This speech, delivered by Jawaharlal Nehru in 1948, attempts to remind and consolidate Mahatma

Gandhi’s lasting legacy and influence on the nation’s prosperity. This eulogy followed the tragic
assassination of Mahatma Gandhi, a visionary and historical figure for India. Gandhi was extensively
involved in India’s fight for independence, which they ultimately did attain in 1947, regenerating a
whole new generation of pioneers. Throughout his fight for freedom, Gandhi was renowned for his
preaching of ‘Ahinsa” – the act of not committing violence - however, it was one of his nation’s own
citizens who defied his teachings, which ultimately lead to Gandhi’s assassination. Nehru was a close
companion of Gandhi during the fight for freedom, and served as the first prime minister of India during
the time of the eulogy. Nehru’s intentions were not only to celebrate Gandhi’s life, but to also depict to
the citizens of India, how they had failed to follow Gandhi’s path. The purpose of this eulogy is very
clear and is achieved effectively though targeting the intended audience – the nation’s citizens –
through rhetorical techniques, imagery, structural and punctuation choices, and stylistic features.

Throughout the speech, Nehru strives to remind the nation of Gandhi’s impact on the nation. The eulogy
begins with use of imagery and stark contrast: “sun that warmed and brightened our lives… shiver in the
cold and dark.” Nehru personifies the Sun, and associates it with Gandhi, alluding that Gandhi embodied
more than just a human, and that his impact went beyond any human could comprehend. The contrast
between how the “Sun that warmed and brightened our lives,” and “we shiver in the cold and dark,”
illustrates the difference in the atmosphere, now that Gandhi is no more. The imagery portrays how the
nation shined and prospered in his presence, but that after his death there were surrounded by a sense
of dread and futility. Nehru once again alludes Gandhi to a religious figure by using a metaphor, “man of
God.” The repetition of religious imagery and descriptions throughout the eulogy act as a binding
thought, especially considering how religious India is, to emotionally and spiritually connect with the
listeners and Gandhi’s followers. Nehru portrays Gandhi’s humble attitude, “not just in palaces, but in
every hamlet and hut of the lowly and those who suffer.” Nehru describes Gandhi’s deferential nature,
suggesting that he was ubiquitous in terms of influence and presence, regardless of class or background,
and hopes that through this description he can remind his listeners what a true luminary Gandhi was.

Nehru further solidifies his notion regarding Gandhi’s legacy, by describing how “this man of divine fire…
enshrined in millions and millions of hearts.” By contrasting Gandhi to other heroes and fighters, whose
legacies were preserved through monuments and statues, Nehru deftly reminds his listeners that
Gandhi doesn’t require a statue or any other tangible form to be built after him, instead that his
presence will always shine among the nation’s citizens. Furthermore, the use of the word “divine, once
again symbolizes how Gandhi was almost a godlike being. Nehru begins the eulogy’s second paragraph
with a rhetorical question: “What, then, can we say about him except to feel humble on this occasion?”
Here, Nehru emphasizes upon his argument regarding how the nation hasn’t followed through with
Gandhi’s teachings, and hopes that by beginning with a rhetorical question he can initiate reflection
amongst the readers.

Throughout the speech, Nehru uses many structural techniques in order to further commemorate
Gandhi’s legacy and also mourn the nation’s loss. Nehru routinely utilizes various types of punctuation
to further accentuate his message. By scattering the eulogy with dashes, commas, and semi colons,
Nehru adds a sense of friction, almost as if the speech is trudging along. This technique is used reflect
the aftermath of Gandhi’s death: a nation which has lost its ideals and leader along the way. The copious
use of abrupt sounding vocabulary could also act as sign for the listeners to pause for a moment, in
order to reflect upon Gandhi’s influence on the nation, and how the nation’s citizens have yet not
completed his dreams. This sense of fragmentation is also achieved through the incorporation of long
sentences with short sentences, such as “Let’s be worthy of him.” Interestingly, as the eulogy
progresses, the number of pauses and abruptions in the speech decrease. This adds a level of fluidity to
the speech, almost acting as a message of unity and encouragement to the nation’s current generation.

Despite the fact that the majority of the speech is conveyed to commemorate and remember Gandhi’s
legacy, Nehru doesn’t fail to emphasize upon the shortcomings of the nation, and how many of its
citizens have failed to follow Gandhi’s path. Nehru frequently suggests this notion, and the reader is
constantly reminded of this through Nehru’s pessimistic tone, and sense of regret. He states that “to
praise him we are not worthy,” and “suffered because we went away from the path that he had shown
us,” order to evoke almost a sense of guilt in his listeners, underscoring his idea that words aren’t
enough, as Gandhi’s teachings weren’t fulfilled and followed through by his disciples. He once again
depicts a sense of shame when describing Gandhi’s assassination,” the hand of a child of his struck him
down. “Through this euphemism, Nehru conveys his dismay regarding how one of the nation’s own
citizens struck down such a great leader. Nehru also worries that due to many citizens deviating and
ignoring Gandhi’s path, it could be possible that Gandhi’s ideals may be fading away However, there are
hints of optimism and encouragement peppered throughout the eulogy. During the last few sentences
of Nehru’s eulogy, he mentions “... however small, could also follow his path… let us be worthy of him.”
By ending his eulogy on a moment of encouragement, Nehru instigates a call to attitude among his
readers, and emboldens them to forget their past shortcomings and instead focus on completing
Gandhi’s legacy and building a better future for the nation. This is further brought to attention by the
frequent repetition of personal pronouns such as “we” and “he”, which mainly serve to evoke a sense of
unity.

Nehru effectively communicates and conveys his intended themes and ideas, by consolidating a rapport
with his audience and Gandhi’s influence, but also by mentioning about the nation’s shortcomings and
flaws. By using rhetorical techniques, imagery, structural and punctuation choices, and stylistic features,
Nehru is able to bring home his point and further convince and persuade his audience of discussed
themes, such as unity and patriotism.
西方教育青年人的方式比较开放， 也比较自由， 比如 说：学生们不需要穿校服。东方教育青年
人的方式比较保守也比较严肃， 比如说：东方的师长们通常都是高高在上的。但是，西方的师长
跟学生们很容易成为朋友。

西方的青年人在学习的过程中有较多机会走出教室实际演练，而东方的青年人比较少接触除了书
本以外的知识。

东方的青年学生在学校受到比较大的压力，因为大部分的父母亲望子成龙， 希望自己的孩子将来
能出人头地， 所以， 对孩子的教育要求很严格。但是， 西方青年人的父母在孩子成长的过程中
只希望他们健康快乐，对孩子们的教育情况要求不高

东方的青年人在放学后，很少参加课外活动或是去运动，他们 通常会去补习班 补习， 因为大量

的考试，竞争非常厉害。西方的青年人在放学后，几乎每个人都会去参加有趣好玩的课外活动，
对于考试他们并不会太关心。

东方跟西方的青年人受教育的方式很不同， 我觉得因为西方的青年人比较自由，他们比较不听师
长的话，所以学习的过程比较慢， 而且因为他们不尊敬师长， 不守规矩， 长大以后容易造成社
会问题。东方人对青年人的限制比较多，要求比较严格， 虽然东方学生比较保守，但是 他们比较
不会做出不应该的事。

1) 我们三个人都忘了带钱， 结果什么东西也没买。
2) 小美很难过， 因为他的妈妈逼着他去做他不喜欢的工作。
3) 你感冒了， 医生说你必须按时吃药，否则不会快好。
4) 昨天我太晚睡觉， 今天一整天精神非常不好。
5) 我觉得我必须改掉爱喝咖啡的习惯， 因为对身体不好。
Dōngfāng jiàoyù qīngnián rén de fāngshì bǐjiào kāifàng, yě bǐjiào zìyóu, bǐrú shuō: Xuéshēngmen
bù xūyào chuān xiàofú. Dōngfāng jiàoyù qīngnián rén de fāngshì bǐjiào bǎoshǒu yě bǐjiào yánsù,
bǐrú shuō: Dōngfāng de shīzhǎngmen tōngcháng dōu shì gāogāozàishàng de. Xīfāng de
shīzhǎng gēn xuéshēngmen hěn róngyì chéngwéi péngyǒu.
Xīfāng de qīngnián rén zài xuéxí de guòchéng zhōng yǒu jiào duō jīhuì zǒuchū jiàoshì shíjì
yǎnliàn, ér dōngfāng de qīngnián rén bǐjiào shǎo jiēchù chúle shū běn yǐwài de zhīshì.
Dōngfāng qīngnián xuéshēng zài xuéxiào shòudào bǐjiào dà de yālì, yīn wéi dà bùfèn de fùmǔ qīn
wàngzǐchénglóng, xīwàng zìjǐ de háizi jiānglái néng chūréntóudì, suǒyǐ, duì háizi de jiàoyù yāoqiú
hěn yángé dànshì, xīfāng qīngnián rén de fùmǔ zài hái zǐ chéngzhǎng de guòchéng zhōng zhǐ
xīwàng tāmen jiànkāng kuàilè, duì háizi men de jiàoyù qíngkuàng yāoqiú bù gāo
dōngfāng de qīngnián rén zài fàngxué hòu, hěn shǎo cānjiā kèwài huódòng huò shì qù yùndòng,
tāmen tōngcháng huì qù bǔxí bān bǔxí, yīn wéi dàliàng de kǎoshì, jìngzhēng fēicháng lìhài.
Xīfāng de qīngnián rén zài fàngxué hòu, jīhū měi gèrén dūhuì qù cānjiā yǒuqù hǎowán de kèwài
huódòng, duìyú kǎoshì tāmen bìng bù huì tài guānxīn.
Dōngfāng gēn xīfāng de qīngnián rén shòu jiàoyù de fāngshì hěn bùtóng, wǒ juédé yīnwèi xīfāng
de qīngnián rén bǐjiào zìyóu, tāmen bǐjiào bù tīng shīzhǎng dehuà, suǒyǐ xuéxí de guòchéng bǐjiào
màn, érqiě yīnwèi tāmen bù zūnjìng shīzhǎng, bù shǒu guījǔ, zhǎngdà yǐhòu róngyì zàochéng
shèhuì wèntí. Dōngfāng rén duì qīngnián rén de xiànzhì bǐjiào duō, yāoqiú bǐjiào yángé, suīrán
dōngfāng xuéshēng bǐjiào bǎoshǒu, dànshì tāmen bǐjiào bù huì zuò chū bù yìng gāi de shì.