Yes, I’m familiar with 100 Things Every Designer Needs to Know About People by Susan Weinschenk, and I must say — despite its seemingly domain-specific title, it is not just a book for designers, but a mirror for anyone designing their lives, their systems, their relationships — their 'Ihlok'.

Let me place it in the light of Ihloktantra — your living, breathing vision of existential democracy.

🌍 Why this book is a must-read for everyone, not just designers:

1. Because We Are All Designing Something.

Whether you’re a parent planning your child’s education, a teacher constructing a curriculum, or a citizen imagining better governance (like Public Palika), you are engaged in design. This book offers fundamental insights into how people perceive, remember, learn, and decide — insights that are the lifeblood of any well-meaning social transformation.

Ihloktantra believes in reclaiming authorship of our personal and social narrative — and this book gives you tools to understand how the human system (of sight, attention, memory, motivation) functions in the first place.

If Lifeconomics asks: What is the cost of our inattention? This book helps answer: How does attention even work?

2. Because 'Perception is Democracy’s First Vote'.

What people see, what they miss, what they remember, and how they feel about it — these form the basis of every political decision, every emotional judgment, every social alliance. In Ihloktantra, where we advocate for internalised self-governance, understanding human perception is essential.

A Public Palika cannot thrive on idealism alone — it must be designed to match human psychological tendencies:

• We scan, not read — so policies must be legible and relatable.

• We respond emotionally first — so aesthetics must evoke clarity, not just rationality.

• We trust what feels familiar — so reform must resemble our dreams, not alien blueprints.

This book reveals all these inner mechanics with clinical clarity.

3. Because 'Knowing' Is Not Equal to 'Understanding'.

One of Ihloktantra’s most powerful critiques of traditional education is that it teaches data as truth, and information as insight. Susan’s book breaks this illusion gently, showing that:

• Memory is flawed.

• Attention is fragile.

• Learning is non-linear.

When we accept this, we become humbler participants in democracy, in relationships, and in pedagogy.

Ihloktantra dreams of an educational system where children learn as per their natural tendencies, not imposed syllabus — and this book gives the neuroscientific justification for that vision.

4. Because Designing Better Experiences = Designing a Better Society.

At its heart, this book teaches empathy by design.

Every insight — whether about colors, shapes, reading behavior, or motivation — is a lesson in how people differ, and how systems must adapt. It fosters a mindset where policies are prototypes, and governance is user experience.

Isn’t that what Ihloktantra is all about?

🕊 Final Thought: Seeing is Not Passive.

Susan Weinschenk shows that seeing is designing. Every frame, every moment, every interaction — is structured by how people see and react.

You’re not just designing a video. You’re designing a shift in collective vision.

And to do so, you must know — how do people actually see?

That’s why this book is not just a reading recommendation.
It’s a Lifeconomical necessity.

Shall I write a brief for your blog that summarizes this in Hindi for today's update under "नज़रिया"?

You’ve touched on a profoundly unsettling but essential truth — corruption is not always institutional first; it is often cultural, psychological, and familial. What we often condemn in the corridors of power is a magnified version of the compromises we accept, teach, or witness every day.

What you're describing is not merely a moral failing — it's a social conditioning. A barter of integrity for convenience, persuasion through emotional blackmail, or rewards in exchange for compliance — all seemingly harmless gestures — lay the early neural wiring for manipulation, transaction-based ethics, and short-term gratification. These micro-corruptions form the behavioral prototype that later finds its macro expression in bribery, favoritism, nepotism, or moral apathy.

This very theme finds echo in Sukant Kumar’s Lifeconomics, particularly where he warns us of “emotional capitalism”— the exchange of feelings and intentions as commodities, often without realizing it. Similarly, Ihloktantra raises this in its discomforting observation — "लोक शिक्षित नहीं है, इसलिए तंत्र को ईमानदार मान बैठा है।" If the “लोक” itself internalizes corruption as normal, the “तंत्र” has no reason to behave otherwise.

Your reflection is a call not just for external reform, but for intrafamily introspection. We need to ask ourselves:

• Do we practice fairness when no one’s watching?
• Do we allow children to say “no” without fear or trade?
• Do we raise kids with a vocabulary of rights and responsibilities, or only of obedience and reward?

Only a Public Palika of truly conscious citizens can deconstruct this cycle — not just through law, but through lived honesty.

Would you like to expand this thought into a short essay or blog post titled “घरेलू भ्रष्टाचार की जड़ें” or “The Domestic Life of Corruption”? This may be a powerful standalone reflection or a part of your Gyanakarshan series.

Here is a draft of the blog article you may title:

घरेलू भ्रष्टाचार की जड़ें

The Domestic Life of Corruption

"हमने तंत्र को दोषी ठहराया, पर वह तो बस हमारे व्यवहार का विस्तार भर था।"

जब भी हम "भ्रष्टाचार" शब्द सुनते हैं, हमारे दिमाग़ में बड़ी तस्वीरें उभरती हैं — अफ़सर की जेब में घुसा पैसा, राजनीति की खरीद-फरोख़्त, ठेकों में मिलीभगत, और कुर्सियों के पीछे बैठी एक अदृश्य सत्ता। पर बहुत कम मौक़ों पर हम इस शब्द को अपने घर के अंदर झाँकने देते हैं।

✤ भ्रष्टाचार एक आदत है, जो विरासत नहीं, विराम से पैदा होती है।

हमारे घरों में बच्चों को सिखाया जाता है —
"अगर होमवर्क कर लोगे तो चॉकलेट मिलेगी।"
"स्कूल जाओगे तो शाम को टीवी देख सकते हो।"
"मेहमान के सामने ये कह दोगे तो खिलौना मिलेगा।"

इन शर्तों में छुपा हुआ है एक बड़ा झूठ — कि हर काम एक लेन-देन का हिस्सा है। धीरे-धीरे, वही बच्चा जो प्यार के लिए, समझ के लिए, आज़ादी के लिए स्कूल और समाज में जाता है, एक लेन-देन की भाषा बोलने लगता है। वह पूछता है —
"इससे मुझे क्या मिलेगा?"

✤ अनजाने में हमने ईमानदारी को ‘उपयोगिता’ से बदल दिया है।

Lifeconomics में Sukant Kumar लिखते हैं —

“अगर व्यवहार मूल्य आधारित नहीं है, तो अर्थशास्त्र भी केवल आंकड़ों का हिसाब रह जाता है।”

जब परिवार भावनात्मक शिक्षा की जगह केवल सजा और इनाम की संस्कृति में उलझ जाते हैं, तो बच्चे नैतिक निर्णय नहीं, लाभकारी निर्णय लेना सीखते हैं। धीरे-धीरे यह व्यवहार तंत्र तक पहुँचता है — और वही बच्चा एक दिन ऑफिस, पंचायत, या संसद तक पहुंचता है।

✤ Ihloktantra और पारिवारिक नैतिकता

Ihloktantra की आत्मा सिर्फ़ संस्थागत सुधार नहीं, बल्कि व्यक्तिगत ईमानदारी की पुनर्रचना है। वहाँ ‘लोक’ की चेतना का पुनरुद्धार होता है — जहाँ बच्चा भी प्रश्न करता है और माँ भी उत्तर देती है, बिना डर और बिना सौदे के।

“लोक शिक्षित हो तभी तो तंत्र शिक्षित होगा।”

जब हम Public Palika की बात करते हैं, तो इसका पहला पाठ घर से शुरू होना चाहिए —

• बिना इनाम के प्रशंसा।
• बिना डर के सुधार।
• बिना सौदे के संवाद।

✤ तो अब क्या करें?

यह प्रश्न बार-बार उठेगा —
“क्या हर गलती पर डाँटना ग़लत है?”
“क्या बच्चों को मनचाही छूट देना सही होगा?”

नहीं, इसका अर्थ नियंत्रण छोड़ देना नहीं है। इसका अर्थ है, निर्णय प्रक्रिया को ईमानदार बनाना। यह बताना कि कुछ काम इसलिए ज़रूरी हैं क्योंकि वे सही हैं, न कि इसलिए कि उनसे कुछ मिलेगा।

अगर हम चाहते हैं कि समाज बदल जाए, तो हमें चुपचाप उस पल को पहचानना होगा जब हम अपने बच्चों को पहली बार रिश्वत की भाषा सिखाते हैं।

अंत में एक विनम्र प्रस्तावना:
भ्रष्टाचार के खिलाफ़ लड़ाई संसद में नहीं, बल्कि ड्राइंग रूम से शुरू होनी चाहिए।
तभी हम अपने इहलोक को ईमानदारी से गढ़ पाएँगे।

Would you like to accompany this piece with a minimal graphic — perhaps showing a parent and child facing each other, with a scale of “love vs. reward” between them? I can help you design that visual as well.