In other words, instead of recognizing that capitalism is largely the source of the evils that non-profits try to fight against, Pallotta only notices the material successes of private business and figures non-profits will have to adopt their tactics to be successful. But what does successful mean here? Pallotta focuses solely on raising funds–but the important issue is what those funds actually go to support.
Resistance to capitalism must articulate a vision, not just call for the creation of opposition institutions. A world that has no sacred aspect, a world of mere heaps of matter, is a world devoid of ethics a priori. In such a world, the word oppression is meaningless, and justice is a legal term only. If we are going to challenge oppression and injustice, we have to believe that these are real categories of action, and this demands what is today a radical assertion: people are not just collections of cells, they are real relational entities, and ethics is the ontologically valid study of how such entities can exist and thrive in harmony. Hence, the materialist determinism of Marxism, though not flat-out denied, must be balanced-Hegel wasn’t standing on his head after all. And the desperate post-Romanticism of anarchism must be reconciled with itself-the dualism inherent in it must be transcended and a unity achieved.
“The argument that we can simply apply our ever-increasingly knowledge to the objects before us and increasingly develop a more convenient environment runs into the real experience of humans, that as we manipulate the biosphere to garner given benefits, real costs are extracted, though often in hard-to-predict ways, and often on people who were not involved in the development of the original technology….”
To me, the spiritual-but-not-religious approach, at least among Christians, seems to be a reaction against a traditionalist, conservative, rule-obsessed 19th century Protestantism. But is a rejection of this specific type of religiosity a rejection of “religion” altogether?