It is impossible to restore the sustainable societies of indigenous and aboriginal peoples. But the values they embodied - careful stewardship of the earth, modest use of its riches, safeguarding the future of the generations to come, restraint and as high a degree of self-provisioning as possible - can reanimate ancient and still unrealized dreams of a secure sustenence for all.
Some people experience a life-changing sensation that transforms how they see the world after a near-death experience, but the way I see it, we're all dying - nay, we're all dead - and it is up to us to be our own self-necromancers to find some form of life and spirit to reanimate the corpse of a life spent wanting.
Christ knew that by bread alone you cannot reanimate man. If there were no spiritual life, no ideal of Beauty, man would pine away, die, go mad, kill himself or give himself to pagan fantasies. And as Christ, the ideal of Beauty in Himself and his Word, he decided it was better to implant the ideal of Beauty in the soul. If it exists in the soul, each would be the brother of everyone else and then, of course, working for each other, all would also be rich. Whereas if you give them bread, they might become enemies to each other out of boredom.
It must be dawn, and the last breath went out of this body on the table - how long before? Irretrievably gone from this world, as dead as though she had lived a thousand years ago. Men have cut the isthmus of Panama and joined the two oceans; they have bored tunnels that run below rivers; built aluminum planes that fly from Frisco to Manila; sent music over the air and photographs over wires; but never, when the heartbeat of their own kind has once stopped, never when the spark of life has fled, have they been able to reanimate the mortal clay with that commonest yet most mysterious of all processes; the vital force. And this man thinks he can - this man alone, out of all the world's teeming billions! ("Jane Brown's Body")
It is precisely this refusal of the Cartesian paradigm that characterizes Radical Orthodoxy, which seeks to reanimate the account of knowledge offered by Augustine and Aquinas. On this ancient-medieval-properly-postmodern model, we rightly give up pretensions to absolute knowledge or certainty, but we do not thereby give up on knowledge altogether. Rather, we can properly confess that we know God was in Christ reconciling the world to himself, but such knowledge rests on the gift of (particular, special) revelation, is not universally objective or demonstrable, and remains a matter of interpretation and perspective (with a significant appreciation for the role of the Spirit's regeneration and illumination as a condition for knowledge). We confess knowledge without certainty, truth without objectivity.
James K.A. Smith