① 找有關生化危機.惡化里男主角：里昂·斯科特·肯尼迪 (Leon Scott Kennedy)的BL小說。
《生化危機：惡化》的里昂
故事發生在美國中西部的一座工業城市哈弗威爾的機場。克萊爾·雷德菲爾德如今是一位非政府組織的成員，為了救濟受到生化武器侵害的受害者而在全球各地不斷地奔走。然而，當她到達這家機場時，她親眼目睹到一個喪屍出現在機場的人群當中！但一切都太遲了，先是一位機場警員被咬傷，隨後不斷地有乘客和機場的員工受到感染，機場很快陷入一片恐慌當中！甚至，一架本已飛離機場的客機此時又墜向機場，而從客機中走出來的乘客和乘務員，已經全部都是喪屍……是T病毒！那個7年前由臭名昭著的保護傘公司開發的恐怖病毒，現在又重新出現，而這次它卻落入了恐怖分子的手上，他們目的就是為了要挾美國政府滿足他們的種種要求。於是在這種緊急形勢下，白宮派遣特工里昂·斯科特·肯尼迪為這次恐怖事件的特別指揮官奉命協助政府軍隊應對局勢。里昂與當地的特種部隊合作，同時又再度與克萊爾邂逅，一邊共同擊退喪屍一邊在機場里營救倖存人員。憑著他們的豐富經驗，已經隱隱察覺到隱藏在這次事件之後的似乎有著一場不可告人的內幕…… 7年前的浣熊市事件是由於Umbrella制葯公司的人為失誤導致的，美國政府迫於輿論壓力凍結了Umbrella公司的資產，Umbrella公司破產，而其開發的「T」和「G」病毒散落到不同渠道，整個事件的真相被隱瞞；7年後一個普通的清晨，美國哈弗威爾的一處機場遭到生化病毒恐怖襲擊事故，於是為了控制局勢，白宮派遣7年前成功逃離浣熊市的直屬特工里昂·斯科特·肯尼迪前往協助政府軍隊應對危機；時隔7年再次出現類似的危機事故，這其中究竟隱藏著多少秘密呢……
② 請問艾嘉沙．克莉絲蒂(Agatha Christie)寫的大偵探波洛的小說有幾部拍成了電影
算上電視劇的話就多了
不止樓上說的那麼幾部
我也是AC迷，不過電影也只看過10部上下
這個帖是比較全的
http://www.cnajs.com/movie/movie.htm
不過這里有個壞消息
http://post..com/f?kz=122359366
③ 美國有叫肯尼迪的城市嗎
當然有，而且很多。
如：Kennedy, AL
Kennedy, IN
Kennedyville, MD
Kennedy, MN
Kennedy, NY
Kennedy Heights, OH
Kennedy, PA
etc.
④ 馬丁·路德·金哪一篇文章中有「一位著名的小說家去世了」這一句
應該不是《我有一個夢想》里的
這是原文http://..com/question/673371.html
是這里的，名字我也不好翻譯，看第一句
Where Do We Go from Here Chaos or Community
Martin Luther King, Jr.
I
Some years ago a famous novelist died. Among his papers was found a list of suggested plots for future stories, the most prominently underscored being this one: 「A widely separated family inherits a house in which they have to live together.」 This is the great new problem of mankind. We have inherited a large house, a great 「world house」 in which we have to live together—black and white, Easterner and Westerner, Gentile and Jew, Catholic and Protestant, Moslem and Hin—a family unly separated in ideas, culture and interest, who, because we can never again live apart, must learn somehow to live with each other in peace.
However deeply American Negroes are caught in the struggle to be at last at home in our homeland of the United States, we cannot ignore the larger world house in which we are also dwellers. Equality with whites will not solve the problems of either whites or Negroes if it means equality in a world society stricken by poverty and in a universe doomed to extinction by war.
All inhabitants of the globe are now neighbors. This world-wide neighborhood has been brought into being as a result of the modern scientific and technological revolutions. The world of today is vastly different from the world of just one hundred years ago. A century ago Thomas Edison had not yet invented the incandescent lamp to bring light to many dark places of the earth. The Wright brothers had not yet invented that fascinating mechanical bird that would spread its gigantic wings across the skies and soon dwarf distance and place time in the service of man. Einstein had not yet challenged an axiom and the theory of relativity had not yet been posited.
Human beings, searching a century ago as now for better understanding, had no television, no radios, no telephones and no motion pictures through which to communicate. Medical science had not yet discovered the wonder drugs to end many dread plagues and diseases. One hundred years ago military men had not yet developed the terrifying weapons of warfare that we know today—not the bomber, an airborne fortress raining down death; nor napalm, that burner of all things and flesh in its path. A century ago there were no sky-scraping buildings to kiss the stars and no gargantuan bridges to span the waters. Science had not yet peered into the unfathomable ranges of interstellar space, nor had it penetrated oceanic depths. All these new inventions, these new ideas, these sometimes fascinating and sometimes frightening developments, came later. Most of them have come within the past sixty years, sometimes with agonizing slowness, more characteristically with bewildering speed, but always with enormous significance for our future.
The years ahead will see a continuation of the same dramatic developments. Physical science will carve new highways through the stratosphere. In a few years astronauts and cosmonauts will probably walk comfortably across the uncertain pathways of the moon. In two or three years it will be possible, because of the new supersonic jets, to fly from New York to London in two and one-half hours. In the years ahead medical science will greatly prolong the lives of men by finding a cure for cancer and deadly heart ailments. Automation and cybernation will make it possible for working people to have undreamed-of amounts of leisure time. All this is a dazzling picture of the furniture, the workshop, the spacious rooms, the new decorations and the architectural pattern of the large world house in which we are living.
Along with the scientific and technological revolution, we have also witnessed a world-wide freedom revolution over the last few decades. The present upsurge of the Negro people of the United States grows out of a deep and passionate determination to make freedom and equality a reality 「here」 and 「now.」 In one sense the civil rights movement in the United States is a special American phenomenon which must be understood in the light of American history and dealt with in terms of the American situation. But on another and more important level, what is happening in the United States today is a significant part of a world development.
We live in a day, said the philosopher Alfred North Whitehead, 「when civilization is shifting its basic outlook; a major turning point in history where the pre-suppositions on which society is structured are being analyzed, sharply challenged, and profoundly changed.」 What we are seeing now is a freedom explosion, the realization of 「an idea whose time has come,」 to use Victor Hugo』s phrase. The deep rumbling of discontent that we hear today is the thunder of disinherited masses, rising from ngeons of oppression to the bright hills of freedom. In one majestic chorus the rising masses are singing, in the words of our freedom song, 「Ain』t gonna let nobody turn us around.」 All over the world like a fever, freedom is spreading in the widest liberation movement in history. The great masses of people are determined to end the exploitation of their races and lands. They are awake and moving toward their goal like a tidal wave. You can hear them rumbling in every village street, on the docks, in the houses, among the students, in the churches and at political meetings. For several centuries the direction of history flowed from the nations and societies of Western Europe out into the rest of the world in 「conquests」 of various sorts. That period, the era of colonialism, is at an end. East is moving West. The earth is being redistributed. Yes, we are 「shifting our basic outlooks.」
These developments should not surprise any student of history. Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself. The Bible tells the thrilling story of how Moses stood in Pharaoh』s court centuries ago and cried, 「Let my people go.」 This was an opening chapter in a continuing story. The present struggle in the United States is a later chapter in the same story. Something within has reminded the Negro of his birthright of freedom, and something without has reminded him that it can be gained. Consciously or unconsciously, he has been caught up by the spirit of the times, and with his black brothers of Africa and his brown and yellow brothers in Asia, South America and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice.
Nothing could be more tragic than for men to live in these revolutionary times and fail to achieve the new attitudes and the new mental outlooks that the new situation demands. In Washington Irving』s familiar story of Rip Van Winkle, the one thing that we usually remember is that Rip slept twenty years. There is another important point, however, that is almost always overlooked. It was the sign on the inn in the little town on the Hudson from which Rip departed and scaled the mountain for his long sleep. When he went up, the sign had a picture of King George III of England. When he came down, twenty years later, the sign had a picture of George Washington. As he looked at the picture of the first President of the United States, Rip was confused, flustered and lost. He knew not who Washington was. The most striking thing about this story is not that Rip slept twenty years, but that he slept through a revolution that would alter the course of human history.
One of the great liabilities of history is that all too many people fail to remain awake through great periods of social change. Every society has its protectors of the status quo and its fraternities of the indifferent who are notorious for sleeping through revolutions. But today our very survival depends on our ability to stay awake, to adjust to new ideas, to remain vigilant and to face the challenge of change. The large house in which we live demands that we transform this world-wide neighborhood into a world-wide brotherhood. Together we must learn to live as brothers or together we will be forced to perish as fools.
We must work passionately and indefatigably to bridge the gulf between our scientific progress and our moral progress. One of the great problems of mankind is that we suffer from a poverty of the spirit which stands in glaring contrast to our scientific and technological abundance. The richer we have become materially, the poorer we have become morally and spiritually.
Every man lives in two realms, the internal and the external. The internal is that realm of spiritual ends expressed in art, literature, morals and religion. The external is that complex of devices, techniques, mechanisms and instrumentalities by means of which we live. Our problem today is that we have allowed the internal to become lost in the external. We have allowed the means by which we live to outdistance the ends for which we live. So much of modern life can be summarized in that suggestive phrase of Thoreau: 「Improved means to an unimproved end.」 This is the serious predicament, the deep and haunting problem, confronting modern man. Enlarged material powers spell enlarged peril if there is not proportionate growth of the soul. When the external of man』s nature subjugates the internal, dark storm clouds begin to form.
Western civilization is particularly vulnerable at this moment, for our material abundance has brought us neither peace of mind nor serenity of spirit. An Asian writer has portrayed our dilemma in candid terms[1][5]:
You call your thousand material devices 「labor-saving machinery,」 yet you are forever 「busy.」 With the multiplying of your machinery you grow increasingly fatigued, anxious, nervous, dissatisfied. Whatever you have, you want more; and wherever you are you want to go somewhere else... your devices are neither time-saving nor soul-saving machinery. They are so many sharp spurs which urge you on to invent more machinery and to do more business.
This tells us something about our civilization that cannot be cast aside as a prejudiced charge by an Eastern thinker who is jealous of Western prosperity. We cannot escape the indictment.
This does not mean that we must turn back the clock of scientific progress. No one can overlook the wonders that science has wrought for our lives. The automobile will not abdicate in favor of the horse and buggy, or the train in favor of the stagecoach, or the tractor in favor of the hand plow, or the scientific method in favor of ignorance and superstition. But our moral and spiritual 「lag」 must be redeemed. When scientific power outruns moral power, we end up with guided missiles and misguided men. When we foolishly minimize the internal of our lives and maximize the external, we sign the warrant for our own day of doom.
Our hope for creative living in this world house that we have inherited lies in our ability to re-establish the moral ends of our lives in personal character and social justice. Without this spiritual and moral reawakening we shall destroy ourselves in the misuse of our own instruments.
II
Among the moral imperatives of our time, we are challenged to work all over the world with unshakable determination to wipe out the last vestiges of racism. As early as 1906, W.E.B. DuBois prophesied that 「the problem of the twentieth century will be the problem of the color line.」 Now as we stand two-thirds into this exciting period of history we know full well that racism is still that hound of hell which dogs the tracks of our civilization.
Racism is no mere American phenomenon. Its vicious grasp knows no geographical boundaries. In fact, racism and its perennial ally—economic exploitation—provide the key to understanding most of the international complications of this generation.
The classic example of organized and institutionalized racism is the Union of South Africa. Its national policy and practice are the incarnation of the doctrine of white supremacy in the midst of a population which is overwhelmingly black. But the tragedy of South Africa is not simply in its own policy; it is the fact that the racist government of South Africa is virtually made possible by the economic policies of the United States and Great Britain—two countries which profess to be the moral bastions of our Western world.
In country after country we see white men building empires on the sweat and suffering of colored people. Portugal continues its practices of slave labor and subjugation in Angola; the Ian Smith government in Rhodesia continues to enjoy the support of British-based instry and private capital, despite the stated opposition of British Government policy. Even in the case of the little country of South West Africa, we find the powerful nations of the world incapable of taking a moral position against South Africa, though the smaller country is under the trusteeship of the United Nations. Its policies are controlled by South Africa and its manpower is lured into the mines under slave-labor conditions.
During the Kennedy administration there was some awareness of the problems that breed in the racist and exploitative conditions throughout the colored world, and a temporary concern emerged to free the United States from its complicity, though the effort was only on a diplomatic level. Through our Ambassador to the United Nations, Adlai Stevenson, there emerged the beginnings of an intelligent approach to the colored peoples of the world. However, there remained little or no attempt to deal with the economic aspects of racist exploitation. We have been notoriously silent about the more than $700 million of American capital which props up the system of apartheid, not to mention the billions of dollars in trade and the military alliances which are maintained under the pretext of fighting Communism in Africa.
Nothing provides the Communists with a better climate for expansion and infiltration than the continued alliance of our nation with racism and exploitation throughout the world. And if we are not diligent in our determination to root out the last vestiges of racism in our dealings with the rest of the world, we may soon see the sins of our fathers visited upon ours and succeeding generations. For the conditions which are so classically represented in Africa are present also in Asia and in our own backyard in Latin America.
Everywhere in Latin America one finds a tremendous resentment of the United States, and that resentment is always strongest among the poorer and darker peoples of the continent. The life and destiny of Latin America are in the hands of United States corporations. The decisions affecting the lives of South Americans are ostensibly made by their governments, but there are almost no legitimate democracies alive in the whole continent. The other governments are dominated by huge and exploitative cartels that rob Latin America of her resources while turning over a small rebate to a few members of a corrupt aristocracy, which in turn invests not in its own country, for its own people』s welfare, but in the banks of Switzerland and the playgrounds of the world.
Here we see racism in its more sophisticated form: neo-colonialism. The Bible and the annals of history are replete with tragic stories of one brother robbing another of his birthright and thereby insuring generations of strife and enmity. We can hardly escape such a judgment in Latin America, any more than we have been able to escape the harvest of hate sown in Vietnam by a century of French exploitation.
There is the convenient temptation to attribute the current turmoil and bitterness throughout the world to the presence of a Communist conspiracy to undermine Europe and America, but the potential explosiveness of our world situation is much more attributable to disillusionment with the promises of Christianity and technology.
The revolutionary leaders of Africa, Asia and Latin America have virtually all received their ecation in the capitals of the West. Their earliest training often occurred in Christian missionary schools. Here their sense of dignity was established and they learned that all men were sons of God. In recent years their countries have been invaded by automobiles, Coca-Cola and Hollywood, so that even remote villages have become aware of the wonders and blessings available to God』s white children.
Once the aspirations and appetites of the world have been whetted by the marvels of Western technology and the self-image of a people awakened by religion, one cannot hope to keep people locked out of the earthly kingdom of wealth, health and happiness. Either they share in the blessings of the world or they organize to break down and overthrow those structures or governments which stand in the way of their goals.
Former generations could not conceive of such luxury, but their children now take this vision and demand that it become a reality. And when they look around and see that the only people who do not share in the abundance of Western technology are colored people, it is an almost inescapable conclusion that their condition and their exploitation are somehow related to their color and the racism of the white Western world.
This is a treacherous foundation for a world house. Racism can well be that corrosive evil that will bring down the curtain on Western civilization. Arnold Toynbee has said that some twenty-six civilizations have risen upon the face of the earth. Almost all of them have descended into the junk heaps of destruction. The decline and fall of these civilizations, according to Toynbee, was not caused by external invasions but by internal decay. They failed to respond creatively to the challenges impinging upon them. If Western civilization does not now respond constructively to the challenge to banish racism, some future historian will have to say that a great civilization died because it lacked the soul and commitment to make justice a reality for all men.
Another grave problem that must be solved if we are to live creatively in our world house is that of poverty on an international scale. Like a monstrous octopus, it stretches its choking, prehensile tentacles into lands and villages all over the world. Two-thirds of the peoples of the world go to bed hungry at night. They are undernourished, ill-housed and shabbily clad. Many of them have no houses or beds to sleep in. Their only beds are the sidewalks of the cities and the sty roads of the villages. Most of these poverty-stricken children of God have never seen a physician or a dentist.
There is nothing new about poverty. What is new, however, is that we now have the resources to get rid of it. Not too many years ago, Dr. Kirtley Mather, a Harvard geologist, wrote a book entitled Enough and to Spare.[2][6] He set forth the basic theme that famine is wholly unnecessary in the modern world. Today, therefore, the question on the agenda must read: Why should there be hunger and privation in any land, in any city, at any table, when man has the resources and the scientific know-how to provide all mankind with the basic necessities of life? Even deserts can be irrigated and topsoil can be replaced. We cannot complain of a lack of land, for there are 25 million square miles of tillable land on earth, of which we are using less than seven million. We have amazing knowledge of vitamins, nutrition, the chemistry of food and the versatility of atoms. There is no deficit in human resources; the deficit is in human will.
This does not mean that we can overlook the enormous acceleration in the rate of growth of the world』s population. The population explosion is very real, and it must be faced squarely if we are to avoid, in centuries ahead, a 「standing roo
⑤ 誰有近期的英文小說，短篇長篇都ok。字數在3500以上。一定要是近期的。
《The Brothers 》by Masha Gessen，《The Story of Alice》 by Robert Douglas-Fairhurst， 《I Take You 》by Eliza Kennedy 都是2015年的暢銷書哦。 都是2015年的小說。
⑥ 小說故事情節怎麼展開 想想容易做起來難，想好了後面前面卡殼，就是不知道如何弄一章一章的劇情 比如
讓文字功力從優秀走向精緻——25位專業人士的寫作心得在1954年的一次采訪中，George Plimpton（美國著名演員/編劇）問海明威：「要成為一個有抱負的作家，最好的磨練方法是什麼？」海明威說， 多出去走走看看，讓自己休息一下。寫得好其實並不難。精簡你的所見所聞，並保持餘生都需創作的精力才是最重要的。至少要把走馬觀花式的東西作為創作的開始。」那麼如何才能由內到外地改善寫作思維和能力，而不是一直反復地糾結於表面的文字呢？ 以下內容是來自幾位知名作家的25條經驗分享，供大家參考。這幾位作家均是對於作品的品質具有一定要求的並且注重寫作的精益求精，所以大部分點子是關於如何尋求突破的經驗之談。原文：99 % by Behance25 Insights on Becoming a Better Writer :: Tips :: 99U翻譯：Antonia Huang@DamnDigital（轉載請註明來自DamnDigital）1、On just sitting down and doing it 一坐下就要開始動筆寫別只是花很長的時間在打腹稿，在腦子里寫計劃——去寫吧。只有靠實實在在地寫，而不是做寫作的白日夢，我們才能培養出我們自己的風格。——PD James：英國偵探作家，獲2004年艾倫·坡偵探小說獎，著有《燈塔》等 2、On starting before you』re ready 徹底拋棄 「做好心理准備後就寫」這樣的想法吧逆反心理是這樣的：當我們一直想著「在准備，還在准備」，卻始終不行動，這就是在給我們自己的拖沓行為找借口。當我們舉棋不定的時候，就會出現逆反心理。非要准備非常充分後，才會開始行動。——Steven Pressfield： 暢銷小說家，著有《巴格·范斯傳奇》、《火之門》、《藝術之戰》 3、On finding your routine 關於找出最合適的寫作時間找出你一天中的最佳寫作時段去寫作。別讓任何事打擾你。廚房亂不亂根本不管你的事。——Esther Freud：心理學大師西格蒙德•佛洛伊德的曾孫女， 曾被格蘭特雜志選為英國最佳青年小說家之一4、On unplugging 清楚一切可能性的障礙比如，在一個斷網的電腦上工作。——Zadie Smith：英國女作家，著有小說《論美》 5、On finding a subject 選一個主題想一個你也關心，其他人也會關心的話題來寫。要記住，不論你用多麼發自肺腑的表達情感，對於讀者來說，除非是他們真正關心的主題，不然怎麼都不會太關心，而只有主題才是讀者最真切的關注點。所以，關注你的主題，而不是想辦法去顯擺自己的文字，玩文字游戲。（我也不是在逼你們寫什麼小說，如果你們真的對某個話題感興趣，你可以寫出你的想法，我不會干涉）比如，你家門前有個大洞，你寫給市長的投訴信就需要真誠，再比如，你向鄰居家女孩寫情書，也要真誠才行。——Kurt Vonnegut：庫爾特·馮內古特，被譽為美國黑色幽默文學的代表人物，與馬克·吐溫並稱 6、On keeping your thoughts organized 整理你的思緒把你平時的筆記、素材好好整理出一個有條理的主題；然後要繼續更新補充（如果你是摘抄好的素材，就必須從中學到什麼，不能一味抄，要讓自己有長進）；要相信自己：即使別人的話題再好，被人用過的，就不要再寫了。你在寫作的時候，不免會有人提供一些好的解決問題的點子。這時，只要能幫到你解決問題，都需要去試試，除非以下情況：1）已經知曉並且自己已經在用的2）沒有實際效果，時間也不允許的——Maryn McKenna：《環球科學》專欄作家 7、On the importance of having an outline 寫作提綱的重要性擬定提綱，作為寫作的線索。當然，可以在中途重新調整大綱，但是千萬不要先動筆，再考慮結構問題：結構是需要先想好的。當你不能預計何時才能完成整部作品時，大綱就會幫你多寫出1000字來。——Bill Wasik：Harper』s雜志編輯 8、On getting through that first draft 把最初的idea迅速消化並寫出來寫完了初稿之後，把心思都用在接下來的行文結構方面，絕對不要不斷地回頭去反復糾結idea和初稿。確實，當我在寫《林肯的憂郁》初稿最後一頁時，才有了一個大致的框架。但是之前我卻浪費了很多年，寫到初稿的1/3，1/2時，我都糾結過一次。寫不好，再重新寫。有經驗的作家告誡我們：要有勇氣寫砸。——Joshua Wolf Shenk：美國作家，著有《真實的林肯》 9、On being disciplined 寫作的規范（保持自律）把寫作當做一個工作，嚴格按照工作規范去做。許多作家都對此有點強迫症。Graham Greene（格雷厄姆·格林，著有《我自己的世界》，《戀情的終結》，《人性的因素》，《布賴頓硬糖》,《第三者》等）以每天寫500字而著稱。Jean Plaidy（以多個筆名創作了很多作品）能做到在午餐前寫5000字，然後花下午的時間來寫回信給讀者。我的底線是每天1000字——有時很容易做到，而有時，老實說，就像便秘似的，但我仍會坐在工作台前直到完成，因為我知道這樣做的話我是在一步步地推進我的書。那1000字可能十分垃圾——它們經常如此。不過接著，在以後某天再回到這些垃圾詞句時，將他們潤色修飾變好要容易得多。——Sarah Waters：著有《荊棘之城》，《半身》，《輕舔絲絨》，《守夜》等 10、On being willing to write badly 敢於寫砸，並沒什麼大不了的寫不好很正常，沒什麼大不了的。很多人都害怕寫砸，正是因為這樣的想法在作怪：這么差的文章是我寫出來的。千萬別這么想，要想會寫好的。對我來說，萬事開頭難。要有自信，而且不要給自己太大的負擔，因為你不能保證一直寫出好東西。寫作的人會習慣接受成功的作品，我覺得這點是很多作家擔心寫砸這一心理障礙的成因。比如：發現沒寫好時，就應該抱著能寫怎樣就先寫怎樣的心態。當我在寫《保持》（原名《The Keep》）時，我就寫的很糟糕。我工作日記上把這個初稿描述成糟糕的短片小說。我當時想：太令人失望了。——Jennifer Egan：美國作家，著有2011諾貝爾文學獎獲獎小說《惡棍來訪》 11、On fear 關於畏懼無所畏懼。雖然那是不可能的，但就讓小小的懼意驅使你去重寫，把更大的恐懼放在一邊，直到它們有所動作——然後運用它們，甚至可能去描述它們。太多的恐怖會讓你沉寂莫言。——AL Kennedy：蘇格蘭小說家，著有《天堂》，《你所需要的一切》等12、On not looking back 在寫完全文之前不要回頭檢查直到寫完整個草稿，才能往前回顧，每天從你前一天的最後一句開始。這樣可以防止沾沾自喜的情緒，也意味著你在真正投身工作前有個實質的成果——Will Self：英國新生代小說家，主要作品有《巨猿》等 13、On building up your ability to concentrate 培養專注力在一次私下聯系中，作家 Raymond Chandler告訴我一個秘密，每天他即使不寫作，也會靜坐在桌子前，靜心沉思。我明白他這么做的用意。Chandler在磨練自己以具備更強大的耐力和毅力。這個日常訓練對他而言，是必不可少的。——Haruki Murakami：村上春樹，日本小說家、美國文學翻譯家。著有《挪威的森林》 14、On the power of multiple projects 掌握同時間處理多任務的能力任何時候都要有一個以上的構思。如果要我在寫本書以及什麼也不做間做選擇的話，我總是選擇後者。只有當我有兩本書的構思時，我才會從中選一本來寫。我總是感覺自己在逃避。——Geoff Dyer：著有《前進中的時刻》、《巴黎Trance》等 15、On who to hang out with 朋友圈子會對你產生一定的影響不要和你的反對派混在一起。但也需要有自己的社交圈。比較理想的是，你圈子裡的寫作朋友都是不錯的，他們會給你最中肯的建議和想法。但是成為作家最好的方法還是老老實實寫作。——Augusten Burroughs：美國作家，著有《深度郁悶》 16、On feedback 關於反饋記住：當人們告訴你什麼事不對或者對他們來說不合適時，他們幾乎總是對的。然而，當他們告訴你他們確信哪兒一定有問題或者該怎麼精確地去補救時，他們幾乎總是錯的。——Neil Gaiman：奇幻作家，著有《睡神》系列等 17、On second readers 寫完後找他人讀一讀讀自己的書不像你讀一本新書的美妙首頁那樣懷有天真的預期，因為是自己寫的。你已經知道所有內容了。也知道了魔法的奧妙之處。因此在你拿給出版界的任何一人看之前，請一兩個朋友讀讀看。除非你想要分手，否則別找你的約會對象來做這件事。——Margaret Atwood：加拿大作家，詩人，評論家，女權主義者，社會活動家 18、On others』 fame and success 用他人的卓越和成就鼓舞自己試著想像別人的幸運是對你自己的激勵。——Richard Ford：美國作家， 著有《體育記者》及續集《獨立日》等19、On when to stop 停筆休息的時候就徹底放鬆在你還想繼續的時候完成當天的寫作量。——Helen Dunmore：英國詩人，小說家，兒童作家 20、On getting stuck 寫到一半受阻如果你寫作受阻，那就離開你的桌子。去散個步，寫個澡，睡一覺，做個派，聽聽音樂，冥想，做運動；無論你做什麼，別死盯著問題。但不要打電話或者去聚會；如果這樣的話，別人說的話或多或少會影響你，自己要有所取捨，為自己創造些空間。耐心些。——Hilary Mantel：09年布克獎得主，著有《狼廳wolf Hall》等作品 21、On things getting out of control 對於突發狀況有準備計劃趕不上變化。很多時候就在一夜之間，事情就會變得無法掌控。打個比方來說，意料之外的事就好比是個正在長大的獅子。你必須每天去看看它，以此重獲主動權。如果你漏了一天的工作，那你就會非常擔心再次面對它，等你重整旗鼓去看它時，還需要拿把椅子擋著以防意外，然後叫到：辛巴！——Annie Dillard：美國作家，著有獲得普利策獎的《溪畔天問》 等 22、On writing when the going gets tough 遇到瓶頸該怎麼辦即使世界變得一團糟，你還是歸你繼續寫作。你寫作不需要煙，不需要默不作聲，不需要音樂，不需要舒服的椅子，或者也不需要安寧的環境。你需要的只是10分鍾和一套書寫用具。——Cory Doctorow：加拿大科幻小說作家和技術激進主義分子 23、On doing all that you can 盡人事我相信一個好的作家還是需要堅持己見，不需要「被告知」什麼。只要想著自己規劃的事情，盡力做到就可以了。一旦你該做的都做好了，你就可以將其公布於眾了。但是我發現，年輕作家並不這么想。他們往往寫好初稿後，就會先討教起怎麼才能完善成終稿。所以我告訴自己千萬別這樣。我還是會堅持自己的初衷。因為我慢慢意識到：沒人能給我什麼好的建議，只要我盡全力寫到最好，如果發現還不夠盡善盡美，總有一天自己也會妥協的。——Chinua Achebe： 奈及利亞作家，被譽為「非洲現代文學之父」 24、On persevering 關於毅力當我在做一件事的時候，已經完全精疲力盡、魂飛魄散、再堅持5分鍾也沒有任何意義時，反而會逼迫自己：那就開始寫作吧。奇跡出現了，寫作轉變了之前的一切，或者說，至少看起來一切都來勁了。——Joyce Carol Oates：著有《他們》，《消失的母親》等作品 25、On why none of this advice really matters 其實這些建議都不用太當回事兒要寫出一本書的方法就是真的去寫一本書。用筆也好，打字也罷，關鍵是真正寫出點什麼。——Anne Enright：愛爾蘭作家，07年布克獎得主，處女作短篇小說集《攜帶型處女》即獲魯雷文學獎
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PS：個人估計題主是寫網路小說的，建議打好一份大綱。大綱不需要太過詳細，有大致要寫的內容便可。越寫到後面，變化越多，不可以被大綱束縛。
小說故事情節怎麼展開？
【只要不寫崩，想像力無限，情節展開就無限。】
想想容易做起來難，想好了後面前面卡殼，就是不知道如何弄一章一章的劇情
【正常現象，一開始寫的時候，誰都會有的，例如有些人仿寫其他作品來過渡這個階段，一些靠大量的練習，逐漸熟悉起來，實際上我開始寫都出現這個情況。人類的第二慾望的創造欲驅使人創造。但是有時候 無中生有 也讓人感到害怕。】
比如本章我要寫配角出場，請問我要怎麼設計呢？
【假如題主寫小說是上帝視角，或者說是第三視角，可以從配角的動作和心理開始描寫，或者主角遭遇配角，之後開展一系列情節。】
是一整章都是心理活動還是伴隨著配角所在的場景？
【一整章不可以都是心理活動，當然假如題主達到人氣高漲，擁有大量的粉絲，並且一天多更，可以去嘗試。配角所在的場景要描寫出來，如果是配角是一會兒領便當的，有對話互動就可。】
那麼場景中的人物與對話該如何設計呢？
【平時電視劇電影，或者去看其他小說作品參考，主要是小白化，畢竟現在暫時的主流是小白，不保證以後未來的情況。個人平時想到什麼有趣的對話，可以記下來，重點是有趣。】
怎樣又不會讓主角在這一章被忽略呢？
【那要看看主角給讀者留下多大的印象，實際上一章沒有主角的身影，都可以不被讀者忽略。舉個例吧，這章所發生的情節變動，能夠聯系之前主角所做的，或是突顯主角所做的意義，重點是聯系之前的章節。】
以上回答適用於網路寫手的情況，其他嚴肅文學的之類不算。
【題主，如果認同的話，請採納，看在我碼那麼多字的份上回答，快加金幣吧，哈哈哈！】
⑦ 改編自阿加莎克里斯底推理小說的影片是什麼
尼羅河上的慘案
⑧ 英語短文
Amazing Coincidences
Abraham Lincoln and John F.Kennedy were both presidents of the United States.Lincoln became president in 1861 and Kennedy became president in 1961.Both men were shot in the head and killed.They were both shot on a Friday.The wives of both men were with them when they died.
Jhon Wilks Booth,the man who shot Lincoln,was born in 1839.Booth was shot soon after he killed the president.The man who shot Kennedy was Lee Harvey Oswald.He was born in 1939 and was also shot soon after he killed the president.
Abraham Lincoln had a secretary called Kennedy.This secretary told him not to go out on the day he was shot.John F.Kennedy had a secretary called Lincoln.This secretary told Kennedy not to go out on the day he was shot .The name of the who became president after Lincoln was Jhonson.The name of the man who became president after Kennedy was also Johnson.
What a lot of coincidences!
驚人的巧合
亞伯拉罕林肯和約翰·甘乃迪都是美國總統。林肯當選總統在1861，甘乃迪就任總統1961。兩人被擊中頭部身亡。他們都是在星期五被槍殺。兩人妻子但是都與他們在一起當他們死了。約翰威爾克斯，是他刺殺林肯的。他出生在1839。他行刺後馬上自殺。不久他殺死總統。刺殺甘乃迪的人是李·奧斯瓦爾德。他出生在1939和在刺殺後他也很快自殺了。亞伯拉罕林肯有個秘書叫肯尼迪，他被刺殺的那天這位秘書告訴他不要出去。約翰·甘乃迪有一個秘書叫林肯。在他被刺的那天這位秘書告訴甘乃迪不要外出。在林肯時候成為總統的人名字叫傑斐遜。在肯尼迪被刺殺後成為總統的人也較傑斐遜。許多的巧合！
⑨ 怎麼寫小說
網上轉的 非原創 如果這篇都嫌長 那也別想寫小說了
讓文字功力從優秀走向精緻——25位專業人士的寫作心得
在1954年的一次采訪中，George Plimpton（美國著名演員/編劇）問海明威：「要成為一個有抱負的作家，最好的磨練方法是什麼？」海明威說， 多出去走走看看，讓自己休息一下。寫得好其實並不難。精簡你的所見所聞，並保持餘生都需創作的精力才是最重要的。至少要把走馬觀花式的東西作為創作的開始。」
那麼如何才能由內到外地改善寫作思維和能力，而不是一直反復地糾結於表面的文字呢？ 以下內容是來自幾位知名作家的25條經驗分享，供大家參考。這幾位作家均是對於作品的品質具有一定要求的並且注重寫作的精益求精，所以大部分點子是關於如何尋求突破的經驗之談。
原文：99 % by Behance25 Insights on Becoming a Better Writer :: Tips :: 99U
翻譯：Antonia Huang@DamnDigital（轉載請註明來自DamnDigital）
1、On just sitting down and doing it 一坐下就要開始動筆寫
別只是花很長的時間在打腹稿，在腦子里寫計劃——去寫吧。只有靠實實在在地寫，而不是做寫作的白日夢，我們才能培養出我們自己的風格。
——PD James：英國偵探作家，獲2004年艾倫·坡偵探小說獎，著有《燈塔》等
2、On starting before you』re ready 徹底拋棄 「做好心理准備後就寫」這樣的想法吧
逆反心理是這樣的：當我們一直想著「在准備，還在准備」，卻始終不行動，這就是在給我們自己的拖沓行為找借口。當我們舉棋不定的時候，就會出現逆反心理。非要准備非常充分後，才會開始行動。
——Steven Pressfield： 暢銷小說家，著有《巴格·范斯傳奇》、《火之門》、《藝術之戰》 3、On finding your routine 關於找出最合適的寫作時間
找出你一天中的最佳寫作時段去寫作。別讓任何事打擾你。廚房亂不亂根本不管你的事。
——Esther Freud：心理學大師西格蒙德•佛洛伊德的曾孫女， 曾被格蘭特雜志選為英國最佳青年小說家之一
4、On unplugging 清楚一切可能性的障礙
比如，在一個斷網的電腦上工作。
——Zadie Smith：英國女作家，著有小說《論美》 5、On finding a subject 選一個主題
想一個你也關心，其他人也會關心的話題來寫。要記住，不論你用多麼發自肺腑的表達情感，對於讀者來說，除非是他們真正關心的主題，不然怎麼都不會太關心，而只有主題才是讀者最真切的關注點。所以，關注你的主題，而不是想辦法去顯擺自己的文字，玩文字游戲。（我也不是在逼你們寫什麼小說，如果你們真的對某個話題感興趣，你可以寫出你的想法，我不會干涉）比如，你家門前有個大洞，你寫給市長的投訴信就需要真誠，再比如，你向鄰居家女孩寫情書，也要真誠才行。
——Kurt Vonnegut：庫爾特·馮內古特，被譽為美國黑色幽默文學的代表人物，與馬克·吐溫並稱 6、On keeping your thoughts organized 整理你的思緒
把你平時的筆記、素材好好整理出一個有條理的主題；然後要繼續更新補充（如果你是摘抄好的素材，就必須從中學到什麼，不能一味抄，要讓自己有長進）；要相信自己：即使別人的話題再好，被人用過的，就不要再寫了。你在寫作的時候，不免會有人提供一些好的解決問題的點子。這時，只要能幫到你解決問題，都需要去試試，除非以下情況：1）已經知曉並且自己已經在用的2）沒有實際效果，時間也不允許的
——Maryn McKenna：《環球科學》專欄作家 7、On the importance of having an outline 寫作提綱的重要性
擬定提綱，作為寫作的線索。當然，可以在中途重新調整大綱，但是千萬不要先動筆，再考慮結構問題：結構是需要先想好的。當你不能預計何時才能完成整部作品時，大綱就會幫你多寫出1000字來。
——Bill Wasik：Harper』s雜志編輯 8、On getting through that first draft 把最初的idea迅速消化並寫出來
寫完了初稿之後，把心思都用在接下來的行文結構方面，絕對不要不斷地回頭去反復糾結idea和初稿。確實，當我在寫《林肯的憂郁》初稿最後一頁時，才有了一個大致的框架。但是之前我卻浪費了很多年，寫到初稿的1/3，1/2時，我都糾結過一次。寫不好，再重新寫。有經驗的作家告誡我們：要有勇氣寫砸。
——Joshua Wolf Shenk：美國作家，著有《真實的林肯》 9、On being disciplined 寫作的規范（保持自律）
把寫作當做一個工作，嚴格按照工作規范去做。許多作家都對此有點強迫症。Graham Greene（格雷厄姆·格林，著有《我自己的世界》，《戀情的終結》，《人性的因素》，《布賴頓硬糖》,《第三者》等）以每天寫500字而著稱。Jean Plaidy（以多個筆名創作了很多作品）能做到在午餐前寫5000字，然後花下午的時間來寫回信給讀者。我的底線是每天1000字——有時很容易做到，而有時，老實說，就像便秘似的，但我仍會坐在工作台前直到完成，因為我知道這樣做的話我是在一步步地推進我的書。那1000字可能十分垃圾——它們經常如此。不過接著，在以後某天再回到這些垃圾詞句時，將他們潤色修飾變好要容易得多。
——Sarah Waters：著有《荊棘之城》，《半身》，《輕舔絲絨》，《守夜》等 10、On being willing to write badly 敢於寫砸，並沒什麼大不了的
寫不好很正常，沒什麼大不了的。很多人都害怕寫砸，正是因為這樣的想法在作怪：這么差的文章是我寫出來的。千萬別這么想，要想會寫好的。對我來說，萬事開頭難。要有自信，而且不要給自己太大的負擔，因為你不能保證一直寫出好東西。寫作的人會習慣接受成功的作品，我覺得這點是很多作家擔心寫砸這一心理障礙的成因。比如：發現沒寫好時，就應該抱著能寫怎樣就先寫怎樣的心態。當我在寫《保持》（原名《The Keep》）時，我就寫的很糟糕。我工作日記上把這個初稿描述成糟糕的短片小說。我當時想：太令人失望了。
——Jennifer Egan：美國作家，著有2011諾貝爾文學獎獲獎小說《惡棍來訪》 11、On fear 關於畏懼
無所畏懼。雖然那是不可能的，但就讓小小的懼意驅使你去重寫，把更大的恐懼放在一邊，直到它們有所動作——然後運用它們，甚至可能去描述它們。太多的恐怖會讓你沉寂莫言。
——AL Kennedy：蘇格蘭小說家，著有《天堂》，《你所需要的一切》等
12、On not looking back 在寫完全文之前不要回頭檢查
直到寫完整個草稿，才能往前回顧，每天從你前一天的最後一句開始。這樣可以防止沾沾自喜的情緒，也意味著你在真正投身工作前有個實質的成果
——Will Self：英國新生代小說家，主要作品有《巨猿》等 13、On building up your ability to concentrate 培養專注力
在一次私下聯系中，作家 Raymond Chandler告訴我一個秘密，每天他即使不寫作，也會靜坐在桌子前，靜心沉思。我明白他這么做的用意。Chandler在磨練自己以具備更強大的耐力和毅力。這個日常訓練對他而言，是必不可少的。
——Haruki Murakami：村上春樹，日本小說家、美國文學翻譯家。著有《挪威的森林》 14、On the power of multiple projects 掌握同時間處理多任務的能力
任何時候都要有一個以上的構思。如果要我在寫本書以及什麼也不做間做選擇的話，我總是選擇後者。只有當我有兩本書的構思時，我才會從中選一本來寫。我總是感覺自己在逃避。
——Geoff Dyer：著有《前進中的時刻》、《巴黎Trance》等 15、On who to hang out with 朋友圈子會對你產生一定的影響
不要和你的反對派混在一起。但也需要有自己的社交圈。比較理想的是，你圈子裡的寫作朋友都是不錯的，他們會給你最中肯的建議和想法。但是成為作家最好的方法還是老老實實寫作。
——Augusten Burroughs：美國作家，著有《深度郁悶》 16、On feedback 關於反饋
記住：當人們告訴你什麼事不對或者對他們來說不合適時，他們幾乎總是對的。然而，當他們告訴你他們確信哪兒一定有問題或者該怎麼精確地去補救時，他們幾乎總是錯的。
——Neil Gaiman：奇幻作家，著有《睡神》系列等 17、On second readers 寫完後找他人讀一讀
讀自己的書不像你讀一本新書的美妙首頁那樣懷有天真的預期，因為是自己寫的。你已經知道所有內容了。也知道了魔法的奧妙之處。因此在你拿給出版界的任何一人看之前，請一兩個朋友讀讀看。除非你想要分手，否則別找你的約會對象來做這件事。
——Margaret Atwood：加拿大作家，詩人，評論家，女權主義者，社會活動家 18、On others』 fame and success 用他人的卓越和成就鼓舞自己
試著想像別人的幸運是對你自己的激勵。
——Richard Ford：美國作家， 著有《體育記者》及續集《獨立日》等
19、On when to stop 停筆休息的時候就徹底放鬆
在你還想繼續的時候完成當天的寫作量。
——Helen Dunmore：英國詩人，小說家，兒童作家 20、On getting stuck 寫到一半受阻
如果你寫作受阻，那就離開你的桌子。去散個步，寫個澡，睡一覺，做個派，聽聽音樂，冥想，做運動；無論你做什麼，別死盯著問題。但不要打電話或者去聚會；如果這樣的話，別人說的話或多或少會影響你，自己要有所取捨，為自己創造些空間。耐心些。
——Hilary Mantel：09年布克獎得主，著有《狼廳wolf Hall》等作品 21、On things getting out of control 對於突發狀況有準備
計劃趕不上變化。很多時候就在一夜之間，事情就會變得無法掌控。打個比方來說，意料之外的事就好比是個正在長大的獅子。你必須每天去看看它，以此重獲主動權。如果你漏了一天的工作，那你就會非常擔心再次面對它，等你重整旗鼓去看它時，還需要拿把椅子擋著以防意外，然後叫到：辛巴！
——Annie Dillard：美國作家，著有獲得普利策獎的《溪畔天問》 等 22、On writing when the going gets tough 遇到瓶頸該怎麼辦
即使世界變得一團糟，你還是歸你繼續寫作。你寫作不需要煙，不需要默不作聲，不需要音樂，不需要舒服的椅子，或者也不需要安寧的環境。你需要的只是10分鍾和一套書寫用具。
——Cory Doctorow：加拿大科幻小說作家和技術激進主義分子 23、On doing all that you can 盡人事
我相信一個好的作家還是需要堅持己見，不需要「被告知」什麼。只要想著自己規劃的事情，盡力做到就可以了。一旦你該做的都做好了，你就可以將其公布於眾了。但是我發現，年輕作家並不這么想。他們往往寫好初稿後，就會先討教起怎麼才能完善成終稿。所以我告訴自己千萬別這樣。我還是會堅持自己的初衷。因為我慢慢意識到：沒人能給我什麼好的建議，只要我盡全力寫到最好，如果發現還不夠盡善盡美，總有一天自己也會妥協的。
——Chinua Achebe： 奈及利亞作家，被譽為「非洲現代文學之父」 24、On persevering 關於毅力
當我在做一件事的時候，已經完全精疲力盡、魂飛魄散、再堅持5分鍾也沒有任何意義時，反而會逼迫自己：那就開始寫作吧。奇跡出現了，寫作轉變了之前的一切，或者說，至少看起來一切都來勁了。
——Joyce Carol Oates：著有《他們》，《消失的母親》等作品 25、On why none of this advice really matters 其實這些建議都不用太當回事兒
要寫出一本書的方法就是真的去寫一本書。用筆也好，打字也罷，關鍵是真正寫出點什麼。
——Anne Enright：愛爾蘭作家，07年布克獎得主，處女作短篇小說集《攜帶型處女》即獲魯雷文學獎