3. The concept of success leads me to consider so-called meritocracies and their implications. A meritocracy is a system in which the people who are the luckiest in their health and genetic endowment; luckiest in terms of family support, encouragement, and, probably, income; luckiest in their educational and career opportunities; and luckiest in so many other ways difficult to enumerate--these are the folks who reap the largest rewards. The only way for even a putative meritocracy to hope to pass ethical muster, to be considered fair, is if those who are the luckiest in all of those respects also have the greatest responsibility to work hard, to contribute to the betterment of the world, and to share their luck with others.
3、 成功的概念促使我考虑所谓的精英主义及其含义。精英是在健康和基因上最幸运的人,他们在家庭支持、鼓励上,或在收入上也是最幸运的,他们在教育和职业机遇 上最幸运,他们在很多方面都最幸运,一般人难以复制。一个精英体制是否公平,要看这些精英是否有义务努力工作、致力于建设更好的世界,并与他人分享幸运。
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4. Who is worthy of admiration? The admonition from Luke--which is shared by most ethical and philosophical traditions, by the way--helps with this question as well. Those most worthy of admiration are those who have made the best use of their advantages or, alternatively, coped most courageously with their adversities. I think most of us would agree that people who have, say, little formal schooling but labor honestly and diligently to help feed, clothe, and educate their families are deserving of greater respect--and help, if necessary--than many people who are superficially more successful. They're more fun to have a beer with, too. That's all that I know about sociology.
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