Prejudice and discrimination are usually classified as behavioural attitudes towards a certain group or individual based on a multitude of reasons [according to different psychological theories]. The main reasons for prejudice are believed to be rooted in individual psychological processes related to groups, social influence and/or upbringing.
One plausible explanation for prejudice is the authoritarian personality, which suggests that those belonging in the category are concerned with status and upholding conventions, are very conformist and tend to be obsequious to those they see as holding a higher status – while treating those ‘below’ with contemp. Authoritarian personality is believed to be the result of strict and punitive upbringing which later leads to hostility being directed towards disliked [justified or unjustified] groups through the process of « displacement ». Adorno et al (1950) found strong and positive correlations between respondents’ scores on the F-Scale and scores on other measures intended to assess anti-semitism (AS scale) and ethnocentrism (E scale). However, the PEC-scale (Political and economic conservatism) was not strongly related, which only led to the conclusion of how people who are anti-Semitic are also « likely » to be hostile towards most « out-groups ».
The Adorno et al (1950) test only consisted of agreement that could only be geared towards anti-Semitism, ethnocentrism and fascism, which might have led to the problem of acquiescent response. The fact that the interviewer knew the interviewee’s F-score might have also led to experimenter bias; and the theory also falls short in the explanation of mass changes in behaviour: “Antisemitism in Nazi Germany grew during a decade or so, which is much too short a time for a whole generation of German families to have adopted new forms of childrearing practices giving rise to authoritarian and prejudiced children (Brown, 1988)” [not plausible]. The reality is that anti-Semitism may have been the result of a more sinister social and economic problem caused, inflicted by or related to the jews powerful Zionist business associations on the German economy at a time where the country was suffering [people, heritage, identity, economy…].
Another form of prejudice is stereotyping, which plays a major part in the process of inter-cultural [note: culture may refer to groups defined by language, geography, religion, and other common similarities] prejudice where the root of its cause has proven to be fairly ambiguous in explanation.
Groups founded and united based on the behavioural patterns of a particular geography [usually] tend to stereotype others negatively [i.e. out-group(s): the other group(s) with petty differences in the way they go by their daily activities as all human primates on this planet – as the chart below suggests].
It is believed that the process of stereotyping is the result of minimising mental effort, reminiscent of Carl Jung‘s quote:
« Thinking is difficult, that is why most people judge. »
Stereotyping is linked to psychological processes within the individual and is assumed to be connected to environmental influences that lead to a prejudiced mind; where out-groups and there members are defined unrealistically by single characteristics (negative usually). Stereotyping can sometimes [at least when dealing with members of the public who may not be deemed as « intelligent or smart », even bordering on plain « stupid »] play a role in the legitimisation of prejudiced and discriminatory treatment of other individuals who simply [consciously or unconsciously] made the choice to live by different modes of group-oriented behavioural patterns (culture).
Rational reasoning and the humane ability to understand each group’s choices while also respecting each group’s boundaries [geographical, social, economic, psychosocial, linguistic, etc] are surprisingly never considered by individuals and authorities in the quest to correct the mistakes of a world designed on outdated ideologies [e.g. the scientifically poor logic of global communism] to design a new one based on creative scientific reasoning, evolutionary logic, design & progressive innovation.
Another reason why some individuals resort to stereotyping others may be insecurity. That is, some individuals may be frustrated at their inability to conquer other(s) who are above their league in terms of abilities and achievements, and may stereotype these individuals in their quest to compensate for their own lack of abilities and feeling of inferiority when faced with these individuals who are more talented than them. Arguably, it may also be that these petty common brains who stereotype, simply fear that their competitors may be able to excel and deliver a similar or even superior performance/output than them if not distracted and slowed by insignificant and childish acts of stereotyped behaviour.
Prejudice as an Illusionary Cure to Low Self-Esteem/Insecurity
The Social Learning Theory, on the other hand, assumes prejudice as the result of maintaining self-esteem of both the individual and the in-group (individuals with the same behavioural patterns as the individual/tribe) members – where one tends to be biased towards glorifying the group whilst also paying particular attention to criteria that make the group look better. This is related to our sense of identity being determined by the groups we belong to and thus tend to be biased towards favouring them. Tajfel et al (1982) showed how schoolboys chose the strategy to allocate more points to their own group at the expense of getting least overall – showing bias in the absence of competition. The two main problems however are the fact that  the tendency for favouritism might be group-oriented and not universal (Wetherall, 1982), and also how  most studies show bias towards in-group (which could not only be prejudice but stereotyping or other influences).
Unrealistic Conflict? Competition for the same Resource(s) while presuming in-group members to be « unconditional benefactors »
Finally, the realistic conflict theory suggests that prejudice arises when two or more groups compete for the same resource which in turn leads to a tendency to favour in-group members, while being hostile and denying resources to out-groups. This was proven in Sherif et al (1961) where the artificially stimulated competitive conflict lead to negative stereotyping towards out-group which persisted even after the competition. However, the validity was questioned over the artificiality of the situation and the samples (US American boys only?); as Tyerman & Spencer also showed how competition does not always cause prejudice – where UK scouts co-operated instead. Furthermore, individuals with different upbringing and philosophical orientations had not been considered, which in turn affects the ecological validity of the finding where inferences from generalisation would likely lack precision – with a world in constant social evolution with more psychological research being constantly published to guide society towards a more harmonious design.
Reflection & Conclusion: Relocation, Adaptation, Design & Assimilation
Together, the theories seem to offer a plausible explanation for prejudice but cannot be ranked; as they compensate each other’s weak points. A sensible application of each theory – depending on the situation – seems like the rational method forward, since factors such as group-based behavioural patterns (culture), present situation/environment and norms/values remain vital considerations when researching about prejudice, its causes & a more direct approach to solutions.
Furthermore, the world has made such leap socially with the technological era, and people have been inclined towards knowledge, discoveries and innovation with social media contributing towards a more educated humanity [i.e. a civilisation with its different societies that come with their own values, philosophy, feelings and behavioural and communicative patterns, that are the main seperators and organising factors in each group’s identity].
A new and strong global inclination towards a realistic synchronised unity [where the world’s population can live harmoniously in their own geographical location with their chosen units, laws and lifestyle], may shape intellectual thought in the decades to come now that the experience learnt from psychosocial disasters due to badly managed population shifts [that turned out to be destructive to the safety of Western European nations] could be considered in future policies. [Visit the website of the Banque Mondiale for more precise population statistics].
Organisms who do not want to/cannot assimilate, should consider a relocation to an environment that is adjusted and more suited to their evolutionary needs, as this seems like the most rational solution, such as the growing number of sensible Negro people nowadays who are gradually shifting back to their homelands in Africa to help it grow economically and culturally with the world developing at a speed never seen before in this era partly accelerated with modern technology.
A great example of environmental and socio-psychological synchronisation is India, with 94% of Hindus being the native Hindi-speaking population of India who also live there, although Hinduism and its various branches of philosophy [explored by one of the most influential Western philosopher, Arthur Schopenhauer, and also many others such as Aldous Huxley, Alfred North Whitehead, Arnold Toynbee, François Voltaire, Rudolf Steiner, Wilhelm von Humbolt & Will Durant] – as other major religious cultures such as Christianity – also spread in influence globally.
The Climate Collapse disaster has also made Civilization aware of the importance of « synchronised unity » in matters of global human advancement – future research surrounding prejudice and discrimination would likely benefit the human world more if applied in intra-group scenarios – should the world’s population be managed and geographically engineered according to each group’s evolutionary logic [to fit their respective psycholinguistic, cultural and organic environments to further refine group evolution and guide society towards a harmonious pattern of living] for each group by their respective identities, collective beliefs, values & vision.
As World poverty is down, solving matters of the 3rd world on location along with a systematic and diplomatic relocation of culturally alien migrant crowds seems rational. Progress & development globally means relocation should be considered in the future if human beings are realistic about world peace, and the understanding of evolutionary science and its application to humanity.
In the 21st century, there are associations in the UK affiliated to the Indian, Chinese and Muslim communities that have started working in collaboration with the Home Office and are offering members of their respective communities an easy voluntary return to their country of origin without any use of force along with a financial help of about £ 2000 to find a job or start a business in their home country, this service is also open to the Jewish and Negro communities and all other unassimilated individuals. In France, many unassimilated Jews have begun to move back to their communities in Israel and in doing so are setting a positive example and encouraging the rest; the government of Israel is also supporting the return of Jews to their homeland and helping them adjust to their language and community.
Video: Quitter La France Pour Israel : Le Défi De l’Intégration des Juifs
We, as Western Europeans should consider a diplomatic process for relocating incompatible populations [who struggle to and/or cannot adjust to assimilate] according to their respective societies and cultural identity for peace; with links and cooperation in business and education if necessary to support the sophistication and the continuous linguistic and cultural development of human societies on Planet Earth.
Geographical management towards synchronisation and stability by exploring the logic of the « Organic theory » involves prioritizing one’s « own organisms » [i.e. organisms that are part of or have become part of one’s own society through complete assimilation] for psycholinguistic, cultural, social & genetic chemistry, evolution and enhancement.
For example, if I myself were a retrograde and atavistic burden to Western Europe or France because of my religious beliefs, maladaptive needs, genes, intelligence [lack of], organic composition, fitness/health, education, philosophical perspectives, traditions, psycholinguistic heritage and national outlook, then I would change geographical location to one that is more suited to myself to be able to live much more comfortably. But since, I am of 100% Franco-British heritage and would not feel at « home » in a different environment other than Western Europe, I have fully assimilated and live here, thus, the concept of « Geographical Management », which is simply the process of keeping together organisms sharing similar beliefs, philosophy, culture, vision, perception, goals, intellect, language(s) and identity for chemistry, stability and mutual understanding: a synchronised and functional society founded on modern evolutionary science & humanistic philosophy.
We need to understand the identity of a society in terms of linguistic, cultural [mostly behavioural and perceptive patterns], and genetic authenticity but also consider and follow the progressive course of evolution as modern and sophisticated beings to include evolved organisms that assimilate, enhance, stabilise, and strengthen the group with superior or gifted genes that also care about, have a sense of belonging, take pride, interact, speak for and identify with the culture and nation. All humans are similar yes, but not equal … similar physiologically [blood, bone, organs, etc] but not equal in any case [culture, philosophy, language(s), IQ, genetics, fitness/health, intelligence, vocabulary, sensibility, skills, etc].
Hence to foster evolution in a stable society that is also progressive, we should aim to create the consent of the masses as Walter Lippmann suggested in his theoretical essays; by all forms of communication possible [as a therapeutic form of expression to save ourselves as a species on planet Earth and learn to develop a sophisticated outlook of our planet] because scientifically there is no such thing as a pure race [all of us human primates on earth are the product of migration, breeding and evolution], and as Darwin’s theory of evolution revealed, there is no eternal essence, and any idea of an exceptionally pure entity that would be beyond evolution does not exist – everything is in a constant state of flux [so from a scientific, evolutionary and organic standpoint, racism is a totally archaic absurdity since we are all simply organic matter on a small blue planet in the vast universe being recycled, recreated and reshaped in a continuous process]. The philosopher Barbara Stiegler wisely suggested that the task of creating the consent of the masses should be left in the hands of experts in psychology [i.e. those who understand the psychic structure and philosophies of how humans and societies operate, develop and evolve].
For cases of exceptional organisms who have moved to a new locations [geography] to create themselves and build their lives, it would certainly be helpful for them to see themselves as individual with the power to reshape their whole being if they intend to be able to live a life that is not restrictive and is in complete synchronisation with the new society and people they choose to be a part of; thus assimilation seems to be the only reasonable and humane option.
It is fundamental for all to understand that geographical groups have evolved and have gained and maintained a structured organisation because each region on planet Earth and its respective organisms [of a particular type of organic composition – what some refer to as “race”] have created societies and behavioural patterns that led to a group with some form of synchronisation and organisation.
But, it is also very important to consider that from the perspective of the universality of life on Planet Earth, any human organism of whatsoever type of organic composition can procreate with one another. This simple but fundamental scientific observation means that if the laws of evolution and nature that contain and govern all life on this planet had different intentions, then organisms of different organic compositions would not be able to create new life.
This does not mean that countries should be encouraging uncontrolled and savage communist/zionist mass invasion policies in terms of migration to disrupt their own stability, since preserving a sense of synchronisation and organisation for all groups involves promoting agendas with organisms that have evolved in their environment and have the characteristics to support the continuity and productivity of their group & society. Yet, it is vital to understand that when Charles Darwin formulated his theory of evolution he changed life forever as we knew it – perhaps this is why he built the reputation of a rockstar of science and biology – because he cancelled this once believed fallacy of the stable and permanent concept, but revealed that everything continues to evolve from here on. Hence, it is of vital and fundamental importance for all groups [around the world] to consider the never-ending and ongoing process of evolution and natural selection, a process that affects all organisms on planet Earth similarly and also the singular adaptive evolution of some superior and genetically gifted organisms [See: [I] Psychology: The Concept of Self, [II] How our Neurons work, [III] The Temporal Lobes: Vision, Sound & Awareness and [IV] The 3 Major Theories of Childhood Development]
All societies should be asking the question of whether some select superior organisms [whatever the field in which they may excel / See: Scientists discover 1,000 new “intelligence genes” & 2 types of extroverts have more brain matter than most common brains] would enhance them as a group [i.e. upscale their organic composition], since we are now in 2019 and are part of a generation that has the scientific knowledge that previous generations before us did not have.
After all, the choice of partnership should always remain that of the individual, and since the criteria in partnership selection differs from one individual to another [e.g. some may look for physical attributes, others for emotional intelligence, or philosophical sensibilities, or particular personality traits, and on extremely rare occasions some may be incrediby lucky to find all the qualities in a single organism, etc], this may lead some individuals to choose from a range of organic compositions.
In the 21st century, with the knowledge of genetics and health, couples who want children worldwide should also consider whether the future wellbeing of their children involves more than simply good food, education and upbringing, but also good genes that also lead to better attributes. Hence, couples who choose to embrace the reality of science in 2019, may choose sperm or eggs from healthy donors if they do not consider themselves as genetically healthy or gifted; and this may also open the door to creating a healthier generation of humans on planet Earth and also encourage healthy males and females, to donate sperm and eggs as a contribution to the better design of a new generation of mankind. Since, science has always been seen by many as the study of God’s work, to create a better world, and this gave us better medicines and treatments after our understanding of the laws of nature evolved, so it seems reasonable to also look at genetics and design similarly.
We also know that environmental and psycho-social influences have more salience and effect in shaping the mind of the individual, so avant-garde couples who choose to have a child through donated eggs or sperm should understand that the child will be theirs as the infant will carry their names, manners, attitudes and values, and not the donor’s. A good way of looking at it may be to simply think of the donor as a piece of healthy flesh that the couple borrowed to give their child a better design, health and future.
As for human organisms that have chosen to shift their geography to be part of a new society along with its heritage, they do not seem to have any other concrete option but to fully « assimilate » and prove their genetic fitness/health and abilities, and hence become an asset to the new group by becoming a part of it to help maintain its stability and sense of synchronisation.
Men and women who make the choice and who have the necessary education and intelligence to guide them, build themselves and change cultural / national identification registers when they have the capacity for development, the linguistic heritage and the genetics of intellect with a mastery of expression and speech. It is only then that they manage to represent a nation or an empire [or two?]. In 2019, as far as ‘The Organic Theory’ [which focuses on the singularity of the individual organism] is concerned, there is no debate between intellectuals in psychology, but simply the discovery of the new mechanical / scientific perspectives that it introduces to explain the psychological and philosophical conception of the individual – as Carl Sagan phrased it, ‘Science is a way of thinking much more than it is a body of knowledge’. Construction [training], which ‘can be’ mechanical and structured in its application [e.g. distance learning by text / video / audio], develops indirectly to create and give a socio-cultural dimension to the individual once the desired skills have been fully adopted, mastered, and deployed in life. The term ‘social’ is also far too vague to be important as such… the term ‘social’ can simply be defined as the interaction and exposure [of all types] between organisms. So the term ‘social’ is not really valid scientifically and it lacks precision itself since it may refer to a wide range of variables. What we are left with then is only the individual’s choices, language(s) & abilities of personal development [e.g. psycholinguistic & cultural synthesis]: the major factors in the psychological & philosophical explanation of his/her singular conception [to note that each conception is unique to the individual human organism such as his/her fingerprints, skull shape, or body structure: singularity]. Thus: training, meritocracy, order and love! [See: The Concept of Self]
If the new organisms lack genetic fitness/health, then it seems reasonable to consider conceiving [through healthy donors] or adopting children of the similar organic composition of the majority from the respective societies they moved to and live in, as this will contribute in fostering the growth and continuity of the group and ease assimilation.
So for organisms who do change their mode of existence, i.e. organisms that have the potential and have taken the decision to and do assimilate in Western European societies, the best option seems to “see, breathe & live” [as a way of speaking] like the new society and nation they chose to be a part of, and also “feel” the new group’s pain, joy, values and heritage [even religion if possible / See: The Relationship between Religion and Discrimination].
Assimilation generally means to see the members of one’s new community as one’s own « blood », just like those from avant-garde French schools of thought do, as it will be in any individual’s best interest in living « fully » [although it is vital for all organisms to also consider the problems of «bad blood», since social incompatibility and/or a lack of chemistry – which is not necessarily hateful – within organisms of the same geographical environment are common due to a range of factors (e.g. intelligence, philosophy, values, sensibility, personality, character, emotional relatedness, tastes, etc)].
Any society that cannot add highly talented organisms with exceptional genes that have the potential to enhance and sharpen them as a group through the process of assimilation, would be missing out and will forever have a weakness over avant-garde societies that can. However, it is important not to take the process of assimilation lightly as it is not a costume party. Assimilation is not an easy process as we have found.
The large majority of organisms who change geographic locations do not seem to have the abilities or the desire to assimilate, since it involves focusing their loyalty and dedication to the new society and people while also adopting [e.g names that are sycnhronised with the society’s heritage as it is commonly done in France] and mastering new behavioural and communicative patterns [as Nicolas Sarkozy also pointed out], which requires learning & adjusting.
Hence, the diplomatic deportation and relocation of incompatible organisms along with campaigns to help them settle still remain the best solution to alleviate the burden of mass migration and psycho-social disruption to Western European societies, because assimilation requires skills and dedication and the majority of foreign organisms fail to master them.
However, we should also take note that there are some [not many] “incredible” individuals who manage to assimilate and become fully part of their new societies, and guide, manage and promote it passionately.
These individuals who have made the tremendous effort to become fully part of their new society where they have moved to and have the potential to enhance, guide and promote it should be applauded and encouraged because these individuals who have proven their genetic fitness/health, psycholinguistic/cultural belonging, national loyalty & identity are not in a new society simply for economic gains [as a foreign leech] but see themselves as part of the national community/family, and have taken the sensitive personal decision to completely blend in [assimilate] and become natives of their new societies where it reflects in their values, sentiments, perception, behaviour & nationalistic feelings.
We have philosophical arguments (Schweikard & Schmid, 2013) along with empirical evidence (Tomasello, Carpenter, Call, Behne, & Moll, 2005) to support the idea that the ability to engage in joint actions is a key aspect of human sociability; joint actions can be explained by shared intentions. For an action to be shared among a group of individuals, the action must be triggered, steered and monitored by an intention that is also shared by those individuals (Bratman, 1993, 2014): two individuals walk together [instead of simply walking in parallel] if those individuals share the decision to walk together (Gilbert, 1990).
French philosopher Barbara Stiegler suggested that we must rethink our political subject as first of all the members of a living species, this living species extends into an environment and the challenge for our species, as for any living species extends to adapt to this environment. Approving Jiddu Krishnamurti’s argument, « It is no measure of health to be well adjusted to a profoundly sick society« , since it applies to her work on « adaptation », Barbara Stiegler, who similarly to Jacques Lacan and myself, remains critical to the concept of « adaptation » derived from strict Darwinism [which she thought has gradually colonised all field of human life], and hence she asks the question whether what is supposed to be a sign of good health is actually a disease when one adapts to something that is deleterious [i.e. uncritically adapting to the product of the industrial revolution: the artificial society of steel and concrete that many were born into and never questioned the psychical suffering, sense of values and reality that it imposes on human civilisation].
From the second half of the 18th century, the creation of a completely new environment in the history of life on a global scale implies an acceleration of exponential rates; all borders and fences have been disrupted in an extremely rapid manner because of the industrial revolution we created. This was the case before indeed, and in the field of life, environments are always redefined with organisms. Walter Lippmann posed this interesting question, that is whether our species is adapted to this new industrial world, which is globalisation and it appears that cognitively, psychically and affectively humans are not evolving at the rate required to support this fast growing industrial environment that we imposed on ourselves; and due to this lack of skills, we have a mass of people that are completely atomised going in all directions; and who do not truly know what they desire.
This is not the image of a receptive Athenian people full of values, affectivity, artistry, creativity, rationalism, philosophy, honour, respect, loyalty, courage & passion, but simply a mass of individuals like in the USA. Walter Lippmann suggested that this mass is apathetic, it means that it does not feel itself and has no consciousness of itself or class, which means that each individual that composes the mass is locked on himself and his little circle and hence is apathetic. This to Lippmann meant that it is an atomised mass which makes up the matrix, i.e. it is a huge accumulation of individual atoms; and Barbara Stiegler believes the mass is weak and impotent, stuck without structure, that can only find its power if it is taken over and formed/trained.
But problems of society rarely have a single cause and we must accept that: we have a range of causes. Darwin stated very clearly that he honestly thought that evolution is accepting the idea that there is no end to evolution and it goes in all directions. So what does the history of life tell us? It’s that there’s no end to history. But we do need reasonable guidelines to direct ourselves towards an organised and stable civilisation, otherwise we are bound to dissapear as a species on earth. It may be good to consider the example of the dinosaurs, who ruled the earth for 175 million years and yet disappeared, while we humans have only been on earth for 6 million years, this means that dinosaurs lived on earth 29 times longer than us, and today have disappeared.
Perhaps another example of a smaller scale is the Roman Empire that lasted for more than 1000 years and no one who lived at its peak thought that it would disappear.
In contemporary Darwinism, we find processes that are not solely based on competition between individuals, but which are based on cooperation between individuals and cooperation between groups. Hence, the classical Darwinian orthodox model has been revised and in reality it is also composed of all kinds of cooperation processes. This is where John Dewey focussed on potentials that Walter Lippmann refused to see in the masses, and hence became a philosopher who contradicted some aspects of Lippmann’s work. Dewey acknowledged Lippmann about the masses, but argued that we also have inside those apathethic atomised masses as described by Lippmann, what Dewey called « a public », individuals who are not satisfied for a particular reason who identify with others who have the similar problem and from this we have the emergence of what he called « publics »; who unlike the apathetic mass in Lippmann’s theory, feel themselves because of their common problem. The public eventually create a movement that shifts from passive to active, and they begin to look for a therapeutic solution to their problem, and from here they have the ability through modern media and communications brought by our industrial society, to identify themselves, to connect among themselves and go and look for resources in what Dewey called « knowledge »: the ability to use expertise to consider experimental solutions from contemporary science.
- Boakes, R. (1984) From Darwin to behaviourism: Psychology and the minds of animals. Cambridge University Press
- Bratman, M. (1993). Shared Intention. Ethics, 104, 97–113.
- Bratman, M. (2014). Shared agency. A planning theory of acting together. Oxford: OUP.
- Cohen D. (1979) J.B Watson: The Founder of Behaviourism. London, Boston and Henley
- Gilbert, M. (1990). Walking together: A paradigmatic social phenomenon. Midwest Studies in Philosophy, 15(1), 1–14.
- Gross, R. (2005) Psychology: the science of mind and behaviour. London, Hodder and Stoughton Educational
- Schweikard, D. P., & Schmid, H. B. (2013). Collective intentionality. The Stanford Encyclopedia of philosophy (Summer 2013 Edition), Edward N. Zalta (ed.), Retrieved from http://plato.stanford.edu/archives/sum2013/entries/collective-intentionality
- Tomasello, M., Carpenter, M., Call, J., Behne, T., & Moll, H. (2005). Understanding and sharing intentions: The origins of cultural cognition. Behavioral and Brain Sciences, 28(5), 675–691.
Mis à jour le Mercredi, 3 June 2020 | Danny J. D’Purb | DPURB.com
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