李洪德 2024年7月20日 于加拿大

给世界各地的同胞们提个醒，与人打交道，要看其国家文明或文化给其人种塑造的本性；有些人种，没有人性化，认为能够成功欺诈是聪明。

有感于2024年7月9日YouTube视频 《贾杨特班达里海外高印：讲述他眼中的印度和中国的区别》Jayant Bhandari: What is the difference between India and China?

https://www.youtube.com/watch?v=xZ0lIeijlGY&t=85s

为什么印度人种，建桥桥塌，建坝坝跨，搞垮欧美，搞垮加拿大？看看理性的印度人自己说，真是太可怕了。看看我的文章《为什么中国人智商IQ远远高于他人》：平均智商IQ，中国人115-118，欧美人低于102，印度人92-96，撒哈拉以南的人85。低智商的人做事儿不计后果。从智商水平反思生活状态：中国人享受和平，国际智力竞赛各国队都离不开中国人。欧美人擅长血腥杀戮，撒哈拉以南人擅长丝袜套头挣钱。

现代研究表明，任何国家，任何族群，甚至同一个家庭的人，智商IQ，都是有高有低，不同人群的智商比例不同，看看老外画的世界人口智商分布图。

图片来源：https://www.quora.com/Why-is-Chinas-average-IQ-so-much-higher-than-the-USA

上图证明，比较而言，中国人，高智商人群的比例高于任何其它国家。

如同电脑硬盘的存储单元，是大脑的神经元作为记忆体支撑人类的智力，只有良好的生活环境和营养，才能支持人类大脑神经元的发育良好。中国人的高智商，源自相对长时间的享受和平繁荣生活。而和平繁荣生活应该感谢秦穆公的理性。

早在公元前600年，秦穆公实行客卿制，从战乱不休的诸侯国选择博学智者参政，有典故说伯乐识马。从那时起，在我们的祖国就形成气候，选择博学者当政。后来发明科举考试，普天下选博学者。自公元前771年开始的550年战乱不休，说明中国人本性与好战的西方人没有不同，一旦社会失控，也会掠夺和杀戮，关键在于选择博学者当政，总结经验，采取举措，绝不重演历史的错误。

如今，在中国，几乎所有在西方和国内接受西方的人文、政治、法律类教育的人，都已经被彻底兽性化。丧失理性，没有人性。一直鼓吹在中国实行西方的自由化，民主化，讲价值、讲人权。这些被西方兽性文明兽性化的畜生不明白，西方的玩意正在把世界玩完。

2012年，克里斯蒂亚·弗里兰曾出版《财阀政治：全球新超级富豪的崛起和其他人的衰落》，财阀政治（富人掌权）驱动贪婪。0.1%人快速致富，财富集中在越来越少的人手中。2008年金融危机经济损失4万亿美元，平民失去家园储蓄，引发灾难的人却发财。

2023年4月14日，《巴西59%的人民吃不饱饭》：2022年巴西2.15亿人，59%生活在饥饿中。巴西是农业大国，每年出口大量粮食，巴西人却吃不饱饭。得天独厚的农业优势被美国四大粮商占领。农民的土地被兼并，聚集成巴西的贫民窟，遭受毒品和黑帮摧残。

2023年12月18日，文章《青岛机场出现“人肉背粮客”：韩国大米吃不起，来中国倒腾赚差价》说，韩国的物价高，肉、蔬菜、粮食物价都很高，不少普通工薪族都无法负担日常饮食。韩国人乘客机从中国买大米回国谋利。这是韩国政府放任资本掠夺的恶果。

资本主义是资本控制国家，社会主义是国家控制资本。如果不是中国政府选择博学者当政，抑制被西方兽性文明兽性化的畜生的混账行为，一直国有控制经济主体，建立国有粮食储备，现在，中国也会有59%的人活在饥饿中，聚成巴西式贫民窟，遭受毒品和黑帮危害。

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介绍，1974年出生韩国的同卵双胞胎姐妹，两岁，姐姐走失，被美国家庭收养，2020年团聚，测试，在感知推理和处理速度相关的智力IQ得分，妹妹比姐姐高16分。文章说，研究人员曾经研究过许多分开抚养的同卵双胞胎，发现基因确实影响人类的身体和心智的发育，同卵双胞胎的外型、思维和行为的方式相似，智商也有差异，限于6分之内。

针对韩国姐妹的智力IQ得分的巨大差异，研究者进行了针对性研究，发现与她们经历的成长环境有关。留在韩国的妹妹，是在儒家文化家庭成员之间和睦友爱和互相帮助的氛围中长大。相比之下，美国的姐姐是在严格的宗教虔诚和冲突程度较高的家庭氛围中长大。与之对应，在韩国养育的妹妹具有更多的集体主义价值观，而在美国养育的姐姐具有更强的个人主义价值观。

文章指出，妹妹将自己视为集体的一部分，并愿意接受集体中的等级制度和不平等，尊重长辈，这与她生活的韩国文化是一致的。姐姐认为是自我做主，并且相信集体成员的地位是平等的，没有理由尊重长辈。这表明她已经很好地适应了美国文化。总而言之，美国主要是个人主义文化，而韩国主要是集体主义文化。这对双胞胎姐妹的评测结果，反映了文化在各自形成价值体系的重要性。

据此，我们可以断定，儒家文化的韩国养育的妹妹，将是社会贡献者，因为，被儒家思想赋予了集体主义价值观，具备了生活在人类社会的资格和本性。而宗教痴迷和互相仇视文化的美国养育的姐姐，极大可能成为社会的破坏者，积极参与掠夺和杀戮，因为被赋予了自私自利的兽性本能,视损人利己为天经地义，掠夺和杀戮是最便捷的方法和途径。

印度，曾经产生过优良的思想，教人良心向善的佛教，哲学家文学泰斗泰戈尔，优秀政治家甘地，总理尼赫鲁。当今的理性的总理穆迪，外交部长苏杰生，都是理性雄心壮志的政治家，都清醒自我，不盲流西方的愚昧。可是，这优秀的一切，都无法改变绝顶落后的社会现实，没有志气和道德底线的国民毁了当代好总理穆迪和外交部长苏杰生的雄心壮志。

如今，在加拿大，在欧洲，由于放任资本贪婪掠夺，物价飞涨，尤其是租房住的人，已经入不敷出，缴完房租、煤气水电，各种保险费，没钱买食物了。为此，许多人开始逃离加拿大到亚洲等国家求活命。

2024年6月19日，我在文章《 王沪宁努力争夺国魂的社会实效》，引用同胞的在YouTube视频留言：“中国现在猪肉最便宜的部分10到12元一斤，大米普遍2~3元一斤。随便做个啥赚个3000块非常容易。3000块能买300斤猪肉，1000斤大米！很多偏远（其实生活设施完备）城市房价几万一套。所以，客观来讲，中国对于普通人来说，生活真的很容易。”

“国内的人，几乎没有人因为无法生存陷入绝望，但是很多人陷入了欲望。为了一些不切实际的欲望，而陷入绝望，进而否定自身否定自己的国家。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！”

还有告诉你们估计海外华人不知道的：中国农村或者城市的居委会对于没伴侣，没孩子，没工作，没养老金，没保险，也就是五保户的老人都会统一照顾，每个地区都不同。一般会提供免费住所，还会每个月发放1000到2000元的生活费，还会定期1周或者2周派专人上门去查看有没有问题，甚至派人去免费理发。过年过节还免费送东西。所以，在中国，即便你是个一无是处的家伙，到老了，也会有国家照顾你。在中国，你基本不会看见日本的孤独死。当然了，这也和文化有关，中国年轻人普遍会照顾老人。”

“中国青年失业率其实确实很高，但是因为这波人想要更好的工作，如果只是工作确实很好找，外卖，配送，开车这类都是主动找你，中国的失业跟外国的失业不是一个语境。”

“中国政府控制私企裁员，甚至补助私企保留员工，公司首先是减少工资奖金，尽量少裁员工，而美国正相反，在经济不景气时，美国公司各级领导，首先裁与自己不和的员工，薪水多的资深老员工，从不考虑自己减薪，反而奖金比往年要多，理由是困难时期任务重，得加奖金。脸书公司创始人小扎表面上每年只有一美元的薪水，公司每年付给他近3000万美元的开销，他所有的私人房地产都有私人保安一年365天住守，更不要说每年的天价股票奖金。”

“很多国人没有察觉，国内相对安全的社会环境和相对便宜的物价其实也是一种隐形福利。只不过有人觉得是理所应当的，去国外看看就知道完全不是。因为这种隐形福利的维持不但要求各地方政府的管理水平，国民也要一起努力才行。”

"每年回國，飛機後部後面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。"

很多同胞不能认识到，祖国取得今天的成就，源泉来自傳統價值，是数千年的积累沉淀的精华在发挥作用-理性的政府和高素质的国民。共产党的正确领导，同胞们的努力，让自己的祖国以让高傲的西方瞠目结舌的速度发展，日新日异。

西方玩民主国家，不断恶化的生存环境，会进一步恶化人们的智力发展，降低智商，而低智商进一步恶化社会环境。由此判断，这些国家进入智力发展的死循环。

社会治理的好与坏，决定人们的生活，智商的作用不容小觑。

有许多外国公司跑到印度享受人口红利，结果，头破血流，赔钱逃离。看看富士康，可被神牛子孙害惨了。如今，许多中国大陆企业见钱眼开，不汲取他人教训，跑到印度遭受折磨，不要抱怨，是自己作孽啊。

印度海外高管 印度没有荣誉 合同 友谊 尊严的概念

这是一个没有荣誉的国家，绝对不能信任任何人，你最亲近的人是你最大的敌人。

印度的水管工，一旦我离开，他们就会再给我制造出三个问题，甚至五个新问题。

在印度，我喜欢两个人的组织，人太多了无法组织起来，人们根本无法相互信任。

印度声称 GDP 增长高于它国，有什么方法可以验证他们的数字，听起来就可疑。

印度人没有道德结构和荣誉制度，印度必将继续衰落，无论哪个政党在该国执政。

中国是一个理智的国家，中国是一个理性的国家，你可以在中国过上体面的生活。

如果你让我搬到中国生活，我会非常非常高兴。如果让我搬到印度，我开枪自杀。

贾杨特班达里

http://www.jayantbhandari.com/

为了寻求文明生活，贾杨特班达里10年前访问了温哥华，然后决定移民。他在温哥华举办一年一度的研讨会，名为“资本主义与道德”。

Jayant 经常周游世界寻找投资机会，尤其是在自然资源领域。他为机构投资者提供建议。此前，他曾在一家精品自然资源投资公司 US Global Investors（德克萨斯州圣安东尼奥）工作了六年，并在 Casey Research 工作了一年。在从印度移民之前，他创办并经营了两家欧洲公司的印度子公司。他每年仍多次前往印度。

他为《自由》杂志、米塞斯研究所（美国）、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 等撰写了有关政治、经济和文化问题的文章。他是《自由》杂志的特约编辑。

他拥有英国曼彻斯特商学院工商管理硕士学位和印度SGSITS工程学士学位。

下面是贾杨特班达里在YouTube视频的自述。

你好，大卫，谢谢你再次邀请我，当然，你现在是节目的朋友了，每次我提到你，每个人都会说，请把他带回来，我总是向社区保证，我会带你回来，然后通常你会经常环游世界。

我总是告诉他们，嘿，这取决于他的日程安排，当他有空时，他会告诉我，通常我们会这样做，所以无论如何，非常非常高兴你能来这里，因为我喜欢得到你的反馈意见和见解分析，无论你想用什么术语来描述印度最近的选举结果，在我看来，这些选举已经动摇了这个国家的发展轨迹，这个国家是地球上人口最多的国家，但现在我们将看到一些不同的东西。

我想首先问的问题是，谁将现在控制莫迪，因为他的政党没有多数席位，首先，大卫，我不认为印度的发展轨迹因为这次选举而改变，嗯，印度正在分崩离析印度不断陷入危机模式，自从英国人离开印度以来，这种情况就一直在持续，所以印度在过去的 76 年里一直在走向衰落，所以这些都是选举结果的小问题，但事实是印度正在分崩离析，情况一天比一天糟糕，谁来控制这个国家并不重要，莫迪，我一点都不喜欢他，但他只是这个国家文化问题的一个表现，现在人们通常会问我，他不是多数派，这对这个国家有什么影响？

你真的必须了解，印度社会和联合国文化的基础是，印度没有荣誉的概念，没有合同的概念，没有友谊的概念，没有个性的概念，没有尊重你所同意的东西的概念，所以你的朋友和家人其实就是你最大的敌人，哇，这就是为什么人们会把黄金藏在地下而不告诉自己的家人，他们在房子周围筑起高高的围墙，因为如果你不这样做，邻居就会在一夜之间把篱笆移走。

所以你必须明白，这是一个没有荣誉的国家，这是一个你绝对不能信任任何人的国家，你最亲近的人是你最大的敌人，那么人民呢，那么印度人民呢，我的意思是，我认识一些印度人，你知道他们受过教育，但他们没有就业机会，因为政府没有创造这些，政府没有照顾基础设施等等，所以人民发生了什么，政府不应该在那里吗？

在这种情况下，莫迪已经执政二十多年了，差不多二十年了，确切地说是14年，他在经济上取得了什么成就，我们可以谈论他什么也做不了。

大卫，我通常喜欢在印度，两个人组成的组织中，一个人太多了，人们无法组织起来，人们无法相互信任。

如果我需要旧金山的水管工，我会叫人来帮我修理，如果我需要印度的水管工，我可能只需要付给他几美元就可以完成我的工作，但他会在我离开之前再给我制造三个问题，甚至五个新问题，所以我最好自己在印度做我的水管工作，这就是我实际上所做的。

所以问题是，印度人要对他们的现状负责，这就是为什么我总是说，莫迪只是问题的一个症状，莫迪不是这个国家的问题，也不是这个国家的解决方案，这个问题的根本问题是印度，印度人是非理性的，他们没有道德结构，他们没有荣誉制度，这就是为什么印度将继续衰落，无论哪个政党在该国执政。

西方分析人士却说，印度的经济将会成为事实上的，我听到一些西方智库说，印度的经济将被视为世界第三，我想，等等，你们是从哪里得出这些声明的，甚至我们的一位观众，在这个频道里，他的名字是 Connie Lee 9678，他写道，我在这里引用 David 博士的话，印度政府在过去几年中一直声称其 GDP 增长高于任何其他国家，有什么方法可以验证他们的数字的计算，这听起来有点可疑，引用结束，你怎么看？好吧，这没关系。

David，即使你认为印度的 GDP 增长率是 10%，让我们假设出于数学目的，将人均 GDP 为 2,500 美元的国家的 GDP 增长率与人均 GDP 为 60,000 美元的国家进行比较是错误的，因此，如果人均 GDP 为 60,000 美元的美国如果印度的人均GDP增长1%，那么印度的人均GDP每年将增加600美元，而如果印度的人均GDP增长10%，那么印度的人均GDP只会增加250美元，这意味着印度的增长速度仍将是美国的一半，但其GDP增长的百分比相对来说并不显著。

大卫，问题是，我们在中学时就学到了这一点，除非基线相似，否则你无法比较百分比，你无法比较老鼠的增长率和大象的增长率，这就是这些大经济学家所犯的错误，他们中的许多人实际上都是空谈，他们真的很幼稚，在文化上是文盲。

他们并不真正理解世界各地的人之间存在差异，宗教是不同的文化是不同的，他们只是看图表，认为每个国家最终都会像中国或韩国那样消亡，我的意思是我甚至在某处读到过，它说印度经济将超过印度要超越中国，我当时想，这太荒谬了。

24 小时前，我在中国，大卫，我在中国呆了很长时间，我们通过香港证券交易所在中国投资，我爱中国，中国和印度根本无法比较，如果你想让我搬到中国，在那里生活，我会非常非常高兴地这样做，我在中国得到自由，在中国得到便利、舒适和设施，如果你想让我搬到印度生活，我会开枪自杀。

这就是两个国家的不同之处，你甚至不应该把印度和中国进行比较，中国是一个理智的国家，中国是一个理性的国家，你可以在中国过上体面的生活。

但是，在印度，你无法过上体面的生活，我想毫不夸张地说。

大卫，印度人的生活就像你一到印度就看到的那样，一切都很混乱，人们在那个国家并没有真正过上理智、有尊严的生活。

上面是贾杨特班达里在YouTube视频的自述。

在加拿大，我与印度人交流，数其国家的缺点，许多印度人，不但不生气，反而添加更多。譬如，我对一位男士说，印度有20多种官方语言，他说，比那多得多。几年前，在加拿大遇见一位印度法律硕士女士，在加拿大进修法律，业余在麦当劳打工。我问她，印度和加拿大哪里的生活好啊？”她气冲冲地说：加拿大好，印度不是人居住的国家。

想想印度的情景，神牛优先没人敢惹，满大街自由晃荡。人牛随地便溺臭气熏天。谁去了都要跑肚窜稀，还没手纸可用。

看看这个奇特的国家，国民灵魂扭曲，国家灵魂迷茫。

历史上几度顺从外来文明冲刷，积累了世界上所有文明的垃圾，各种荒谬意识形态，荒谬的宗教，谬催自我创造更多荒谬，扭曲国民的心窍，导致平均智商92-96，这个智力水平的人不能理性思维和行为，做事不计后果。印度人这个好品质正在毁灭印度，各种花招投机取巧，偷窃毁坏火车的设备。

在加拿大，我与许多印度人共过事儿，只要没有管工监督，他们立刻玩耍，视弄虚作假为聪明。西方战乱不断，也是由于人种智力低，做事不计后果。

西方人为印度人认的众多上帝干爹，真是太它神牛的神了。

2024年2月，贾杨特班达里写文章《The Discovery of Civilization》进一步说明：在印度，欺骗并不会带来羞耻或内疚。如今，印度又取得了长足的进步，挤奶工会添加化学物质和增稠剂，其中一些是致癌物质；蔬菜被染色，浸泡在化学物质中以显得新鲜，在污水中“清洗”以增加光泽。归根结底，印度是一个没有信任、分裂、不道德的社会。嫉妒、贪婪和缺乏公平肆无忌惮，因为美德和罪恶是外来概念。如果你欺骗了别人并逃脱了惩罚，人们会称赞你的智慧。

印度社会实在是不堪入目和入耳，贾杨特班达里的坦诚和理性令我感动。

The Discovery of Civilization 文明的发现

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，我来到伦敦攻读 MBA，并利用它获得了英国签证并离开了印度。有一种奇特的魅力，一种几乎令人感到色情的魅力，吸引着我走向西方。我充满了好奇，渴望了解是什么促成了西方的成功，以及为什么世界如此推崇它。我所追求的东西无法量化——如果我知道另一边是什么，我就不需要去那里寻找答案了。

英国移民官员询问我是否携带了支付教育费用的钱。我确认我带了必要的资金，然后开始打开我的包。我没有钱，但幸运的是，他阻止我打开包。我为自己愚弄了那位官员而感到自豪。

在印度，完成任何工作的唯一方法就是愚弄或贿赂官僚。

西方的丰硕成果——财富、信心、权力、自由、便利以及欧洲人神一般的形象——只能通过罕见的、严格审查的电视节目和西方电影模糊地了解，这迫使我去那里生活，以了解这一切是怎么回事。

在印度，我们缺乏物质便利的概念。食用油供应短缺，需要我们通过个人关系来获得。我为自己的精英地位感到自豪，并把它扛在肩上。糖是一种昂贵且定量供应的商品，是一种奢侈品。我直到上学的最后几年才接触到电视。首都只有一家冰淇淋店，而人口接近一百万。我们有几家电影院，这是我们唯一真正的娱乐选择。当时没有外出就餐的概念。

我的祖父有一辆摩托车，这在马车充当出租车的城市里很少见。我们是少数拥有电话的家庭之一，尽管获得电话连接并不容易。然而，当几乎没有人拥有电话时，为什么要费心呢？拜访朋友或家人通常是不请自来的。在这段时间里，我还遇到了冰箱，这是我们买不起的奢侈品。空调出现得晚得多。我们每天都会长时间停电。

我们的钱不能做很多事情。我们的大部分积蓄都投资在黄金上，用于女儿的嫁妆，以及用于举办经常有上千名宾客参加的奢华婚礼。

七八岁的时候，我每天早上都在街上抽水来装满我们的水箱。我警惕地看着水泵，以防它干涸和烧坏。随后，我们用另一台水泵将水送到我们三楼的公寓，而邻居们则用桶提水——我们以认为自己技术先进而自豪。

在准备水之前，我去了牛奶场观看挤奶工人挤水牛的过程。这是为确保挤奶工不会在牛奶中掺假——如果没有我的警惕，他会加入大量的水。牛奶场里到处都是粪便和苍蝇。挤完奶后，挤奶工会往牛奶里洒一两滴水，我要求他不要这样做。然而，他拒绝了，他说，不加一滴水就赠送牛奶是亵渎神明的行为，没有水，就不会有“barkat”。印地语和乌尔都语中充斥着波斯语和阿拉伯语。“Barkat”在波斯语中的意思是“繁荣、富足、成功”。

看似无辜的东西却具有深远的意义，这反映在印度的所有社会和经济交易中：从交易中赚钱是不够的。至少，必须通过欺骗来获得一小部分，即使这只是一分钱的象征性分数。你可以给员工支付你想要的工资，支付商人他要求的工资，或者签订一份对另一方有利的合同，但你知道你会吃亏，合同也会违约。欺骗并不会带来羞耻或内疚。

人们不再担心牛奶中的水；印度已经取得了长足的进步。如今，挤奶工会添加化学物质和增稠剂，其中一些是致癌物质。现在，蔬菜被染色，浸泡在化学物质中以显得新鲜，并在污水中“清洗”以增加光泽。

归根结底，印度是一个没有信任、分裂、不道德的社会。嫉妒、贪婪和缺乏公平肆无忌惮，因为美德和罪恶是外来概念。如果你欺骗了别人并逃脱了惩罚，人们会称赞你的街头智慧。缺乏美德和精神的人去寺庙是为了从他们最喜欢的神那里得到物质上的恩惠。殖民者灌输的美德正在逐渐消亡。

当我爸爸买了一辆

每天早上，这位年迈的邻居都会在无人注意的情况下，在喉咙里积聚大量痰液，在嘴里滚动，然后从楼上吐到挡风玻璃上。

西方人认为他们熟悉的美德和罪恶是天体的固定元素或自然法的一部分，他们可能没有意识到，他们这样想只是因为他们在他们的文化中长大，而他们的文化是几千年来西方古典哲学、基督教和荣誉制度交织在一起的产物。如果没有这种文化结构，他们永远不会有意识地知道自己是嫉妒还是贪婪，也不会对所谓的罪恶行为感到内疚或羞耻。如果没有欧洲的文化结构，他们永远不会知道罪恶和美德的概念，更不用说区分它们的方法了。

我们的老师规定我们应该相信什么，任何质疑都被视为冒犯。这种专制态度渗透到了社会、机构和社会关系中。服从指令是常态，虐待狂占据主导地位。每一种关系似乎都采用了一种压迫者-服从者的动态。我的内心无法适应这种状态，但抵抗这种普遍的潮流却令人筋疲力尽。

我离开印度是为了逃避无处不在的压迫，这种压迫是由虐待狂、非理性和不负责任的当权者所造成的。这是一个令人沮丧的环境，让人不敢好奇。社会上的每个人都知道我应该如何生活，提醒我，操纵我追随他，如果他有权威，就强迫我这样做。没有人可以相信自己能诚实地完成工作。

那天，到达希思罗机场后，我去买了一张去曼彻斯特的火车票。售票员彬彬有礼地回答了我的问题，我身后的人耐心地等待着，没有大喊大叫。这与我习惯的情况截然不同。至少，我觉得售票员如果没有索要贿赂，就没有理由对我好。他为什么不炫耀他的权力呢？我从未见过有人在工作时不求回报。这令我非常困惑——我发现自己僵硬地、手插在口袋里，坐立不安。

在开往曼彻斯特的火车上，我难以置信地向外看去。我的眼睛变了。我揉了揉眼睛。我们经过的水道让我感到惊讶——我从未见过如此干净的空气和水。

在接下来的几天里，我看到人们似乎无私地工作，即使没有人在看他们，他们也只是为了友好而友善。他们竭尽全力提供帮助。为什么？他们想要什么回报？这让我很困惑——为什么有人会冒着被视为仆人的风险为我开门？

商学院院长意识到我的经济问题，将我的学费推迟到年底。问题挥之不去：为什么有人会不辞辛劳地提供帮助？当我无法提供任何抵押品时，为什么要冒个人风险？我感到不舒服，迷失了方向，因为感觉我没有通过行贿来履行交易的义务。

抵达英国的第二天，我回到房间哭了。

奇怪的是，忧郁的情绪向我袭来。朴实无华、井然有序的砖房似乎让我的灵魂感到太平静了。没有对我感官的冲击——安静、平和、干净、没有无休止的麻烦、没有嗅觉和鼻子，也没有人欺负我——让我感到空虚，并产生了强烈的戒断症状。没有什么需要挣扎、操纵他人或策划。没有戏剧或舞蹈。我要如何打发这些时间呢？

没有混乱让我保持专注，帮助我避免审视自己的思想和内心，暴露我内心的喋喋不休和存在危机。

我在英国学习和发展。我将在接下来的几个月里摆脱忧郁。我认识的大多数移民从未走出过这样的境地，他们不得不与第三世界的人一起生活，那里充满了臭味、噪音和混乱，基本上就是他们努力想要离开的那个国家的翻版。他们从不反省，对学习不感兴趣，只专注于赚钱和沉迷于西方繁荣带来的享乐主义果实。他们的心留在了他们来自的地方。

因为缺钱，我经常挨饿，这是一种我从未经历过的感觉。然而，还有一些我以前几乎从未经历过的东西。那是一种自由的感觉，一种有存在感和身份的感觉。我不需要证明自己的地位或权力就能成为社会的一部分。人们尊重地与我交往，无论我的种姓、社会地位、种族或肤色如何。他们接受我是平等的，并能获得英国人拥有的机会。我可能很臭，因为我买不起洗衣粉，但人们并没有看不起我——如果他们看不起我，他们也没有表现出来。

尽管经济压力很大，但在英国的时光是我一生中最快乐的时光。

有一次，我需要补牙，牙医开出的价格让我无法想象。绝望之下，我去了医院，想看看有没有其他选择。值班牙医解释说，他们只处理紧急情况，并建议我找私人牙医。当他意识到我没有钱时，他给了我一个建议。我愿意让他拿自己来向他的学生做示范吗？没有学生。他找到了一个漏洞来帮助我。

在印度，即使是最贫穷的人也避免去公立医院。我父亲印刷厂的一名工人曾经发生过事故，导致他的手臂骨折成几段。我们不在的时候，他被送往一家公立医院，在那里很长时间都没人见过他。当有人终于注意到他时，有人随口建议他截肢。我们付了一笔贿赂把他偷运了出去。后来，我们又向警察付了一笔更大的贿赂。

我生长在一个以种姓为基础的社会，逐渐开始接受一个促进平等的社会结构是可能的。你的车的大小和地位并不妨碍别人得到良好的待遇。

当我开始在一家办公室实习时，我立即得到了一把钥匙，可以让我 24 小时不受质疑地进入。这种看似简单的做法让我感到惊讶。和我交谈过的印度人也有同样的感受，他们质疑英国人是否天真。在印度，所有的东西总是锁起来的，需要填写表格和经过官僚程序才能获得基本的进入权——例如，杂货店在柜台的另一边进行交易。

当曼彻斯特办公室发生盗窃案时，我担心警察会审问我。我很困惑，没有人问我一个问题。在印度，抓不到小偷会导致警察集体惩罚。如果涉案人员很穷，有些人会被打断骨头，并被逼供。当然，富人会行贿。

在印度，在我毕业的时候，在附近的一个警察局，一名涉嫌盗窃的男子的手腕被绑在树枝上，使他的脚后跟无法着地。在另一起事件中，一名妓女被警察局的所有人强奸，据说是为了给她上一堂“道德”课。高级警官可能认为这是对下级工作人员的奖励。印度社会和法院认为受害者得到了应得的惩罚。

你永远不可能去印度的警察局，在那里你看不到虐待行为的实时发生。

在曼彻斯特，深夜，我步行回家，因为我买不起公交车票，更不用说出租车了。偶尔，一辆警车会关着车灯跟着我。那时，我的意识还不够发达，无法理解，虽然他们拦下我并询问我在做什么可能是权宜之计，但他们不能在没有合理理由的情况下这样做。

有一次，一位朋友在开车时因饮酒过量被警察拦下。我选择陪他去警察局。令我惊讶的是，他们彬彬有礼地对待我们两人，用“先生”来称呼我们，并确保我的朋友在审问期间了解自己的权利。奇怪的是，我对这次经历感到震惊。即使在英国待了一年，我仍然很难理解为什么曼彻斯特警方没有诉诸使用、滥用或利用他们的权力。

我花了几十年的时间才让这个事实深入我的心灵：对一个文明的真正考验在于它如何处理其涉嫌犯罪者和弱者。在印度，一个老人或残疾人很可能被贴上这样的标签——掠夺性的机构、法院和警察，不但没有提供帮助，反而最大限度地剥削他们。

我爸爸和奶奶是我见过的最诚实的理财人。他们教导我们在卑微的文化环境中保持尊严，人们毫不犹豫地卑躬屈膝地乞求。从我记事起，我就和爷爷、爸爸一起在他们的印刷机旁工作，对细节的敏锐眼光至关重要——一个小小的拼写错误意味着巨大的损失。我对质量很有眼光。我培养了对质量的敏锐眼光，并获得了诊断和修复机器故障的实践经验。

尽管我认为自己比印度同龄人更理性，但在英国生活后，我开始意识到我的脑海里充斥着多少“如果”和“但是”。

我在英国逗留期间，未知的东西潜伏在每一个角落，使许多我从未知道或想象过的想法具体化。印度没有类似十诫的东西，没有禁止犯罪，当然也没有禁止撒谎。我从小就坚信，说什么会让你看起来不错，什么能让你获得最多的资源。我到英国一年后才意识到，人们

可能会为了说真话而说真话。

在我工作的曼彻斯特办公室，我编写了一份通讯，把他们正在进行的所有项目的清单放在背面。为了给人留下工作量更大的印象，我会添加旧项目，使清单显得拥挤。有一天，一位顾问告诉我，我夸大了他的贡献。我很惊讶。他为什么要削弱对他工作的宣传？在那些日子里，政治正确性和多元文化主义并不重要。如果你走得太远，就会有人告诉你。

我第一次体验文明，踏入了未知的世界。一直萦绕在我脑海中的阴云开始消散，我的身体开始改变，尽管半饥饿阻碍了它。这将开启一个长达数十年的过程来重新调整我的思维和决策。随着一种更清晰的推理方式，我从口头和书面文字中理解的方式和内容开始演变。我发现自己不再专注于说服别人接受我的观点，而是更多地参与探索和寻找真相。因此，我与人之间的互动发生了很大变化，冲突也减少了。

在英国的头几个月里，我最初怀有利用这个制度的想法，认为这是英国殖民印度的报复。然而，在面对一群富有同情心、慷慨、乐于助人、有道德、公平、尽职尽责和正直的人时，这种观点开始消失。Zahn，

在我到达英国之前，我知道“慷慨”这个词，但并没有真正理解它的含义。英国帮助我理解了这个概念，并让我认识了另一个词“感激”。除非有人不求回报地为我做了某事，否则我怎么会感受到这种感激呢？我花了好几年才理解“爱”的含义。在印度，我从未见过一个幸福的家庭。

摒弃坏的观念、接受新的观念并适应这些观念和美德需要很长时间，因为它们必须被一个人所持有的世界观中的其他观念所接受。即使是一个观念的微小变化也不会孤立地发生；它会影响其他观念，导致一个人必须经历一系列微小的变化。一个人必须反复思考、反复思考，慢慢地、有机地改变自己的世界观，而观念的每一次转变都只是一次轻微的调整。这是一个需要几十年的慢舞。

这些东西都不能直接学习或教授——这就是复杂性的本质。如果你足够开放，你就会慢慢吸收它们。美德是复杂的，彼此之间存在共生关系。

摒弃错误的方式是最具挑战性的工作。这就像在没有先拆除地基的情况下，用一栋摇摇欲坠、地基腐烂的房子建造一个更好的家。更换一块砖或地基，无论多么合适，都会破坏剩余房屋的稳定性。这是一个缓慢而不稳定的过程。缺乏美德和罪恶的文化生态中建立的复杂情感无法在一夜之间改变。我必须运用理性，一点一点地改变，而且要非常缓慢地改变。我仍然冒着破坏我心理框架的风险。任何改变这一点的尝试都是一个长达数年的过程，因为我必须反省和思考我的内在动机。

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视频文字转录

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.