Current Affairs

Irrationally Pessimistic about Corporations

Here’s a letter to a DC-area radio station, WTOP:

During today’s 1:00pm hour you played a clip of a listener who is “livid that Americans aren’t up in arms against the devastation that corporations inflict” on us.  This gentleman’s anger was sparked by the BP oil spill.

I have little sympathy for BP, it being a firm that has often feasted at government troughs.  But some perspective is now very much needed on the costs and benefits of corporations.

Questions for the Laureate

Here’s a letter to the Financial Times:

Several questions popped to mind after reading Nobel laureate economist Michael Spence’s essay in your pages today (“America needs a growth strategy“).  Here are a few:

That Which Has Costs Often Has Benefits

Here’s a letter to the Washington Post:

Deborah Hahn writes: “Until the damaged BP well in the Gulf of Mexico is capped, please publish daily a front-page picture of wildlife covered in oil, in misery, dying, unable to be cleaned” (Letters, June 26).  Ms. Hahn believes that “such pictures are needed to educate the public” about the “horrors of what oil accidents do to our fellow creatures.”

The Importance of Rules – the Vitality of Principles

Here’s a letter to The Atlantic:

Sebastian Mallaby cogently summarizes Paul Romer’s vital contributions to the theory of economic growth – contributions that highlight the role, not of mechanistic additions to the stock of technology and capital goods, but, instead, of good ideas (“The Politically Incorrect Guide to Ending Poverty,” July/August).

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Ecclesiastes 3:4

a time to weep, and a time to laugh; a time to mourn, and a time to dance;
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There must be love in the relation between the person who says "I am" and the observer of that "I am". As long as the observer, the inner self, the higher self, considers himself apart from the observed, the lower self, despises it and condemns it, the situation is hopeless. It is only when the observer (vyakta) accepts the person (vyakti) as a projection or manifestation of himself and, so to say, takes the self into the Self, the duality of "I" and "this" goes, and in the identity of the outer and the inner the Supreme Reality manifests itself. This union of the seer and the seen happens when the seer becomes conscious of himself as the seer; he is not merely interested in the seen, which he is anyhow, but also interested in being interested, giving attention to attention, aware of being aware. Affectionate awareness is the crucial factor that brings Reality into focus. When the vyakti realizes its non-existence in separation from the vyakta, and the vyakta sees the vyakti as his own expression, then the peace and silence of the avyakta state come into being. In reality the three are one: the vyakta and the avyakta are inseparable, while the vyakti is the sensing-feeling-thinking process.

Sri Nisargadatta Maharaj