在平日的学习、工作和生活里，大家都经常看到作文的身影吧，借助作文人们可以反映客观事物、表达思想感情、传递知识信息。作文的注意事项有许多，你确定会写吗？书读百遍，其义自见，以下是勤劳的编辑为家人们整编的友谊的英语作文【优秀4篇】，欢迎参考阅读。

有关友谊高中英语作文

In our daily life, if we get on harmoniously with our friends, we’ll feel more joyous. But we’ll feel lonely without friends.When our friends feel upset or get ill, we shouldn’t ignore them or look down upon them. On the contrary, we ought to calm them down, show our love and concern to them and try our best to help them overe the hardships. Sometimes we may have some misunderstandings or disagreements with our friends, thus we had better have a discussion with them and try to accept their good ideas instead of quarreling with them. As long as we can follow these good suggestions, we’ll find it easy to make more friends.

在日常生活中，如果我们跟朋友相处融洽，我们的'心情也会更加愉悦。然而若是没有朋友则会觉得孤单。当我们的朋友忧伤或是生病时，我们不应冷落或轻起他们，相反地，我们要帮他们平抚心情，尽自己最大的努力关心他，帮助他渡过难关。有时候我们会与朋友产生误会，发生分歧，这时我们最好是跟朋友好好谈谈而不要争吵，尽量理解他的好的想法。只要我们遵循这些建议，我们会发现想要结交更多的朋友很简单。

I used to think that the person who knew me best was myself, but now the environment around me has changed the original clear me. I became fuzzy, afraid to face, I lost myself. Sometimes I firmly believe that when the sun rises and starts a new day, I shouldn‘t be sad for the past things. Even if I really think so, can I do it? Sometimes I look at the stars in the night sky foolishly, ponder one thing after another or think about those stupid problems that can’t be foolishly anymore. Some people say that the girl watching the stars is very lonely. The stars are always so beautiful that they don‘t have to be envied. Jealousy will never be lonely and pure.

Lost friendship. People who always think about the past are very emotional, but they can’t let go of their feelings. I am such a person, a person who once had many close friends, a person who had a good dream but never thought about separation, but now I can‘t believe everything around me. Parting from my best friend is like falling into the abyss of sorrow in my mind.Many hypocritical things in the world have come to the holy land of friendship. Pure feelings will be slowly eroded by hypocrisy until the last piece of purity is gone. There is no perfect person in the world, so there is no perfect friendship. Even if it’s a piece of white paper, it‘s really white and flawless. But when you look carefully, you can still see some spots on the “perfect” paper.

I’m lost, lost in the holy land of friendship! One of my friends who shared my troubles - “fly” has gone, leaving a lonely cold; the friend who once ran with me to buy milk tea between classes - “disappeared”， leaving a cold “no”。A friend of Pujing will never, because you meet an acquaintance, leave the sentence “I left first” without turning back; a friend of Pujing will never, because he has a new friend, pull him away, and bask himself in the dazzling sunshine; a former friend.Maybe I‘m selfish, maybe I’m impatient, maybe I didn‘t catch the real friendship, but was everything just a dream before, and now it’s back to reality?

be lost. The book says that friendship lies not only in our hearts and hands, but also in a moment of carelessness. If so, I‘m still lost.

Lost smile. Everyone in the past is very innocent and simple; everyone in the past laughs like angels falling into the world, because they are innocent and simple and ughter seems to be a kind of happy, polite or happy expression of human beings from birth to departure. We laugh every day, but it’s not an angel smile, because we start to have pressure, it‘s a psychological burden that can’t be described with words. Smile has become something we should have every day, just like we drink water and eat every day. Smile has gradually become a habit, which can also be called a conditioned reflex.It has gradually become a habit, which can also be called a conditioned reflex. Behind the smile is not happiness, is not happy, is not the original kind of angel like taste. Now we are gradually eroded by the surrounding environment. In order to resist this kind of erosion and adapt to this kind of erosion environment, we have changed.

Become more wrapped up in their own thoughts and even everything, become cautious, become skeptical. Isn‘t it lost? Everything in the present is changing all the time, and we are constantly “disappearing” with the passage of time, passing in a hurry with time, or losing or losing; or disappearing or dispersing.

There are many kinds of feelings in human life: affection, love.。. Every kind of feeling, is beautiful, is precious, is unique! The same is true of friendship!

On Saturday, my friends and I went out to play and played and took a break. I looked at them, and suddenly I thought it was nice to have a friend! Friendship makes me happy! Friendship keeps me from being lonely! Friendship with me grows! Friendship helps me and encourages me when I am in trouble. Friendship comfort me when I am sad.。.

One time, I was in a math class, but I couldnt understand what the teacher was saying. Just as I was anxious, my good friend, strontium-strontium, came over and taught me patiently, explaining to me that I would. Thats how I feel -- its nice to have friends!

Another time, I had a stomachache in school, which happened to be in class. My good friend, feifei, helped me to the doctors room and comforted me. For her to learn, she will learn less. I advised her to go back, but she did not listen and said, "we are friends!" I heard this sentence, very moved! There are only a few words, but these words warm my heart all the time!

It is very good to have friends, we have to have friends in our life, we should cherish our friends and cherish.。.

人的一生有很多种情：亲情、爱情……每一种情，都是美好的、都是珍贵的、都是独一无二的！友情也是如此！

在周六，我和小伙伴们出去玩，玩着玩着，就到一旁休息。我看着她们，忽然觉得有朋友真好！友谊让我快乐！友谊让我不再孤独！友谊伴我成长！友谊在我遇到困难的时候，帮助我、鼓励我！友谊在我伤心的时候安慰我……

有一次，在上数学课，可我怎么都听不懂老师在讲些什么？正当我焦急万分的时候，我的好朋友——锶锶，走了过来，耐心的教我，给我讲解，知道我会为止。这是，我感到不已——有朋友真好！

还有一次，我在学校肚子痛，那是刚好要上课。我的好朋友——菲菲，扶我到校医室，还不停的安慰我。对于爱学习的她来说，这样会少学一些知识的。我劝她回去，可她就是不听，说了一句话：“谁叫我们是朋友呀！”我听到这句话，很感动！虽然只有短短几个字，但这几个字时时刻刻温暖我的心！

有朋友真的很好，我们的一生缺少不了朋友，我们要好好真惜身边的朋友，好好的珍惜……

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 pine nature; ecept it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man 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 pers 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 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 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 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 mind, of like virtue as the alchemists use to attribute to their stone, for man 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 discourse, than by a day 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 self; and there is no such remedy against flattery of a man 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 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 lookern; 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 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 mouth, which are blushing in a man own. so again, a man 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.