“我们的社会从拿市场经济做工具，变成被市场价值所操控。市场填补了公共舆论的*，它提供了一种看似有意义的方式来界定事物的价值，而事实上，它往往会加重这种公共舆论的空洞性。”他就像是严厉的老师在斥责学生一样，严肃地说，“我们需要每一个人不止是抱怨两句，叹息自己运气不好，而应该认真反思，严肃地辩论。”
-------- “他说的跟我没啥关系，我学经济，他讲社会公正什么的”------
在圣保罗大教堂的辩论即将结束的时候，现任英国独立监督委员会主席的彼特·塞尔比站起身说：“桑德尔是一位非常优秀的教授，但是我对他的新书有一点担忧，它让你有种错觉，仿佛厘清思想就能够改变行为，但事实上，往往是行为影响着思想。我很怕今天的讨论让大家心安理得地认为问题已经解决，却没有实际行动。”
这种担忧恐怕已经成真了。虽然被桑德尔极富感染力的演讲折服，一位在英国主修经济学的中国学生在回国后回忆起当天参与讨论的情形，却如同重述看过的电影一样，仿佛在讲另一个世界的故事：“哦，那个教授挺能说的，但他说的跟我没啥关系，我学经济，他讲社会公正什么的。”
作为桑德尔的学生，斯黛芬尼也有类似的担忧。“我们总是要在碰上新一轮的经济危机时，才会想起来市场并不可靠，可一旦风波过去，我们像是把这些事情忘得一干二净。”
“你当然可以说，市场将会帮助我们解决这些问题。”**挂着十字架的彼特扶了扶眼镜，“但是首先你要意识到，正是市场本身产生了这些问题。”
不过，桑德尔本人却充满信心地认为：“只要构建起坚实的公共讨论机制，我们不仅可以决定市场在社会中的定位，还能在以后更多的社会事务上加强公共辩论。”
尽管总在努力说服人们严肃反思这个“钱的时代”，但是“有钱就能买”这件事，还是在桑德尔身边继续着。朋友家的孩子也曾给他寄来过一张写着“谢谢你”的纸条，当然，这是那个朋友花了1美元“买”来的礼貌教育成果。
“不过我光看笔迹就知道，这个‘谢谢你’写得很不情愿，像是受着某样东西的胁迫。”桑德尔说。
原文刊于2012年10月24日冰点周刊
地址：http://zqb.cyol./html/2012-10/24/nw.D110000zgqnb_20121024_1-12.htm
《What Money Can't Buy》读后感(六)：【转】Review of Michael J. Sandel's What Money Can't Buy: The Moral Limit of Markets
转一篇值得一看的外文评论，没工夫等翻译的先看英文吧。
原文在此：http://.deirdremccloskey./editorials/sandel.php
Michael Sandel of Harvard teaches Government and, especially, justice, for which he is internationally known. His book is sweetly written, and offers a good occasion to examine the moral convictions of munitarians, and their distaste for the market.
One cannot but agree with Sandel that the study of markets should be remoralized. We should know why we believe, morally speaking, that bread should be allocated by a market but children should not. It's not enough to simply sneer, from left or right or middle. Even economists need to do the philosophical work. "Markets are not mere mechanisms," Sandel wisely observes. "They embody certain norms" (p. 64). "Market reasoning is inplete without moral reasoning" (p. 81). He is correct to stand thus against the naïve wertfrei line which Samuelsonian economists value so much.
ut the book does not do the work. Sandel is sophisticated about moral and political theory, yet his book is puzzlingly shallow. He does not provide, as he promises early on, moral reasoning, "a philosophical framework for thinking through" the "role and reach of markets" (p. 11). Instead he provides a tendentious assault, often veiled as mere reporting of what "some people" say (p. 20 and throughout), on what he claims is an unprecedented drive to price everything, "market triumphalism" (p. 14). He does battle with the more easily defeated utilitarian economists (Judge Richard Posner, for example), but ignores the best that has been thought and written on the merits of a mercial and innovative society (by John Tomasi in a recent book among many others). That is, Sandel doesn't raise the philosophical game of the people he is lecturing. Instead he plays to their least examined political dispositions—their disposition to mere fairness unanalyzed and their disposition to mere disgust unhistoricized.
He does, to his credit, give many interesting examples of the moral dilemma in choosing money over status or queuing to allocate things, from selling kidneys to buying baseball players. Yet surprisingly for someone who has taught over the years 15,000 students in his famous course, Moral Reasoning 22, Sandel's moral ideas in the book have no discernible connection to human moral thinking since Moses and Confucius and Socrates. The kids deserve better.
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