新概念的第三册是四级程度。
本册属中级程度的综合教材,着重阐发句子之间内在的逻辑关系，让学员足够 熟悉 和领略 英文句型的适用性，从而运用到生活现实傍边；同时，将进一步扩大讲解词汇、语法及句型的实战运用。
课堂中次要阐发课文中句子的逻辑关系，实正感触感染到英语的魅力、精炼、斑斓 和适用性，在教师的讲解过程中，使学员会合理的运用句型，使听、说、读、写的才能有一个新的飞跃和出息，可以娴熟 地表达和利用最时髦 的英语语言。培训后，学员可掌握 3000-4000以上单词词汇，可用英文停止阅读、对话等交换之中。
进修办法：
（1）明白目标，集中精神
背诵一篇课文或者一段必需掌握 的语句，最忌东张西看 ，不以为意，重视 力分离。假设 是一篇很简单的文字，背了几天后仍老出错，那必定是专心 不专的缘故。至于呈现“前记后忘”的现象，则是一般的，那时万万不要向那种暂时困难让步 而打退堂鼓。
（2）确定使命，觅 觅 窍门
背诵一篇短文，仅仅读几遍是行欠亨的，必然要熟读到倒背如流的水平才行。起头时可短一些，随便 一些，然后做必然幅度的调整。此外，背诵时还要讲究必然的身手 ，熟读课文内容，理解课文大意，不只不会记错和稠浊 ，并且记住的数量也会越来越多。
新概念英语第三册精选必背文章《新概念英语》是我国引进外国教材比力胜利的一种,出格 第三册(技能的培育提拔 )部门,句型集中,词汇丰富 ,用法别致 。下面是我带来的新概念英语第三册精选必背 文章 ，欢送阅读!
新概念英语第三册精选必背文章1
The process of ageing衰朽 过程
At the age of twelve years, the human body is at its most vigorous. It has yet to reach its full size and strength, and its owner his or her full intelligence; but at this age the likelihood of death is least. Earlier, we were infants and young children, and consequently more vulnerable; later, we shall undergo a progressive loss of our vigour and resistance which, though imperceptible at first, will finally become so steep that we can live no longer, however well we look after ourselves, and however well society, and our doctors, look after us. This decline in vigour with the passing of time is called ageing. It is one of the most unpleasant discoveries which we all make that we must decline in this way, that if we escape wars, accidents and diseases we shall eventually ‘die of old age’, and that this happens at a rate which differs little from person to person, so that there are heavy odds in favour of our dying between the ages of sixty-five and eighty. Some of us will die sooner, a few will live longer----on into a ninth or tenth decade. But the chances are against it, and there is a virtual limit on how long we can hope to remain alive, however lucky and robust we are.
Normal people tend to forget this process unless and until they are reminded of it. We are so familiar with the fact that man ages, that people have for years assumed that the process of losing vigour with time, of becoming more likely to die the older we get, was something self-evident, like the cooling of a hot kettle or the wearing-out of a pair of shoes. They have also assumed that all animals, and probably other organisms such as trees, or even the universe itself, must in the nature of things ‘wear out’. Most animals we commonly observe do in fact age as we do, if given the chance to live long enough; and mechanical systems like a wound watch, or the sun, do in fact run out of energy in accordance with the second law of thermodynamics (whether the whole universe does so is a moot point at present). But these are not analogous to what happens when man ages. A run-down watch is still a watch and can be rewound. An old watch, by contrast, becomes so worn and unreliable that it eventually is not worth mending. But a watch could never repair itself----it does not consist of living parts, only of metal, which wears away by friction. We could, at one time, repair ourselves----well enough, at least, to overcome all but the most instantly fatal illnesses and accidents. Between twelve and eighty years we gradually lose this power; an illness which at twelve would knock us over, at eighty can knock us out, and into our grave. If we could stay as vigorous as we are at twelve, it would take about 700 years for half of us to die, and another 700 for the survivors to be reduced by half again.
人体在12岁时是生命力最兴旺的期间。固然在那个期间人的身段、体力和智力还有待开展和完美 ，但在那个年龄灭亡的可能性最小。再早一些，我们是幼儿和小孩子，身体较懦弱;再迟一些，我们就要履历生命力和对抗 力逐渐衰退的过程。固然那个过程起初难以发觉，但最末会急转曲下，不管我们如何精心看管 我们本身，不管社会和医生如何对我们停止精心赐顾帮衬，我们也无法再活下往 了。生命力随时间的流失而衰退喊 做衰朽 。人类发现的最不愉快的一个事实是：人一定会衰朽 。既使我们能避开战争 、不测的变乱和各类疾病，我们最末也会“老死”;衰朽 的速度在人与人之间相差甚微，我们最可能灭亡的年龄在65至80岁之间，有些人会死得早一些，少数人寿命会长一些——活到八十几岁或九十几岁，但那种可能性很小。不管我们多么幸运，多么强健，我们所期看 的长命现实上是有限度的。
衰朽 的过程，不经提起，一般人随便 忘记;一经提醒，才会记起。我们对人老是要衰朽 的现象其实不目生 ，多年来就已熟悉 到。生命力跟着时间流失而丧失活力，人跟着年龄的增长而接近灭亡，那是不问可知的，就像一壶热水迟早会凉下来，一双鞋渐渐 会磨破一样。人们不单熟悉 到所有的动物，可能 也熟悉 到所有的有机物，如树木，以至宇宙自己，处置物的素质上来说城市“磨损掉”。我们凡是看到的大大都动物，即便能让它们活得足够长久的话，也会像我们一样衰朽 的。像上紧发条的手表那样的机械安装，或太阳，也城市消耗完其能量(整个宇宙能否如斯，目前另有争论)。不外，那些衰朽 的情状 同人其实不类似。手表停了仍然是只手表，还能够重上好发条。然而一只老掉牙的手表，磨损太凶猛，老得一点儿也禁绝了，最末会不值得 补缀 了。但是，手表决不会自行补缀，它不是由有生命的部件构成，而是由金属构成，而金属能够跟着磨擦而磨损殆尽。而我们人，在必然时间内是能够自行修复的，除了暴病而死或不测变乱外，至少足以征服 一切一般疾病和变乱。在12岁至80岁之间，我们逐步丧失那种才能。能使我们在12岁时病倒的疾病，到了80岁可能会使我们一蹶不振而进进 坟墓。假设我们能连结12岁时的兴旺生命力，那么我们傍边的一半人过700年才死往 ，剩下的一半人再过700年，才会又削减一半。
新概念英语第三册精选必背文章2
What every writer want做家之所需
I have known very few writers, but those I have known, and whom I respect, confess at once that they have little idea where they are going when they first set pen to paper. They have a character, perhaps two; they are in that condition of eager discomfort which passes for inspiration; all admit radical changes of destination once the journey has begun; one, to my certain knowledge, spent nine months on a novel about Kashmir, then reset the whole thing in the Scottish Highlands. I never heard of anyone making a ‘skeleton’, as we were taught at school. In the breaking and remaking, in the timing, interweaving, beginning afresh, the writer comes to discern things in his material which were not consciously in his mind when he began. This organic process, often leading to moments of extraordinary self-discovery, is of an indescribable fascination. A blurred image appears; he adds a brushstroke and another, and it is gone; but something was there, and he will not rest till he has captured it. Sometimes the yeast within a writer outlives a book he has written. I have heard of writers who read nothing but their own books; like adolescents they stand before the mirror, and still cannot fathom the exact outline of the vision before them. For the same reason, writers talk interminably about their own books, winkling out hidden meanings, super-imposing new ones, begging response from those around them. Of course a writer doing this is misunderstood: he might as well try to explain a crime or a love affair. He is also, incidentally, an unforgivable bore.
This temptation to cover the distance between himself and the reader, to study his image in the sight of those who do not know him, can be his undoing: he has begun to write to please.
A young English writer made the pertinent observation a year or two back that the talent goes into the first draft, and the art into the drafts that follow. For this reason also the writer, like any other artist, has no resting place, no crowd or movement in which he may take comfort, no judgment from outside which can replace the judgment from within. A writer makes order out of the anarchy of his heart; he submits himself to a more ruthless discipline than any critic dreamed of, and when he flirts with fame, he is taking time off from living with himself, from the search for what his world contains at its inmost point.
我所熟悉 的做家百里挑一，然而但凡我所熟悉 和尊崇的做家，都立即 认可在他们动笔时，不清晰 要写什么，怎么写。他们心中有一个或两个角色。他们处于急迫不安的形态，而那被当做是灵感。他们无不认可，一旦“路程”起头，“目标地”常有急剧的改变 。据我所知，有位做家花了9个月的时间写了一部有关克什米尔的小说，后来却把整个 故事 布景换成了苏格兰高地。我从未传闻过任何一位做家像我们在学校学的那样，动笔前先列什么提纲。做家在剪裁修改、构想时间、交叉情节、以致从头重写的过程中，会领略 到素材中有良多工具是他刚动笔时所未意识到的。那种有机的加工过程往往到达不通俗 自我发现的境域 ，具有难以言表的构想魅力。一个朦胧的形象呈现在做家的脑海里，他左添一笔，右添一笔，形象反而磨灭了;可是，似乎 还有什么工具存在着，不把它捕获到，做家是不会罢休的。有时，一个做家一本书写完了，但兴奋仍不用散。我传闻一些做家，除了本身的书外，此外书一概不读，好像 希腊神话中那位标致少年，站在镜前，不克不及辨认出本身的实面目。因为那个原因，做家三言两语地议论本身的书，发掘其隐晦的含义，增添新的含义，询问四周 人的反响。做家如斯行事当然会被人曲解。他还不如给人讲一个立功案件或一个爱情故事。趁便说一句，他也是个不成宽恕的令人腻烦的人。
那种诡计消弭本身和读者之间间隔的做法，诡计用不领会本身的人的看 点来研究本身塑造的形象的做法，会招致做家的扑灭，因为他已经起头为取悦别人而写做了。
一两年前，一位年轻的英国做家颁发了中肯的观点。他说，初稿是才调，以后各稿是艺术。也是因为那个原因，做家同任何艺术家一样，找不到可歇息的场合，找不到伙伴和活动使本身得到温馨 。任何局外人的揣度 也比不上他本身心里的准确揣度 。一旦做家从心里的紊乱中理出眉目，就应按任何评论家想像不到的无情标准约束本身往 写做;当他沽名钓誉时，他就离开了自我生活，离开了对本身灵魂最深处世界的摸索。
新概念英语第三册精选必背文章3
Patterns of culture 文化 的形式
Custom has not commonly been regarded as a subject of any great moment. The inner workings of our own brains we feel to be uniquely worthy of investigation, but custom, we have a way of thinking, is behavior at its most commonplace. As a matter of fact, it is the other way around. Traditional custom, taken the world over, is a mass of detailed behavior more astonishing than what any one person can ever evolve in individual actions, no matter how aberrant. Yet that is a rather trivial aspect of the matter. The fact of first-rate importance is the predominant role that custom plays in experience and in belief, and the very great varieties it may manifest.
No man ever looks at the world with pristine eyes. He sees it edited by a definite set of customs and institutions and ways of thinking. Even in his philosophical probings he cannot go behind these stereotypes; his very concepts of the true and the false will still have reference to his particular traditional customs. John Dewey has said in all seriousness that the part played by custom in shaping the behavior of the individual, as against any way in which he can affect traditional custom, is as the proportion of the total vocabulary of his mother tongue against those words of his own baby talk that are taken up into the vernacular of his family. When one seriously studies the social orders that have had the opportunity to develop autonomously, the figure becomes no more than an exact and matter-of-fact observation. The life history of the individual is first and foremost an accommodation to the patterns and standards traditionally handed down in his community. From the moment of his birth, the customs into which he is born shape his experience and behavior. By the time he can talk, he is the little creature of his culture, and by the time he is grown and able to take part in its activities, its habits are his habits, its beliefs his beliefs, its impossibilities his impossibilities. Every child that is born into his group will share them with him, and no child born into one on the opposite side of the globe can ever achieve the thousandth part. There is no social problem it is more incumbent upon us to understand than this of the role of custom. Until we are intelligent as to its laws and varieties, the main complicating facts of human life must remain unintelligible.
The study of custom can be profitable only after certain preliminary propositions have been accepted, and some of these propositions have been violently opposed. In the first place, any scientific study requires that there be no preferential weighting of one or another of the items in the series it selects for its consideration. In all the less controversial fields, like the study of cacti or termites or the nature of nebulae, the necessary method of study is to group the relevant material and to take note of all possible variant forms and conditions. In this way, we have learned all that we know of the laws of astronomy, or of the habits of the social insects, let us say. It is only in the study of man himself that the major social sciences have substituted the study of one local variation, that of Western civilization.
Anthropology was by definition impossible, as long as these distinctions between ourselves and the primitive, ourselves and the barbarian, ourselves and the pagan, held sway over people's minds. It was necessary first to arrive at that degree of sophistication where we no longer set our own belief against our neighbor’s superstition. It was necessary to recognize that these institutions which are based on the same premises, let us say the supernatural, must be considered together, our own among the rest.
风俗一般未被认为是什么重要的课题。我们觉得，只要我们大脑内部的活动情状 才值得研究，至于风俗呢，只是些习以为常的行为罢了。事实上，情状 正好相反。从世界范畴 来看，传统风俗是由许多细节性的习惯行为构成，它比任何小我养成的行为都愈加有目共睹，不管小我行为多么反常 。那只是问题的一个次要的侧面。最重要的是，风俗在理论中和崇奉上所起的无足轻重的感化，以及它所表示出来的极其丰富 多摘 的形式。
没有一小我是用纯真而无成见 的目光对待世界。人们所看到的是一个受特定的风俗习惯、轨制和思惟体例剪辑过的世界。以至在哲学范畴的摸索中，人们也无法超越那些定型的框框。人们关于实与伪的概念仍然和特定的传统风俗有关。约翰•杜威曾经十分严厉 地指出：风俗在构成小我行为方面所起的感化和一小我对风俗的任何影响比拟，就似乎 他本国语言的总词汇量和本身咿呀学语时他家庭所采用 的他的词汇量之比。当一小我认实地研究自觉构成的社会次序时，杜威的比方就是他实事求是看 察得来的形象化的说法。小我的生活史起首就是适应他的社团世代相传构成的生活体例和原则。从他呱呱坠地的时刻起，他所生于此中的风俗就起头塑造他的履历和行为标准。到他会说话时，他就是 传统文化 塑造的一个小孩子了;等他长大了，能做各类事了，他的社团的习惯就是他的习惯，他的社团的崇奉就是他的崇奉，他的社团不克不及做的事就是他不克不及做的事。每一个和他降生在统一个社团中的孩子和他一样具有不异的风俗;而在地球的另一边，降生在另一个社团的孩子与他就很少有不异的风俗。没有任何一个社会问题比得优势俗的感化问题更要求我们对它理解。曲到我们理解了风俗的法例 性和多样性，我们才气大白人类生活中次要的复杂现象。
只要在某些根本的主张被承受下来、同时有些主张被猛烈 反对时，对风俗的研究才是全面的，才会有收获 。起首，任何科学研究都要求人们对可供考虑的诸多因素不克不及厚此薄彼，偏向某一方面。在一切争议较小的范畴里，如对仙人掌、白蚁或星云性量的研究，应摘 取的研究 办法 是，把有关各方面的素材 搜集 起来，同时重视 任何可能呈现的反常 情状 和前提。例如，用那种办法，我们完全掌握 了天文学的法例 和虫豸群居的习气 。只是在对人类本身的研究中，各次要的社会学科才用对一个部分地域各类情状 的研究(如对西方文明的研究)来取代对全人类的研究。只要我们同原始人，我们同野生番，我们同异教徒之间存在的区别在人的思惟中占主导地位，那么人类学按其定义来说就无法存在。我们起首需要到达如许一种成熟的水平：不消本身的崇奉往 反对我们邻人的迷信。必需熟悉 到，那些成立在不异前提根底上的风俗，暂且能够说是超天然的工具，必需放在一路加以考虑，我们本身的风俗和其他民族的风俗都在此中。
新概念英语全册一共几课？
1997年出书的《新概念英语》共四册。第一册144课，第二册96课，第三册60课，第四册48课。
适应人群：
一、教材：新概念英语第一册进修英语的敲门砖（FirstThingsFirst）
合适人群：零起点或英语根底差、欲在短期内掌握 英语根底的进修者。
二、教材：新概念英语第二册构建英语的基石
（PracticeandProgress）
合适人群：已掌握 《新概念英语》第一册，但语法根底单薄，需系统进修语法的学员。
三、教材：新概念英语第三册掌握 英语的关键 （DevelopingSkills）
合适人群：已掌握 《新概念英语》第二册，具备必然的英语语法、词汇及句型构造的学员。
四、教材：新概念英语第四册拓展英语词汇
合适人群：已掌握 《新概念英语》第三册，想进一步进步英语阅读才能的学员。
进修新概念英语选举 往 阿卡索外教网，欧美外教一对一授课，课均不超越20元，免费分享他们的试听课给各人：【免费领取，外教一对一精品课程】
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新概念英语第三册有几章新概念英语第三册共包罗60篇课文。
本书分3个单位，前两个单位各有一份摸底检验。每一单位有20篇课文，长度和难度逐步加大。每一单位前都有学生须知和实例示范。
每篇课文均为多功用课文，可用来对学生停止下列操练 ：听力理解、口头操练、朗读、讲故事、口头发扬 操练、听写、理解、摘要写做、做文和语法。本书合适已经学完中级以下程度综合教材《理论与朝上进步 》或任何中级以下教程的成年人或中学生。
《新概念英语3》是该教材初次出书以来第一次推出的新版本。那套典范教材一如既往地向读者供给一个完全 的、颠末理论查验的英语进修系统，使学生 有可能在英语的四项根本技能——理解、白话、阅读和写做——方面更大限度地发扬 本身的潜能。
新概念英语第三册相当 于什么程度?新概念三相当 于大学英语四级程度。
《新概念英语3》是该教材初次出书以来第一次推出的新版本。那套典范教材一如既往地向读者供给一个完全 的、颠末理论查验的英语进修系统，使学生有可能在英语的四项根本技能——理解、白话、阅读和写做——方面更大限度地发扬 本身的潜能。
扩展材料：
背诵办法：
1、明白目标，集中精神
背诵一篇课文或者一段必需掌握 的语句，最忌东张西看 ，不以为意，重视 力分离。假设 是一篇很简单的文字，背了几天后仍老出错，那必定是专心 不专的缘故。至于呈现“前记后忘”的现象，则是一般的，那时万万不要向那种暂时困难让步 而打退堂鼓。
2、确定使命，觅 觅 窍门
背诵一篇短文，仅仅读几遍是行欠亨的，必然要熟读到倒背如流的水平才行。起头时可短一些，随便 一些，然后做必然幅度的调整。此外，背诵时还要讲究必然的身手 ，熟读课文内容，理解课文大意，不只不会记错和稠浊 ，并且记住的数量也会越来越多。
新概念英语第三册难度大吗英语是一门通向国际的语言，在变革开放的大潮中，那门语言已经成了学生进修课程中最重要的一门。而新概念英语第三册是目前良多中小学生已经起头在接触的英语进修，那么新概念英语第三册难度大吗?
新概念英语第三册难度大吗
1、新概念英语第三册第1-20课的课文难度均匀值为972L，阐明 那些课文的难度相当 于美国本地初中一年级学生(即七年级)的阅读程度(970L-1120L)，但是同龄相对阅读才能是偏低的。
2、新概念英语第三册第21-40课的课文难度均匀值为1014L，阐明 那些课文的难度根本相当 于美国本地初中二年级学生(即八年级)的阅读程度(1010L-1185L)，但是同龄相对阅读才能是偏低的。
3、新概念英语第三册第41-60课的课文难度均匀值为1124L，那个难度相当 于美国本地初中三年级学生(九年级)的阅读程度(1050L-1260L)，但是同龄相对阅读才能是趋中的。
从以上阐发看来，假设 从阅读角度来看，《新概念英语》第三册的课文难度已经到达了中国的大学四年级的程度。然而，我们目前国内的《新概念英语》进修者傍边，中小学生比例却越来越大，很多正在进修第三册的学生其实还只是初中生，以至还有一些学霸级的小学生在进修!我们不能不感慨时下中国粹生进修英语的压力有多大，其才能到底若何，则很难下定论!