In India, [in] the great documents like [the] Upanishads in eighth century B.C., you find some of the wisest [women] making great, learned speeches and then you worship them, but actually don't do very much about girls' education generally. So I think there has been a kind of dual presence of pain, respect, and saying you are great, etc., but not providing the basic facilities that make women able to lead the kind of life that they would like to and that men easily do.

I remain instinctively hostile to communitarian philosophy and communitarian politics.

It’s scandalous when one thinks about the people who live in a world in which they need not be hungry, in which they need not die without medical care, in which they need not be illiterate, they need not feel hopeless and miserable so much of the time, and yet they are.

80 percent of the export of armament in the world comes from the G8 countries. [The] United States alone exports about 50 percent of the world's armament, [for] which, of course, there has to be buyers, and the buyers are very terribly keen, very often military dictator[s] or sometimes not military dictator[s] but for military purposes. But the sellers are also promoting this trade. And two thirds of the arm exports go to developing countries. I'm in favor of putting a control on it, a ban on it.

I was told Indian women don't think like that about equality. But I would like to argue that if they don't think like that they should be given a real opportunity to think like that.

There are some people who say that they’re concerned only with poverty but not inequality. But I don’t think that is a sustainable thought. A lot of poverty is, in fact, inequality because of the connection between income and capability—having adequate resources to take part in the life of the community.

One has to be realistic. One’s concern for equity and justice in the world must not carry one into the alien territory of unreasoned belief. That’s very important.