The search for a final theory of everything is an enduring, if not always endearing, part of human endeavour. If that search is successful it should yield explanations for all that we see around us, natural phenomena of course, but also human behaviour, the way societies function, national and international events and developments.
Fakirs with their puppet shows exhibit military conflicts which end with the flight of the English. Songs resound the praises of our enemies and reports are industriously spread to rouse thenative troops and inferior classes of inhabitants in action . . . The very salt we manufacture is said to be mixed with the blood of cows or swine, Hindus and the Musulmans’.
Close to 300 insurgency-related deaths were reported from Balochistan in 2009, which is a marginal improvement over the previous year’s toll of 350. Such ‘statistics’ notwithstanding, the Baloch insurrection remains a critical problem for the nation building exercise in Pakistan.
About a year ago as an Honorary Fellow of the Nehru Memorial Museum & Library I had chosen to work on Nehru—first from 1930–1947 when Nehru was preparing himself for taking India to an exciting future; second, 1947–1964 when Nehru did become the steward of India’s development, policy, direction and journey.
The Difficulty of Being Good is as wonderful a title for a book as it is a philosophical statement that provides the parameter for a lifetime’s quest. The declaration, for it is such, boldly encapsulates theproblem that has compelled humankind for centuries. For me, it circumscribes the central problem of being, it is the very definition of the human condition.