Buddhism doesn't really have much time for political mass-movements. We are so trained to think of politics in terms of acting collectively, acting as part of mass-movements, that it's become hard for us to imagine a form of politics that is based on a high degree of introspection and self-examination.

I am a secularist in the Gandhian sense of the word, not the Nehruvian one. Nehru thought religion was an antique superstition which stood in the way of rational modern politics. I side with Gandhi, who wanted religious figures out of politics but also was suspicious of purely rational politics.

We, especially those of us in depoliticized and pacified societies, need to cast a colder eye at our self-perceptions, now and in the past, as sentinels and embodiments of Enlightenment virtues of reason, dissent, and skepticism.

I've never really felt that being part of a literary community is all that important. It can be extremely detrimental to a writer. It can damage successful writers by giving them an exalted sense of what they've done, and it can crush less successful writers by infecting them with envy and malice at an early stage in their careers.

I think the Buddha presents an image of someone who believes in self-control. I think he's offering, perhaps, a critique of the romantic idea of the passions being this wonderful source of life or vitality that define you or your writing.

I found it really disturbing to see a novelist writing a diatribe about Islam and Muslim radical extremists, blurring the distinction between the two.

Most people turn things like elections into a fetish and think it's the only way to go: if we just keep giving people the vote, that'll solve all our problems. In the end, that's just a silly, infantile notion.