It is in this context that we need to think of the Indian Right beyond Islamophobia, which is not to deny the growing vulnerability and marginalisation of religious minorities in India, but Hindutva and Islamophobia are themselves assemblages of disparate micro processes that are being independently mobilised and then brought together under an ideological system. Critiquing the ideology will remain important, but it may not capture the process. It will not say much about the micro-experiments on the ground that are not just political or even cultural (in the narrow identitarian sense), but also about latent emotions and everyday ethics. In my recent book titled Politics, Ethics, and Emotions in ‘New India’ (Routledge, London, 2023), I have argued that the substance of what we often refer to as majoritarian politics is its ability to appeal to emotions that remain latent and suppressed under modern-liberal politics. Emotions remain under-acknowledged and there is no legitimacy for thinking through emotions. Thinking emotionally is neither irrational nor is it beyond interests. Reason, interests and emotions are inextricably interconnected. Much of the new literature in ‘emotion studies’ tells us, in fact, that emotions are contextually constructed and we learn how to live, express, enact and value them. We learn to grieve through the performance of grieving. This does not mean we are not constituted by emotions. It is, therefore, both an inside out and outside—in process. Emotions that are part of our ‘inner environments’ influence our experience of the ‘outside’ world; just as the interactions with the outside world constructs within us our sense of feelings. We could, in this context, make a meaningful distinction between feelings, affects and emotions. Emotions and so do ethics have a certain autonomy from our social location of caste, class and gender. They hold the capacity to make us—both as individuals and as collectives—act in ways that cannot be thoroughly explained merely by our material identities, interactions and interests. Ethical imagination can influence our collective decisions and, therefore, appeals to emotions. Ethics carry a certain velocity and cannot be judged from the vantage point of whether they are in our self-interest or not. In fact, what constitutes our self-interest can itself be informed by emotional quotient and ethical valence.