现代大学英语精读6 Lesson 1 How to Get the Poor off Our Conscience
精读第六册翻译
LESSON ONE HOW TO GET THE POOR OFF OUR CONSCIENCE1.An imbalance between the rich and poor is the oldest and most fatal ailment of republics.贫富不均乃共和政体最致命的宿疾。
2.Their poverty is a temporary misfortune: If they are poor and also meek, they eventually willinherit the earth.他们的贫困只是一种暂时的不幸；如果他们穷困但却温顺，他们最终将成为这个世界的主人。
3.Couples in love should repair to R.H.Macy’s, not their bedrooms.热恋的新婚夫妇应该上梅西百货公司过夜，而不是回到他们的新房。
4.The American Beauty Rose can be produced in the splendor and fragrance which bring cheerto its beholder only by sacrificing the early buds which grow up around it. And so is it in economic life. It is merely the working out of a law of nature and a law of God.只有通过牺牲早期生长在其周围的花蕾，这朵以其华贵与芳香而令观众赞不绝口的美国玫瑰花后才能被培育出来。
在经济生活中亦如是。
这仅仅是自然法则和上帝律法在起作用。
5.(It has become) an economically not unrewarding enterprise.他已成为经济上收入不菲的一个行业。
(完整版)(完整版)现代大学英语精读6(第二版)教师用书Unit1
Unit 1Paper TigersWesley YangAdditional Background Information(About Battle Hymn of the Tiger Mother)What follows is a comment on Battle Hymn of the Tiger Mother by Elizabeth Chang, an editor of The Washington Post's Sunday Magazine, which carried the article on January 8th, 2011.The cover of Battle Hymn of the Tiger Mother was catnip to this average parent's soul. Although the memoir seems to have been written to prove that Chinese parents are better at raising children than Western ones, the cover text claims that instead it portrays "a bitter clash of cultures, a fleeting taste of glory" and how the Tiger Mother “was humbled by a 13-year-old.”As a hopelessly Western mother married into a Chinese family living in an area that generates immigrant prodigies as reliably as clouds produce rain, I was eager to observe the comeuppance of a parent who thought she had all the answers.And, in many ways, "Tiger Mother" did not disappoint. At night, I would nudge my husband awake to read him some of its more revealing passages, such as when author Amy Chua threatened to burn her older daughter's stuffed animals if the child didn't improve her piano playing. "What Chinese parents understand," Chua writes, "is that nothing is fun until you're good at it." By day, I would tell my own two daughters about how Chua threw unimpressive birthday cards back at her young girls and ordered them to make better ones. For a mother whose half-Chinese children played outside while the kids of stricter immigrant neighbors could be heard laboring over the violin and piano, the book can be wickedly gratifying. Reading it is like secretly peering into the home of a controlling, obsessive yet compulsively honest mother—one who sometimes makes the rest of us look good, if less remarkable and with less impressive offspring. Does becoming super-accomplished make up for years of stress? That's something my daughters and I will never find out.Chua is a law professor and author of two acclaimed books on international affairs, though readers of "Tiger Mother" get only a glimpse of that part of her life, with airy, tossed off-lines such as "Meanwhile, I was still teaching my courses at Yale and finishing up my second book" while also "traveling continuously, giving lectures about democratization and ethnic conflict." Her third book abandons global concerns to focus intimately on Chua's attempt to raise her two daughters the way her immigrant parents raised her. There would be no play dates and no sleepovers: "I don't really have time for anything fun, because I'm Chinese," one of Chua's daughters told a friend. Instead, there would be a total commitment to academics and expertise at something, preferably an instrument. Though Chua's Jewish husband grew up with parents who encouraged him to imagine—and to express himself, he nonetheless agreed to let her take the lead in rearing the children and mostly serves as the Greek chorus to Chua's crazed actions.In Chinese parenting theory, hard work produces accomplishment, which produces confidence and yet more accomplishment. As Chua note s, this style of parenting is found among other immigrant cultures, too, and I'm sure many Washington-area readers have seen it, if they don't employ it themselves. Chua's older daughter, Sophia, a pianist, went along with, and blossomed, under this approach. The younger daughter, Lulu, whose instrument of Chua's choice was a violin, was a different story. The turning point came when, after years of practicing and performing, Lulu expressed her hatred of the violin, her mother and of being Chinese. Chua imagined a Western parent’s take on Lulu's rebellion: "Why torture yourself and your child? What's the point? (I)knew as a Chinese mother I could never give in to that way of thinking." But she nevertheless allowed Lulu to abandon the violin. Given that the worst Lulu ever did was cut her own hair and throw a glass, my reaction was that Chua got off easy in a society where some pressured children cut themselves, become anorexic, refuse to go to school or worse. No one but an obsessive Chinese mother would consider her healthy, engaging and accomplished daughter deficient because the girl prefers tennis to the violin—but that's exactly the point.And, oh, what Chua put herself and her daughters through before she got to her moment of reckoning. On weekends, they would spend hours getting to and from music lessons and then come home and practice for hours longer. At night, Chua would read up on violin technique and fret about the children in China who were practicing 10 hours a day. (Did this woman ever sleep?) She insisted that her daughters maintain top grades—Bs, she notes, inspire a "screaming, hair-tearing explosion" among Chinese parents and the application of countless practice tests. She once refused to let a child leave the piano bench to use the bathroom. She slapped one daughter who was practicing poorly. She threatened her children not just with stuffed-animal destruction, but with exposure to the elements. She made them practice on trips to dozens of destinations, including London, Rome, Bombay and the Greek island of Crete, where she kept Lulu going so long one day that the family missed seeing the palace at Knossos.Sometimes, you're not quite sure whether Chua is being serious or deadpan. For example, she says she tried to apply Chinese parenting to the family's two dogs before accepting that the only thing they were good at was expressing affection. "Although it is true that some dogs are on bomb squads or drug-sniffing teams," she concluded, "it is perfectly fine for most dogs not to have a profession, or even any special skills." On the one hand, she seems aware of her shortcomings: She is, she notes, "not good at enjoying life," and she acknowledges that the Chinese parenting approach is flawed because it doesn't tolerate the possibility of failure. On the other hand, she sniffs that "there are all kinds of psychological disorders in the West that don't exist in Asia." When not contemptuous, some of her wry observations about Western-style child-rearing are spot-on: "Private schools are constantly trying to make learning fun by having parents do all the work," and sleepovers are "a kind of punishment parents unknowingly inflict on their children through permissiveness."Readers will alternately gasp at and empathize with Chua's struggles and aspirations, all the while enjoying her writing, which, like her kid-rearing philosophy, is brisk, lively and no-holds-barred. This memoir raises intriguing, sometimes uncomfortable questions about love, pride, ambition, achievement and self-worth that will resonate among success-obsessed parents. Is it possible, for example, that Chinese parents have more confidence in their children's abilities, or that they aresimply willing to work harder at raising exceptional children than Westerners are? Unfortunately, the author leaves many questions unanswered as her book limps its way to a conclusion, with Chua acknowledging her uncertainty about how to finish it and the family still debating the pros and cons of her approach (anyone hoping for a total renunciation of the Chinese approach will be disappointed).Ending a parenting story when one child is only 15 seems premature; in fact, it might not be possible to really understand the impact of Chua's efforts until her daughters have offspring of their own. Perhaps a sequel, or a series ("Tiger Grandmother"!) is in the works. But while this battle might not have been convincingly concluded, it's engagingly and provocatively chronicled. Readers of all stripes will respond to "Tiger Mother."Structure of the TextPart I (Paras. 1-2)The author, an Asian living in the United States, introduces himself as a ‘banana’.Part II (Paras. 3-5)The author describes how he believes Asians are generally viewed in the United States and how he views Asian values himself. It is clear that his overall attitude toward his cultural roots is negative. Part III (Paras. 6-8)The author agrees that Asians (especially Chinese) are over-represented in American elite schools and that, percentage-wise, more Chinese earn median family incomes than any other ethnic group in the United States. However, he does not accept the idea that the Chinese are “taking over” top American schools. He particularly ridicules the idea that the United States has to worry about a more general Chinese “takeover”, as Amy Chua’s book seems to suggest.Part IV (Paras. 9-14)In these paragraphs, the author tells the story of a Chinese American whose experience as a graduate of one of the most competitive high schools in the U.S. proves that while Asian overrepresentation in elite schools is a fact, the success of Asian students is not an indication of their higher intelligence but rather of their constant practice of test-taking. The fear that U.S. schools might become “too Asian” (too test-oriented) in response, narrowing students’ educational experience, has aroused general concern.Part V (Paras. 15-22)The author points out that the ethnic imbalance in elite schools is not only resented by white students and educators, but that even Asian students are beginning to raise serious doubts. They are tired of the crushing workload and believe there must be a better way. They envy their white fellow students who finally get to the top - strong, healthy, with a high level of academic achievement, and with time even for a girlfriend or boyfriend. They cannot help but still feel alienated in this society.Part VI (Paras. 23-28)In these Paragraphs, the author tells the story of another Chinese student who describes the subtle influence of his Chinese upbringing, which makes it difficult for him to be culturally assimilated.Part VII (Paras. 29-36)In these Paragraphs, the author discusses the problem of the “bamboo ceiling”—the fact that in spite of high academic achievement, virtually no Asians are found in the upper reaches of leadership. The author believes that this is because Asian upbringing fails to provide children with the requisite skills for leadership.Part VIII (Paras. 37-43)Between Para. 36 and Para. 37 in the original essay, there are many more case studies reflecting vividly the negative effects of Asian culture. But in order to limit the essay to a manageable length, we (the compilers) were unable to include them. Therefore, in this section, the essay comes to a somewhat abrupt conclusion.Interestingly enough, the author feels that the Battle Hymn of the Tiger Mother is well worth reading although he does not agree with Amy Chua, because, in his opinion, the book provides all the material needed to refute what ‘the Tiger Mother’ stands for. More importantly, the author thinks that Amy Chua should be praised for her courage to speak out and defy American mainstream views.Detailed Study of the Text1. Millions of Americans must feel estranged from their own faces. But every self-estrangedindividual is estranged in his own way. (Para. 1)Millions of Americans must feel alienated (separated) from the essence of themselves by their own faces.The author is referring here to ethnic minority people in the United States, especially Asians.Note that “face” here does not refer to skin color or facial features alone, but also to cultural di fferences. His point is that these attributes force him into the category of “immigrant”, though he doesn’t feel like one.2. You could say that I am a banana. But while I don't believe our roots necessarily defineus, I do believe there are racially inflected assumptions wired into our neural circuitry. (Para. 2)A banana is white inside and yellow outside. The term is often used ironically to refer to anAsian American who is like all other non-Asian Americans people except for the color of his skin.The author admits that people can call him a banana, but he does not like it, because he does not believe his Asian roots determine who he is. However, he has to admit that there are racially inflected assumptions wired into many Asian Ame ricans’ neural circuitry.racially inflected assumptions: racially based prejudices, beliefs and ideaswired into our neural circuitry: deeply planted in our brains (in our minds)3. Here is what I sometimes suspect my face signifies to other Americans: An invisibleperson, barely distinguishable from a mass of faces that resemble it. A conspicuous person standing apart from the crowd and yet devoid of any individuality. An icon of so much that the culture pretends to honor but that it in fact patronizes and exploits. Not just people “who are good at math” and play the violin, but a mass of stifled, repressed, abused, conformist quasi-robots who simply do not matter, socially or culturally. (Para. 3) This is how I sometimes guess other Americans look at us. (This is what I sometimesthink my face means to other Americans.)An invisible person: a person much the same as others of the same group; a person who is hardly distinguishable; a person nobody will pay special attention todevoid of any individuality: without any individualityAsian culture is said to stress uniformity or conformity. The individual is encouraged to merge with the collective. Self-promotion or assertiveness is considered in bad taste whereas invisibility is regarded as a sign of modesty.icon：n. 偶像The successful Asian student has become a symbol to be worshipped.to patronize and exploit: to treat somebody in an offensively condescending manner and make use of him or herThe author says that American culture pretends to honor the ‘Tiger Child’ (the successful Asian) as an icon (a symbol of success and everything it represents), but actually it treats Asians in a condescending way and makes use of them.a mass of stifled, repressed, abused, conformist quasi-robots: a large number of peoplewho are not allowed to act or express themselves freely, treated in a harsh and harmful way, and made to behave similarly, like robots.do not matter socially or culturally: do not have much social or cultural importance.4. I've always been of two minds about this sequence of stereotypes. (Para. 4)of two minds: (BrE: in two minds) not decided or certain about something.this sequence of stereotypes: this series of stereotypes. On the one hand the author is angry that Asians should be viewed this way, and he thinks it racist, but on the other hand, he has to admit that these views do apply to many Asians.It is ironic to note that the author himself seems to be especially influenced by these racist prejudices. One may also wonder whether the stereotyped views some people have when they first encounter people of other races necessarily have devastating effects. For example, Chinese thought of Westerners as a mass of blue-eyed, yellow-haired, big-nosed, hairy chested aliens at one time. Fear of the unknown or unfamiliar is a common human reaction.5. Let me summarize my feelings toward Asian values: Damn filial piety. Damn gradegrubbing. Damn Ivy League mania. Damn deference to authority. Damn humility and hard work. Damn harmonious relations. Damn sacrificing for the future. Damn earnest, striving middle-class servility. (Para. 5)Now the author is talking about much more serious things. He is talking about his feelings toward Asian values rather than features or skin color, and his attitude is one of total rejection and condemnation. While we must realize that all cultures or civilizations have drawbacks, and we have every reason to listen to the bitter reactions of angry young Asians toward our shared culture, we should also remind ourselves that y oung people’s judgments may be hasty, imbalanced, and immature.Damn: Note that this word is generally considered extremely offensive and obscene in all its usages, and is therefore avoided, but here the author is so bitter that no other expression seems adequate. Indeed, he may have deliberately chosen this word to shock the Asian community, especially Asian parents.filial piety: love for, respect for, and obedience to one’s parentsgrade grubbing: striving for high academic scoresivy league mania: craze, obsession regarding entry to ivy league universitiesdeference to authority: respect for and submission to authorityhumility and hard work: modesty, humbleness; diligenceearnest striving middle-class servility: Middle-class people usually “hope t o rise and fear to fall” (Bunyan) and therefore work slavishly and behave submissively.One may wonder whether what the author describes here is racially determined or mainly a reflection of social and economic conditions. Many of the values listed above are similar to those of the American Puritans when obedience, respect for the old, diligence, thrift, simple living, family loyalty, discipline, and sacrifice were considered essential virtues.6. I understand the reasons Asian parents have raised a generation of children thisway. …This is a stage in a triumphal narrative, and it is a narrative that is much shorter than many remember. (Para. 6)The author says that he understands why Asian parents have raised their children this way. It is natural for most Asian parents to try to improve their children’s lives through education.a stage in a triumphal narrative: A stage (the beginning stage) of a success story. Andmany Asians have achieved success in a much shorter time than people realize.7. Asian American success is typically taken to ratify the American Dream and to provethat minorities can make it in this country without handouts. (Para. 7)to be taken to: to be considered toto make it: to succeed8.Still, an undercurrent of racial panic always accompanies the consideration of Asians,and all the more so as China becomes the destination for our industrial base and the banker controlling our burgeoning debt. （Para. 7）But there always exists a feeling of racial panic, though it may not be obvious, whenever people think of Asians. This undercurrent is now becoming stronger as more American industrial companies move their manufacturing base to China, and China has become the banker controlling our growing national debt.9. But if the armies of Chinese factory workers who make our fast fashion and iPadsterrify us, and if the collective mass of high-achieving Asian American students arouse an anxiety about the laxity of American parenting, what of the Asian American who obeyed everything his parents told him? Does this person really scare anyone? (Para. 7)The author is pointing out the contradiction here: If…, then what about…? It is clear that he doubts if there is any reason for Americans to be afraid of the Asian American who obeys everything his parents tell him. Children brought up in this submissive culture cannot pose any threat.fast fashion: This is a contemporary term used to refer to products designed and brought to market quickly in order to capture ever-changing fashion trends.10.Earlier this year, the publication of Amy Chua's Battle Hymn of the Tiger Mother inciteda collective airing out of many varieties of race-based hysteria. But absent from themillions of words written in response to the book was any serious consideration ofwhether Asian Americans were in fact taking over this country. (Para. 8)to incite a collective airing out of many varieties of race-based hysteria: To provoke many people into stating openly various kinds of strong racist opinionsb ut absent from the millions of words…was any serious consideration…: But there wasno serious consideration in all these millions of words…11.I mean, I'm proud of my parents and my neighborhood and what I perceive to be myartistic potential or whatever, but sometimes I feel like I'm jumping the gun a generation or two too early. (Para. 9)The second sentence of this sentence means that I feel like I am changing into a new person a generation or two too early.This shows that the changes he has to make in response to a new cultural environment have come in conflict with his old cultural legacy, and he feels lost.12. I ride the 7 train to its last stop in Flushing, where the storefront signs are all written inChinese and the sidewalks are a slow-moving river of impassive faces. (Para. 10)the storefront signs: 店面招牌Note that Flushing (法拉盛) now has the largest Chinese community in New York city, larger than Chinatown.impassive faces: faces showing no emotionNote that etymologically, the word impassive is related to “passion” rather than “passive”.13. There are no set-asides for the underprivileged or, conversely, for alumni or otherprivileged groups. There is no formula to encourage “diversity” or any nebulous concept of “well-roundedness” or “character.” Here we have something like pure meritocracy. (Para. 12)set-asides: slots set aside for people in special categories 招生的保留名额for the underprivileged: 专为弱势群体（保留的名额）F or alumni or other privileged groups: 为校友及其他享有特权的团体（保留的名额）T here is no formula to encourage “diversity” or any nebulous concept of “well-roundedness” or “character.”：There are no special provisions to encourage diversity” (referring mainly to ethnic diversity, guaranteed by what was known as ‘affirmative action’) or any vague idea of “well-roundedness” (referring to set-asides for students with special athletic or other talents) or “character” (referr ing to set-asides for students of especially fine character, demonstrated, or example by community service.)Note that, according to the author, this school is different. It operates on the basis of something like pure meritocracy.meritocracy: a system in which advancement is determined only by ability and achievement.Here it refers particularly to a system of education in which admission to an educational institution, evaluation and promotion are all determined by ability and achievement (merit).14. This year, 569 Asian Americans scored high enough to earn a slot at Stuyvesant,a long with 179 whites, 13 Hispanics, and 12 blacks. Such dramatic overrepresentation,and what it may be read to imply about the intelligence of different groups of NewYorkers, has a way of making people uneasy. (Para. 13)to earn a slot: to get admitted into the school; to be allowed to enter the schoolslot: available position; opening; placedramatic over-representation: a disproportionately large percentage of those admitted15.But intrinsic intelligence, of course, is precisely what Asians don't believe in. (Para. 13)But Asians, of course, believe only in hard work. They don’t believe in natural intelligence.16.“Learning math is not about learning math,” an instructor at one called Ivy Prep wasquoted in The New York Times as saying. “It's about weightlifting. You are pumping the iron of math.” Mao puts it more specifically: “You learn quite simply to nail any standardized test you take.” (Para. 13)an instructor at one called Ivy Prep: a teacher at a school called Ivy Prep, meaning a school for preparing students to get into Ivy League universities.pumping the iron of math: lifting the iron of math, rather than an iron weight.Note that the author is playing on the slang expression “pumping iron”: to lift weights.to nail: to fix, secure, or make sure of, especially by quick action or concentrated effort.17. And so there is an additional concern accompanying the rise of the Tiger Children, onefocused more on the narrowness of the educational experience a non-Asian child might receive in the company of fanatically pre-professional Asian students. (Para. 14)an additional concern accompanying the rise of the Tiger Children: an additional worry related to the rise of high-achieving Asian American children.the narrowness of the educational experience: Non-Asian American parents are worried that their children’s education experience will be very narrow because they are surrounded by Asian students who are all obsessively pre-professional.pre-professional: Preparatory to the practice of a profession or a specialized field of study related to it.18. A couple of years ago, she revisited this issue in her senior thesis at Harvard, where sheinterviewed graduates of elite public schools and found that the white students regarded the Asian students with wariness. In 2005, The Wall Street Journal reported on “white flight” from a high school in Cupertino, California, that began soon after the childre n of Asian software engineers had made the place so brutally competitive that a B average could place you in the bottom third of the class. (Para. 14)to revisit the issue：to look at the issue again“w hite flight”: the fleeing (running away) of white studentsa B average could place you in the bottom third of the class: If your grade were no morethan B on average, then you would be quite likely to find yourself in the lowest third of the class.19.You could frame it as a simple issue of equality and press for race-blind quantitativeadmissions standards. In 2006, a decade after California passed a voter initiative outlawing any racial engineering at the public universities, Asians composed 46 percent of UC Berkeley's entering class; one could imagine a similar demographic reshuffling in the Ivy League, where Asian Americans currently make up about 17 percent of undergraduates. (Para. 16)to frame: to express in wordsto press for: to make a strong demand forrace-blind: treating different races equallyCompare: color-blindrace-blind quantitative admissions standards:没有种族歧视的招生名额原则racial engineering:designing a student body to reflect a pre-determined racial mix (the opposite of race-blind quantitative admissions standards)C ompare: social engineering; genetic engineeringto compose 46 percent: to make up/to represent 46 percentUC Berkeley's entering class：加州大学伯克利分校的新生班demographic reshuffling：changing the representation of component groups making up a larger group of people: in this case, changing the ethnic mix within the population of Ivy League undergraduates20.But the Ivies, as we all know, have their own private institutional interests a t stake intheir admissions choices, including some that are arguably defensible. Who can seriously claim that a Harvard University that was 72 percent Asian would deliver the same grooming for elite status its students had gone there to receive? (Para. 16)to hav e their… interests at stake: to have their… interests in danger/at risk/in jeopardy arguably defensible：It can be argued that some of those private interests are defensible.to deliver the same grooming: to give the same preparation for future elite employment and social position. grooming:梳理打扮21. He had always felt himself a part of a mob of “nameless, faceless Asian kids,” who were“like a part of the décor of the place.” (Para. 17)the décor of a place: the way the place is decorated22.“It's l ike, we're being pitted against each other while there are kids out there in theMidwest who can do way less work and be in a garage band or something—” (Para. 18) to pit us against each other: to force us to compete with each otherout there: used to say in a general way that someone or something existsway less: a lot less.Note that the word ‘way’ is an adverb here.or something: used to suggest another choice, etc., that is not specified.23.“The general gist of most high school movies is that the pretty cheerleader gets with thebig dumb jock, and the nerd is left to bide his time in loneliness. But at some point in the future,” he says, “the nerd is going to rule the world, and the dumb jock is going to work in a carwash”. (Para. 19)gist: the general or basic meaning of something said or written。
How to get the poor off our conscience 原文翻译
我想反映人类最古老的运动之一，其中多年来的过程，甚至数百年来，我们已承诺得到过我们的良知穷人。
富国和穷国共同生活，总是很不舒服，有时甚至达到危险的，因为时间的开始。
普鲁塔克率领说：“一个与富国和穷国，是共和国最古老，最致命的疾病。
”而继续合作，从出现的问题的富裕和贫穷的存在不平衡，尤其是过程，是好运在别人的厄运存在的理由- 已经一个世纪知识分子的当务之急。
他们继续这样做我们自己的时间。
一开始圣经提出的解决办法：穷人受害这个奇妙的世界，但在未来的回报。
在贫困是一种暂时的不幸，如果他们是穷人，也温顺，他们最终将继承地球。
这是，在某些方面，一个极好的解决方案。
它允许富人享受他们的财富，而穷人嫉妒他们的未来的财富。
[哈里克鲁斯的“页，从格鲁吉亚的无辜”讨论生活贫困的美化。
]很多，很久以后，在21或30年后，在国富1776年出版的英国工业革命后期黎明的问题及其解决方案开始就其现代形式。
边沁，近现代的亚当斯密，想出了一个办法，以便也许五十年是非常有影响力的英国，并在一定程度时，美国的想法。
这是功利主义。
“到实用的原则，”边沁在1789年说：“是指主要的批准或不予批准任何行动都根据它的趋势似乎已经以增强或削弱党的利益的问题是幸福。
“德的确必须是自我为中心。
虽然有非常好运气，很多人以极大的厄运更多的社会问题得到解决，只要再次在边沁的话说，有“为大多数人的最大好。
”学会做了最大可能的最好的多少人，一个接受，其结果可能是不幸的许多不愉快的幸福没有送达。
在1830年的一个新公式，在不小程度的影响到今天，成为政府获得了对公共良心的穷人提供。
这是与大卫李嘉图，一个股票经纪人，和托马斯罗伯特马尔萨斯，一个神圣的名字。
熟悉的基本条件是：穷人的贫穷是穷人的过错。
它是如此，因为这是他们的过度繁殖的产品：他们却严重失控的欲望使它们繁殖到现有生活的全部限制。
这是马尔萨斯主义。
贫困现象引起了床上意味着富人不是也不应设立或其改良负责。
然而，马尔萨斯本人是不是没有一定的责任的感觉：他敦促婚礼含有对不适当和不负责任的性行为警告，警告，可以公平地说，这并没有作为节育充分有效的方法接受控制。
how_to_get_the_poor_off_our_conscience翻译+原文资料讲解
h o w_t o_g e t_t h e_p o o r_o f f_o u r_c o n s c ie n c e翻译+原文如何使我们不为穷人的存在而内疚1.我想认真地思考人类最古老的一种活动，这项活动持续了多年，实际上已经超过了几个世纪，那就是尝试怎样使我们不为穷人的存在而内疚。
2.贫穷和富有从一开始就共生在一起，彼此很不愉快有时还充满危险。
普鲁塔克说：“贫富失衡乃共和政体最致命的宿疾。
”富有和贫穷持续共存产生的问题，特别是如何证明在其他人还贫穷时我们富有是有道理的这一问题。
成为有思想有学问的人几百年来孜孜不倦地思考探索的问题。
3.《圣经》提出了最初的解决之道：在现世遭受贫穷的人来世会得到更好的回报。
他们的贫穷是暂时的灾难：如果贫穷但却能顺从，他们将来就会成为世界的主人。
在某种程度上这就是最理想的解决方法。
这样一来，富人就可以一边嫉妒穷人的美好前途一边享受他们的财富。
4.很长时间之后，即在1776年《国富论》发表二三十年之后——在英国工业革命开始之后——贫穷不均的问题及其解决办法开始具有了现代的形式。
杰里米•本瑟姆，这位与亚当•斯密几乎是同时代的人，提出了这样一种准则，在某种程度上，美国人认为这一准则在英国几乎50年来一直影响显著，这就是实用主义学说。
“通过实用的原则，”本瑟姆在1789年指出，“也就是在每次行动中，依照政党各方利益受影响的好坏趋势，来赞同刚或则否决该项行动的原则。
”实用，实际上一定是以自我为中心的。
然而，社会中只有少数人拥有大量财富，却有更多人没有财富。
只要遵循本瑟姆的——“最大的利益给最多的人”，就能够解决社会问题。
社会尽力满足更多人的利益，然而对于那些利益没有被满足的人来说，这个结果是悲哀的。
5.在19世纪30年代，一种新的准则成为使我们不为穷人的存在感到内疚的有效办法，迄今为止它的影响也丝毫没有减弱。
这是与股票家戴维•里卡多和托马斯•罗伯特•马尔萨斯神父联系在一起的。
how to get the poor off our conscience翻译+原文知识分享
h o w t o g e t t h ep o o r o f f o u rc o n s c i e n c e翻译+原文如何使我们不为穷人的存在而内疚1.我想认真地思考人类最古老的一种活动，这项活动持续了多年，实际上已经超过了几个世纪，那就是尝试怎样使我们不为穷人的存在而内疚。
2.贫穷和富有从一开始就共生在一起，彼此很不愉快有时还充满危险。
普鲁塔克说：“贫富失衡乃共和政体最致命的宿疾。
”富有和贫穷持续共存产生的问题，特别是如何证明在其他人还贫穷时我们富有是有道理的这一问题。
成为有思想有学问的人几百年来孜孜不倦地思考探索的问题。
3.《圣经》提出了最初的解决之道：在现世遭受贫穷的人来世会得到更好的回报。
他们的贫穷是暂时的灾难：如果贫穷但却能顺从，他们将来就会成为世界的主人。
在某种程度上这就是最理想的解决方法。
这样一来，富人就可以一边嫉妒穷人的美好前途一边享受他们的财富。
4.很长时间之后，即在1776年《国富论》发表二三十年之后——在英国工业革命开始之后——贫穷不均的问题及其解决办法开始具有了现代的形式。
杰里米•本瑟姆，这位与亚当•斯密几乎是同时代的人，提出了这样一种准则，在某种程度上，美国人认为这一准则在英国几乎50年来一直影响显著，这就是实用主义学说。
“通过实用的原则，”本瑟姆在1789年指出，“也就是在每次行动中，依照政党各方利益受影响的好坏趋势，来赞同刚或则否决该项行动的原则。
”实用，实际上一定是以自我为中心的。
然而，社会中只有少数人拥有大量财富，却有更多人没有财富。
只要遵循本瑟姆的——“最大的利益给最多的人”，就能够解决社会问题。
社会尽力满足更多人的利益，然而对于那些利益没有被满足的人来说，这个结果是悲哀的。
5.在19世纪30年代，一种新的准则成为使我们不为穷人的存在感到内疚的有效办法，迄今为止它的影响也丝毫没有减弱。
这是与股票家戴维•里卡多和托马斯•罗伯特•马尔萨斯神父联系在一起的。
精读6第一、二课全文翻译
如何使我们不为穷人的存在而内疚1.我想认真地思考人类最古老的一种活动，这项活动持续了多年，实际上已经超过了几个世纪，那就是尝试怎样使我们不为穷人的存在而内疚。
2.贫穷和富有从一开始就共生在一起，彼此很不愉快有时还充满危险。
普鲁塔克说：“贫富失衡乃共和政体最致命的宿疾。
”富有和贫穷持续共存产生的问题，特别是如何证明在其他人还贫穷时我们富有是有道理的这一问题。
成为有思想有学问的人几百年来孜孜不倦地思考探索的问题。
3.《圣经》提出了最初的解决之道：在现世遭受贫穷的人来世会得到更好的回报。
他们的贫穷是暂时的灾难：如果贫穷但却能顺从，他们将来就会成为世界的主人。
在某种程度上这就是最理想的解决方法。
这样一来，富人就可以一边嫉妒穷人的美好前途一边享受他们的财富。
4.很长时间之后，即在1776年《国富论》发表二三十年之后——在英国工业革命开始之后——贫穷不均的问题及其解决办法开始具有了现代的形式。
杰里米•本瑟姆，这位与亚当•斯密几乎是同时代的人，提出了这样一种准则，在某种程度上，美国人认为这一准则在英国几乎50年来一直影响显著，这就是实用主义学说。
“通过实用的原则，”本瑟姆在1789年指出，“也就是在每次行动中，依照政党各方利益受影响的好坏趋势，来赞同刚或则否决该项行动的原则。
”实用，实际上一定是以自我为中心的。
然而，社会中只有少数人拥有大量财富，却有更多人没有财富。
只要遵循本瑟姆的——“最大的利益给最多的人”，就能够解决社会问题。
社会尽力满足更多人的利益，然而对于那些利益没有被满足的人来说，这个结果是悲哀的。
5.在19世纪30年代，一种新的准则成为使我们不为穷人的存在感到内疚的有效办法，迄今为止它的影响也丝毫没有减弱。
这是与股票家戴维•里卡多和托马斯•罗伯特•马尔萨斯神父联系在一起的。
它的本质很为人们所熟悉：穷人的贫穷是他们自己的错误。
贫穷是他们过度生育的结果。
很遗憾，他们不能控制性欲，过度生育把地球具有的养活人口的能力推向极限。
现代大学英语精读6 Lesson 1 How to Get the Poor off Our Conscience
How to Get the Poor off Our
Conscience
John Kenneth Galbraith
John Kenneth Galbraith (1908-2006)
• A Canadian-American economist, author, professor, presidential counselor and U.S. ambassador to India
• awarded in 2000 with the Leontief Prize for his outstanding contribution to economic theory by the Global Development and Environment Institute.
• The library in his hometown Dutton, Ontario was renamed the John Kenneth Galbraith Reference Library in honor of his attachment to the library and his contributions to the new building.
• a frustrating half year
Political posts under Kennedy
• During his time as an adviser to President John F. Kennedy, Galbraith was appointed United States Ambassador to India from 1961 to 1963.
现代大学英语精读6文章概述
现代大学英语精读6文章概述如何使我们不为穷人的存在而内疚A brief summary of the essayIn the essay, the author brings up 5 historical solutions in presenting both historical solutions and current designs at first. He then concentrates on 5 current designs for getting the poor off our conscience. In presenting both historical solutions and current designs he expresses his critical attitudes implicitly. At the end of the essay, he warns the policy makers and people who are wealthy that "civil discontent and its consequences do not come from contented people.”and that poverty is the permanent ailment of society.Five solutions:1. The next life theory 2. Utilitarianism 3. Poor people’s fault 4. Survival of the fit test 5. Vague denial Five designs:1. Incompetent government 2. Harmful to the poor 3. Adverse effect on incentive 4. Adverse effect on freedom 5. Simple psychological denialThe main idea of the essay:Based on the analysis of historical solutions and current designs, the author ironically criticizes the attitude of getting the poor off our conscience, on which the scholars and politicians have been elaborating for centuries.1、Why the author chooses such a title as this essay?Look at the following photos. Millions and millions of people are struggling for their survival, thousands and thousands of people die of hunger, cold and illness. While ‘Millennium Development Goals are to meet the needs of the world’s poorest”, do you think the author really tries t o call people to get the poor off their conscience?“Plutarch was led to say”implies that it was the actual existence of the rich and poor or the logic of his analysis that made him come to such a conclusion: …If the Rome republic suffered from the same problems 2,000 years ago, it proves the author’s point that poverty is a perpetual (permanent) problem.2.five historical solutionspara. 3 The first solution (next-life theory)Does the author really think that this is an admirable solution?No, he doesn’t.He is being ironical here. He calls it “an admirable solution”because now the rich “get the poor off their conscience”.Para. 4:The second solution (utilitarianism)utilitarianism is a general philosophical idea like idealism. which means the greatest happiness of the greatest number. Utilitarianism is the moral doctrine that we should always act to produce the greatest possible balance of good over had for everyone affected by our action.Consequently, the greatest happiness of all constitutes the standard that determines whether an action is right or wrong. If they promote the greatest human welfare actions are right, if they do not actions are wrong.Para. 5: the third solution (poor people’s fault)Para. 7: the forth solution (Social Darwinism -- survival of the fittest)…the rich were not responsible for either its creation or its amelioration:The rich were not to blame for the existence of poverty so they should not be asked to undertake the task of solving the problem.Para. 9: the fifth solution (more vague denial of poverty)It declined in popularity, and references to it acquired a condemnatory tone:People began to reject Social Darwinism because it seemed to glorify brutal force and oppose treasured values of sympathy, love and friendship. Therefore, when it was mentioned, it was usually the target of criticism.3.Para. (10-11):a transition（1）Why does the author call it a revolution?Because it broke away from the traditional conception that the federal government was not responsible for social welfare. The Social Security Act of 1935 laid foundation for the current social welfare system of the United States. Readers can easily sense that the author is for the revolution.（2）What did people feel when a number of social welfare measures were put into practice? Were they right in thinking so? (para.10)People felt that the policy of ignoring the poor and refusing assistance had been abandoned. Since the government was making efforts to relieve the misery of the poor, they did not need to pay attention to any more.They were not completely right. The government did take many measures, but the desire to get the poor off our conscience still lingered on, waiting for chances to come back.4.five current designsPara.12: the first designdesign: planWhat is the argument of the first design?The argument is: Most of the assistance to the poor has to be undertaken by the government, but the government is in essence incompetent and ineffective and will make a mess of thejob. Therefore, the government should not be asked to aid the poor.What is the essence of the first design?The essence of the first design is to take away the responsibility to aid the poor from the government and to put an end to the social welfare policies since the New Deal.Para.13: analysis of the first designIn paragraph 12 and 13 , the author, on three occasions, mentions the pentagon or national defense. Why does he make these references?The author wants to point out the ironical fact that those people who attack the government or the bureaucracy will not include the military establishment. They want the government to do less or nothing in social welfare but more on “national defense”. The author is highly critical of such a view. He opposes huge military expenditures.What is the basic view of the author?On the whole, the author is positive about public service and government employees. He thinks that the American government has recruited many talented and dedicated people. His criticism is directed at the military establishment. Para. 14-15: the second designThe second design is: Any form of public help to the poor will hurt the poor themselves. Such help will destroy poor people’s motivation, make them lazy and break up their marriages. This is another typical argument put forward today by the conservatives in the U.S. in the discussion of social welfare reform.Does the author agree to the argument?No, the author thinks the accusations are groundless. Hefurther points out that those who support the design have no way to prove that the damage of the aid to the poor is greater than the damage to them caused by a loss of public assistance.Para.16: the third designThe third design: When you give public assistance to the poor, you take money away (through taxes) from the rich and give it ( in the form of public assistance) to the poor. The result is the rich become less willing to work hard and create wealth and the poor are encouraged to remain idle.The author’s view:The author uses two rhetorical questions to counter the argument. He implies that it is not the case that most poor people would prefer welfare to paying job. As for corporate executives, they are working very hard, showing no sign of lack of incentive. To say they are being lazy because they are not paid enough is an insult to the business executives. (the author is using a clever retort here.)Para.17-18: the forth design:The forth design argues that transferring money from the rich to the poor through the government has bad effect on freedom. By freedom, the designers mean spending as much money as one sees fit and giving the government as little as possible.This is possibly the most transparent of all the designs: No mention is ordinarily made of the relation of income to the freedom of the poor:The author is being ironical when he uses the word “transparent”. He means it is the most obvious that when these people talk about freedom they only have in mind the freedom of the rich.Para. 19: the fifth design: psychological denialThis is a psychic tendency that in various manifestations is common to us all.We all have the tendency to close our eyes to unpleasant things or refuse to think about them. This tendency may take different forms.5.conclusionIn the last part, the author subtly points out that public assistance to the poor is in the interest of conservatives. The ending seems not that dramatic but it is in line with the mild irony of the whole piece.肯尼迪总统就职演说The speech claims that all Americans should take on the responsibility of defending freedom and they should oppose Autocratic, poverty, disease and war that are enemies of mankind and in order to accomplish this task, to ensure common prosperity of human life, we compose of large global alliance.General analysis of a political speech1. He must try every possible means to arouse the feelings of audience. What he says represents the interests of the whole people. successful appeal to the emotion of the audience2. specific policyThe speech must have high-sounding words and empty promises3. The speech must be concise and short4. clever-choice of words to convey different meanings/tones.5. the use of biblical style to make it formal/ rigid.6. the use of a lot of rhetorical devices to make his address as powerful/ impressive as possible.1。
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Discussion Topic:
Is the problem of wealth gaps between the rich and the poor a world-wide problem? What do you suggest to release this problem?
Stylistic analysis:
II (3-9):
*The poor suffer in the world but…: in the next, after they die; when they go to the next world, i.e. heaven or paradise *This is, in some ways, an admirable solution…. : why? And does the author really think that this is an admirable solution? (Discuss about it) * “the principle of utility”: an artion is judged by whether it will increase or decrease the benefits of those who are affected by the action. *Poverty being caused in the bed…: Poverty was caused by overproduction of children. *overriding: Prevailing
V(21)
Compassion, … is the least comfortable, the least convenient course of behavior and action in our time. : 同情心，加上与之相关的社会努力是我们这个时代最麻烦、最令人不快的 行为和行动方针。 *Also, it is, in the end, the most truly conservative course. … To the extent that … ,above all, should yearn. : Why dose the author think it is the most truly conservative course? Why dose the author say “There is no paradox here”?
How to Get the Poor off Our Conscience
John Kenneth Galbraith
John Kenneth Galbraith(1908-2006)
• An economist, author, professor, presidential counselor and U.S. ambassador to India • The “last American Institutionalist” • an unabashed popularizer of economics • "The Affluent Society" (1958) • 2000 the Presidential Medal of Freedom,the U.S. government's highest civilian honor.
Detailed study:
I(1-2):
*Get the poor off our conscience: conscience, a sense of right and wrong, with an urge to do right *intellectual: appealing to the intellect
(What’s the language features of this article?) Clues: * verbs, *syntax, *variation, *imagery in setting and characterization, *suspense, etc.
Thank you ! Good-bye!
What is the second design? Does the author agree to the argument? What is the argument of the third design? How dose the author refute this argument? *corporate executive: 企业经理人员 *Belief can be the servant of truth-but even more of convenience: Belief can be used in the search for truth. But more often than not it is accepted because it is convenience and self-serving. What is the fourth design? *Finally, when all else fails, we resort to simple psychological denial: 最终，当一切办法都无济于事时，我们就干脆装作没看见。 *All, save perhaps the last, …: save: (prep.) except
IV(12-20)
What is the argument of the first design? Essence? *We have great corporate bureaucracies replete with corporate bureaucrats, … ,(When these …, all been in the Pantagon.): What is the basic view of the author? What is the tone of this statement?
*The American Beauty Rose can be …: 美国这朵玫瑰花后以其华贵让观众倾倒、赞不绝口。而她之所以 能被培植出来，就是因为在早期其周围的花蕾给掐掉了。在经济 生活中情况亦是如此。这是自然规律和上帝意志在起作用。
III(10-11)
What was the Roosevelt revolution? Why does the author call it a revolution? Is he for or against the revolution? How do you know? How did people feel when a number of social measures were put into practice? Were they right成年子女家庭的补助 *food stamps: 食品券 *Worker’s Compensation: 工人（失业）补助金 *subsidized housing: 住房补贴 *disability insurance: 伤残保险 *Cut the knot, for there is no way to untie it: 这是一堆解不开的疙瘩， 只能快刀斩乱麻，统统取消。
John Kenneth Galbraith
Discussion and Pre-class Works:
Why do you think the author choose this title? （Wealth situation) What do you think of the gaps in wealth between the rich and the poor? Is there any way to solve this problem?