If a theory of justice is to guide reasoned choice of policies, strategies or institutions, then the identification of fully just social arrangements is neither necessary nor sufficient.
People's identities as Indians, as Asians, or as members of the human race, seemed to give way - quite suddenly - to sectarian identification with Hindu, Muslim, or Sikh communities.
I was born in a University campus and seem to have lived all my life in one campus or another.
Consider a person firmly wedged into a subsidiary, and only one, cancel the complex interweaving of multiple groups and multiple loyalty by replacing the full richness of human life circumscribed by a formula that insists that every person is located only in a single compartment staff.
It is also very engaging - and a delight - to go back to Bangladesh as often as I can, which is not only my old home, but also where some of my closest friends and collaborators live and work.
The division of the world population according to culture or religion produce a second approach would call 'solitary' human identity, an approach that considers human beings States only a very specific group.
Religion is not and can not be all encompassing identity of an individual.
The curriculum of the school did not neglect India's cultural, analytical and scientific heritage, but was very involved also with the rest of the world.
From the mid-1970s, I also started work on the causation and prevention of famines.
When the Nobel award came my way, it also gave me an opportunity to do something immediate and practical about my old obsessions, including literacy, basic health care and gender equity, aimed specifically at India and Bangladesh.
The student community of Presidency College was also politically most active.
The exchange between different cultures can not possibly be seen as a threat, when it is friendly. But I believe that the dissatisfaction with the overall architecture often depends on the quality of leadership.
I left Delhi, in 1971, shortly after Collective Choice and Social Welfare was published in 1970.
While I am interested both in economics and in philosophy, the union of my interests in the two fields far exceeds their intersection.
There are Muslims of all kinds. The idea of closing them into a single identity is wrong.