翻閱passage38長(zhǎng)難句型：

    For the last two years, many of the best and brightest men in my business have been pleading guilty to illegal acts and marching off to jail. Successful, wealthy, intelligent men turned out to be greedy, arrogant and corrupt.

    Why? Because, as much as anything else this situation underlines one of the realities of the so-called service society. 1)Whereas making things, and the activities related to products, were the main preoccupation of prior generations, making money, and the activities related to money, are the driving forces of our society today.

    To be wealthy is not sinful; nor is poverty a virtue. But the pursuit of wealth and power is so pervasive today as to create something that may be entirely new in America — namely, a money culture. When such a culture grows side by side with extreme poverty, it is potentially dangerous.

    A recent article indicated that business schools were going to encourage the study of ethics as part of the curriculum. If graduate schools have to discover ethics, then we are truly in serious trouble.

    2)I no more believe that ethics can be taught past the age of 16 than I believe in the teaching of so-called creative writing. There are some things that you are born with, or they are taught by your parents, your priest or your grade-school teacher. But not in college or in graduate school.

    The issue of ethics, both in business and in politics, takes on a sharper focus in the money culture of a service economy than in our earlier, industrial days. One of society's main economic activities consists in the buying and selling of stocks, bonds, commodities, real estate, insurance, mutual funds and foreign exchange. Commerce has become depersonalized, carried on by individuals located in rooms, talking into telephones and looking at computer screens, thousands of miles removed from each other. There is no discipline applied to the activity other than its ability to generate profit. Movements of capital and the paper economy related to it is the result of all economic activities.

    3)For the businessmen and the politicians who function in such an environment, virtually the only discipline that can be applied is ethical. Financial scandals are not new, nor is political corruption. However, the potential profits, and the easy with which they can be made from insider trading, market manipulation, conflict-of-interest transactions and many other illegal or unethical activities are too great and too pervasive to be ignored. At the same time, those institutions that historically provided the ethical basis to the society — the family, the church and the primary school — are getting weaker and weaker. Hence, our dilemma.

[FS:PAGE]    過(guò)去兩年里，我這一行里許多最優(yōu)秀最聰明的人違法犯罪步入牢獄。成功的，富有的，聰明的人居然變得貪婪、咄咄逼人而且腐敗。

    為什么?因?yàn)?，和所有其他事物一樣，這種情形凸顯了這個(gè)所謂服務(wù)型社會(huì)的現(xiàn)實(shí)。我們的前輩，主要忙著生產(chǎn)東西，從事與生產(chǎn)相關(guān)的活動(dòng)?，F(xiàn)如今，我們主要忙著賺錢(qián)和與錢(qián)有關(guān)的事情。

    有錢(qián)是無(wú)罪的;貧窮也不是美德。但是今天財(cái)富與權(quán)力卻成了我們的主要追求，以致于創(chuàng)造出了對(duì)美國(guó)來(lái)說(shuō)可能是全新的東西---謂之金錢(qián)文化。這種文化與赤貧相伴而生時(shí)是具有潛在危險(xiǎn)的。

    最近的一篇文章表明商業(yè)學(xué)校準(zhǔn)備將道德學(xué)習(xí)作為課程的一部分。如果研究生院要去發(fā)現(xiàn)道德，那我們就真的有麻煩了。

    我不再相信16歲以后的人可以授之道德，就跟我不相信所謂的創(chuàng)造性寫(xiě)作可以教一樣。有些東西是你與生俱來(lái)的，或者是你父母、神父或小學(xué)老師教的。但不可能是在大學(xué)或研究生院中學(xué)到的。

    在如今服務(wù)型經(jīng)濟(jì)的金錢(qián)文化中，道德的問(wèn)題，無(wú)論商業(yè)上還是政治上，都比我們?cè)缦鹊墓I(yè)時(shí)代更加突出。社會(huì)的主要經(jīng)濟(jì)活動(dòng)之一在于買(mǎi)賣(mài)股票、債券、商品、地產(chǎn)、保險(xiǎn)、共有基金以及外匯。商業(yè)已經(jīng)失去個(gè)性，由個(gè)體在各自的房間里對(duì)著電話，看著電腦屏幕，與千里之外的人進(jìn)行交易。沒(méi)有規(guī)則，只有利益最大化。資本的流動(dòng)以及與此相關(guān)的紙質(zhì)經(jīng)濟(jì)是所有經(jīng)濟(jì)活動(dòng)的歸宿。

    對(duì)在這種環(huán)境中運(yùn)轉(zhuǎn)的商人和政客來(lái)說(shuō)，唯一能應(yīng)用的規(guī)則就是道德。金融丑聞已不新鮮，政治腐敗更是如此。然而，潛在的利益，以及內(nèi)幕交易帶來(lái)利益的便捷、市場(chǎng)操縱、違背公眾利益的交易以及其他許多非法的不道德的活動(dòng)太猖獗太普遍，不能視若無(wú)睹。同時(shí)，那些一直以來(lái)為社會(huì)提供道德基礎(chǔ)的地方----家庭、教堂和小學(xué)卻越來(lái)越弱。這是我們的困境。