦海里了，朗讀時就可以跟著腦海里浮現(xiàn)的聲音一起進行了。不需要再聽錄音材料，也不要把錄音上的聲音徹底扔到腦后，按自己原來

3、習(xí)慣的方式進行朗讀。四.找到自身和錄音的差距如果覺得自己的朗讀和錄音的確有差距，沒有讀出錄音上的那種味道，就要返回去再聽聽錄音材料，找其中的原因，做對比研究，看哪些地方不太像，再按第一步的方法標(biāo)記一次。五.努力達到錄音的表達水平返回去聽錄音材料找到差距后，就要努力再進行模仿，這樣循環(huán)往復(fù)一直到滿意為止。關(guān)于托福口語的流暢度時刻記住一句話，要想口語流暢，要的是把嘴說爛，而不是把筆寫斷。很多考生在備考中常會陷入一個誤區(qū)，盡可能把思路全部寫出來，多多益善。這樣做鍛煉的是你的手速而不是大腦在短時間組織語言的能力，要學(xué)會只通過寫關(guān)鍵詞來強迫自己快速組句的能力。具體訓(xùn)練方法:1. highlight出來即

4、將練習(xí)的獨立口語題目的關(guān)鍵詞2. 在稿紙上，寫6-8個關(guān)鍵詞，在手機或電腦上，打開錄音軟件準(zhǔn)備錄音3. 看著關(guān)鍵詞，掐時45s錄音第1遍4. 聽第1遍錄音，并記錄自己的錯誤，并重復(fù)再說一次內(nèi)容，然后不掐時，錄第2遍5. 聽第2遍錄音，記錄錯誤，圈出和第一遍同樣的錯誤并highlight出來，重復(fù)出現(xiàn)的錯誤都屬于頑疾，必須克服。6. 看著筆記再說兩遍，然后不掐時第3遍錄音，確保這一遍錄音固定下來答題框架，且表達沒有語法錯誤7. 對比前3遍錄音，然后持續(xù)，反復(fù)練習(xí)，直到可以說順且內(nèi)容說進45s。托?？谡Z素材之科技與生活some people believe that modern technolo

5、gy has made our lives simpler. others believethat modern technology has made our lives more complicated. what is your opinion?讓我們首先一起來閱讀羅素的這篇on science and good life.既可以積累素材，也可以激發(fā)靈感：there is probably no limit to what science can do in the way of increasing positive excellence. health has already bee

6、n greatly improved; in spite of the lamentations of those who idealize the past, we live longer and have fewer illnesses than any class or nation in the eighteenth century. with a little more application of the knowledge we already possess, we might be much healthier than we are. and future discover

7、ies are likely to accelerate this process enormously.科學(xué)在增加美好的積極因素方面所能做的事情，很可能是沒有止境的。衛(wèi)生條件已經(jīng)得到極大的改善;不管那些懷舊者如何哀嘆，與十八世紀(jì)任何階級和民族相比，我們畢竟延長了壽命并減少了疾病。只要把我們已有的知識稍加廣泛地應(yīng)用，我們就會比現(xiàn)在更加健康。未來的發(fā)現(xiàn)很可能會極大地加快這方面的進程。so far, it has been physical science that has had most effect upon our lives, but in the future physiology a

8、nd psychology are likely to be far more potent. when we have discovered how character depends upon physiological conditions, we shall be able, if we choose, to produce far more of the type of human beings that we admire. intelligence, artistic capacity, benevolenceall these things no doubt could be

9、increased by science. there seems scarcely any limit to what could be done in the way of producing a good world, if only men would use science wisely.迄今為止，對我們生活影響最大的當(dāng)數(shù)自然科學(xué)，但是在將來，生理學(xué)和心理學(xué)的影響很可能遠(yuǎn)在它之上。當(dāng)我們發(fā)現(xiàn)了性格如何依賴于生理條件時，只要我們愿意，我們就能產(chǎn)生出大量我們所稱羨的那種人。智力，藝術(shù)能力，仁慈-所有這些東西無疑可因科學(xué)而增加。只要人們明智地利用科學(xué)，在創(chuàng)造美好世界方面所能做的事情，幾乎是

10、沒有止境的。there is a certain attitude about the application of science to human life with which i have some sympathy, though i do not, in the last analysis, agree with it. it is the attitude of those who dread what is unnatural. rousseau is, of course, the great protagonist of the view in europe. in asi

11、a, lao-tze has set it forth even more persuasively, and 2400 years sooner. i think there is a mixture of truth and falsehood in the admiration of nature, which it is important to disentangle. to begin with, what is natural? roughly speaking, anything to which the speaker was accustomed in childhood.

12、 lao-tze objects to roads and carriages and boats, all of which were probably unknown in the village where he was born關(guān)于科學(xué)應(yīng)用到人生這個問題，存在著一種觀點，對這種觀點，我有些同感，但是最后分析起來，我是不能同意的。 它是那些害怕不自然的東西的人所持有的觀點。當(dāng)然，盧梭是歐洲這一觀點的偉大創(chuàng)始人。在亞洲，老子對這一觀點的闡述，更是動人心弦，而且要早兩千四百年。我認(rèn)為，他們對于自然的贊美，不過是真理與謬誤的混合物，而理清這一問題是很重要的。首先要問，什么東西是自然的?泛泛說來

13、，是說話者幼年時所習(xí)慣的東西。老子反對車道和舟車，這恐怕是他所出生的那個村子不知車道和舟車為何物的緣故。rousseau has got used to these things, and does not regard them as against nature. but he would no doubt have thundered against railways if he had lived to see them. clothes and cooking are too ancient to be denounced by most of the apostles of nat

14、ure, though they all object to new fashions in either. birth control is thought wicked by people who tolerate celibacy, because the former is a new violation of nature and the latter an ancient one. in these ways those who preach nature are inconsistent, and one is tempted to regard them as mere con

15、servatives.盧梭對這些東西習(xí)以為常，所以并不認(rèn)為它們是違反自然的。但是，假如他在有生之年看見鐵路，他無疑會大加指責(zé)。服裝和烹飪由來已久，大多數(shù)提倡自然的人都不提出異議，雖然它們一致反對花樣翻新。節(jié)育被當(dāng)成犯罪，而獨身則被寬容，因為前者是違反自然的新事物，而后者則古已有之。在所有這些方面，那些提倡自然的人都是自相矛盾的，這只能使人把它們看成是守舊之士。nevertheless, there is something to be said in their favor. take for instance vitamins, the discovery of which has prod

16、uced a revulsion in favor of natural foods. it seems, however, that vitamins can be supplied by cod-liver oil and electric light, which are certainly not part of the natural diet of a human being. this case illustrates that, in the absence of knowledge, unexpected harm may be done by a new departure

17、 from nature, but when the harm has come to be understood it can usually be remedied by some new artificiality. as regards our physical environment and our physical means of gratifying our desires, i do not think the doctrine of nature justifies anything beyond a certain experimental caution in the

18、adoption of new expedients. clothes, for instance, are contrary to nature, and need to be supplemented by another unnatural practice, namely washing, if they are not to bring disease. but the two practices together make a man healthier than the savage who eschews both.然而，他們并非一無是處。例如，維生素的發(fā)現(xiàn)使人們復(fù)而贊成自然的

19、食物。不過，維生素似乎也可由魚肝油和電光提供，此二者無疑不是人類自然的食物。這個例子表明，如果缺少知識，一種違反自然的新做法也許會帶來意想不到的危害，但是當(dāng)那危害被認(rèn)識到時，往往可以用某種新的人造物去補救。就我們的自然環(huán)境和滿足我們欲望的物質(zhì)手段而言，我認(rèn)為，有關(guān)自然的這套理論，除了證明在采取某種新的做法時應(yīng)謹(jǐn)慎外，并不能證明別的什么。例如，衣服是違反自然的，如果不想讓衣服引起疾病，就需要增加另一種不自然的行為，即洗滌。但是，穿衣與洗滌加在一起卻可使人比與此二者無緣的野蠻人要健康。to respect physical nature is foolish; physical nature sh

20、ould be studied with a view to making it serve human ends as far as possible, but it remains ethically neither good nor bad. and where physical nature and human nature interact, as in the population question, there is no need to fold our hands in passive adoration and accept war, pestilence, and fam

21、ine as the only possible means of dealing with excessive fertility. the divines say: it is wicked, in this matter, to apply science to the physical side of the problem; we must (they say) apply morals to the human side, and practice abstinence. apart from the fact that everyone, including the divine

22、s, knows that their advice will not be taken, why should it be wicked to solve the population question by adopting physical means for preventing conception?尊重物質(zhì)的自然是愚蠢的; 物質(zhì)的自然應(yīng)當(dāng)加以研究，以便使其盡可能地服務(wù)于人類的目的，但它在道德上是無所謂好壞的。在物質(zhì)的自然和人類的天性相互影響的地方，如人口問題，我們無須束手被動地敬畏并接受戰(zhàn)爭，瘟疫和饑荒為解決過度繁殖的問題的唯一可能的方法。神學(xué)家們說，在此事上，應(yīng)用科學(xué)于這一問題的

23、物質(zhì)方面是罪惡的;我們應(yīng)當(dāng)(他們說)應(yīng)用道德于人的方面，并且實行禁欲。每個人，這些神學(xué)家也不例外，都知道他們的勸告無人理睬，撇開這個事實不談，通過避孕的物質(zhì)手段來解決人口問題究竟何罪之有?no answer is forthcoming except one based upon antiquated dogmas. and clearly the violence to nature advocated by the divines is at least as great as that involved in birth control. the divines prefer a violence to human nature which, when successfully pracised, involves unhappiness, envy, a tendency to persecution, often madness. i prefer a violence to physical nature which is of the same sor