Charity as Purchase

2014 ◽  
Vol 69 (2) ◽  
pp. 233-261 ◽  
Author(s):  
Nancy D. Goldfarb

Nancy D. Goldfarb, “Charity as Purchase: Buying Self-Approval in Melville’s ‘Bartleby, the Scrivener’” (pp. 233–261) This essay examines Herman Melville’s “Bartleby, the Scrivener” (1853) in light of recent scholarship in philanthropic studies. Through the lawyer-narrator, Melville’s story discreetly challenges the representation of charity as a viable means of redistributing wealth and restoring balance to an unequal social structure. The narrator masterfully employs the rhetoric of charity to negotiate his role in Bartleby’s tragic outcome, generating a self-promoting narrative that deflects potential criticism. His charitable acts toward Bartleby do not fulfill Kenneth Boulding’s criterion for philanthropy as a “one-way transfer”; rather, they constitute an exchange. In return for his financial gifts, the lawyer assuages his guilt and cheaply purchases “a delicious self-approval.” The story demonstrates the extent to which the profit-oriented culture represented by Wall Street is antithetical to a sense of obligation for others. By neglecting his civic responsibility and excessively valuing money, the narrator finds himself incapable of a spiritual connection with Bartleby and, despairing of his ability to assist his employee, instead offers him charity. Once the lawyer begins to perceive Bartleby as useful, the potential of charity to express human fellowship transforms into a means to profit. “Bartleby” demonstrates how in late capitalism the needy cease to be seen as individual human beings and subjects of their own lives. Rather, they are seen as an occasion for a purchase, an opportunity to achieve one’s objectives by means of what are now tax-deductible donations.

2003 ◽  
Vol 30 (1) ◽  
pp. 38-40 ◽  
Author(s):  
Randall D. Wight

William James addressed the last 3 lectures in Talks to Teachers on Psychology and to Students on Some of Life's Ideals (1899/1958) specifically to students. The first of these lectures, “The Gospel of Relaxation,” encouraged students to be both relaxed and active. The second, “On a Certain Blindness in Human Beings,” promoted awareness of and empathy for the diversity of individual human interest. The last lecture, “What Makes Life Significant,” argued that neither ideals nor passion alone gave life meaning but that the 2 in confluence yield significance. In all, James shared insights suggesting how students might improve their lives.


2018 ◽  
Vol 22 (1) ◽  
pp. 31-49
Author(s):  
Paul Kucharski

My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves.


1978 ◽  
Vol 11 (4) ◽  
pp. 348-354 ◽  
Author(s):  
Wayne C. Thompson

In August 1914 Kurt Riezler accompanied Chancellor Theobald von Bethmann Hollweg to the Supreme Headquarters in Koblenz and Luxembourg. His duties were not clearly defined and included a variety of things: He worked on war aims, parliamentary speeches, revolutionary movements, and domestic political questions. He helped interpret the chancellor's policies to the press, establish guidelines for censorship, and write anonymous articles supporting Bethmann Hollweg's policies. He could be called Bethmann Hollweg's assistant for political warfare.Unlike most Germans Riezler sensed from the beginning that a German victory was not assured. On August 14, 1914, in his first diary entry after the outbreak of war, he noted that although “everybody was apparently happy to be able for once to dedicate himself unreservedly to a great cause, … no one doubts or appears to consider even for an instant what a gamble war is, especially this war.” Riezler also realized that the “ideas of 1914” would not retain their strength forever. “Just as the storm frightens the vermin out of the air—when it becomes quieter again, everything crawls out of its refuge—and emerges again in the state as well as in individual human beings.” This realization protected Riezler from the naive belief that Germany could bear a long war without an obvious effort to achieve a negotiated peace, without a new European order which at most allowed Germany indirect control, and without domestic political concessions to the German masses.


2017 ◽  
Vol 3 (1) ◽  
pp. 25-37
Author(s):  
Indra P. Tiwari

Human beings as natural persons as well as other juristic persons are expected to contribute to the society as part of social responsibility in addition to their defined legal and professional responsibilities with a view to continuously building a better and equally equitable, peaceful and sustainable society. If defined “social responsibility” as the voluntary contribution of the juristic and natural persons, i.e. government, corporations/ companies, organizations/ associations, and individual human beings, should the matter of contributing for the betterment of the society through social responsibility be left to the contributor? Contrarily, in a situation of functioning within the stringent laws, rules and regulation of the Government by all juristic and natural persons, should we expect something more than their legal and main responsibilities from them on the name of social responsibilities? Do society, moreover communities and individuals, expect special/additional social responsibilities from all persons, and if so, what sorts of responsibilities are included with what priorities? Similarly, are there different approaches in defining responsibilities of various persons, juristic and natural? If yes, in what situations and what conditions? Debates are going on about the functions and procedures for undertaking social responsibilities as well. This paper in the above context is discussing the objectives and missions, functions, structure(s), processes, the expectations from social responsibilities fulfilled and unfulfilled, and the impacts in the society as expected and not expected, thereby open up the areas for comprehensive and holistic discussion.


2019 ◽  
pp. 191-220
Author(s):  
Robin West

In this essay I seek to understand why many of the 2011 Occupy Wall Street protestors embraced Bartleby, the dysfunctional scrivener of Melville’s Story of Wall Street, as a fellow traveler in their movement. I first situate Bartleby the Scrivener in the context of classical legal thought, expanding on some claims put forward in a seminal article on Bartleby by Brook Thomas in the 1980s. I then argue that Melville’s scrivener suffered from a psychic and political condition I call “consensual dysphoria.” Bartleby suffered from consensual dysphoria in extremis. The OWSers recognized this—thus their otherwise inexplicable empathic bond with him. Consensual dysphoria, as depicted by Melville and as suffered by Bartleby, I will urge, is a part of the debilitating legacy of classical legal thought that persists today, and in an even more developed and exaggerated form.


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