tk作文？缉毒警察作文600字如下：那些花季少男少女，远离学堂和亲人，进了戒毒所，在四面高墙中独自忍受着身体上和精神上的痛苦，其中一位染毒少女，她那双腿在毒魔的侵袭之下变得千疮百孔，体无完肤，不能站立。在她的自述中，我们知道了她是多么悔恨自己当初的无知，致使她不能像正常的人们一样生活。那么，tk作文？一起来了解一下吧。
丰子恺，光绪二十四年（1898年11月9日－1975年9月15日）生，原名丰润，又名仁、仍，号子觊，后改为子恺，笔名TK。师从弘一法师（李叔同），以中西融合画法创作漫画以及散文而著名。中国浙江桐乡石门镇人。中国现代漫画家，散文家，美术教育家和音乐教育家、翻译家，是一位多方面卓有成就的文艺大师；曾任中国美术家协会常务理事、美协上海分会主席、上海中国画院院长、上海对外文化协会副会长等职。被国际友人誉为“现代中国最像艺术家的艺术家” 。丰子恺风格独特的漫画作品影响很大，深受人们的喜爱。他的作品内涵深刻，耐人寻味。丰子恺是中国新文化运动的启蒙者之一，早在二十年代他就出版了《艺术概论》、《西洋名画巡礼》等著作。他一生出版的著作达一百八十多部。在十年动乱期间，遭受迫害，因而积郁成疾，于1975年逝世，享年七十七岁。
中文名
丰子恺
外文名
Feng Zikai
别名
名：润、仁、仍，号：子觊
国籍
中国
民族
汉族
出生地
浙江省崇德县石门湾
出生日期
1898年（戊戌年）11月9日
逝世日期
1975年（乙卯年）9月15日
职业
散文家，教育家，漫画家
毕业院校
浙江省立第一师范学校
主要成就
他是中国现代漫画的开端
代表作品
《缘缘堂随笔》《缘缘堂再笔》《随笔二十篇》
目录
1人物生平
2文艺经历
3作品成就
▪ 著作
▪ 翻译
▪ 书法
4后人评价
5后世纪念
6人物轶事
1人物生平编辑
丰子恺原名丰润。
Iam happy to join with you today in what will go down in history as the greatest
demonstration for freedom in the history of our nation.
Five score years ago,
a great American, in whose symbolic shadow we stand today, signed the
Emancipation Proclamation. This momentous decree came as a great beacon light of
hope to millions of Negro slaves who had been seared in the flames of withering
injustice. It came as a joyous daybreak to end the long night of their
captivity.
But one hundred years later, the Negro still is not free. One
hundred years later, the life of the Negro is still sadly crippled by the
manacles of segregation and the chains of discrimination. One hundred years
later, the Negro lives on a lonely island of poverty in the midst of a vast
ocean of material prosperity. One hundred years later, the Negro is still
languished in the corners of American society and finds himself an exile in his
own land. And so we've come here today to dramatize a shameful condition.
In
a sense we've come to our nation's capital to cash a check. When the architects
of our republic wrote the magnificent words of the Constitution and the
Declaration of Independence, they were signing a promissory note to which every
American was to fall heir. This note was a promise that all men, yes, black men
as well as white men, would be guaranteed the "unalienable Rights" of "Life,
Liberty and the pursuit of Happiness." It is obvious today that America has
defaulted on this promissory note, insofar as her citizens of color are
concerned. Instead of honoring this sacred obligation, America has given the
Negro people a bad check, a check which has come back marked "insufficient
funds."
But we refuse to believe that the bank of justice is bankrupt. We
refuse to believe that there are insufficient funds in the great vaults of
opportunity of this nation. And so, we've come to cash this check, a check that
will give us upon demand the riches of freedom and the security of
justice.
We have also come to this hallowed spot to remind America of the
fierce urgency of Now. This is no time to engage in the luxury of cooling off or
to take the tranquilizing drug of gradualism. Now is the time to make real the
promises of democracy. Now is the time to rise from the dark and desolate valley
of segregation to the sunlit path of racial justice. Now is the time to lift our
nation from the quicksands of racial injustice to the solid rock of brotherhood.
Now is the time to make justice a reality for all of God's children.
It would
be fatal for the nation to overlook the urgency of the moment. This sweltering
summer of the Negro's legitimate discontent will not pass until there is an
invigorating autumn of freedom and equality. Nineteen sixty-three is not an end,
but a beginning. And those who hope that the Negro needed to blow off steam and
will now be content will have a rude awakening if the nation returns to business
as usual. And there will be neither rest nor tranquility in America until the
Negro is granted his citizenship rights. The whirlwinds of revolt will continue
to shake the foundations of our nation until the bright day of justice
emerges.
But there is something that I must say to my people, who stand on
the warm threshold which leads into the palace of justice: In the process of
gaining our rightful place, we must not be guilty of wrongful deeds. Let us not
seek to satisfy our thirst for freedom by drinking from the cup of bitterness
and hatred. We must forever conduct our struggle on the high plane of dignity
and discipline. We must not allow our creative protest to degenerate into
physical violence. Again and again, we must rise to the majestic heights of
meeting physical force with soul force.
The marvelous new militancy which has
engulfed the Negro community must not lead us to a distrust of all white people,
for many of our white brothers, as evidenced by their presence here today, have
come to realize that their destiny is tied up with our destiny. And they have
come to realize that their freedom is inextricably bound to our freedom.
We
cannot walk alone.
And as we walk, we must make the pledge that we shall
always march ahead.
We cannot turn back.
There are those who are asking
the devotees of civil rights, "When will you be satisfied?" We can never be
satisfied as long as the Negro is the victim of the unspeakable horrors of
police brutality. We can never be satisfied as long as our bodies, heavy with
the fatigue of travel, cannot gain lodging in the motels of the highways and the
hotels of the cities. We cannot be satisfied as long as a Negro in Mississippi
cannot vote and a Negro in New York believes he has nothing for which to vote.
No, no, we are not satisfied, and we will not be satisfied until "justice rolls
down like waters, and righteousness like a mighty stream."
I am not unmindful
that some of you have come here out of great trials and tribulations. Some of
you have come fresh from narrow jail cells. And some of you have come from areas
where your quest -- quest for freedom left you battered by the storms of
persecution and staggered by the winds of police brutality. You have been the
veterans of creative suffering. Continue to work with the faith that unearned
suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to
South Carolina, go back to Georgia, go back to Louisiana, go back to the slums
and ghettos of our northern cities, knowing that somehow this situation can and
will be changed.
Let us not wallow in the valley of despair, I say to you
today, my friends.
And so even though we face the difficulties of today and
tomorrow, I still have a dream. It is a dream deeply rooted in the American
dream.
I have a dream that one day this nation will rise up and live out the
true meaning of its creed: "We hold these truths to be self-evident, that all
men are created equal."
I have a dream that one day on the red hills of
Georgia, the sons of former slaves and the sons of former slave owners will be
able to sit down together at the table of brotherhood.
I have a dream that
one day even the state of Mississippi, a state sweltering with the heat of
injustice, sweltering with the heat of oppression, will be transformed into an
oasis of freedom and justice.
I have a dream that my four little children
will one day live in a nation where they will not be judged by the color of
their skin but by the content of their character.
I have a dream today!
I
have a dream that one day, down in Alabama, with its vicious racists, with its
governor having his lips dripping with the words of "interposition" and
"nullification" -- one day right there in Alabama little black boys and black
girls will be able to join hands with little white boys and white girls as
sisters and brothers.
I have a dream today!
I have a dream that one day
every valley shall be exalted, and every hill and mountain shall be made low,
the rough places will be made plain, and the crooked places will be made
straight; "and the glory of the Lord shall be revealed and all flesh shall see
it together."?
This is our hope, and this is the faith that I go back to the
South with.
With this faith, we will be able to hew out of the mountain of
despair a stone of hope. With this faith, we will be able to transform the
jangling discords of our nation into a beautiful symphony of brotherhood. With
this faith, we will be able to work together, to pray together, to struggle
together, to go to jail together, to stand up for freedom together, knowing that
we will be free one day.
And this will be the day -- this will be the day
when all of God's children will be able to sing with new meaning:
My
country 'tis of thee, sweet land of liberty, of thee I sing.
Land where my
fathers died, land of the Pilgrim's pride,
From every mountainside, let
freedom ring!
And if America is to be a great nation, this must become
true.
And so let freedom ring from the prodigious hilltops of New
Hampshire.
Let freedom ring from the mighty mountains of New York.
Let
freedom ring from the heightening Alleghenies of
Pennsylvania.
Let
freedom ring from the snow-capped Rockies of Colorado.
Let freedom ring
from the curvaceous slopes of California.
But not only that:
Let
freedom ring from Stone Mountain of Georgia.
Let freedom ring from Lookout
Mountain of Tennessee.
Let freedom ring from every hill and molehill of
Mississippi.
From every mountainside, let freedom ring.
And when this
happens, when we allow freedom ring, when we let it ring from every village and
every hamlet, from every state and every city, we will be able to speed up that
day when all of God's children, black men and white men, Jews and Gentiles,
Protestants and Catholics, will be able to join hands and sing in the words of
the old Negro spiritual:
Free at last! free at last!
Thank God
Almighty, we are free at last!
丰子恺（Zikai·Feng，1898年11月9日－1975年9月15日），光绪二十四年生，浙江省嘉兴市桐乡市石门镇人。原名丰润，又名仁、仍，字子觊，后改为子恺，笔名TK，以中西融合画法创作漫画以及散文而著名。
丰子恺是中国现代画家、散文家、美术教育家、音乐教育家、漫画家、书法家和翻译家。
1898年（光绪二十四年）11月9日，丰子恺出生于浙江省崇德县。有六姊。其母将他生下来后，由于父母亲十分喜爱他，取小名“慈玉”。他在家乡念小学时，有一次，乡下要搞什么选举。
小学老师说，乡下人文化低，笔画多的字不好写，为日后考虑，名字应尽量用笔画少的字，因此，“润”字改为“仁”字，老师说，在浙江“仁”与“润”读音上差不多，“仁”在意义上与“慈玉”的“慈”接近，因此，他的名字就叫“丰仁”了。
1914年入浙江省立第一师范学校，从李叔同学习绘画和音乐。另一位对他有较大影响的老师则是夏丏尊，他称李叔同对他的教育方式为“爸爸般的教育”，而夏丏尊老师的则为“妈妈般的教育”，这两位老师，尤其是李叔同，对他的一生影响甚大。
扩展资料
《手指》是丰子恺先生写的一篇散文。文章开门见山指出每个人都有十根手指，一只手上的五根手指各有所长，各有所短。
一、教材解读
1．课文解说。
这是丰子恺先生写的一篇散文。文章开门见山指出每个人都有十根手指，一只手上的五根手指各有所长，各有所短。接着就以风趣幽默的语言具体描写五根手指的不同的姿态和性格。最后阐明了一个道理，“五根手指如果能团结一致，成为一个拳头，那就根根有用，根根有力量，不再有什么强弱、美丑之分了”。
文章语言风趣幽默，结构清晰严谨，主题鲜明突出。全文紧紧围绕五根手指不同的姿态和性格进行描写，运用多种表达方法，刻画出了姿态栩栩如生、性格迥然不同的五根手指。
本文是一篇略读课文，选编这篇课文的目的是：在了解课文主要内容的基础上，认识五根手指的不同特点，体会手指带给我们的启示，了解作者采用的表达方法。
教学这篇课文，重点理解五根手指有什么特点，作者运用什么表达方法表现这些特点的。难点是领悟其中的道理。
2．词句解析。
（1）对句子的理解。
①拿笔的时候，全靠它推动笔杆；遇到危险的事，都要由他去试探或冒险；秽物、毒物、烈物，他接触得最多；刀伤、烫伤、轧伤、咬伤，他消受的机会最多。
这句话是对食指的描写，运用了排比的句式，写出了食指的作用及他勤奋卖力、敢于探险、不怕牺牲的性格特征。
②他永远不受外物冲撞，所以曲线优美，处处显示着养尊处优。
其实习作不仅仅是引导学生利用身边的素材学习写作知识的过程，同时更是是引导学生关注生活、关心自然的一种手段。今天我给大家整理了《挠痒痒》供大家参考。
一《挠痒痒》
每当老师布置的回家作业中有默语文或英语的词语时，我就会非常高兴，因为我每次都要和妈妈来一场默词大PK.游戏规则是：妈妈报词语，我来默.如果默错了一个词语，我输；如果全对，我赢.赢的人要挠输的人的脚底心，直到他(她)喊救命为止。
有一次，我不小心把“腾云驾雾”写成了“滕云驾雾”，结果我被妈妈挠得痒死了，直喊救命。
还有几次，我全默对了，我追着妈妈满屋子跑，直到她被我抓到，挠得她跪地求饶为止。
我喜欢默词，更喜欢挠痒痒。
二《挠痒痒》
今天，夜幕刚刚降落，我和爸爸妈妈一起去公园散步。公园里的景色是那么的美好，空气是那么的清新，河水是那么的清澈，小草是那么的嫩绿。
我们在公园里走呀走呀，走累了，我们就坐在又嫩绿又柔软的草地上聊起了天。过了一会儿，我顺手在草地上拿了一根小草，去挠爸爸的“大脚丫”，爸爸痒得哈哈大笑，妈妈被我挠得哇哇大叫：“是……毛……毛……虫！”我和爸爸笑得肚皮快要破了。
以上就是tk作文的全部内容，一《挠痒痒》每当老师布置的回家作业中有默语文或英语的词语时，我就会非常高兴，因为我每次都要和妈妈来一场默词大PK.游戏规则是：妈妈报词语，我来默.如果默错了一个词语，我输；如果全对，我赢.赢的人要挠输的人的脚底心，直到他(她)喊救命为止。有一次，内容来源于互联网，信息真伪需自行辨别。如有侵权请联系删除。
