Pankaj Mishra People Quotations

The Arab Spring showed that people are not going to wait for an American president to make good on his big talk about democracy and human rights; they are going to fight for those rights themselves and overthrow pro-American dictators who stand in their way.

A free and rooted society ought to consist of a web of moral obligations. We have the right to ignore them, but we ought to be actually obliged not to let other people starve or to let them lapse into destitution.

As a writer, I tend to be drawn to marginal people - writers, poet-prophets, seers, eccentrics - who embody the deeper ambivalences of their societies and bear deeper witness to their world than the famous figures we are used to celebrating, or demonizing, in our histories.

For almost a century since 1918, the centralised nation-state has been the world's default political form. Its various experiments in industrialisation, urbanisation, mass literacy and consumerism have brought more people into public life.

I am often struck by the anxious inferiority many well-educated British people display towards the U.S., particularly Londoners dazzled by New York, when many postcolonials are accustomed to regarding Britain's old imperial cosmopolis as the true capital of the western world.

The people who encouraged me weren't necessarily writers or readers themselves. They were people who were just pleased to see me devote my life to reading and writing.

When I moved to London in the 1990s, it had changed a great deal. Racism had become deeply uncool. But there has been a return of racism in the guise of "antiterrorism." People who look like myself are immediately suspect. I've become extremely self-conscious about going into crowded public places.

The internet has spawned people for whom knowingness is more important than knowledge. It equips you with the illusion of offering knowledge instantly - and quite easily - so you can read a few articles on a few subjects and feel well informed but not actually know any of those subjects in any depth.

The '60s was the last time when large groups of people in the West searched for alternative modes of being. In a society like India's, which is not fully modern or totally organized, and has a great deal of tolerance for otherness in general, people find the cultural license to try other things, to be whatever they want to be.

The Buddha would not have liked people to call themselves Buddhist. To him that would have been a fundamental error because there are no fixed identities. He would have thought that someone calling himself a Buddhist has too much invested in calling himself a Buddhist.

There was great political uncertainty in South Asia at the time of the Buddha. The older small tribal societies were cracking up and gave way to bigger states. There was much more trade and travel going on than before. To people in the cities the experience of living in a small place where you knew everyone and governed your affairs by consensual democracy had been lost.

I myself, at one time, wanted to be like the explorers of the Himalayas that I used to read about; people intoxicated on the myth of history.

Buddhism has always been a religion for people who've worked their way through a cycle of materialism and still feel discontented and want more, or have questions that their state of prosperity is not answering.

Modernity has created more problems than it is capable of solving. Millions of people are now condemned to wait endlessly for their redemption through modernity.

There have been many instances of people combining the political life with the spiritual life, a life of constant self-examination. Gandhi was a great example of that.

Gandhi saw how people have to re-think their own individuality before engaging in political activity. Otherwise they're just playing the game that the adversary has set out.

I think what's important and extraordinarily practical about Buddhism, is that it offers very concrete methods for people to work with.