A “Love-Thy-Neighbour” Economy (LTN): a model for growth, flourishing, and enoughness


What if economics were grounded not in endless growth or class struggle, but in the simple command: “Love thy neighbour as thyself”? A “Love-Thy-Neighbour Economy” would place human dignity, solidarity, and stewardship at the centre of production and exchange. Rather than chasing GDP alone, it would measure success through health, education, meaningful work, and community trust—closer to Bhutan’s Gross National Happiness than to Wall Street’s indices. Growth might appear slower on paper, but the gains in resilience, fairness, and joy could be far greater. Thinkers from Aristotle to Amartya Sen, Marx to Martha Nussbaum, Gandhi to E.F. Schumacher, all in different ways gestured toward such a vision: economics as a means to human flourishing. It is not utopia; elements already exist in cooperatives, wellbeing budgets, and community care systems. What remains is the will to weave them together around love as our moral compass.

What Has Shakespeare/Socrates to Do With Shankaracharya?


What has Shakespeare or Socrates to do with Shankaracharya? Nothing. Shakespeare glorifies the theater of Maya, making us weep and laugh at dream-characters. Socrates spins webs of thought, trapping us in endless dialogue. Both literature and philosophy grant solidity to illusion, deepening our bondage to samsara. Shankaracharya is not another voice in their marketplace; he is the firebrand who torches the whole bazaar. Brahma Satyam, Jagat Mithya—the world is false, Brahman alone is real. Advaita is not here to polish the dream but to shatter it. Wake up. The play is over.

On Watching The Bengal Files: A “Complex Truth”


Watching Bengal Files reminded me of an old debate topic: “Truth is Complex.” The film doesn’t just depict communal carnage; it forces us to confront the deeper, persistent reality of violence. From history’s atrocities to the everyday sharp word or dismissive gesture, violence is not an exception—it is the undercurrent of human life. As Krishnamurti said, even separating ourselves by religion or nationality is a subtle form of violence. The movie, in its raw way, pushes us to ask: can truth ever be simple?