很多雅思考生一直想要劍橋雅思10寫作資料，但是卻總是找不到，現(xiàn)在烤鴨不用擔(dān)心了，上海新航道雅思小編為大家馬上帶來關(guān)于劍橋雅思10寫作范文Test1Task2的內(nèi)容，供大家參考。

  劍橋雅思10Test1作文Task2題目：

  It is important for children to learn the difference between right and wrong at an early age. Punishment is necessary to help them learn this distinction. To what extent do you agree or disagree with this opinion? What sort of punishment should parents and teachers be allowed to use to teach good behaviour to children?

  a)題目分析，包括寫作中需要討論的觀點以及考生可能對題目產(chǎn)生的錯誤理解。

  考生需要闡釋為什么兒童應(yīng)該學(xué)會分辨是非——這就要求考生自己去判別對與錯的概念。另外，考生需要解釋懲罰孩子背后的用意，以及為什么考生認為這是必要的或不必要的。這個問題還要求考生舉出一個具體情景中的懲罰例子，并說明其緣由。

  劍橋雅思10Test1作文Task2范文

  In this essay, I will explore the necessity of punishment for children in learning right and wrong and the various means of punishment which may be employed to meet this end.

  To begin, it is perhaps prudent to point out that standards of right and wrong are almost entirely arbitrary and may differ wildly from culture to culture. For example, a child urinating or defecating on the street is frowned upon in most western countries, but seemingly tolerated, it not encouraged, in China. Further, one con extend this argument to encompass even such apparently inviolable taboos as murder or rape when considering societies such as Afghanistan or Papua New Guinea (where revenge killings form a strong backbone of tribal networks) or South Africa (where “corrective rape” is a widely accepted remedy to homosexuality in females). Also, it is worth pointing out that the very concept of punishing a child is considered “wrong” in certain progressive circles in the west, making the thesis somewhat ironic.

  Regardless, punishments of various forms can, have and will almost certainly continue to play a major role in forming a child’s conception of the world and the rules by which a society must abide. To argue that punishment is an effective way of learning rules is. in itself, fairly straightforward. The child does something wrong, is punished cither through physical means or the denial of something valuable to the child (a favourite toy, the right to watch television, free time etc) and through repeated lessons the child learns, like Pavlov’s dogs, that performing the unwanted act will almost certainly result in a predictable outcome - discomfort in this case. However, the question asks whether this is necessary, and I would argue that it is not.

  The method outlined above is an example of negative reinforcement and conceptualises the child as a kind of learning machine, one which must be fed stimuli in order to make sense of the external world. In effect, it negates the child’s own abilities to self-reflect and empathise with others. As Jean Piaget has demonstrated, children can, if provided with enough guidance from a suitably patient adult, come to understand the consequences of their actions from a purely theoretical viewpoint - to put themselves in someone else’s shoes - and thus internalise the reason why their actions are wrong rather than viewing it as something they want to do. but will be punished for.

  As for the punishments parents and teachers should be allowed to use, the answer depends upon the culture, the teacher, the parent, the child and the social norm being broken. Each circumstance will be different, and will call for a different approach - as such, the question asked without context is essentially meaningless. However, I would state that for a child persistently using a smartphone to post inane statements on Wechat during class, waterboarding would be an acceptable punishment.

  在這篇文章中，我將闡述懲罰對于孩子明辨是非的重要性，以及為實現(xiàn)這一目的而采取的多種懲罰方式。

  首先，也許需要慎重指出的是，判斷對錯的標準幾乎完全是主觀且隨意的，它會因文化的不同而存在很大差異。例如，在大多數(shù)西方國家，孩子在街上大小便會受到指責(zé);但在中國這似乎可以忍受，盡管不被鼓勵。同樣，也可以將該論點擴展到一些顯然神圣不可侵犯的禁忌當中，例如像阿富汗或巴布亞新幾內(nèi)亞或南非發(fā)生的謀殺或強奸案——在巴布亞新幾內(nèi)亞，復(fù)仇殺戮形成了部落間聯(lián)盟的強大支撐;而在南非，“矯正性強奸”被普遍認為能夠治療女同性戀者。而且，值得指出的是，懲罰孩子這一概念本身在西方特定的進步人士看來即為“錯誤”，這使得此篇議論文多少有些諷刺意味。

  無論如何，多種形式的懲罰能夠、已經(jīng)并且將來肯定還會繼續(xù)發(fā)揮主要作用，從而塑造孩子的世界觀，形成社會必須遵守的法則。想要論證“懲罰是學(xué)習(xí)法則的有效方式”，從其自身來說，非常直觀。孩子犯了錯誤，就會受到體罰或者無法得到一些重要的東西(如最喜愛的玩具、看電視或自由玩耍的權(quán)利等)，并通過反復(fù)教育使其吸取教訓(xùn)。正如巴甫洛夫的狗一樣，做出不當?shù)男袨榭隙〞l(fā)一定的可以預(yù)見的后果，且這種結(jié)果往往并不美好。然而，對于這類懲罰是否必要這個問題，我的答案是否定的。

  上文描述的方式是負強化的一個例證，它把孩子當成一種學(xué)習(xí)機器——孩子必須接受刺激才能理解外部世界。結(jié)果，這否定了孩子的自省能力及理解他人的能力。正如Jean Piaget所說，如果一個足夠耐心的成年人能提供充分的指導(dǎo)，那么孩子便能從純理論的視角理解自身的行為后果——設(shè)身處地地為他人著想——從而把自身行為之所以是“錯誤”的原因內(nèi)化吸收，而不是把它當成自己想做，卻會因此受罰的事。

  至于家長和老師能采用什么樣的懲罰方式，答案取決于文化、老師、家長、兒童以及正在被打破的社會準則。境況不同，采取的方式也會不同。因此，不設(shè)情景的提問是毫無意義的。但是，我想說，對于一個一直在課堂上使用智能手機發(fā)送無聊微信的學(xué)生，“水刑”是可行的懲罰方式。

  這個暑期，來新航道上海雅思培訓(xùn)班，我們給考生最大的保障

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