lesson1Howtogetthepooroffourconscience.ppt

1、,lesson one How to Get the Poor off Our Conscience,About the Title:,“Conscience” refers to the sense of right and wrong and the urge to do right. Conscience is unique to us human beings and distinguishes men from animals. When we did something wrong, we would suffer from an ill conscience, we would

2、feel guilty. “To get something off ones conscience” is a phrase, meaning “to ease the burden on ones conscience by finding excuse for or justifying the existence of something bad or wrong”, “to try not to bother oneself for the existence of something unfair”.,About the Title:,To understand the meani

3、ng, you just recall your experience of passing by a beggar without feeling guilty. The title seems to suggest that the author is to offer some solutions to get the poor off our conscience. However, Does he really do so? Does he really think it right to get the poor off our conscience?,Discussion,Top

4、ics： 1.只有富人得到保护， 穷人才能变富。（茅于轼、吴敬琏）(Only the interests of the rich are protected, can the poor become rich) 2. 对弱者的态度，检验着一个社会的道德底线。 （The attitude toward the poor can test the moral bottom line of a society.) 3. 一个健全的市场经济， 能够使一个人在追求个人最大利益的同时贡献于社会。-Adam Smith A healthy market economy is one which enable

5、s a person to contribute the society while seeking the greatest individual interests,韩志国微博,【 政府不能变相掠夺民众财产a covert act of plundering】 国富民穷是中国经济的现实危险。税收连年大幅增长,表明中国的财税体制出现畸形malformation;发展趋势；极速running time 货币化monetization与土地财政形成了国民财富的大规模重新分配，社会公众分享的改革成果又重新回到了政府手中。这是一种公开的但却是无形的掠夺，对整个社会所造成的深层伤害不可低估。,The

6、disparity between the rich and the poor,1% of the world population holds 99% of the world wealth. There are ten million (dollars) millionaires in the world while there are one billion poor people who live on less than $1.25per day. 【贫富悬殊】地球上1%的人掌握了99%的财富， 100万美元以上的人有一千万， 而每天不足1.25美元的贫困人口有10亿。 -A sta

7、tistical figure from the miniblog.,4. What do you know about the disparity between the rich and poor in China?,The poor people,A beggar,The poor,Representatives,The Author,Galbraith, far left, as US ambassador to India, 1961,John Kenneth Galbraith (1908- 2006),John Kenneth Galbraith was a leading sc

8、holar of the American Institutionalist school and arguably the most famous economist in the post-World War II world. His views were a stinging indictment(指控) of the modern materialistic society that championed(支持) personal achievement and material well-being over public interest and needs. In spite

9、of these views, he served as an advisor in both the American and Canadian governments from the 1930s onward.,Galbraith was born October 15, 1908, in southern Ontario, Canada, to a farming family of Scotch ancestry. He studied agricultural economics at the Ontario Agricultural College and graduated w

10、ith distinction in 1931. He studied agricultural economics at the University of California, receiving his Ph.D. in 1934. In this year he also began his long, though frequently interrupted, tenure (任期)at Harvard University. Galbraith taught intermittently at Harvard in the period 1934 to 1939. From 1

11、939 to 1940, he taught at Princeton University. From 1943 until 1948,he served as editor of Fortune magazine. In 1949, he was appointed professor of economics at Harvard. Galbraiths academic career frequently gave way to public service. He worked in the Department of Agriculture during the New Deal

12、and in the Office of Price Administration and Civilian Supply during WW II. After the war in Europe, Galbraith worked with the Office of Strategic Services directing research on the effectiveness of the Allies strategic bombing of Germany.,He was a speechwriter in the presidential campaign of Adlai

13、Stevenson and then chaired the Democratic Advisory Council during Eisenhowers administration. He campaigned for President John F. Kennedy, and after Kennedys victory he was named U.S. ambassador to India in the early 1960s. An outspoken critic of U.S. involvement in Vietnam, he campaigned on behalf

14、of presidential hopefuls Eugene McCarthy (1968) and George McGovern (1972). Later he worked in the campaigns of Morris Udall (1976) and Edward Kennedy (1980).,Galbraiths major intellectual contributions lie in the trilogy The Affluent Society (1958), The New Industrial State (1967), and Economics an

15、d the Public Purpose (1973). Along the way he published over fourty other books, including two novels, a co-authored book on Indian painting, memoirs, travelogues, political tracts(短文), and several books on economic and intellectual history.,The Affluent Society examined the continuing urgency that

16、affluent societies attach to higher consumption and production. It argued that the outmoded mentality of more-is-better impeded the further economic progress. Advertising and related salesmanship activities create artificially high demand for commodities produced by private businesses and lead to a

17、concomitant(伴随的) neglect of public sector goods and services that would contribute far more to the quality of life.,Galbraiths breakthrough as a best-selling author came with The Affluent Society for which he was honored with the American Economic Associations prestigious presidency. The book also i

18、nfluenced both the Great Society program and the rise of the American “counterculture” in the 1960s. After years served in both the American and Canadian governments, Galbraith returned to scholarly activity, extensive travel, and writing, using Harvard University as his home base.,In January 1997 G

19、albraith, in a lecture at the University of Toronto, again espoused(support) his views that governments should create jobs by direct intervention in the economy. Although he represented the obscure Institutionalist school of economic thought, he nonetheless continued to convey his message that “ther

20、e must be, most of all an effective safety net of individual and family support for those who live on the lower edges of the system.”,Some of Galbraiths Ideas,In The Affluent Society Galbraith asserts that classical economic theory was true for the eras before the present, which were times of “pover

21、ty”; now, however, we have moved from an age of poverty to an age of “affluence,” and for such an age, a completely new economic theory is needed. Galbraiths main argument is that as society becomes relatively more affluent, so private business must “create” consumer wants through advertising, and w

22、hile this generates artificial affluence through the production of,commercial goods and services, the public sector becomes neglected. He points out that while many Americans were able to purchase luxury items, their parks were polluted and their children attended poorly maintained schools. He argue

23、s that markets alone will underprovide (or fail to provide at all) for many public goods, whereas private goods are typically overprovided due to the process of advertising creating an artificial demand above the individuals basic needs. This emphasis on the power of advertising and,consequent overc

24、onsumption may have anticipated the drop in savings rates in the USA and elsewhere in the developing world. Galbraith proposed curbing the consumption of certain products through greater use of consumption taxes, arguing that this could be more efficient than other forms of taxation, such as labor o

25、r land taxes. Galbraiths major proposal was a program he called “investment in men” a large-scale publicly-funded education program aimed at empowering ordinary citizens. Galbraith wished to entrust citizens with the future of the American republic.,Detailed study of the Text,Part I (paras1-2) These

26、 are the opening paragraphs. The author , without beating about the bush, comes straight to the theme. In stating “our conscience”, the author seems to indicate that he is included in the search of ways of “getting the poor off our conscience, thus making it sound that he is reflecting on a moral si

27、n we are all guilty of , rather than adopting a condescending(故意屈尊,叫人欠情的) way of preaching. The author points out that the search has been “an,Part I (paras1-2),intellectual preoccupation for centuries” and continues to be so “in our own time.” the “our” implicitly(含蓄地,暗中的) includes all people who a

28、re not poor.,Para.1,An Intellectual Preoccupation for centuries 1. How does the author begin this article? Does he come right to the theme or does he begin in a indirect way? The author comes directly to the theme and states that to get the poor off our conscience is an intellectual preoccupation fo

29、r centuries and continues to be so in our own time. 2. How do you think of such a beginning? Is it good? Why?,(- it is good because this is an essay of argumentation. It is better for the author to come to the point right away than to beat around the bush. It is important for an argumentation to be

30、precise in idea, clear in stand, forceful in language and to avoid wordiness.),Para.1,3.Q:what is the oldest of human exercises the author would like to reflect on? 1) I want to think seriously about one of the oldest practices of human beings 2) reflect on sth: to think it over seriously, to contem

31、plate sth 严肃考虑一种人类最古老的活动 3) The use of we and our here seems to indicate that he is included in the search of ways of getting the poor off our conscience. He is not preaching something. He is discussing a moral sin, of which he himself is guilty of. In this way, the author brings readers close to hi

32、m.,Para. 1,4.we had undertaken to get the poor off our conscience. (1) conscience: a sense of right and wrong, with an urge to do right (2) get the poor off our conscience:不为穷人的存在感到内疚 5. Q: What does the author want to reflect on? He wants to discuss how people have been trying not to feel guilty ab

33、out the existence of the poor people, to justify the continuing existence of poverty,Para.2,1. Rich and poor have lived together, always uncomfortably and sometimes perilously, since the beginning of time. 1) perilous: involving risk; dangerous 2). what does the author mean when he uses “perilously”

34、?,Para.2,The author must have in mind the slave uprisings(such as the slave revolt led by Spartacus in ancient Room), peasant uprisings and workers strikes. The poor and the rich can never live in peace. There are always fights and bloods. If the disparity becomes too great, the poor will rise up ag

35、ainst the rich and cause much damage.,Rich vs poor,Rich vs poor,Para 2,3. Plutarch was led to say: “ an imbalance between the rich and poor is the oldest and most fatal ailment of republics.” 1) pay attention to how the author expresses the idea. “Plutarch was led to say” implies that it was the act

36、ual existence of the rich and poor or the logic of his analyses that made him come to such a conclusion. 2)贫富不均乃共和政体最致命的宿疾,3) Plutarch:(45-125) A famous priest, moralist of Ancient Rome. By his writings and lectures, Plutarch became a celebrity in the Roman Empire. At his country estate, guests from

37、 all over the empire came for serious conversation, presided over by Plutarch. Many of these dialogues were recorded and published. The 78 essays and other works which have survived are now known collectively as the Moralia. His most famous works are Palallel Lives (对比列传 a collection by him of short

38、 biographies of the leading political figures of ancient Greece and Rome),4. republic: a state or nation in which the supreme power rests in all the citizens entitled to vote and is exercised by representatives elected, directly or indirectly ,by them and responsible to them. Here refers to the Roma

39、n Republic, the earliest republic state. However, only a small number of its residents were entitled as citizens. Therefore, the essence of the roman republic is still the ruling of a small group. 5. “was led to say” implies that the statement was not made subjectively. Rather, it is the logical con

40、clusion of his studies and analyses.,Para 2,6. ailment: a common and slight illness, often a chronic one 7. Whats the purpose of this quotation? The author uses the quotation to prove his points that poverty is a perpetual problem from the beginning of time since the Roman republic already suffered

41、the same problems 2,000 years ago.,8. And the problems that have been an intellectual preoccupation for centuries. 1) intellectual: appealing to the intellect 2) intellectual preoccupation: a subject or problem interested and thoroughly studied by the intellects such as those great economists, think

42、ers, philosophers mentioned in the text. 有思想有学问的人几百年来孜孜不倦思考探索的问题 3) Explanation: For centuries those with high intellect have been searching for explanations to justify the coexistence of the rich and poor.,Para.2,9. Why have such problems been an intellectual preoccupation for centuries? Because li

43、ke other fundamental questions such as “what the nature of human being is”, those problems concerning the coexistence of affluence and poverty are both philosophical and moral in nature and thus tend to arouse the interest of intellects.,Para.2,10. They continue to do so in our time. 1) The previous

44、 sentence refers to history. This one tells of the present. 2) “so” refers to the fact that the problems continue to be an intellectual preoccupation.,Part II (paras.3-9),This part deals with the five solutions that had been offered in history. These solutions are arranged chronologically.,Para.3,1.

45、 How the author introduces the five solutions offered in history and what kind of expressions the author uses for the transition from one solution to another? The author arranges the five solutions in chronological order (according to time succession). Sentences and phrases indicating time successio

46、n are used for the transition: the author uses phrases indicating time succession: one begins with.; much, much later. The late dawn of the industrial revolution; in the 1830s.; by the middle of the nineteenth century.; in the course of the present century,Para.3,2. The poor suffer in this world but

47、 are wonderfully rewarded in the next. 1) This idea is not only embodied in the Bible but also common in Buddhism. 2) in the next: after they die, when they go to the next world, i.e. heaven or paradise. 3. Their poverty is a temporary. 1) meek: patient and mild, submissive In the Bible, meek is use

48、d in a positive sense. To be meek is a virtue of believers. But here, the word is used ironically, meaning submissive. 2) inherit the earth: to dominate the earth, to become masters 他们的贫困只是一种暂时的不幸；如果他们贫困但却温顺，他们最终将成为这个世界的主人。,The rich man and Lazarus,Resurrection of Lazarus,Para.3,3) The idea of this

49、statement may come from Luke xvi 19-25, King James version: 19 “There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously everyday; 20 “ And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21 “ And desiring to be fed with the

50、 crumbs which fell from the rich mans table: moreover the dogs came and licked his sores. 22 “And it came to pass, that the beggar died, and was carried by the angels into Abrahams,Para.3,bosom: the rich man also died, and was buried. 23 “ And in hell he lifted his eyes, being in torments, and seeth

51、 Abraham afar off, and Lazarus in his bosom. 24 “ And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25 “ But Abraham said, son , remember that thou in thy lifetime received thy

52、good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.”,4 . This is, in some way, an admirable solution. It allows the rich to enjoy their wealth while envying the poor their future fortune. 1) Why is this an admirable solution? Because in this way, the rich

53、will not feel guilty and can happily enjoy their present life while the poor will have something to look forward to - their future fortune, and will meekly accept their current misery. 2) Does the author really think it an admirable solution? How do you know? No. He is being ironical here. He calls

54、it “an admirable solution” because now the rich can “get the poor off their conscience”. We can know that from the authors stating that the rich will envy the poor their future fortune”.,Para.4: Solution offered by Bentham,1. the problem and its solution began to take on their modern form: 贫富不均这一问题及

55、其解决方法开始具有现代形式 2.Jeremy Bentham, a near contemporary of Adam Smith, came up with the formula. 1)Adam Smith ( 1723-1790) :Scottish moral philosopher and economist famous for The Wealth of Nations, which is generally recognized as the foundation work of classical economics. In the work The Wealth of Na

56、tions, Smith advocated the theory of the division of labor and asserted that in a Laissez-faire economy the impulse of self-interest would bring about the public welfare.( Laissez-faire : French, the principle of allowing peoples activities esp. business activities to develop without control 放任自流,自由

57、放任主义）,Adam Smith,Jeremy Bentham,2) The Wealth of Nations: easily the best known of Smiths writings, is a mixture of descriptions, historical accounts, and recommendations. The wealth of a nation, Smith insists, is to be gauged(measured) by the number and variety of consumable goods it can command(支配

58、). Free trade is essential for the maximum development of wealth for any nation because through such trade a variety of goods becomes possible.,Smith assumes that if each person pursues his own interest the general welfare of all will be fostered. He objects to governmental control, although he ackn

59、owledges that some restrictions are required. The capitalist invariably produces and sells consumable goods in order to meet the greatest needs of the people. In so fulfilling his own interest, the capitalist automatically promotes the general welfare. In the economic sphere, says Smith, the individual acts in terms of his own interest rather than in terms of sympathy. Thus, Smith made no attempt to bring into harmony his economic and moral theories.,3) Jeremy Bentham(1748-1832): English philosopher and social reformer who laid the foundation for widesprea