"When the tyrant slaps you once, slap them back twice, like a concerned parent, and say, no more." Planet Earth's champion of humanitarianism gives us a bittersweet masterpiece of law, order and reform in our fight against tyranny. In his bold and simple words Naskar states: "When your family is in danger, you don't ponder, should I intervene - you just jump - that's what love does to a person. Only such love will save the world, not law. When the civilians of the world feel such love for the world as they feel for their family, the world leaders will have nothing left to do but direct traffic."

Thus speaks Naskar: "Letter to My Soldiers I am only the beginning - the beginning of a new kind of humans - humans who belong to not one culture, but many cultures - humans who speak not one language, but many languages - humans who study scriptures and science with equal enthusiasm, yet pledge allegiance to neither, and know how to use both in the benefit of humanity - humans who aim for neither belief nor disbelief, but warmth and understanding - humans who are more concerned with the real hard problem of inhumanity, than the outdated hard problem of consciousness - humans who sacrifice their life treating the real hard question of hate, rather than the mythical hard question of god. I am only the beginning - the first spark, if you may - the best are yet to come."

“Home is a people, not a place. Move to a different city, and anyone from your hometown will feel like family. Move to a different country, and the very sight of someone from your native country will make you emotional. Move to space, and the very sight of earth will wreak tears of joy. We keep bickering over trivial things like race, religion, gender, sexuality, status and so on, because even in this day and age we still take human life for granted. Ask an astronaut, and they'll tell you, whether they can find any trace of those prehistoric barriers from up there in space.” Thus speaks the humanitarian scientist.

61 sonnets of the Divine Refugee are a soulful call of life, transcending heritage of rigidity and tradition of division.

Thus speaks Naskar: “You can train a mind to think, but you can't train a heart to love. Either you love or you don't, there's no training. Either you love or you don't, there's no thinking. Nobody thinks twice before hating, then why should you think twice before loving! Until love becomes instinctive as hate, nothing will change.”

Tum Dunya Tek Millet, literally translated, Whole World One Nation, is declaration of a dream - the dream of one world family. Thus speaks the humanitarian scientist: “From Karbala to Kurukshetra, from Jerusalem to Chanakkale, light of truth has never submitted to the howling audacity of divisive animality - then why should you? Remember, there is a karbala in each of you, there is a kurukshetra in each of you, there is a jerusalem and chanakkale in each of you. And till you accept defeat out of your own free will, not a force in the world can dampen the daring advances of love and reason. So, get up - get out - and get lost! Wanna lead the world? First learn about the world - get so lost in the struggles of each and every people of planet earth, that you forget where you came from altogether - get so lost in the struggles of the people of earth, that for the first time in life you start to breathe as a whole human being - get so lost, that for the first time you see the light of dawn not as a puny slave to puny borders, but as the civilized maker of a civilized world.”

“How come we can invent better ways to kill each other, but not one to preserve peace!” Asks Naskar.

This volume examines the recent advance of neoliberalism. It focuses on three current instances of neoliberalism from around the world as well as providing an in-depth study of Sraffa's works; a critique of Althusser's interpretation of Marxist philosophy, and a discussion of labor aristocracy.

Between 1044 and 1104, ideological disputes divided China’s sociopolitical elite, who organized into factions battling for control of the imperial government. Advocates and adversaries of state reform forged bureaucratic coalitions to implement their policy agendas and to promote like-minded colleagues. During this period, three emperors and two regents in turn patronized a new bureaucratic coalition that overturned the preceding ministerial regime and its policies. This ideological and political conflict escalated with every monarchical transition in a widening circle of retribution that began with limited purges and ended with extensive blacklists of the opposition. Divided by a Common Language is the first English-language study to approach the political history of the late Northern Song in its entirety and the first to engage the issue of factionalism in Song political culture. Ari Daniel Levine explores the complex intersection of Chinese political, cultural, and intellectual history by examining the language that ministers and monarchs used to articulate conceptions of political authority. Despite their rancorous disputes over state policy, factionalists shared a common repertoire of political discourses and practices, which they used to promote their comrades and purge their adversaries. Conceiving of factions in similar ways, ministers sought monarchical approval of their schemes, employing rhetoric that imagined the imperial court as the ultimate source of ethical and political authority. Factionalists used the same polarizing rhetoric to vilify their opponents—who rejected their exclusive claims to authority as well as their ideological program—as treacherous and disloyal. They pressured emperors and regents to identify the malign factions that were spreading at court and expel them from the metropolitan bureaucracy before they undermined the dynastic polity. By analyzing theoretical essays, court memorials, and political debates from the period, Levine interrogates the intellectual assumptions and linguistic limitations that prevented Northern Song politicians from defending or even acknowledging the existence of factions. From the Northern Song to the Ming and Qing dynasties, this dominant discourse of authority continued to restrain members of China’s sociopolitical elite from articulating interests that acted independently from, or in opposition to, the dynastic polity. Deeply grounded in both primary and secondary sources, Levine’s study is important for the clarity and fluidity with which it presents a critical period in the development of Chinese imperial history and government.

Moving across academic disciplines, geographical boundaries, and literary genres, Home and Harem examines how travel shaped ideas about culture and nation in nineteenth-century imperialist England and colonial India. Inderpal Grewal’s study of the narratives and discourses of travel reveals the ways in which the colonial encounter created linked yet distinct constructs of nation and gender and explores the impact of this encounter on both English and Indian men and women. Reworking colonial discourse studies to include both sides of the colonial divide, this work is also the first to discuss Indian women traveling West as well as English women touring the East. In her look at England, Grewal draws on nineteenth-century aesthetics, landscape art, and debates about women’s suffrage and working-class education to show how all social classes, not only the privileged, were educated and influenced by imperialist travel narratives. By examining diverse forms of Indian travel to the West and its colonies and focusing on forms of modernity offered by colonial notions of travel, she explores how Indian men and women adopted and appropriated aspects of European travel discourse, particularly the set of oppositions between self and other, East and West, home and abroad. Rather than being simply comparative, Home and Harem is a transnational cultural study of the interaction of ideas between two cultures. Addressing theoretical and methodological developments across a wide range of fields, this highly interdisciplinary work will interest scholars in the fields of postcolonial and cultural studies, feminist studies, English literature, South Asian studies, and comparative literature.