The internet has spawned people for whom knowingness is more important than knowledge. It equips you with the illusion of offering knowledge instantly - and quite easily - so you can read a few articles on a few subjects and feel well informed but not actually know any of those subjects in any depth.

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.

Dickens didn't have access to any other epistemologies other than those prevailing in Britain. But a novelist today cannot plausibly claim ignorance of his society's manifold connections with the wider world, the fact that prosperity and security at home, for instance, often depend on extensive violence and exploitation abroad.

I think what's important and extraordinarily practical about Buddhism, is that it offers very concrete methods for people to work with.

There was great political uncertainty in South Asia at the time of the Buddha. The older small tribal societies were cracking up and gave way to bigger states. There was much more trade and travel going on than before. To people in the cities the experience of living in a small place where you knew everyone and governed your affairs by consensual democracy had been lost.

Once you get past the grand normative claims made in the West for literature, especially the novel, in the post-Christian era - that it is a secular substitute for religion, hallmark of modern civilization, a priori liberal and cosmopolitan, with authors appearing to implicitly embody such pious ideals - you encounter a less agreeable reality: parochialism, blinkered views, even racial prejudices of the kind the bourgeoisie have held everywhere.

Buddhism has always been a religion for people who've worked their way through a cycle of materialism and still feel discontented and want more, or have questions that their state of prosperity is not answering.