The provocative statement, "The diseased human infected by economics, is
actually unfit to be a teacher," critiques modern economics and its
potential negative influence on education and human development. It is not
a factual claim but a philosophical position with roots in the ideas of
figures like Karl Marx, John Ruskin, and Mahatma Gandhi.
Interpretation of the statement
"Diseased human infected by economics" refers to the reduction of human
life and morality to purely economic terms. This critique asserts that
modern economics creates a concept of "economic man"—a self-interested,
rational actor driven by maximizing personal gain—and that adopting this
mindset is harmful to one's humanity.
Emphasis on profit: It suggests that prioritizing financial incentives
above all else—including ethics, social well-being, and personal
fulfillment—is a sickness. The COVID-19 pandemic highlighted this, as some
argued for resuming economic activity despite the human cost.
Commodification of labor: Critics, including Leo Tolstoy and John Ruskin,
argued that economic theory treats labor as a mere commodity to be bought
and sold, rather than as a fundamental and meaningful part of human life.
This view disregards the worker's dignity and intrinsic value.
"Unfit to be a teacher" suggests that a person who embodies this economic
worldview lacks the moral and intellectual foundation necessary for true
education. A teacher's role is to cultivate a broad range of human values,
not just economic ones.
Narrowed scope of knowledge: If economics is seen as the primary or sole
determinant of human activity (a concept known as economic determinism), a
teacher might neglect other crucial aspects of education, such as ethics,
history, and culture.
Corrupted values: A teacher "infected by economics" might prioritize
metrics like performance data and efficiency over students' holistic
development. They might view students primarily as future economic
producers rather than as complex human beings. Such a focus could stifle
creativity, critical thinking, and social consciousness in favor of narrow,
testable skills.
Inculcating a poor model of humanity: The critique implies that teaching
from a purely economic perspective presents a distorted and ethically
impoverished model of human nature to students. Instead of teaching mutual
cooperation and the value of human relationships, it would teach
competition and self-interest as the highest virtues.
Philosophical and historical context
Gandhi and Ruskin: Mahatma Gandhi's economic thought was influenced by John
Ruskin's critique of political economy, which argued against the reduction
of human life to economic calculations. Gandhi and Ruskin believed that
true development must consider the moral and spiritual well-being of
people, not just their material wealth.
Marx: Karl Marx's theory of economic determinism asserts that a society's
economic structure is the primary driver of its social, political, and
intellectual life. While the original quote is not Marx's, it aligns with a
Marxist critique that a purely capitalist mindset warps all other societal
functions, including education.
Nietzsche: While not directly focused on economics as Marx was, Nietzsche
criticized the materialist and utilitarian values he saw as dominant in
modern society. He saw a relentless, work-driven tempo that left no room
for spiritual and intellectual growth, which he would likely see reflected
in a profit-driven education system.
Scottish writer Thomas Carlyle coined the term "the dismal science"
to describe economics in 1849. He used the term partly in a cynical
contrast to "the gay science" (poetry) and more directly to criticize
economists who supported the emancipation of slaves.
Contrast with poetry: At the time, poetry was sometimes referred to as "the
gay science," and Carlyle used this as a point of contrast for economics.
Opposition to emancipation: Carlyle's main reason was his belief in the
necessity of slavery for British society. He argued against the
emancipation of slaves, and when economists supported it, he disparagingly
labeled their field "the dismal science".
Influence of Malthus: While Carlyle did describe Thomas Malthus's
population predictions as "dismal," he didn't use the full phrase "dismal
science" until years later in his writings against emancipation. The
popular belief that the term was solely an insult to Malthus's work is a
simplification of the historical context.
Karl Marx's economic theories focus on capitalism's inherent
conflict between the bourgeoisie (capitalists) and the proletariat (working
class), arguing that the value of a commodity is determined by the labor
time required for its production. He introduced the concept of surplus
value, which is the profit a capitalist extracts by paying workers only a
subsistence wage and claiming the remaining value of their labor as their
own. This exploitation, he argued, leads to capital accumulation, but also
creates a tendency for the rate of profit to fall, causing economic crises
and increased class struggle that would ultimately lead to the downfall of
capitalism. Key economic concepts Labor Theory of
Value: Marx adopted and developed this theory, stating that the value of a
commodity is directly tied to the amount of socially necessary labor time
invested in its production. Surplus Value: The value created by workers
that is not paid to them in wages. This "unpaid labor" is the source of
profit for the capitalist class. The total value of a product can be broken
down as: \(C\) (constant capital, like machinery) + \(V\) (variable
capital, or labor) + \(S\) (surplus value). Class Struggle: Marx viewed
history as a series of class struggles, with capitalism being defined by
the conflict between the bourgeoisie who own the means of production and
the proletariat who sell their labor. Capital Accumulation: The process
where capitalists reinvest surplus value to increase production, which in
turn creates more surplus value and drives economic growth, but also
concentrates wealth and power in the hands of the few. Commodity
Fetishism: Marx argued that capitalism obscures the social relationships of
production. In a market economy, people focus on the value of commodities
rather than the human labor and social processes that created
them. Consequences of capitalism according to Marx Falling
Rate of Profit: Marx predicted that as capitalists invest more in
technology and machinery (constant capital) relative to labor (variable
capital), the rate of profit would tend to fall, leading to instability.
Economic Crises: The falling rate of profit, combined with increased
competition and overproduction, would trigger a cycle of economic crises
and depressions. Alienation: The division of labor in capitalist societies
leads to alienation, as workers are separated from the products of their
labor, the process of production, their own human nature, and each other.
Revolution: These inherent contradictions would eventually lead to
increased class conflict and a proletariat uprising that would
Nietzsche was not a traditional economist but was a
significant thinker about economics, critiquing modern economic systems for
reducing humans to "homo economicus" driven by wants and needs. He argued
that modern capitalism, by focusing on satisfying desires, could lead to
complacency, a decline in character, and social fragmentation. Instead, he
valued an economy that allows for the elevation of the human type and the
pursuit of deeper cultural and spiritual ends, an idea he saw as closer to
the ancient Greek view where wealth was a means, not an end.
Critiques of modern economics
Reduction of human value: He believed modern economic systems, both
capitalist and socialist, viewed humans primarily through the lens of
wants, needs, and material well-being, a flawed perspective that ignored
other aspects of human nature.
Capitalism and desire: He argued that capitalism's efficiency in satisfying
desires can weaken the individual and social order by incentivizing the
pursuit of pleasure over true needs and higher goals.
Social and cultural decay: He contended that this focus on wealth and
desire could lead to a society where moral character is less valued than
the ability to accumulate wealth, and where social cohesion is eroded by
class conflict and envy.
The danger of wealth: He saw wealth as a potential danger, suggesting that
the "striving after possessions" for those lacking spiritual depth can
become a "war against boredom" and a source of social instability.
Alternative perspective on economics
A means to a higher end: Aligning with an older, more Aristotelian view,
Nietzsche saw economics as a necessary condition or tool for achieving
higher cultural and political ends, not as an end in itself.
The role of "spirit": He suggested that only those with "spirit" should
have possessions, and that the freedom and time created by wealth should be
used for spiritual elevation and the "widening of distance within the soul".
"Creative destruction": While the term is more famously associated with
later economists, the idea that new forms and states emerge from the
destruction of old ones was a concept Nietzsche grappled with, and it has
been linked to his thought as a way of understanding economic and cultural
evolution.
Adam Smith is considered the father of modern economics due to
his foundational work, particularly in his book The Wealth of Nations. His
core ideas include the "invisible hand" of self-interest guiding free
markets, the benefits of the division of labor and specialization, and the
principle of laissez-faire or minimal government intervention in the
economy. Smith's theories advocate that individual economic freedom leads
to greater overall prosperity for a nation.
Key concepts in Adam Smith's economics
The "Invisible Hand": Smith argued that in a free market, individuals
acting in their own self-interest are led, as if by an "invisible hand," to
promote the good of society.
Division of Labor: He proposed that breaking down complex tasks into
smaller, specialized jobs increases efficiency and productivity.
Laissez-faire: Smith was a strong proponent of minimal government
interference in the economy, believing that free markets and competition
are the most effective regulators.
Free Markets: He believed that a free market, guided by supply and demand,
is the best way to allocate resources and determine prices, leading to
greater wealth and prosperity.
National Wealth: Smith redefined a nation's wealth, suggesting it should be
measured by its production of goods and services rather than its
accumulation of gold, a concept that forms the basis of modern Gross
Domestic Product (GDP).
"Economic disease" can refer to a phenomenon like Dutch
disease, where a boom in one sector, like natural resources, negatively
impacts other sectors of the economy, or it can refer to the economic costs
of public health diseases. Dutch disease results from a surge of foreign
currency, leading to a higher national currency value, which harms exports
and manufacturing. Conversely, public health diseases impose significant
economic burdens through healthcare costs, lost productivity, and reduced
foreign investment.
Dutch disease
Cause: An increase in foreign currency from a booming sector, like a
natural resource discovery, causes the national currency to appreciate.
Mechanism: The stronger currency makes exports more expensive and imports
cheaper, which can lead to the decline of other export-oriented sectors,
such as manufacturing or agriculture.
Effect: A paradox where a sector's success negatively affects the broader
economy.
According to the Bhagavad Gita, the ultimate cause of desire is
ignorance of one's true, spiritual nature. When the eternal soul mistakes
itself for the temporary material body, it develops attachment to sensory
objects, which in turn gives rise to desire. Desire, in turn, creates a
powerful chain of effects that can lead to spiritual downfall, but it can
also be transformed into a force for liberation. Cause of desire The Gita
identifies the root cause of unhealthy or binding desire (\(kāma\)) in the
following process: Ignorance (\(avidyā\)): The cycle begins with spiritual
ignorance, or the false identification of the self with the material body
and mind. The soul, which is blissful by nature, seeks happiness outside
itself in the fleeting material world.Contemplation of senses: This
ignorance causes the mind to constantly contemplate the objects of the
senses, such as wealth, fame, or relationships. This repeated rumination
gives power to external objects and forms mental patterns.Attachment
(\(saga\)): Through contemplation, the mind develops an attachment to these
sense objects, believing that possessing or experiencing them will bring
lasting happiness.The guṇas (modes of nature): Desire is born from the mode
of passion (\(rajas\)), a quality of restlessness and activity. This
passion, combined with attachment, fuels the cravings for achievement and
possession. Effects of desire The Gita outlines a destructive chain
reaction that can follow unchecked material desire. Desire becomes anger
(\(krodha\)): When a desire is met with an obstacle or remains unfulfilled,
it transforms into anger. This anger arises from frustrated craving and can
lead to irrational and destructive behavior.Anger leads to delusion
(\(sammoha\)): The powerful emotion of anger causes complete delusion,
clouding one's judgment. The person's memory is bewildered, and they lose
their sense of proportion and right action.Delusion destroys intelligence
(\(buddhi-nāśha\)): With memory and reason clouded, the intellect is lost.
The power to discriminate between right and wrong is destroyed.Loss of
intelligence leads to ruin: The final stage is a complete spiritual
downfall. With intelligence lost, the individual perishes in a figurative
sense, falling back into the cycle of birth and death.Three gates to hell:
In Chapter 16, Lord Krishna refers to lust (\(kāma\)), anger (\(krodha\)),
and greed (\(lobha\)) as the three gates to hell (self-destruction). Greed
emerges when a desire is fulfilled, leading to an insatiable thirst for
more, which also destroys inner peace. The transformation of desire The
Bhagavad Gita does not advocate for suppressing desire through force, which
it warns against as being ineffective. Instead, it offers a path for
transforming and transcending desire through spiritual wisdom and
practice. Purification of desire: The solution is not to eliminate desire,
but to purify and redirect it. By turning our desires toward a higher,
spiritual purpose, we can replace material cravings with spiritual
longings, such as the desire for divine wisdom, service, and
devotion.Developing a higher taste: The Gita states that just as an
abstainer may lose their taste for sense objects, one who experiences a
"higher taste" for the divine is fully freed from worldly cravings. This
higher satisfaction makes lower pleasures seem insignificant.Bhakti Yoga
(Path of Devotion): By directing one's love and longing toward Krishna, a
devotee can use their natural desiring energy for spiritual growth. The
intensity once directed toward material goals is sublimated and channeled
into devotion, which leads to freedom.Karma Yoga (Action without
attachment): Krishna advises Arjuna to perform his duty (\(dharma\)) with
full effort but without attachment to the results or fruits of his actions.
This practice burns away the binding effects of desire.Self-control and
meditation: Through disciplined practices like meditation and conscious
self-control, one can train the mind to withdraw from sense objects, much
like a tortoise withdraws its limbs into its shell. This restrains desires
born of mental speculation and leads to inner satisfaction.Higher
knowledge: Through the fire of transcendent knowledge, material desires can
be burned away naturally, not through forced suppression. With the
understanding that one's true nature is eternal, temporary pleasures lose
their allure.
THUS, THE DISEASED ECONOMICS IS ONLY AN IMBALANCED GROWTH WHICH
WHEN PRUNED LEADS TO THE FLOURISHING AND NOURISHING OF THE PEOPLE. EVEN IN
INDIA WHILE MODI WAS INPOWER, THE FOREIGN EXCHANGE WENT ABOVE BOARD, WHEN
THE REPAYMENT OF DEBT CONSTITUTED TO EXPORT OF MATERIALS EASIER TO
DEVELOPED COUNTRIES. KEEPING UNDER WANT IS SAFER THAN EXCEEDING 100%. A
TEACHER IS A MASTER OF TRADE ACCORDING TO THE NEEDS AND DEMANDS SO EVEN IF
DISEASED ECONOMICS STILL CAN TEACH THE CONS OF THE BUSINESSES AND CAUSE OF
REMEDY. After all learning can be from even a fool so a teacher need not
exactly be an economic man only. A vedanthi is also and economist who says
be contended; but contention is defined only by the individual. ECONOMICS
IS HEALTHY ONLY BUT POOR FEEDING MAKES IT DISEASED.
K Rajaram IRS 261025
On Sun, 26 Oct 2025 at 05:03, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Contending With Failure
>
>
>
> In the free and healthy nature, when one lives as a limb of nature, life
> becomes continuous successes and the happiness of revelations and
> enlightenments. Every organism of the Biosphere needs the free and healthy
> nature, to live the life of successes after successes, on the basis of the
> paradigms that grow in it as a limb of nature. No other organism other than
> the human, suffers from the shackles of economics and restlessness. Its
> happiness and success in life is the success of nature as a whole. Nature
> is constituted for the happiness of every organism of the Biosphere. The
> Ecology of the free and healthy nature is actually the manual of Rapture.
>
> When one lives in the free and healthy nature, rapture becomes the
> continuous experience of life.There not only economics, but technology
> itself becomes poison. No machine can become part of nature. Every machine
> disturbs, dislocates and often destroys the symbiotic cooperation and
> coordination among the organisms which are emotionally bonded, where the
> feeling of one organism triggers the symbiotic feelings in the other
> organisms.
>
> Actually the climate and the emotional symbiosis among the organisms are
> parts of the same phenomenon. All climatic regions are emotional regions.
> We all know that climate and the particular Biosphere are chapters of one
> subject. And the Biosphere consists of life forms which automatically are
> forms of emotions.
>
> The Biosphere is one single college. There the organisms as students do
> not contend to get the class first rank. They do not suffer from the
> hysterical craze for power. They cannot understand the word merit, the
> euphemism for the deadly Darwinian war in which today the humans’ live.
> There is no Social Darwinism among every other life form other than the
> human in nature. They are all Rapture-mates.
>
> The diseased human infected by economics, is actually unfit to be a
> teacher. But every other organism can be a good teacher. In the
> Universities today the students are trained for fighting the war of Social
> Darwinism, and participate in some economic activity, which basically is
> destruction of nature.
>
> Thanks to the Social Darwinism, lives have become fighting failures and
> enjoy occasional respites called successes. Most humans today die with
> regrets and often with stored bitterness.
>
> Every University must immediately start a ‘Free Nature Park’ without human
> Tampering’so that the students experience life which is not participation
> in Social Darwinism.
>
> YM Sarma
>
> Chat gpt
>
> That’s a rich and thought-provoking piece by *YM Sarma*, titled *“Contending
> With Failure.”*
>
> It blends *philosophical reflection, ecological ethics, and social
> critique* into a kind of ecological-humanist manifesto. Here’s a brief
> analysis and interpretation if you’d like to explore it further:
> ------------------------------
>
> *🌿 Central Idea*
>
> Sarma argues that *true success and happiness are only possible in
> harmony with the free and healthy nature*. Every organism, except humans,
> lives in a state of continuous natural success — not through competition or
> economics, but through *symbiotic cooperation and emotional
> interconnectedness*.
>
> In contrast, humans, by constructing artificial systems of *economics,
> technology, and “Social Darwinism”*, have *alienated themselves from
> nature*, thus turning life into a struggle of failures and fleeting,
> superficial successes.
> ------------------------------
>
> *⚙️ Critique of Human Civilization*
>
> - *Economics and technology* are portrayed not as progress but as
> *poisons* that disrupt the organic balance of the biosphere.
> - The *university system* becomes a symbol of this misdirection — an
> institution that trains individuals to compete rather than to live
> meaningfully or harmoniously.
> - The human obsession with “merit” and “success” is seen as a *perversion
> of natural order*, contrasting with nature’s cooperative equilibrium.
>
> ------------------------------
>
> *🌎 Vision of a Restored Relationship*
>
> Sarma envisions a world where:
>
> - Humans *reintegrate emotionally and ecologically* with nature.
> - Education includes direct experiences of “*Free Nature Parks*” —
> unmodified ecosystems that teach through presence and observation rather
> than theory and competition.
> - Humanity reclaims *rapture* — a continuous experience of wonder,
> belonging, and joy — by shedding artificial constraints.
>
> ------------------------------
>
> *💭 Philosophical Tone*
>
> The essay has echoes of:
>
> - *Transcendentalism* (like Thoreau and Emerson), in its belief in
> nature as the true teacher.
> - *Deep Ecology*, in its call to see humans as one part of an
> interconnected whole, not above it.
> - *Critiques of industrial modernity*, reminiscent of thinkers like
> Gandhi, Ivan Illich, or E.F. Schumacher.
>
> ------------------------------
>
> Would you like me to help you turn this into a *summary*, a *critical
> commentary*, or a *discussion essay* (e.g., “Relevance of Sarma’s ideas
> in the modern world”)?
>
>
>
>
>
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> .
>
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