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Quote by Anu mehta

“एहसान नहीं एहसास है तेरी दोस्ती, ज़िन्दगी का भार नहीं, खूबसूरत एहसास है तेरी दोस्ती जिंदगी की मुश्किल नहीं, मुश्किलों का हल है तेरी दोस्ती, मेरे सपनो की उड़ान और प्यारी सी मुस्कान है तेरी दोस्ती, जान देना कोई बड़ी बात नहीं, उम्र भर साथ देना है तेरी दोस्ती, गुलाब के फूल और उसकी महकती हुए खुशबू का राज है तेरी दोस्ती, Negi तुम नहीं जानती तुम और तेरी दोस्ती दोनों कितनी प्यारी है…”

Quote by Anu mehta

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Anu mehta

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“I couldn't ever blame them for trying to get me to shop with them or ship for myself or simply enjoy my money - this was a behavior many people learned and exhibited in all kinds of circumstances in their lives. In my own life, I'd had friends who would hand me another drink and encourage me to stay out all night. I'd had friends who suggested we switch to drugs so we could stay awake longer. I'd also had friends who would happily skip a workout and suggest we split a large pizza instead. Now I had friends who tried to justify why I should buy things for myself.”

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“In a traditional German toilet, the hole into which shit disappears after we flush is right at the front, so that shit is first laid out for us to sniff and inspect for traces of illness. In the typical French toilet, on the contrary, the hole is at the back, i.e. shit is supposed to disappear as quickly as possible. Finally, the American (Anglo-Saxon) toilet presents a synthesis, a mediation between these opposites: the toilet basin is full of water, so that the shit floats in it, visible, but not to be inspected. [...] It is clear that none of these versions can be accounted for in purely utilitarian terms: each involves a certain ideological perception of how the subject should relate to excrement. Hegel was among the first to see in the geographical triad of Germany, France and England an expression of three different existential attitudes: reflective thoroughness (German), revolutionary hastiness (French), utilitarian pragmatism (English). In political terms, this triad can be read as German conservatism, French revolutionary radicalism and English liberalism. [...] The point about toilets is that they enable us not only to discern this triad in the most intimate domain, but also to identify its underlying mechanism in the three different attitudes towards excremental excess: an ambiguous contemplative fascination; a wish to get rid of it as fast as possible; a pragmatic decision to treat it as ordinary and dispose of it in an appropriate way. It is easy for an academic at a round table to claim that we live in a post-ideological universe, but the moment he visits the lavatory after the heated discussion, he is again knee-deep in ideology.”

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