It is hard to pin down what racism actually
is and when it began.
Perhaps, it is evident from the history of
humanity of brutal wars and secluded tribes.
Or it is a mere manifestation of ever decreasing
gap between the different groups of humanity,
as the ethnicities and lineages mix into a
single concept of race, of which they are
just meagre parts.
Yet, the essential question of racism is not
in need of a definition to be answered.
The different groups of men could be neatly
put in the categories of race, some say.
The years of biological processes and the
divergence of genes in human sub populations
have rendered the humanity as mere amalgation
of different people whose variations are evident
not only from their mannerisms or their languages
and accents, but from the very shape and structure
of their physical self.
The self itself, which forms the token of
identity is steeped within the classifier
of race, and forms the racial identity of
the people.
German Philosopher Hegel wrote how men see
their identity in others.
The identity of a man comprises of two parts
– one by which he is and one by which he
loses his identity in the other.
These form the perspective of both the Right
Wing and what is not Right Wing.
When a man sees someone else, he either sees
in them something to be aware of, or a sense
of self, which manifests from a deep longing
for someone else.
The former allows men to forget his self,
and forms the base of all desires that are
externalized; the latter forms the seat of
all desires directed to the internal self,
the identity.
The first way is the way of what is not Right
Wing.
Entities, even the conscious ones relate to
the self as mere objects of experience, allowing
a person to dive deep into the abyss of loss
of a sense of self.
In interaction with the objects without a
separate consciousness recognized in essence,
the man loses his own self of what it means
to be alive and falls recursively into the
pit of abject delusion.
He becomes the experiencer, the consumer.
The second is the way of the Right.
When objects of experience are imparted consciousness,
the self seeks identity of self in others,
falling recursively into the abyss of closure,
where all ends to which the self is subjected
to find no termination in objects that are
desired.
Such a path is deeply anti hedonistic but
it is anti the sense of self as well, because
without external objects, the consciousness
of self itself makes no sense.
Diversity of any kind allows a man to experience
the qualities he does not possess as some
things that are externalized, as objects to
be experienced, relating the man to the other
by a sense of trade.
The man takes what he does not have, he desires
what he lacks and in a society with little
divergences, the heart desires what is different
and unique, searching for something that brings
the passing moments of joy and sadness, pleasure
and disgust, that bring excitement to one’s
life.
It makes someone feel alive, because it proves
their own consciousness by allowing them to
be the enjoyer of the self of others, whose
differentiation from self makes it a good
candidate for an externalized object.
“What a man does is what he becomes” or
a similar rule from Pascal, the French philosopher
rings true when the consumer himself starts
becoming the commodity for he loses his sense
of self because of a lack of experience of
it.
The objectified world grants him no peaceful
place to mirror himself.
But only the places to be like a commodity.
The heart desires what is unique.
The self reasserts itself and seeks companionship
with itself by subjectifying the significant
other; diversity adds a hurdle in that process.
The mind rejects the claim of identity with
what it sees as different, and the pendulum
readies itself to strike the other end.
Such is the fate of humanity.
