“Let’s say you were born into a legacy that is, you have come to believe, ruining the world. What can you do? You could be paralyzed with guilt. You could run away from your legacy, turn inward, cultivate your garden. If you have a lot of money, you could give it away a bit at a time—enough to assuage your conscience, and your annual tax burden, but not enough to hamper your life style—and only to causes (libraries, museums, one or both political parties) that would not make anyone close to you too uncomfortable. Or you could just give it all away—to a blind trust, to the first person you pass on the sidewalk—which would be admirable: a grand gesture of renunciation in exchange for moral purity. But, if you believe that the world is being ruined by structural causes, you will have done little to challenge those structures.
…
Inequality was arguably the defining fact of contemporary American life, which struck Hunt-Hendrix as urgently, intolerably wrong. Hauerwas encouraged his students to reckon with the forces that had shaped their lives, even ones that were set in motion long before they were born.
…
Behind every great fortune is a great crime, according to an adage attributed to Balzac—but, unlike the money, the crimes are not fungible. Some took place many generations ago, whereas others are ongoing; some afflict a marginal few, others the whole world. … She wanted to devote her life to rectifying society’s imbalance of wealth and power, but none of the familiar options—endow a professorship? work at a soup kitchen?—seemed to get to the root of the problem. “Most of us spend our lives only embracing or only renouncing where we come from,” Hauerwas told me. “Leah wanted to do the grownup thing, the exceedingly difficult thing—to look all of it square in the face, and then to find a way to make herself actually useful.”
…
The book has plenty of kind things to say about Marx and Engels, but it levels one major critique: they assumed that solidarity among “all of the laborers of all countries” would arise automatically, sparking a revolution, with or without the help of wealthy patrons—an odd oversight given that Engels, the son of rich industrialists, was a proud class traitor himself. On this point, Hunt-Hendrix and Taylor are sympathetic to Durkheim, who maintained in later writing that solidarity must be cultivated through difficult work—in essence, the work of organizing. Given the current distribution of power, working-class movements need upper-class patrons. But how much can activists really trust them?”
-Andrew Marantz, “What Should You Do with an Oil Fortune,” THE NEW YORKER, August 7, 2023
This^ New Yorker article about a “proud class traitor” irresistibly reminded me of Albert James Moriarty ¯\_(ツ)_/¯
Particularly manga Albert in Ch.62-63 🌹












