I find it tremendously hopeful that “Stoner” is thriving in a world in which capitalist energies are so hellbent on distracting us from the necessary anguish of our inner lives. “Stoner” argues that we are measured ultimately by our capacity to face the truth of who we are in private moments, not by the burnishing of our public selves.

The story of his life is not a neat crescendo of industry and triumph, but something more akin to our own lives: a muddle of desires and inhibitions and compromises.

The deepest lesson of “Stoner” is this: What makes a life heroic is the quality of attention paid to it.

Americans worship athletes and moguls and movie stars, those who possess the glittering gifts we equate with worth and happiness. The stories that flash across our screens tend to be paeans to reckless ambition.

It’s the staggering acceleration of our intellectual and emotional metabolisms: our hunger for sensation and narcissistic reward, our readiness to privilege action over contemplation. And, most of all, our desperate compulsion to be known by the world rather than seeking to know ourselves.

The emergence of a robust advertising culture reinforced the notion that Americans were more or less always on stage and thus in constant need of suitable costumes and props.

Consider our nightly parade of prime-time talent shows and ginned-up documentaries in which chefs and pawn brokers and bored housewives reinvent their private lives as theater.

If you want to be among those who count, and you don’t happen to be endowed with divine talents or a royal lineage, well then, make some noise. Put your wit — or your craft projects or your rants or your pranks — on public display.

Our most profound acts of virtue and vice, of heroism and villainy, will be known by only those closest to us and forgotten soon enough. Even our deepest feelings will, for the most part, lay concealed within the vault of our hearts. Much of the reason we construct garish fantasies of fame is to distract ourselves from these painful truths. We confess so much to so many, as if by these disclosures we might escape the terror of confronting our hidden selves.

revelation is triggered by literature. The novel is notable as art because it places such profound faith in art.

In their quest for social change, givers like Arnold are reluctant to support “causes”; they want to “solve problems—big ones,” as Callahan puts it. But, in Arnold’s case, lessons had to be learned along the way. His early forays into philanthropy, including an effort to reform public pensions, were scorned, with critics noting that Enron’s collapse had resulted in the loss of billions of dollars in pension funds.

Moskovitz and Tuna weren’t keen to embrace traditional development organizations, which they are inclined to view as lethargic and bureaucratic. For them, grant making is akin to venture-capital investing: they want to act decisively and disrupt traditional models and structures. They have contributed $32 million to a group called Give Directly, which is not interested in vaccinating children, digging wells, building toilets, and creating schools. Rather, it gives cash handouts to the poor, who are free to spend the money as they wish. Callahan is skeptical of the ideology guiding Moskovitz and Tuna—who favor Silicon Valley mantras such as “empower individuals over institutions”—but he knows they are too influential to ignore. The couple will give away hundreds of millions of dollars every year. They are not yet thirty-five years old.

There are growing concerns about the influence and reach of the superwealthy: “Philanthropy is becoming a much stronger power center,” Callahan says, “and, in some areas, is set to surpass government in its ability to shape society’s agenda.” The state has retreated; the givers have advanced.

in many U.S. cities, elected officials are overwhelmed by debt obligations, and as a result have precious little money to spend on parks, museums, and other public services. The givers have no such constraints. In Boston, the Barr Foundation has done much to shape the city’s arts, culture, and political milieu. In Houston, Richard Kinder is helping to forge a massive network of urban trails. In Detroit, the Kresge Foundation is contributing funds for a new light-rail system. In New York, the Leon Levy Foundation has helped to revitalize a pair of Brooklyn landmarks, the Brooklyn Public Library and the Brooklyn Botanic Garden. These are worthy endeavors, but Callahan is right to express concern about a fundamental shift of power from a “hollowed-out public sector” to elite private givers who are not fully accountable and operate in dark corners.

In 2008 Stephen A. Schwarzman, another cofounder of Blackstone, gave $100 million to the New York Public Library at a moment when the Library was secretly undertaking a dubious real estate and construction scheme. For nearly a decade, the NYPL refused to reveal how Schwarzman’s money was being utilized. Only in recent months did the Library account for the gift’s use: the $100 million formed part of the endowment and will soon be used for new renovation projects.

Under an initiative backed by Broad and like-minded funders, L.A. could add hundreds of new charter schools in a decade. Broad is quick to refute allegations that he is overreaching: “I think everyone is getting heard,” he informed Callahan. “We’re getting heard, the philanthropists. The unions and administrators are getting heard. Overall, we’re creating debate.”

That may be so, but increasingly the debate is among people who already agree. The Givers makes a persuasive case that the superwealthy are expanding their influence at a moment when many Americans are bolting from civic and political life. The author, drawing on the scholarship of Theda Skocpol, evokes an earlier era when mass-membership organizations such as trade unions flourished, giving ordinary citizens a certain degree of influence vis-à-vis elite power structures. These days, he writes, “We’re fast moving toward a future where private funders, not elected officials and the citizens they answer to, choreograph more of public life.”

Of the top eighty American foundations, only twenty-six post detailed information about their current grant making on public databases. The Susan Thompson Buffett Foundation, endowed by Warren’s wealth, “has no real website and the information available on its grant making through tax returns is always a few years out of date,” Callahan notes.

The Givers is alive to these and other contradictions in the philanthropic sector and poses thorny questions for elected officials and nonprofit leaders: why is a check to a right-wing think tank tax-deductible but a check to a conservative senator is not? Why are many large foundations spending a mere 5 percent of their assets each year when they can easily afford to spend more? Why do so many foundations exist in perpetuity, instead of “spending down” and closing their doors? Why is the sector so lightly regulated by government, particularly the IRS? Finally, what exactly is the public getting in exchange for colossal tax breaks granted for philanthropy, which mainly go to rich people?

The Givers, which went to press before Donald Trump was elected, concludes with a stark and prescient warning: the nonprofit sector should initiate its own reforms, before politicians do it with a heavier and more mischievous hand. “It’s not okay,” he warns, “to settle for a status quo in which the foundation world remains forever a black box.” His proposals for change—the creation of a new U.S. federal office of charitable affairs, a reevaluation of what should qualify for tax-exempt status, trustee boards that are more inclusive and transparent—are not likely to be embraced in Trump’s Washington, however.

Katz, writing after Trump’s victory, argued that Callahan has sidestepped the central issue: Our current dire political situation is the product of both traditional American anti-statism and a very different and deliberate assault on the state by plutocrats. We do not have so many billionaires, and thus mega-foundations, because we now have a larger and more adept entrepreneurial class, but because the structure of (mostly federal) economic policy has been captured by people of wealth, who have rewritten the laws to enable themselves to become extraordinarily rich…It seems to me that the new plutocrats are in fact the problem, and they are quite unlikely to be part of the solution, as Callahan contends.

My own wish is that Callahan had confronted, in a more pungent way, the structural features of the behemoth that looms before him: the grant-making model itself, upon which modern American philanthropy rests. Foundation leaders advocate transparency, inclusion, and equality, but they operate in a strikingly hierarchical manner. They are a cloistered elite.

Does this top-down model—in which grantees spend immense time and energy chasing cash—inhibit the growth of dues-paying organizations, which may be more vibrant and democratic than nonprofit organizations dominated by an aloof board of trustees and an executive director? Passages in The Givers suggest that Callahan has pondered these matters, but he stops short of a full critique.

There are now more than ninety thousand private foundations, whose assets total $700 billion. These foundations supply money to more than a million tax-exempt, nonprofit organizations. Some of these nonprofits are financially secure, but many chafe under immense anxiety as they await annual grants from their masters in the foundation suites.

Textured with Williams’ usual grain and kept alive by his keen eye for detail, “The Sweet East” essentially sees America as a series of concentric cults. Lillian is like a teenage Virgil leading us on a tour through some kind of stupid new hell where anyone who believes in anything does so with an all-defining religiosity that demands to be mocked.

Everyone sees her as the perfect screen on which to project their own narrow view of the world. That’s true of the self-obsessed filmmakers who “discover” Lillian on the street (they’re played by Ayo Edebiri and Jeremy O. Harris, both very funny as hyper-talkative artists who assume that everyone sees the genius of their inane period piece). It’s true of the hunky movie star who turns her into the paparazzi’s latest cause célèbre (Jacob Elordi), and it’s true of the set PA Mohammed (Rish Shah), who’s convinced that he alone can “save” her.

She always was something, she never is something, and the movie around her seems unsure if that’s sustainable. On the one hand, Lillian is the only character who avoids the embarrassment that naturally attends sincerity, and there’s a palpable degree of wish fulfillment baked into a character who so convincingly doesn’t give a shit (even though everyone is obsessed with her). To paraphrase one of the people she encounters, Lillian is Teflon enough to defy a digital culture that force-feeds her a series of unworthy choices, and she emerges from every encounter unscathed… whereas other characters are liable to get their heads blown off. In a film that adopts a “South Park”-like approach to making fun of everyone, Lillian is never the butt of the joke.

On the other hand, there are a few fleeting moments in which “The Sweet East” confronts its heroine with something approaching self-awareness. Her wanton use of the word “retarded” — a slur that the Dimes Square crowd embarrassingly tried to reclaim as an expression of their freedom from liberal moralizing — feels at first like an unfortunate side effect of a movie that allegedly features appearances from Peter Vack and Betsey Brown (their names appear in the credits, but I never clocked them on screen). Later, however, someone coolly confronts Lillian about that habit, leaving her at a total loss for words. When another character snipes that they “don’t like being told things about myself,” it almost sounds like the movie is admitting to a posture of its own — that it’s recognizing that lack of belief as a belief system unto itself.

This is a fun — and sometimes very funny — movie that is virtually impossible to make fun of in return, and at the end of the day, that might be the only metric of success that matters to it.