印度海外高管 印度沒有榮譽 合同 友誼 尊嚴的概念

印度海外高管談印度：沒有榮譽 合同 友誼 尊嚴的概念

  李洪德 2024年7月20日 於加拿大

給世界各地的同胞們提個醒，與人打交道，要看其國家文明或文化給其人種塑造的本性；有些人種，沒有人性化，認為能夠成功欺詐是聰明。

沒有對比，不知好與壞。看過本文，理解印度這個具有古老文明的國家，理解它智力奇特的國民，同胞一定會感謝孔子克己複禮的努力，感謝董仲舒把雜散流傳的儒家思想係統簡潔化，三綱五常仁義禮智信，易記易理解易執行。更要感謝漢武帝，罷崛百家獨尊儒術，把同胞培養成合格的人。

有感於2024年7月9日YouTube視頻 《賈楊特班達裏海外高印：講述他眼中的印度和中國的區別》Jayant Bhandari: What is the difference between India and China?  https://www.youtube.com/watch?v=xZ0lIeijlGY&t=85s

為什麽印度人種，建橋橋塌，建壩壩跨，搞垮歐美，搞垮加拿大？看看理性的印度人自己說，真是太可怕了。看看我的文章《為什麽中國人智商IQ遠遠高於他人》：平均智商IQ，中國人115-118，歐美人低於102，印度人92-96，撒哈拉以南的人85。低智商的人做事兒不計後果。從智商水平反思生活狀態：中國人享受和平，國際智力競賽各國隊都離不開中國人。歐美人擅長血腥殺戮，撒哈拉以南人擅長絲襪套頭掙錢。

現代研究表明，任何國家，任何族群，甚至同一個家庭的人，智商IQ，都是有高有低，不同人群的智商比例不同，看看老外畫的世界人口智商分布圖。

圖片來源：https://www.quora.com/Why-is-Chinas-average-IQ-so-much-higher-than-the-USA

上圖證明，比較而言，中國人，高智商人群的比例高於任何其它國家。

如同電腦硬盤的存儲單元，是大腦的神經元作為記憶體支撐人類的智力，隻有良好的生活環境和營養，才能支持人類大腦神經元的發育良好。中國人的高智商，源自相對長時間的享受和平繁榮生活。而和平繁榮生活應該感謝秦穆公的理性。

早在公元前600年，秦穆公實行客卿製，從戰亂不休的諸侯國選擇博學智者參政，有典故說伯樂識馬。從那時起，在我們的祖國就形成氣候，選擇博學者當政。後來發明科舉考試，普天下選博學者。自公元前771年開始的550年戰亂不休，說明中國人本性與好戰的西方人沒有不同，一旦社會失控，也會掠奪和殺戮，關鍵在於選擇博學者當政，總結經驗，采取舉措，絕不重演曆史的錯誤。

如今，在中國，幾乎所有在西方和國內接受西方的人文、政治、法律類教育的人，都已經被徹底獸性化。喪失理性，沒有人性。一直鼓吹在中國實行西方的自由化，民主化，講價值、講人權。這些被西方獸性文明獸性化的畜生不明白，西方的玩意正在把世界玩完。

2012年，加拿大現副總理弗裏蘭曾出版《財閥政治：全球新超級富豪的崛起和其他人的衰落》，財閥政治（富人掌權）驅動貪婪。0.1%人快速致富，財富集中在越來越少的人手中。2008年金融危機經濟損失4萬億美元，平民失去家園儲蓄，引發災難的人卻發財。

2023年4月14日，《巴西59%的人民吃不飽飯》：2022年巴西2.15億人，59%生活在饑餓中。巴西是農業大國，每年出口大量糧食，巴西人卻吃不飽飯。得天獨厚的農業優勢被美國四大糧商占領。農民的土地被兼並，聚集成巴西的貧民窟，遭受毒品和黑幫摧殘。

2023年12月18日，文章《青島機場出現“人肉背糧客”：韓國大米吃不起，來中國倒騰賺差價》說，韓國的物價高，肉、蔬菜、糧食物價都很高，不少普通工薪族都無法負擔日常飲食。韓國人乘客機從中國買大米回國謀利。這是韓國政府放任資本掠奪的惡果。

資本主義是資本控製國家，社會主義是國家控製資本。如果不是中國政府選擇博學者當政，抑製被西方獸性文明獸性化的畜生的混賬行為，一直國有控製經濟主體，建立國有糧食儲備，現在，中國也會有59%的人活在饑餓中，聚成巴西式貧民窟，遭受毒品和黑幫危害。

2022年5月7日,文章Psychologists found a “striking” difference in intelligence after examining twins raised apart in South Korea and the United States介紹，1974年出生韓國的同卵雙胞胎姐妹，兩歲，姐姐走失，被美國家庭收養，2020年團聚，測試，在感知推理和處理速度相關的智力IQ得分，妹妹比姐姐高16分。文章說，研究人員曾經研究過許多分開撫養的同卵雙胞胎，發現基因確實影響人類的身體和心智的發育，同卵雙胞胎的外型、思維和行為的方式相似，智商也有差異，限於6分之內。

針對韓國姐妹的智力IQ得分的巨大差異，研究者進行了針對性研究，發現與她們經曆的成長環境有關。留在韓國的妹妹，是在儒家文化家庭成員之間和睦友愛和互相幫助的氛圍中長大。相比之下，美國的姐姐是在嚴格的宗教虔誠和衝突程度較高的家庭氛圍中長大。與之對應，在韓國養育的妹妹具有更多的集體主義價值觀，而在美國養育的姐姐具有更強的個人主義價值觀。

文章指出，妹妹將自己視為集體的一部分，並願意接受集體中的等級製度和不平等，尊重長輩，這與她生活的韓國文化是一致的。姐姐認為是自我做主，並且相信集體成員的地位是平等的，沒有理由尊重長輩。這表明她已經很好地適應了美國文化。總而言之，美國主要是個人主義文化，而韓國主要是集體主義文化。這對雙胞胎姐妹的評測結果，反映了文化在各自形成價值體係的重要性。

據此，我們可以斷定，儒家文化的韓國養育的妹妹，將是社會貢獻者，因為，被儒家思想賦予了集體主義價值觀，具備了生活在人類社會的資格和本性。而宗教癡迷和互相仇視文化的美國養育的姐姐，極大可能成為社會的破壞者，積極參與掠奪和殺戮，因為被賦予了自私自利的獸性本能,視損人利己為天經地義，掠奪和殺戮是最便捷的方法和途徑。

印度，曾經產生過優良的思想，教人良心向善的佛教，哲學家文學泰鬥泰戈爾，優秀政治家甘地，總理尼赫魯。當今的理性的總理穆迪，外交部長蘇傑生，都是理性雄心壯誌的政治家，都清醒自我，不盲流西方的愚昧。可是，這優秀的一切，都無法改變絕頂落後的社會現實，沒有誌氣和道德底線的國民毀了當代好總理穆迪和外交部長蘇傑生的雄心壯誌。

如今，在加拿大，在歐洲，由於放任資本貪婪掠奪，物價飛漲，尤其是租房住的人，已經入不敷出，繳完房租、煤氣水電，各種保險費，沒錢買食物了。為此，許多人開始逃離加拿大到亞洲等國家求活命。

2024年6月19日，我在文章《 王滬寧努力爭奪國魂的社會實效》，引用同胞的在YouTube視頻留言：美國女士講述來北京生活的原因引外國人圍觀！海外網站的評論亮了https://www.youtube.com/watch?v=nKnu4ahrcbI&ab_channel=

“中國現在豬肉最便宜的部分10到12元一斤，大米普遍2~3元一斤。隨便做個啥賺個3000塊非常容易。3000塊能買300斤豬肉，1000斤大米！很多偏遠（其實生活設施完備）城市房價幾萬一套。所以，客觀來講，中國對於普通人來說，生活真的很容易。”

“國內的人，幾乎沒有人因為無法生存陷入絕望，但是很多人陷入了欲望。為了一些不切實際的欲望，而陷入絕望，進而否定自身否定自己的國家。可悲。”

“因為國內人攀比成風！要住大房子，開大車！家長讓孩子卷985.211！然後他們不斷抱怨生活壓力大！活得累！其實他們自己慾望降低一點就沒那麼累！”

還有告訴你們估計海外華人不知道的：中國農村或者城市的居委會對於沒伴侶，沒孩子，沒工作，沒養老金，沒保險，也就是五保戶的老人都會統一照顧，每個地區都不同。一般會提供免費住所，還會每個月發放1000到2000元的生活費，還會定期1周或者2周派專人上門去查看有沒有問題，甚至派人去免費理發。過年過節還免費送東西。所以，在中國，即便你是個一無是處的家夥，到老了，也會有國家照顧你。在中國，你基本不會看見日本的孤獨死。當然了，這也和文化有關，中國年輕人普遍會照顧老人。”

“中國青年失業率其實確實很高，但是因為這波人想要更好的工作，如果隻是工作確實很好找，外賣，配送，開車這類都是主動找你，中國的失業跟外國的失業不是一個語境。”

“中國政府控製私企裁員，甚至補助私企保留員工，公司首先是減少工資獎金，盡量少裁員工，而美國正相反，在經濟不景氣時，美國公司各級領導，首先裁與自己不和的員工，薪水多的資深老員工，從不考慮自己減薪，反而獎金比往年要多，理由是困難時期任務重，得加獎金。臉書公司創始人小紮表麵上每年隻有一美元的薪水，公司每年付給他近3000萬美元的開銷，他所有的私人房地產都有私人保安一年365天住守，更不要說每年的天價股票獎金。”

“很多國人沒有察覺，國內相對安全的社會環境和相對便宜的物價其實也是一種隱形福利。隻不過有人覺得是理所應當的，去國外看看就知道完全不是。因為這種隱形福利的維持不但要求各地方政府的管理水平，國民也要一起努力才行。”

"每年回國，飛機後部後麵常有華人大爺大媽申請無人空座躺著，一問，基本都是回國看病的。"

很多同胞不能認識到，祖國取得今天的成就，源泉來自傳統價值，是數千年的積累沉澱的精華在發揮作用，理性的政府和高素質的國民。

還要感謝王滬寧做三代領導人的帝師，抑製西方自由主義入侵，堅持社會主義集體富裕。還要感謝共產黨的正確領導，對口扶貧，還有同胞們的共同努力，讓自己的祖國以讓高傲的西方瞠目結舌的速度發展，日新日異。

西方玩民主國家，不斷惡化的生存環境，會進一步惡化人們的智力發展，降低智商，而低智商進一步惡化社會環境。由此判斷，這些國家進入智力發展的死循環。

社會治理的好與壞，決定人們的生活，智商的作用不容小覷。

有許多外國公司跑到印度享受人口紅利，結果，頭破血流，賠錢逃離。看看富士康，可被神牛子孫害慘了。如今，許多中國大陸企業見錢眼開，不汲取他人教訓，跑到印度遭受折磨，不要抱怨，是自己作孽啊。

印度海外高管 印度沒有榮譽 合同 友誼 尊嚴的概念

印度的社會文化，沒有榮譽概念，沒有合同概念，沒有友誼概念，沒有尊重概念。

印度是沒有榮譽感的國家，絕對不能信任任何人，你最親近的人是你最大的敵人。

印度的水管工，一旦我離開，他們就會再給我製造出三個問題，甚至五個新問題。

在印度，我喜歡兩個人的組織，人太多了無法組織起來，人們根本無法相互信任。

印度聲稱 GDP 增長高於它國，有什麽方法可以驗證他們的數字，聽起來就可疑。

印度人沒有道德結構和榮譽製度，印度必將繼續衰落，無論哪個政黨在該國執政。

中國是一個理智的國家，中國是一個理性的國家，你可以在中國過上體麵的生活。

如果你讓我搬到中國生活，我會非常非常高興。如果讓我搬到印度，我開槍自殺。

賈楊特班達裏

http://www.jayantbhandari.com/

為了尋求文明生活，賈楊特班達裏10年前訪問了溫哥華，然後決定移民。他在溫哥華舉辦一年一度的研討會，名為“資本主義與道德”。

Jayant 經常周遊世界尋找投資機會，尤其是在自然資源領域。他為機構投資者提供建議。此前，他曾在一家精品自然資源投資公司 US Global Investors（德克薩斯州聖安東尼奧）工作了六年，並在 Casey Research 工作了一年。在從印度移民之前，他創辦並經營了兩家歐洲公司的印度子公司。他每年仍多次前往印度。

他為《自由》雜誌、米塞斯研究所（美國）、米塞斯研究所（加拿大）、Casey Research、International Man、Mining Journal、Zero Hedge、the Dollar Vigilante、Fraser Institute、Le Québécois Libre、Mauldin Economics、Northern Miner、Mining Markets 等撰寫了有關政治、經濟和文化問題的文章。他是《自由》雜誌的特約編輯。

他擁有英國曼徹斯特商學院工商管理碩士學位和印度SGSITS工程學士學位。

下麵是賈楊特班達裏在YouTube視頻的自述。

你好，大衛，謝謝你再次邀請我，當然，你現在是節目的朋友了，每次我提到你，每個人都會說，請把他帶回來，我總是向社區保證，我會帶你回來，然後通常你會經常環遊世界。

我總是告訴他們，嘿，這取決於他的日程安排，當他有空時，他會告訴我，通常我們會這樣做，所以無論如何，非常非常高興你能來這裏，因為我喜歡得到你的反饋意見和見解分析，無論你想用什麽術語來描述印度最近的選舉結果，在我看來，這些選舉已經動搖了這個國家的發展軌跡，這個國家是地球上人口最多的國家，但現在我們將看到一些不同的東西。

我想首先問的問題是，誰將現在控製莫迪，因為他的政黨沒有多數席位，首先，大衛，我不認為印度的發展軌跡因為這次選舉而改變，嗯，印度正在分崩離析印度不斷陷入危機模式，自從英國人離開印度以來，這種情況就一直在持續，所以印度在過去的 76 年裏一直在走向衰落，所以這些都是選舉結果的小問題，但事實是印度正在分崩離析，情況一天比一天糟糕，誰來控製這個國家並不重要，莫迪，我一點都不喜歡他，但他隻是這個國家文化問題的一個表現，現在人們通常會問我，他不是多數派，這對這個國家有什麽影響？

你真的必須了解，印度社會文化的基礎是，印度沒有榮譽的概念，沒有合同的概念，沒有友誼的概念，沒有個性的概念，沒有尊重你所同意的東西的概念，所以你的朋友和家人其實就是你最大的敵人，哇，這就是為什麽人們會把黃金藏在地下而不告訴自己的家人，他們在房子周圍築起高高的圍牆，因為如果你不這樣做，鄰居就會在一夜之間把籬笆移走。

所以你必須明白，這是一個沒有榮譽的國家，這是一個你絕對不能信任任何人的國家，你最親近的人是你最大的敵人，那麽人民呢，那麽印度人民呢，我的意思是，我認識一些印度人，你知道他們受過教育，但他們沒有就業機會，因為政府沒有創造這些，政府沒有照顧基礎設施等等，所以人民發生了什麽，政府不應該在那裏嗎？

在這種情況下，莫迪已經執政二十多年了，差不多二十年了，確切地說是14年，他在經濟上取得了什麽成就，我們可以談論他什麽也做不了。

大衛，我通常喜歡在印度，兩個人組成的組織中，一個人太多了，人們無法組織起來，人們無法相互信任。

如果我需要舊金山的水管工，我會叫人來幫我修理，如果我需要印度的水管工，我可能隻需要付給他幾美元就可以完成我的工作，但他會在我離開之前再給我製造三個問題，甚至五個新問題，所以我最好自己在印度做我的水管工作，這就是我實際上所做的。

所以問題是，印度人要對他們的現狀負責，這就是為什麽我總是說，莫迪隻是問題的一個症狀，莫迪不是這個國家的問題，也不是這個國家的解決方案，這個問題的根本問題是印度，印度人是非理性的，他們沒有道德結構，他們沒有榮譽製度，這就是為什麽印度將繼續衰落，無論哪個政黨在該國執政。

西方分析人士卻說，印度的經濟將會成為事實上的，我聽到一些西方智庫說，印度的經濟將被視為世界第三，我想，等等，你們是從哪裏得出這些聲明的，甚至我們的一位觀眾，在這個頻道裏，他的名字是 Connie Lee 9678，他寫道，我在這裏引用 David 博士的話，印度政府在過去幾年中一直聲稱其 GDP 增長高於任何其他國家，有什麽方法可以驗證他們的數字的計算，這聽起來有點可疑，引用結束，你怎麽看？好吧，這沒關係。

David，即使你認為印度的 GDP 增長率是 10%，讓我們假設出於數學目的，將人均 GDP 為 2,500 美元的國家的 GDP 增長率與人均 GDP 為 60,000 美元的國家進行比較是錯誤的，因此，如果人均 GDP 為 60,000 美元的美國如果印度的人均GDP增長1%，那麽印度的人均GDP每年將增加600美元，而如果印度的人均GDP增長10%，那麽印度的人均GDP隻會增加250美元，這意味著印度的增長速度仍將是美國的一半，但其GDP增長的百分比相對來說並不顯著。

大衛，問題是，我們在中學時就學到了這一點，除非基線相似，否則你無法比較百分比，你無法比較老鼠的增長率和大象的增長率，這就是這些大經濟學家所犯的錯誤，他們中的許多人實際上都是空談，他們真的很幼稚，在文化上是文盲。

他們並不真正理解世界各地的人之間存在差異，宗教是不同的文化是不同的，他們隻是看圖表，認為每個國家最終都會像中國或韓國那樣消亡，我的意思是我甚至在某處讀到過，它說印度經濟將超過印度要超越中國，我當時想，這太荒謬了。

24 小時前，我在中國，大衛，我在中國呆了很長時間，我們通過香港證券交易所在中國投資，我愛中國，中國和印度根本無法比較，如果你想讓我搬到中國，在那裏生活，我會非常非常高興地這樣做，我在中國得到自由，在中國得到便利、舒適和設施，如果你想讓我搬到印度生活，我會開槍自殺。

這就是兩個國家的不同之處，你甚至不應該把印度和中國進行比較，中國是一個理智的國家，中國是一個理性的國家，你可以在中國過上體麵的生活。

但是，在印度，你無法過上體麵的生活，我想毫不誇張地說。

大衛，印度人的生活就像你一到印度就看到的那樣，一切都很混亂，人們在那個國家並沒有真正過上理智、有尊嚴的生活。

上麵是賈楊特班達裏在YouTube視頻的自述。

在加拿大，我與印度人交流，數其國家的缺點，許多印度人，不但不生氣，反而添加更多。譬如，我對一位男士說，印度有20多種官方語言，他說，比那多得多。幾年前，在加拿大遇見一位印度法律碩士女士，在加拿大進修法律，業餘在麥當勞打工。我問她，印度和加拿大哪裏的生活好啊？”她氣衝衝地說：加拿大好，印度不是人居住的國家。

想想印度的情景，神牛優先沒人敢惹，滿大街自由晃蕩。人牛隨地便溺臭氣熏天。誰去了都要跑肚竄稀，還沒手紙可用。

看看這個奇特的國家，國民靈魂扭曲，國家靈魂迷茫。

曆史上幾度順從外來文明衝刷，積累了世界上所有文明的垃圾，各種荒謬意識形態，荒謬的宗教，謬催自我創造更多荒謬，扭曲國民的心竅，導致平均智商92-96，這個智力水平的人不能理性思維和行為，做事不計後果。印度人這個好品質正在毀滅印度，各種花招投機取巧，偷竊毀壞火車的設備。

在加拿大，我與許多印度人共過事兒，隻要沒有管工監督，他們立刻玩耍，視弄虛作假為聰明。西方戰亂不斷，也是由於人種智力低，做事不計後果。

西方人為印度人認的眾多上帝幹爹，真是太它神牛的神了。

2024年2月，賈楊特班達裏寫文章《The Discovery of Civilization》進一步說明：在印度，欺騙並不會帶來羞恥或內疚。如今，印度又取得了長足的進步，擠奶工會添加化學物質和增稠劑，其中一些是致癌物質；蔬菜被染色，浸泡在化學物質中以顯得新鮮，在汙水中“清洗”以增加光澤。歸根結底，印度是一個沒有信任、分裂、不道德的社會。嫉妒、貪婪和缺乏公平肆無忌憚，因為美德和罪惡是外來概念。如果你欺騙了別人並逃脫了懲罰，人們會稱讚你的智慧。

印度社會實在是不堪入目和入耳，賈楊特班達裏的坦誠和理性令我感動。

The Discovery of Civilization 文明的發現

ttps://www.lewrockwell.com/2024/02/jayant-bhandari/the-discovery-of-civilization/#new_tab

Jayant Bhandari 2024年2月1日，

1991 年底，我來到倫敦攻讀 MBA，並利用它獲得了英國簽證並離開了印度。有一種奇特的魅力，一種幾乎令人感到色情的魅力，吸引著我走向西方。我充滿了好奇，渴望了解是什麽促成了西方的成功，以及為什麽世界如此推崇它。我所追求的東西無法量化——如果我知道另一邊是什麽，我就不需要去那裏尋找答案了。

英國移民官員詢問我是否攜帶了支付教育費用的錢。我確認我帶了必要的資金，然後開始打開我的包。我沒有錢，但幸運的是，他阻止我打開包。我為自己愚弄了那位官員而感到自豪。

在印度，完成任何工作的唯一方法就是愚弄或賄賂官僚。

西方的豐碩成果——財富、信心、權力、自由、便利以及歐洲人神一般的形象——隻能通過罕見的、嚴格審查的電視節目和西方電影模糊地了解，這迫使我去那裏生活，以了解這一切是怎麽回事。

在印度，我們缺乏物質便利的概念。食用油供應短缺，需要我們通過個人關係來獲得。我為自己的精英地位感到自豪，並把它扛在肩上。糖是一種昂貴且定量供應的商品，是一種奢侈品。我直到上學的最後幾年才接觸到電視。首都隻有一家冰淇淋店，而人口接近一百萬。我們有幾家電影院，這是我們唯一真正的娛樂選擇。當時沒有外出就餐的概念。

我的祖父有一輛摩托車，這在馬車充當出租車的城市裏很少見。我們是少數擁有電話的家庭之一，盡管獲得電話連接並不容易。然而，當幾乎沒有人擁有電話時，為什麽要費心呢？拜訪朋友或家人通常是不請自來的。在這段時間裏，我還遇到了冰箱，這是我們買不起的奢侈品。空調出現得晚得多。我們每天都會長時間停電。

我們的錢不能做很多事情。我們的大部分積蓄都投資在黃金上，用於女兒的嫁妝，以及用於舉辦經常有上千名賓客參加的奢華婚禮。

七八歲的時候，我每天早上都在街上抽水來裝滿我們的水箱。我警惕地看著水泵，以防它幹涸和燒壞。隨後，我們用另一台水泵將水送到我們三樓的公寓，而鄰居們則用桶提水——我們以認為自己技術先進而自豪。

在準備水之前，我去了牛奶場觀看擠奶工人擠水牛的過程。這是為確保擠奶工不會在牛奶中摻假——如果沒有我的警惕，他會加入大量的水。牛奶場裏到處都是糞便和蒼蠅。擠完奶後，擠奶工會往牛奶裏灑一兩滴水，我要求他不要這樣做。然而，他拒絕了，他說，不加一滴水就贈送牛奶是褻瀆神明的行為，沒有水，就不會有“barkat”。印地語和烏爾都語中充斥著波斯語和阿拉伯語。“Barkat”在波斯語中的意思是“繁榮、富足、成功”。

看似無辜的東西卻具有深遠的意義，這反映在印度的所有社會和經濟交易中：從交易中賺錢是不夠的。至少，必須通過欺騙來獲得一小部分，即使這隻是一分錢的象征性分數。你可以給員工支付你想要的工資，支付商人他要求的工資，或者簽訂一份對另一方有利的合同，但你知道你會吃虧，合同也會違約。欺騙並不會帶來羞恥或內疚。

人們不再擔心牛奶中的水；印度已經取得了長足的進步。如今，擠奶工會添加化學物質和增稠劑，其中一些是致癌物質。現在，蔬菜被染色，浸泡在化學物質中以顯得新鮮，並在汙水中“清洗”以增加光澤。

歸根結底，印度是一個沒有信任、分裂、不道德的社會。嫉妒、貪婪和缺乏公平肆無忌憚，因為美德和罪惡是外來概念。如果你欺騙了別人並逃脫了懲罰，人們會稱讚你的街頭智慧。缺乏美德和精神的人去寺廟是為了從他們最喜歡的神那裏得到物質上的恩惠。殖民者灌輸的美德正在逐漸消亡。

當我爸爸買了一輛

每天早上，這位年邁的鄰居都會在無人注意的情況下，在喉嚨裏積聚大量痰液，在嘴裏滾動，然後從樓上吐到擋風玻璃上。

西方人認為他們熟悉的美德和罪惡是天體的固定元素或自然法的一部分，他們可能沒有意識到，他們這樣想隻是因為他們在他們的文化中長大，而他們的文化是幾千年來西方古典哲學、基督教和榮譽製度交織在一起的產物。如果沒有這種文化結構，他們永遠不會有意識地知道自己是嫉妒還是貪婪，也不會對所謂的罪惡行為感到內疚或羞恥。如果沒有歐洲的文化結構，他們永遠不會知道罪惡和美德的概念，更不用說區分它們的方法了。

我們的老師規定我們應該相信什麽，任何質疑都被視為冒犯。這種專製態度滲透到了社會、機構和社會關係中。服從指令是常態，虐待狂占據主導地位。每一種關係似乎都采用了一種壓迫者-服從者的動態。我的內心無法適應這種狀態，但抵抗這種普遍的潮流卻令人筋疲力盡。

我離開印度是為了逃避無處不在的壓迫，這種壓迫是由虐待狂、非理性和不負責任的當權者所造成的。這是一個令人沮喪的環境，讓人不敢好奇。社會上的每個人都知道我應該如何生活，提醒我，操縱我追隨他，如果他有權威，就強迫我這樣做。沒有人可以相信自己能誠實地完成工作。

那天，到達希思羅機場後，我去買了一張去曼徹斯特的火車票。售票員彬彬有禮地回答了我的問題，我身後的人耐心地等待著，沒有大喊大叫。這與我習慣的情況截然不同。至少，我覺得售票員如果沒有索要賄賂，就沒有理由對我好。他為什麽不炫耀他的權力呢？我從未見過有人在工作時不求回報。這令我非常困惑——我發現自己僵硬地、手插在口袋裏，坐立不安。

在開往曼徹斯特的火車上，我難以置信地向外看去。我的眼睛變了。我揉了揉眼睛。我們經過的水道讓我感到驚訝——我從未見過如此幹淨的空氣和水。

在接下來的幾天裏，我看到人們似乎無私地工作，即使沒有人在看他們，他們也隻是為了友好而友善。他們竭盡全力提供幫助。為什麽？他們想要什麽回報？這讓我很困惑——為什麽有人會冒著被視為仆人的風險為我開門？

商學院院長意識到我的經濟問題，將我的學費推遲到年底。問題揮之不去：為什麽有人會不辭辛勞地提供幫助？當我無法提供任何抵押品時，為什麽要冒個人風險？我感到不舒服，迷失了方向，因為感覺我沒有通過行賄來履行交易的義務。

抵達英國的第二天，我回到房間哭了。

奇怪的是，憂鬱的情緒向我襲來。樸實無華、井然有序的磚房似乎讓我的靈魂感到太平靜了。沒有對我感官的衝擊——安靜、平和、幹淨、沒有無休止的麻煩、沒有嗅覺和鼻子，也沒有人欺負我——讓我感到空虛，並產生了強烈的戒斷症狀。沒有什麽需要掙紮、操縱他人或策劃。沒有戲劇或舞蹈。我要如何打發這些時間呢？

沒有混亂讓我保持專注，幫助我避免審視自己的思想和內心，暴露我內心的喋喋不休和存在危機。

我在英國學習和發展。我將在接下來的幾個月裏擺脫憂鬱。我認識的大多數移民從未走出過這樣的境地，他們不得不與第三世界的人一起生活，那裏充滿了臭味、噪音和混亂，基本上就是他們努力想要離開的那個國家的翻版。他們從不反省，對學習不感興趣，隻專注於賺錢和沉迷於西方繁榮帶來的享樂主義果實。他們的心留在了他們來自的地方。

因為缺錢，我經常挨餓，這是一種我從未經曆過的感覺。然而，還有一些我以前幾乎從未經曆過的東西。那是一種自由的感覺，一種有存在感和身份的感覺。我不需要證明自己的地位或權力就能成為社會的一部分。人們尊重地與我交往，無論我的種姓、社會地位、種族或膚色如何。他們接受我是平等的，並能獲得英國人擁有的機會。我可能很臭，因為我買不起洗衣粉，但人們並沒有看不起我——如果他們看不起我，他們也沒有表現出來。

盡管經濟壓力很大，但在英國的時光是我一生中最快樂的時光。

有一次，我需要補牙，牙醫開出的價格讓我無法想象。絕望之下，我去了醫院，想看看有沒有其他選擇。值班牙醫解釋說，他們隻處理緊急情況，並建議我找私人牙醫。當他意識到我沒有錢時，他給了我一個建議。我願意讓他拿自己來向他的學生做示範嗎？沒有學生。他找到了一個漏洞來幫助我。

在印度，即使是最貧窮的人也避免去公立醫院。我父親印刷廠的一名工人曾經發生過事故，導致他的手臂骨折成幾段。我們不在的時候，他被送往一家公立醫院，在那裏很長時間都沒人見過他。當有人終於注意到他時，有人隨口建議他截肢。我們付了一筆賄賂把他偷運了出去。後來，我們又向警察付了一筆更大的賄賂。

我生長在一個以種姓為基礎的社會，逐漸開始接受一個促進平等的社會結構是可能的。你的車的大小和地位並不妨礙別人得到良好的待遇。

當我開始在一家辦公室實習時，我立即得到了一把鑰匙，可以讓我 24 小時不受質疑地進入。這種看似簡單的做法讓我感到驚訝。和我交談過的印度人也有同樣的感受，他們質疑英國人是否天真。在印度，所有的東西總是鎖起來的，需要填寫表格和經過官僚程序才能獲得基本的進入權——例如，雜貨店在櫃台的另一邊進行交易。

當曼徹斯特辦公室發生盜竊案時，我擔心警察會審問我。我很困惑，沒有人問我一個問題。在印度，抓不到小偷會導致警察集體懲罰。如果涉案人員很窮，有些人會被打斷骨頭，並被逼供。當然，富人會行賄。

在印度，在我畢業的時候，在附近的一個警察局，一名涉嫌盜竊的男子的手腕被綁在樹枝上，使他的腳後跟無法著地。在另一起事件中，一名妓女被警察局的所有人強奸，據說是為了給她上一堂“道德”課。高級警官可能認為這是對下級工作人員的獎勵。印度社會和法院認為受害者得到了應得的懲罰。

你永遠不可能去印度的警察局，在那裏你看不到虐待行為的實時發生。

在曼徹斯特，深夜，我步行回家，因為我買不起公交車票，更不用說出租車了。偶爾，一輛警車會關著車燈跟著我。那時，我的意識還不夠發達，無法理解，雖然他們攔下我並詢問我在做什麽可能是權宜之計，但他們不能在沒有合理理由的情況下這樣做。

有一次，一位朋友在開車時因飲酒過量被警察攔下。我選擇陪他去警察局。令我驚訝的是，他們彬彬有禮地對待我們兩人，用“先生”來稱呼我們，並確保我的朋友在審問期間了解自己的權利。奇怪的是，我對這次經曆感到震驚。即使在英國待了一年，我仍然很難理解為什麽曼徹斯特警方沒有訴諸使用、濫用或利用他們的權力。

我花了幾十年的時間才讓這個事實深入我的心靈：對一個文明的真正考驗在於它如何處理其涉嫌犯罪者和弱者。在印度，一個老人或殘疾人很可能被貼上這樣的標簽——掠奪性的機構、法院和警察，不但沒有提供幫助，反而最大限度地剝削他們。

我爸爸和奶奶是我見過的最誠實的理財人。他們教導我們在卑微的文化環境中保持尊嚴，人們毫不猶豫地卑躬屈膝地乞求。從我記事起，我就和爺爺、爸爸一起在他們的印刷機旁工作，對細節的敏銳眼光至關重要——一個小小的拚寫錯誤意味著巨大的損失。我對質量很有眼光。我培養了對質量的敏銳眼光，並獲得了診斷和修複機器故障的實踐經驗。

盡管我認為自己比印度同齡人更理性，但在英國生活後，我開始意識到我的腦海裏充斥著多少“如果”和“但是”。

我在英國逗留期間，未知的東西潛伏在每一個角落，使許多我從未知道或想象過的想法具體化。印度沒有類似十誡的東西，沒有禁止犯罪，當然也沒有禁止撒謊。我從小就堅信，說什麽會讓你看起來不錯，什麽能讓你獲得最多的資源。我到英國一年後才意識到，人們

可能會為了說真話而說真話。

在我工作的曼徹斯特辦公室，我編寫了一份通訊，把他們正在進行的所有項目的清單放在背麵。為了給人留下工作量更大的印象，我會添加舊項目，使清單顯得擁擠。有一天，一位顧問告訴我，我誇大了他的貢獻。我很驚訝。他為什麽要削弱對他工作的宣傳？在那些日子裏，政治正確性和多元文化主義並不重要。如果你走得太遠，就會有人告訴你。

我第一次體驗文明，踏入了未知的世界。一直縈繞在我腦海中的陰雲開始消散，我的身體開始改變，盡管半饑餓阻礙了它。這將開啟一個長達數十年的過程來重新調整我的思維和決策。隨著一種更清晰的推理方式，我從口頭和書麵文字中理解的方式和內容開始演變。我發現自己不再專注於說服別人接受我的觀點，而是更多地參與探索和尋找真相。因此，我與人之間的互動發生了很大變化，衝突也減少了。

在英國的頭幾個月裏，我最初懷有利用這個製度的想法，認為這是英國殖民印度的報複。然而，在麵對一群富有同情心、慷慨、樂於助人、有道德、公平、盡職盡責和正直的人時，這種觀點開始消失。Zahn，

在我到達英國之前，我知道“慷慨”這個詞，但並沒有真正理解它的含義。英國幫助我理解了這個概念，並讓我認識了另一個詞“感激”。除非有人不求回報地為我做了某事，否則我怎麽會感受到這種感激呢？我花了好幾年才理解“愛”的含義。在印度，我從未見過一個幸福的家庭。

摒棄壞的觀念、接受新的觀念並適應這些觀念和美德需要很長時間，因為它們必須被一個人所持有的世界觀中的其他觀念所接受。即使是一個觀念的微小變化也不會孤立地發生；它會影響其他觀念，導致一個人必須經曆一係列微小的變化。一個人必須反複思考、反複思考，慢慢地、有機地改變自己的世界觀，而觀念的每一次轉變都隻是一次輕微的調整。這是一個需要幾十年的慢舞。

這些東西都不能直接學習或教授——這就是複雜性的本質。如果你足夠開放，你就會慢慢吸收它們。美德是複雜的，彼此之間存在共生關係。

摒棄錯誤的方式是最具挑戰性的工作。這就像在沒有先拆除地基的情況下，用一棟搖搖欲墜、地基腐爛的房子建造一個更好的家。更換一塊磚或地基，無論多麽合適，都會破壞剩餘房屋的穩定性。這是一個緩慢而不穩定的過程。缺乏美德和罪惡的文化生態中建立的複雜情感無法在一夜之間改變。我必須運用理性，一點一點地改變，而且要非常緩慢地改變。我仍然冒著破壞我心理框架的風險。任何改變這一點的嚐試都是一個長達數年的過程，因為我必須反省和思考我的內在動機。

The Discovery of Civilization

https://www.lewrockwell.com/2024/02/jayant-bhandari/the-discovery-of-civilization/#new_tab

By Jayant Bhandari  February 1, 2024， Jayant Bhandari [send him mail] is a Vancouver-based writer. Looking for civil life, he visited Vancouver 10 years back and then decided to immigrate. He runs a yearly seminar, Capitalism & Morality, in Vancouver.

I landed in London in late 1991 to pursue my MBA, using it to obtain a British visa and depart from India. There was a peculiar allure, a charm that felt almost erotic, drawing me towards the West. I was filled with curiosity, eager to understand what contributed to the West’s success and why the world held it in such a high regard. It was impossible to quantify what I was after—if I knew what was on the other side, I would not have needed to go there to find out.

The British immigration officer inquired if I was carrying the money to pay for my education. I affirmed that I had the necessary funds and began to open my bag. I didn’t have the money, but fortunately, he stopped me from opening the bag. I felt proud that I had fooled the officer.

The only way to get any work done in India was by fooling or bribing the bureaucrats.

The abundant fruits of the West—wealth, confidence, power, liberties, conveniences, and the god-like image of the Europeans—only vaguely understood through rare, heavily censored TV shows and Western movies compelled me to go and live there to comprehend what it was all about.

In India, we lacked the concept of material conveniences. Cooking oil was in short supply, requiring us to secure it through personal connections. Proud of our elite status, I would carry it back on my shoulder. Sugar, a costly and rationed commodity, was a luxury. My exposure to television came only in the last few years of my schooling. There was just one ice cream shop in the capital city, with nearly a million people. We had a few cinema halls, our only real option for entertainment. There was no concept of eating out.

My granddad owned a scooter, a rarity in the city where horse-driven carts served as taxis. We were among the few households with a telephone, although obtaining a connection was not easy. Yet, why bother when hardly anyone else had it? Visits to friends or family were often unannounced. During this time, I also encountered the refrigerator, a luxury we couldn’t afford. The air conditioner came much later. We had electrical outages over extended periods every day.

Our money couldn’t accomplish much. Most of our savings were invested in gold, allocated for dowries for daughters, and spent on ostentatious wedding ceremonies that often hosted a thousand or more guests.

At the age of seven or eight, my early mornings were spent pumping water from the street to fill our water tank. I watched the pump vigilantly to prevent it from running dry and burning up. Subsequently, we used another pump to send the water to our third-floor apartment while neighbors carried their water in buckets—we took pride in considering ourselves technologically advanced.

Before organizing water, I went to the dairy to witness the milking of water buffalo. This was to ensure the milker didn’t adulterate the milk—without my watchful eyes, he would have added a profuse amount of water. The dairy was ridden with dung and flies. Once the milking was done, the milker would sprinkle a drop or two of water to the milk, a practice I requested him to omit. However, he declined, stating that giving milk away without at least a drop of water would be sacrilegious, and without it, there would be no “barkat.” Hindi and Urdu are filled with Persian and Arabic words. “Barkat” in Persian means “prosperity, abundance, success.”

What looks relatively innocent carries profound significance and is reflected in all social and economic transactions in India: making money from a transaction is insufficient. At the very least, a small part must be earned through cheating, even if it’s a symbolic fraction of a penny. You could pay an employee as much as you wanted, pay the businessman what he asked for, or enter into a contract favorable to the other party, but you knew you would be shortchanged and contracts reneged. There is no shame or guilt associated with cheating.

People no longer worry about water in the milk; India has come a long way. Nowadays, milkers add chemicals and thickeners, some of which are carcinogenic. Vegetables are now colored, dipped in chemicals to appear fresh, and “washed” in sewage to add shine.

In the ultimate analysis, India was a no-trust, atomized, amoral society. Envy, greed, and absence of fairness ran unrestrained and wild, for virtues and sins were foreign concepts. People praised your street smartness if you cheated on someone and got away with it. Lacking virtues and spirituality, people visited temples to get material favors from their favorite deities. The virtues implanted by colonizers were wearing thin.

When my dad bought a car, every morning, unbothered by people watching him, the aged neighbor would gather a lot of phlegm in his throat, roll it luxuriantly in his mouth, and then spit it onto the windshield from the floor above.

Westerners who believe that the virtues and sins they are familiar with are fixed elements of the firmament or part of the natural law may not realize that they think that way merely because they grew up with them in their culture, which is a product of several millennia of intertwining classical western philosophy, Christianity and the honor system. Without that cultural fabric, they would have never consciously known if they felt envious or covetous, and there would be no guilt or shame associated with what is known as sinful behavior. Without the European cultural fabric, they would have never known the concept of sins and virtues, let alone a way to differentiate them.

Our teachers dictated what we were supposed to believe in, and any questioning was perceived as an offense. This authoritarian attitude permeated society, institutions, and social relationships. Complying with instructions was the norm, and sadistic individuals held sway. Every relationship seemed to adopt an oppressor-subservient dynamic. My heart couldn’t conform to this, but resisting the prevailing current was exhausting.

I had left India to escape the ever-present oppression marked by sadistic, irrational, and unaccountable figures in authority. It was a discouraging environment for curiosity. Everyone in society knew how I should live, reminded me about it, manipulated me into following him, and enforced it on me if he had the authority. No one could be trusted to do his job honestly.

That day, after arriving at Heathrow, I went to purchase a train ticket to Manchester. The ticket seller answered my questions respectfully, and the people behind me patiently waited without shouting. It was a stark departure from what I was accustomed to. At the least, I thought the ticket seller had no reason to be nice to me if not ask for a bribe. Why would he not show off his power? I had no experience of anyone doing his job without expecting a return favor. This was highly disorienting—I caught myself stiff and fidgeting with my hands in my pocket.

On the train to Manchester, I looked outside with disbelief. Something had changed with my eyes. I rubbed them. The waterways we passed surprised me—I had never seen that clean air and water.

Over the next few days, I witnessed people seemingly doing their job selflessly, being nice for no other reason than to be friendly, even when no one was watching them. They went the extra mile to be helpful. Why? What did they want in return? It puzzled me—why would anyone hold the door open for me and risk being seen as a servant?

Recognizing my financial problems, the Director of the Business School deferred my tuition fees to the end of the year. The question lingered: why would anyone go out of his way to be so helpful? Why take personal risks when I could offer no collateral? I was uncomfortable and disoriented, for it felt like I had not played my side of the transaction by offering bribes.

A day after I arrived in the UK, I returned to my room and cried.

Strangely, a melancholy was descending on me. The unpretentious, neatly organized brick houses seemed too calm for my soul. The lack of assault on my senses—the quietness, peace, cleanliness, absence of non-stop hassles, the lack of smell and nose, and no one pushing me around—created in me an emptiness and a strong withdrawal symptom. Nothing required a struggle, manipulating others, or scheming. There was no drama or dance. What would I do with all that time?

There was no chaos to keep me engaged and help me avoid looking within my mind and heart, exposing my inner chattering and existential crises.

I was in the UK to learn and evolve. I was to wean myself out of the melancholy over the next few months. Most immigrants I got to know never came out of this and had to live among people of the Third World in surroundings that created stink, noise, and chaos, essentially replicating the country that they had struggled to leave. They never introspected, were not interested in learning, and were focused solely on making money and indulging in the hedonistic fruit of Western prosperity. Their hearts stayed where they had come from.

Lacking money, I was often hungry, a sensation I had never experienced before. Yet, there was something else that I had hardly experienced before. It was a sense of liberty, a feeling of having an existence and identity. I didn’t have to prove my position or power to be a part of the society. People respectfully engaged with me irrespective of my caste, social position, race, or skin color. There was an acceptance of my being an equal and having access to opportunities that the British had. I was perhaps smelly, for I couldn’t afford laundry detergent, but people didn’t look down at me—if they did, they didn’t show it.

Despite the financial stress, my stay in the UK would be the happiest time of my life.

Once, I needed a tooth filling, and the dentist quoted a figure I couldn’t imagine paying. Desperate, I visited the hospital to explore alternatives. The dentist on duty explained that they only handled emergencies and advised me to seek a private dentist. When he realized I didn’t have the money, he offered me a suggestion. Would I allow myself to be used for demonstration to his students? There was no student. He found a loophole to help me.

In India, even the poorest people avoid going to government hospitals. A worker at my dad’s printing press once had an accident, resulting in his arm bones breaking into several pieces. In our absence, he was taken to a government hospital, where he went unseen for a very long time. When someone finally noticed him, the suggestion was made, casually, for amputation. We paid a bribe to smuggle him out. Later, we paid a fatter bribe to the police.

Having grown up in a caste-based society, I was gradually coming to accept that a social structure promoting equality was possible. Your car’s size and status didn’t exclude others from being treated well.

When I started interning for an office, I was immediately given a key that allowed me unquestioned access 24 hours a day. The apparent simplicity surprised me. Indians I talked to echoed the sentiment, questioning whether the British people were naïve. In India, everything was always locked away, necessitating forms and bureaucratic processes for basic access—the grocery store, for instance, conducted transactions from the other side of the counter.

When there was a theft at the office in Manchester, I worried the police would interrogate me. I was perplexed that no one asked me a single question. In India, the failure to catch a thief would have resulted in the police giving collective punishment. Were the people involved poor, some bones would have been broken and confessions extracted. The wealthier people would have, of course, paid a bribe.

In India, during my graduation in India, at a nearby police station, an alleged thief had his wrists bound to a tree branch in a way that prevented him from resting his heels on the ground. In another incident, a prostitute was subjected to rape by everyone at the station, purportedly to teach her a “moral” lesson. The senior police officers perhaps saw this as a bonus for the lower-level staff. The Indian society and courts believed that the victims received what they deserved.

You can never visit a police station in India where you do not see abuses happening in real-time.

In Manchester, late at night, I walked home because I couldn’t afford a bus ticket, let alone a taxi. Occasionally, a police car would follow me with its headlights switched off. At that time, my awareness hadn’t developed enough to understand that, although it might have been expedient for them to stop me and ask questions about what I was up to, they were not allowed to do so without a plausible reason.

Once, a friend who had consumed too much alcohol was stopped by the police while driving. I chose to accompany him to the police station. To my surprise, they treated both of us courteously, using “sir” to address us and ensuring my friend was aware of his rights during questioning. Bizarrely, I was horrified by this experience. Even after a year in the UK, I struggled to understand why the Manchester police did not resort to using, abusing, or exploiting their power.

It would take me a couple of decades to let this truth sink into my psyche: the real test of a civilization lies in how it deals with its alleged criminals and those who are weak. In India, an old man or a disabled individual is likely to be labeled just that—predatory institutions, courts, and the police, instead of offering assistance, exploit them to the fullest.

My dad and grandmom were the most financially honest people I had met. They taught us to have dignity in the cultural environment of servility, where people had no hesitation to grovel and beg. From as early as I could remember, I worked alongside my granddad and dad in their printing presses, where a keen eye for detail was crucial—a small spelling mistake meant massive losses. I had an eye for quality. I developed a discerning eye for quality and gained hands-on experience diagnosing and fixing problems with the machines.

Despite considering myself more rational than my Indian peers, living in the UK, I began to realize how much my mind was clogged with “ifs” and “buts.”

Unknowns lurked in every corner of my stay in the UK, crystallizing many ideas I had never known or thought of in my wildest imagination. Lacking anything akin to the Ten Commandments, India has no prohibitions for sins, certainly not lying. I grew up firm in my view that you say what makes you look good and what gets you the most resources. It would take me a year after my arrival in the UK to realize that people might speak the truth for the sake of speaking it.

At the office where I worked in Manchester, I compiled a newsletter, placing the list of all the projects they were working on at the back page. To create the impression of a more extensive workload, I would add old projects to make the list appear crowded. One day, a consultant told me I had overblown his contributions. I was surprised. Why would he want to undercut the promotion of his work? In those days, political correctness and multi-culturalism weren’t the thing. If you strayed too far away, you were told.

I was experiencing civilization for the first time and had stepped into the unknown. The cloud that had always lingered in my mind started lifting, and my body began to change, albeit hindered by half-starvation. It would set a decades-long process to readjust my thinking and decision-making. With a crisper way of reasoning, how and what I comprehended from the spoken and written word began to evolve. I found myself less focused on converting others to my opinions and more engaged in exploration and searching for truth. Consequently, my interactions with people changed significantly, leading to fewer conflicts.

During the first few months in the UK, I initially harbored thoughts of exploiting the system, viewing it as payback time for the British colonization of India. However, this perspective began to dissolve in the face of a stream of compassionate, generous, helpful, moral, fair, dutiful, and upright people.Zahn, 

Before I arrived in the UK, I knew the word “generous” but didn’t truly grasp its meaning. The UK helped me understand this concept and introduced me to another word, “gratitude.” How else would I have felt it unless someone did something for me without expecting anything? It would take me years to comprehend the meaning of “love.” In India, I hadn’t witnessed a happy family.

Unlearning bad ideas, acquiring new ones, and accommodating those ideas and virtues take a very long time, as they must be accepted by other ideas within the worldview one holds. Even a small change in an idea does not happen in isolation; it affects the other ideas, leading to a cascade of minor changes one must go through. One must regurgitate, ruminate, and slowly, organically change one’s worldview, with each shift in an idea being nothing but a slight adjustment. This is a slow dance that takes decades.

None of these things could be learned or taught directly—that is the nature of complexity. If you are open-minded enough, you soak them slowly. Virtues are complex and have a symbiotic relationship with each other.

Unlearning the wrong ways is the most challenging job. It’s like building a better home from a ramshackle house with rotten foundations without the option of demolishing it first. Changing a brick or foundations, however suitable, destabilizes the remaining house. It’s a slow and unsteady process. The complex emotions built in a culture ecology lacking virtues and sins cannot be changed overnight. Using rational faculties, I had to change one brick at a time and then very slowly. I still risked destabilizing my mental framework. Any attempt to change this was a years-long process, as I had to introspect and contemplate my inner motivations.

YouTue視頻文字轉錄

hello David thanks for having me again of course of course you are now friend of the show anytime I mention you everybody is like please bring him back in and I always promise the community that I am gonna be bringing you and then usually you travel around the world a
lot and I always tell them hey that
depends on his schedule when he's
available he'll let me know and usually
we do it so anyway very very excited to
have you here because I like to get your
feedback inputs and uh insights analysis
whatever term you want to use about the
recent outcome elections in India now
those elections in my opinion have
shaken the
trajectory now for the country which is
the mo most populous nation on Earth
here except now we're gonna be seeing
something different and the question I
would like to start with is who's going
to be controlling Modi right now since
his party doesn't have majority
well firstly David I don't think the
trajectory of India has changed because
of this election um India was falling
apart India was going into a crisis mode
continuously and it that has been going
on for since the time the British left
the country so India has been on a path
to degradation for the last 76 years so
these are small hiccups about the the
outcome of Elections but the fact
remains that India is falling apart it's
getting worse by the day and it does not
matter who controls the the country Modi
is uh is I don't like him at all but
he's just a symptom of the underpinning
cultural problem to do with the
country uh now people usually ask me how
does uh he not being in majority matter
to the
country you really have to understand
one culture cult Al underpinning of
Indian society and the UN cultural
underpinning is that India has no
concept of
Honor there's no concept of contracts
there's no concept of friendship there's
no concept of um individuality and
respect for what you agree with so your
friends and families are your actually
biggest
enemies wow that is why people hide gold
in in the ground without telling their
own family members and they erect huge
High walls around their houses because
if you don't then the neighbor will
shift the fence overnight so you have to
understand that this is a country
without honor this is a country where
you can trust absolutely no one and the
people closest to you are your biggest
enemies what about the people what about
the Indian people I mean I know some
people in India that you know they are
educated but they have no no sort of
opportunities for employment because the
government is not creating this the
government is not sort of taking care of
infrastructure and so forth so what
happened to the people isn't the
government supposed there to sort of
Modi in this case he's been in power
over two decade almost two decades now
14 years to be exact what has he
achieved economically speaking that we
can talk about
well he cannot achieve anything David I
usually like to say that in an
organization of two people in India
there's one person too many people can't
organize in that country people can't
trust each other in that country um and
people are completely unscaled if I need
a plumber in San Francisco I call
someone in to do my repair job if I need
a in India I might need to pay him only
a couple of dollars to do my job but he
will create three more problems or maybe
five more new problems for me before he
leaves so I'm better off doing my
plumbing job myself in India and that is
what I actually do so uh the problem is
that Indians are responsible for their
status quo and that is why I always say
that Modi is just a symptom of the
problem Modi is not the problem of the
country neither is Modi the solution of
the of the countryes this problem the
cold problem is India Indians are
irrational and they don't have the moral
fabric they don't have the honor System
and that is why India will continue to
degrade irrespective of which party is
in power in that
country and yet Western analysts are
saying well the economy of India is
going to sort of be as a matter of fact
I heard some Western think tanks saying
that that the economy of India it will
be considered like the third in the
world and I was like hold on second
where are you guys coming up with these
statements from and even one of our
viewers uh uh in in the channel here uh
wrote his name is Connie Lee 9678 he
wrote and I quote here Dr David the
Indian government has been claiming for
each of the last few years that its GDP
growth is higher than any that is higher
than that of every other country what
would be a way of verifying the calcul
of their figure which sound a bit
dubious end of quote what do you what do
you think J well it doesn't matter U
David even if you consider Indian GDP
growth to be 10% and let's assume that
for mathematical purpose to be 10% it is
erroneous to compare GDP growth of a
country with GDP per capita of
$2,500 with a country whose GDP per cap
cap might be $60,000 so if the United
States with $60,000 per capita GDP grows
at 1% it adds $600 per year to its per
capita GDP whereas if India adds 10% to
its per capita GDP it only adds $250 to
its per capita GDP which means that
India would still be growing at half as
much Pace as the US would be growing
with its much as relatively insignificant percentage wise GDP growth the issue is David and we learned this in the middle school that you cannot compare percentage with percentages unless the Baseline is similar you can't compare the growth rate of a mouse with a growth rate of an elephant and that is what the error these big economists do a lot of them are actually empty suits and they really are naive and illiterate on cultural basis they don't really understand that there's a difference between people around the world the religions are different cultures are different they just look at graphs and think that every country would eventually follow the way China or South Korea dead I mean I even read somewhere where it says that it's gonna overtake the Indian econom is gonna overtake that of China I was like what well it's ridiculous so so 24 hours back I was in China David I spent a lot of time in China we invest in China through the Hong Kong Stock Exchange um I love China China and India are not comparable at all if you wanted me to move to China and live there I would very very happily do so I I get freedom in China I get conveniences comfort and facilities in China if you wanted me to move to live in India I will shoot myself that is how different the two countries are um the you should not even be comparing India with China China is a sane country China is a rational country uh you can have a decent existence in China you cannot have a decent existence in India I like to say David without any exaggeration that Indians live lives of they live and
die like that's what you see the moment you land in India things are chaotic people don't really have a sane dignified existence in that country.