英语常用基本句式,句型结构.docx

英语常用基本句式和句型结构【要点归纳】英语句式绝大多数以S+V(主语+谓语)结构为核心架构。英语是SV型语言。即以S+V(主语+谓语)结构为主干，以谓语动词为核心。一般来说，一个英语句子若没有谓语动词（实义动词或系动词），这个句子一定是错误的。英语句子的谓语只能由动词来充当，动词在英语句子中如果不充当谓语就必须用非谓语形式（动名词、不定式或分词）。但汉语句子的谓语既可以是动词，也可以是形容词、名词等。如：The prices are stable and the market is flourishing. To study English is not easy.Study English not easy. ()汉语句法的显著特点是“动词连用”，动词不需要形态变化，便可以按时间和动作发生先后顺序和情节发展连续使用几个动词。一个英语句子，除并列谓语的情形外，只能出现一个谓语，否则须用其他手段处理： 变为非谓语形式 连词连接 并列连词（并列谓语；并列句） 从属连词引出从句 用名词或介词来表示汉语“动词连用”有两类，一类是由一个主语发出的连续几个动作，叫连动式；一类是由谓语的两个动作，前一个动词的宾语是后一个动词的主语，即两个动词不是由一个主语发出的，称作兼语式。请看：一）连动式英语中没有汉语这种连动式，表达先后关系的几个动词，可用and连接或用分词结构。如： 我打开门走进来。 I opened the door and came in. (Opening the door, I came in.)二）兼语式如：“他请我到他家来做客。”“我”是“请”的宾语，又是“到他家来做客”的主语。也就是说“我” 身兼两职。英语句式表达汉语兼语式有以下几种方式：1) 将兼语式的第二个动词转化为英语的宾语补足语，常用不定式，有时用不带to的不定式，或分词，副词，形容词，名词，介词结构等。对于第一个动词，汉语中常用的动词有“使”、“叫”、“请求”、“让”、“迫使”、“导致”、“要求”、“命令”、“促进”、“鼓励”等，在英语中均有对应的动词（make, ask, beg, have, force, cause, demand, order, help, encourage等）。如：He invited me to dinner in his house.在SV总句式基础上，根据谓语动词的类型不同，可总结出下五大句型：S1 主语+系动词+表语 She seems kind.a. The soup is delicious. (形容词作表语)b. Helen became an electrical engineer. (名词作表语)c. He is in good health. (介词短语作表语)d. The story is interesting. (现在分词作表语)e. His wish is to become a doctor. (动词不定式作表语) 主语+不及物动词 He changed a lot.a. The moon shines brightly. (一般现在时)b. The car wont go. (一般将来时)c. The child behaved badly at the party. (主语+不及物动词+程度状语+地点状语)d. Production declined 6% last month. (一般过去式)e. They will fly to London. (主语+不及物动词+地点状语) 主语+及物动词+宾语 We love our country.a. We visited our friends. (名词作宾语)b. I am considering going abroad. (动名词作宾语)c. He can not afford to take a taxi. (动词不定式作宾语)d. He caught her by the arm. (动词+宾语+介词短语作方式状语) 主语+及物动词+间接宾语（人）+直接宾语（物）或 主语+及物动词+直接宾语（物）+to +间接宾语（人） +for+间接宾语（人）He gave me a present. (He gave a present to me.)a. He often tells the children interesting stories.b. He assigned Jack the toughest job.c. I paid the repairman 50 dollars.d. He sent some flowers to his girlfriend.e. My mother made a new dress for my sister.f. Ill tell you what Ive been thinking. (宾语从句)g. I assure you that this medicine will help you. (宾语从句)h. Youve got to promise me that you wont do that again.(主及宾结构+不定连接+主及宾宾) /url主语+及物动词+宾语+宾语补足语 I found the book interesting.S2a. His writing has made him a well-known public figure. (名词作宾补)b. They found the book easy. (形容词作宾补)c. I can see two ships in the harbor. (介词短语作宾补)d. He kept me waiting too long. (现在分词作宾补)e. I have my hair cut every month. (过去分词作宾补)f. They wanted him to study abroad. (动词不定式作宾补)g. Will you tell me how to do it?h. We advised her which course to take.S1五种基本句型歌 英语句子万万千，五大句型把线牵。 句型种类为动词，后接什么是关键； 系词后面接表语；vi独身无牵连； vt又可分三类，单宾双宾最常见， 还有宾语补足语；S21. Jim finds his job a challenge.宾补为n.2. I found the movie interesting.宾补为adj.3. Why did you leave the light on?宾补为adv.4. We found her in tears.宾补为介词短语5. They encouraged her to try again.宾补为不定式6. My mother told me not to worry.宾补为不定式7. We heard someone knocking on the door.宾补为V-ing8. Do you smell something burning?宾补为V-ing9. I had my computer fixed last week.宾补为V-ed10. You should make yourself understood.宾补为V-ed第一章：道可道，非常道；名可名，非常名。无名，天地之始；有名，万物之母。故常无欲，以观其妙；常有欲，以观其徼。此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。The Way that can be told of is not an Unvarying Way; The names that can be named are not unvarying names. It was from the Nameless that Heaven and Earth sprang; The named is but the mother that rears the ten thousand creatures, each after its kind. Truly, Only he that rids himself forever of desire can see the Secret Essences ; He that has never rid himself of desire can see only the Outcomes. These two things issued from the same mould, but nevertheless are different in name. This same mould we can but call the Mystery, Or rather the Darker than any Mystery, The Doorway whence issued all Secret Essences.第二章：天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随。是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，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 idea of ugliness exists. And equally if every one recognized virtue as virtue, this would merely create fresh conceptions of wickedness. For truly Being and Not-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 and mode give harmony to one another. Front and back give sequence 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 disown them. He rears them, but does not lay claim to them, Controls them, but does not lean upon them, Achieves his aim, but does not 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 as a victor. cf. Mencius, ;第三章：不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。是以圣人之治，虚其心，实其腹；弱其志，强其骨。常使民无知无欲，使夫智不敢为也。为无为，则无不治。If we stop looking for persons of superior morality (hsien) to put in power, there will be no more jealousies among the people. If we cease to set store by products that are hard to 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 sinewsEver striving to make the people 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：道冲而用之，或不盈。渊兮，似万物之宗。（挫其锐，解其纷，和其光，同其尘。）湛兮，似或存。吾不知谁之子，象帝之先。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 it too the child of something else? We cannot tell. But as a substanceless image2 it existed before the Ancestor.31Dust is the Taoist 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 certainly 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，以万物为刍狗；圣人不仁，以百姓为刍狗。天地之间，其犹橐?乎！虚而不屈，动而愈出。多言数穷，不如守中。Heaven and Earth are ruthless; To them the Ten Thousand Things are but as straw dogs. The Sage too 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 heart3.1Though 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，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，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.11Lieh Tzu quotes these lines as coming from the Book of 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：天长地久，天地所以能长且久者，以其不自生，故能长生。是以圣人后其身而身先，外其身而身存。非以其无私邪？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 does not strive for any personal end That all his personal ends are fulfilled?第八章：上善若水，水善利万物而不争。处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，正善治，事善能，动善时。夫唯不争，故无尤。The highest good is like that of water. The goodness of water is that it benefits the ten thousand creatures; yet itself does not scramble, but is content with 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, effectiveness; in actions, timeliness- In each case it is because they prefer what does not lead to strife,1 And therefore does not go amiss.1Even ordinary people realize the importance of the Taoist principle of water-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；揣而锐之，不可长保。金玉满堂，莫之能守。富贵而骄，自遗其咎。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 dull When bronze and jade fill your hall It can no longer be guarded. Wealth and place breed insolence That brings ruin in its train. When your work is done, then withdraw! Such is Heavens2 Way.1 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.2 as opposed to the Way of man老 子: 道 德 经 : 第 十 章 载 营 魄 抱 一 ， 能 无 离 乎 。 专 气 致 柔 ， 能 如 婴 儿 乎 。 涤 除 玄 鉴 ， 能 如 疵 乎 。 爱 国 治 民 ， 能 无 为 乎 。 天 门 开 阖 ， 能 为 雌 乎 。 明 白 四 达 ， 能 无 知 乎 。Chapter 10When the intelligent and animal souls are held together in oneembrace, they can be kept from separating. When one gives undividedattention to the (vital) breath, and brings it to the utmost degree ofpliancy, he can become as a (tender) babe. When he has cleansed awaythe most mysterious sights (of his imagination), he can become withouta flaw.In loving the people and ruling the state, cannot he proceedwithout any (purpose of) action? In the opening and shutting of hisgates of heaven, cannot he do so as a female bird? While hisintelligence reaches in every direction, cannot he (appear to) bewithout knowledge?(The Tao) produces (all things) and nourishes them; it producesthem and does not claim them as its own; it does all, and yet does notboast 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 经 : 第 十 一 章 三 十 辐 ， 共 一 毂 ， 当 其 无 ， 有 车 之 用 。 埏 埴 以 为 器 ， 当 其 无 ， 有 器 之 用 。 凿 户 牖 以 为 室 ， 当 其 无 ， 有 室 之 用 。 故 有 之 以 为 利 ， 无 之 以 为 用 。Chapter 11The thirty spokes unite in the one nave; but it is on the emptyspace (for the axle), that the use of the wheel depends. Clay isfashioned into vessels; but it is on their empty hollowness, thattheir use depends. The door and windows are cut out (from the walls)to form an apartment; but it is on the empty space (within), that itsuse depends. Therefore, what has a (positive) existence serves forprofitable adaptation, and what has not that for (actual) usefulness.-老 子: 道 德 经 : 第 十 二 章五 色 令 人 目 盲 ? 五 音 令 人 耳 聋 ? 五 味 令 人 口 爽 ?驰 骋 畋 猎 ， 令 人 心 发 狂 ? 难 得 之 货 ， 令 人 行 妨 。 是 以 圣 人 为 腹 不 为 目 ， 故 去 彼 取 此Chapter 12Colours five hues from th eyes their sight will take;Musics five notes the ears as deaf can make;The flavours five deprive the mouth of taste;The chariot course, and the wild hunting wasteMake 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, andnot the (insatiable longing of the) eyes. He puts from him thelatter, and prefers to seek the former.-老 子: 道 德 经 : 第 十 三 章宠 辱 若 惊 ， 贵 大 患 若 身 。 何 谓 宠 辱 若 惊 。宠 为 下 ， 得 之 若 惊 ， 失 之 若 惊 ， 是 谓 宠 辱 若 惊 。 何 谓 贵 大 患 若 身 。吾 所 以 有 大 患 者 ， 为 吾 有 身 ，及 吾 无 身 ， 吾 有 何 患 。 故 贵 以 身 为 天 下 ， 若 可 寄 天 下 ?爱 以 身 为 天 下 ， 若 可 托 天 下 。Chapter 13Favour and disgrace would seem equally to be feared; honour andgreat calamity, to be regarded as personal conditions (of the samekind).What is meant by speaking thus of favour and disgrace? Disgrace isbeing in a low position (after the enjoyment of favour). The gettingthat (favour) leads to the apprehension (of losing it), and the losingit leads to the fear of (still greater calamity):-this is what ismeant by saying that favour and disgrace would seem equally to befeared.And what is meant by saying that honour and great calamity are to be(similarly) regarded as personal conditions? What makes me liable togreat calamity is my having the body (which I call myself); if I hadnot the body, what great calamity could come to me?Therefore he who would administer the kingdom, honouring it as hehonours his own person, may be employed to govern it, and he who wouldadminister it with the love which he bears to his own person may beentrusted with it.-老 子: 道 德 经 : 第 十 四 章视 之 不 见 ， 名 曰 夷 ?听 之 不 闻 ， 名 曰 希 ?搏 之 不 得 ， 名 曰 微 。此 三 者 不 可 致 诘 ， 故 混 而 为 一 。其 上 不 ? ， 其 下 不 昧 。绳 绳 兮 不 可 名 ， 复 归 于 物 。是 谓 无 状 之 状 ， 无 物 之 象 ， 是 谓 惚 恍 。迎 之 不 见 其 首 ， 随 之 不 见 其 后 。 执 古 之 道 ， 以 御 今 之 有 。能 知 古 始 ， 是 谓 道 纪 。Chapter 14We 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 theInaudible. We try to grasp it, and do not get hold of it, and wename it the Subtle. With these three qualities, it cannot be madethe subject of description; and hence we blend them together andobtain 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 againreturns and becomes nothing. This is called the Form of the Formless,and the Semblance of the Invisible; this is called the Fleeting andIndeterminable.We meet it and do not see its Front; we follow it, and do not seeits Back. When we can lay hold of the Tao of old to direct the thingsof the present day, and are able to know it as it was of old in thebeginning, this is called (unwinding) the clue of Tao.-老 子: 道 德 经 : 第 十 五 章古 之 善 为 道 者 ， 微 妙 玄 通 ， 深 不 可 识 。夫 唯 不 可 识 ， 故 强 为 之 容 ： 豫 兮 若 冬 涉 川 ? 犹 兮 若 畏 四 邻 ? 俨 兮 其 若 客 ? 涣 兮 其 若 凌 释 ? 敦 兮 其 若 朴 ? 旷 兮 其 若 谷 ? 混 兮 其 若 浊 ? 澹 兮 其 若 海 ? ? 兮 若 无 止 。 孰 能 浊 以 静 之 徐 清 。孰 能 安 以 动 之 徐 生 。 保 此 道 者 ， 不 欲 盈 。夫 唯 不 盈 ， 故 能 蔽 而 新 成 。Chapter 15The skilful masters (of the Tao) in old times, with a subtleand exquisite penetration, comprehended its mysteries, and were deep(also) so as to elude mens knowledge. As they were thus beyond mensknowledge, I will make an effort to describe of what sort theyappeared to be.Shrinking looked they like those who wade through a stream inwinter; irresolute like those who are afraid of all around them; gravelike a guest (in awe of his host); evanescent like ice that is meltingaway; unpretentious like wood that has not been fashioned intoanything; vacant like a valley, and dull like muddy water.Who can (make) the muddy water (clear)? Let it be still, and itwill 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 of the Tao do not wish to be full (ofthemselves). It is through their not being full of themselves thatthey can afford to seem worn and not appear new and complete.老 子: 道 德 经 : 第 十 六 章致 虚 极 ， 守 静 笃。 万 物 并 作 ， 吾 以 观 复。 夫 物 芸 芸 ， 各 复 归 其 根 。归 根 曰 静 ， 静 曰 复 命 。复 命 曰 常 ， 知 常 曰 明 。不 知 常 ， 妄 作 凶 。 知 常 容 ， 容 乃 公 ，公 乃 全 ， 全 乃 天 ，天 乃 道 ， 道 乃 久 ， 没 身 不 殆 。Chapter 16The (state of) vacancy should be brought to the utmost degree,and that of stillness guarded with unwearying vigour. All thingsalike go through their processes of activity, and (then) we see themreturn (to their original state). When things (in the vegetableworld) have displayed their luxuriant growth, we see each of themreturn to its root. This returning to their root is what we call thestate of stillness; and that stillness may be called a reporting thatthey 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