One of the most potent, propagandistic memes advanced by the corporate well-to-do in the United States today has been the projection of themselves as lovers of philanthropy and charity on behalf of the needy and less fortunate. In the past, such exercises in ersatz empathy were carried out by Henry Ford, Dale Carnegie, Howard Hughes and the robber baron John D. Rockefeller, who was infamous for throwing dimes to poor people. Today, the banner of charity is paraded by the likes of Bill and Melinda Gates, the Koch brothers, Warren Buffet, Michael Bloomberg and George Soros - all of whom are heralded and praised by the media or opportunistic politicians for their apparent generosity of spirit.
The super-wealthy of the world can undoubtedly feel good about their big-heartedness. Some might even see the private accumulation of massive wealth as morally justified, even in the face of profound inequality - that is, justified so long as they can somehow claim that their great individual wealth will inevitably "trickle down" to the have-nots. Of course, very few economists today would have the temerity to defend trickle-down economics. This is why the latter idea has to be reconfigured in more positive terms. Instead of trickle-down economics, we now have the rich speaking openly about "corporate social responsibility" and broadcasting their beneficence through charitable foundations.
What about Bill Gates? Well, from a Gates Foundation perspective there is charity and then there is a "smarter kind of charity." Thus, whether it is health care in third-world countries or education in the United States, the operative principle behind the Gates Foundation is the expression of compassion for the poor through making market forces "work better." Paradoxically, "smarter charity" turns private greed into a public good! As socially caring and responsible as the Gates approach may sound, it is a kind of "invisible-sleight-of-hand" that modern capitalists cheer on. In other words, this form of corporate charity becomes a kind of self-rewarding capitalist enterprise because it is able both to maximize profit through tax breaks, and subtly cement capitalist economic, social and political policies that reflect the interests of the super-rich - from monopolization to privatization of public goods and institutions. So, it turns out that much of the giving involved here is not giving for the sake of promoting the common welfare, but philanthropy for private profit and corporate self-interest at the expense of long-term public good.
To be sure, the Gates Foundation and other large-scale charitable foundations may not be involved in tax fraud or other illegitimate activities that have been associated with a great many charities. Moreover, there are many who might reasonably claim that some of these super-rich icons of philanthropy have genuinely altruistic motives for doing what they do. Perhaps some of them do. However, for the sake of elevating the discussion beyond mere name-calling, let me propose a more general way of distinguishing authentic from inauthentic charity by way of an analogy we can all readily grasp.
In a conversation, one way of keeping the person you're speaking to at a distance is to act as if you are listening to them and then refuse to really hear what they are saying. This might be carried through by believing you know in advance what they will say, by constantly interrupting them, by finishing their sentences for them, by talking over them or by assuming that you know better than they do what needs to be said next.
To authentically acknowledge the other in a conversation is to be willing to allow that what they say may not conform or agree with your perspective or opinion. This kind of fundamental openness to what another person is saying is difficult to achieve. However, it is often practically and intellectually rewarding since it can introduce a new direction or possibility into the conversation - and perhaps alert participants to the insularity or narrow-mindedness of their own perspectives. In this sense, authentic conversations require a certain level of humility as well as a genuine desire to empower the other by listening closely and responding thoughtfully to what they say.
There is also an important sense of charity as empowering the other at the level of interpretation. This is exemplified in what are called "charitable readings," where charity is thought of as a mode of openness and affirmation of the other's argument or perspective - openness to the "otherness of the other" to put it philosophically - even when this otherness may confront or directly challenge one's own views or opinions. An authentically charitable reading is actually beneficial for all concerned since it ensures that any further critique tells against the best interpretation of arguments on both sides. By contrast, an inauthentic charitable reading would be desultory and in some cases patronizing. In such a situation, readers or listeners would take only perfunctory interest in what was said, or look for ways to deflect or absorb the arguments or opinion of another into their own "superior" view.
In both these cases, what is important is that real conversation and authentically charitable readings are empowering because they are forms of recognition of the other person or opposing point of view as persons or perspectives worthy of respect. In order for such recognition to take place it is necessary that we not attempt to control outcomes, gain advantage or egotistically seek attention or praise. This notion of respect and recognition in conversation or interpretation can be constructively compared to inauthentic and authentic forms of charity. When charity is inauthentic it is because it is controlling and self-interested rather than concerned with the on-the-ground, long-term good of the other. Hence, in many cases, beneath a supposed generosity of spirit, there is an unarticulated desire by the mega-wealthy to unilaterally and paternalistically direct those who have been marginalized or underprivileged in such a way that the status quo world of structured disparities in wealth and income, or unjust applications of the rule of law, are never fundamentally challenged or questioned.