Garcia Definition Racism and other Definitions

Although many definitions of racism point out the ideology that one race is superior to the other, Garcia (1996) notes that such explanations fail to consider political and moral contexts; two spheres increasingly capturing the integral context of racism. Garcia's (1996) definition of racism is not necessarily based on races but rather on people's ability to differentiate within their hearts regarding racial classifications. Garcia (1996) coins the term "White racists", whom he suggests exhibit hatred against those who express love for people of color.

White racists are also characterized by little or no human feelings at all and are deterrents to efforts aimed at combating segregation. Such an account shares similarity with various examples of intergroup animosity. For instance, the foundation of anti-Semitism is the hatred expressed against Jews. Therefore, activists who advocate for the interests of Israel consider anti-Semites as "Jewish haters". Additionally, the doctrines attributed to scientists on race anthropology and biology are not factually wrong but encouraged and rationalized antipathy. Racism also shares similarities with homophobia (malice against homosexuals) and xenophobia. Notably, xenophobia not only includes irrational beliefs concerning foreigners but also encompasses disregard and pure hatred against them. Garcia (1996) reiterates that racism is predominantly based on intolerant attitudes in society.

Garcia (1996) also creates a link with other dominant definitions of racism; attached importance on superiority and interracial antagonism. The two elements are integral components in various manifestations of racism. True racists, therefore, thrive on interracial antagonism which justifies belief in superiority. However, it should be noted that belief in superiority is not always a necessary component for racism; in fact, in most cases, it cannot be treated as a psychological necessity. Therefore, when interracial antagonism is caused by belief in superiority, this can be treated as a real manifestation of racism. In this context, it is also clear that Garcia's (1996) definition of racism is morally indefensible in all situations. Expression of disregard for other groups, in whichever form, is immoral. Therefore, it implies that racists are always against principles of justice and benevolence. Unlike dominant definitions of the term, Garcia (1996) notes that the moral deficiency value of racism culminates into the urge to harm people assigned to different races. Although racism is not necessarily a moral doctrine, it can be classified as a moral evil beyond reasonable doubt. Garcia (1996) proposes that we perceive racism as a form of vicious disregard for people assigned to a different race. Garcia (1996) then provides the true definition of racism, "ill will and hatred directed towards a person(s) based on their race". From this perspective, it is also clear that racism is not based on rationality or irrationality of society's beliefs as previous definitions have implied; it originates from our likes, intentions, and dislikes. Garcia's (1996) definition also resonates with some examples given; for instance, when a white person crosses a street to avoid meeting black individuals on the same side of the street. Although the white person may justify his/her racial fear, there is no doubt that his/her actions are rooted in dislikes, ill will, and prejudice against people assigned to a different race.

Individual versus Institutional Racism

Garcia's (1996) account of racism brings a whole new dimension, allowing the existence of institutional and individual racism. Furthermore, this definition enables the understanding of the relationship between the two forms of racism. Garcia (1996) disputes the notion that institutions can be deemed racist when their structures are based on racial categories. He also challenges the widely held belief that individual beliefs can be considered racist when they are used to justify racial superiority. The similarity between individual and institutional racism lies in their shared promotion of human dignity violations. Garcia (1996) places more importance on the individual level of racism because it provides more insight into the concept than institutional racism. In the individual category, Garcia (1996) notes that racism is not determined by actions or beliefs but rather the vice stems from the intentions, wishes, and desires of individuals. In many ethical systems, actions considered immoral are often based on arrogance, greed, lust, and contempt. As previously noted, racism is rooted in vicious attitudes towards others; this is the essence of the vice. Ultimately, it compromises moral values. People then transfer these prejudices to institutions, leading to institutional racism.

Therefore, there is a link between institutional racism and the individual basis of the concept. Personal racism stems from racist plans, desires, and aims, which then shape one's conduct at the individual level. Similarly, institutional racism is caused by the same factor. When individual racism becomes institutionalized, it is referred to as institutional racism. The contamination of institutional operations can be attributed to racist attitudes. However, Garcia (1996) sees the individual level as a more significant explanatory tool of racism than the institutional category. Individual racism also provides a clear angle when linked with moral concepts. Under the individual level, racism is likely to manifest as self-hate, a common scenario in many cases. Morality cannot be equated to politics because issues of great moral importance do not conform to political urgency. Sometimes, racism is not determined by prejudice or the judgments one makes. For instance, an individual may harbor prejudice against a certain race but may not actually be racist.

Examples under Garcia's Definition

A perfect example of racism, when we consider Garcia's (1996) perception, is that which Judith Lichtenberg offers from a common life situation. In cases where white people avoid black individuals because they consider them to be threats, some think it's not racist since it is predicated on the safety of those who perceive themselves to be at risk. Garcia (1996) agrees with Lichtenberg that this scenario cannot necessarily be treated as racist because white people may also avoid walking in streets where white teenagers present a threat to their safety. This example, therefore, redefines what many definitions consider to be racist. However, in a different case, the same white person may find no justification for her racial bias when a black teenager submits a job application to her office and is not shortlisted for an interview. Let's imagine, for instance, a black teenager applying for a job in a company where the same white woman is the Human Resources Officer, intending to use the income from the job to support her sick mother. Here, we encounter a sense of instability because personal and official conduct biases are intertwined and connected to Garcia's (1996) perspective on morality.

Objections to Garcia's Definition

According to Anthony Skillen, racism possesses an institutional feature, a statement that presents a strong objection to Garcia's (1996) views that only individuals have intentions and goals, not institutions. Skillen emphasizes that if we adhere to Garcia's (1996) definition, then it implies that institutions cannot operate without individuals, and therefore, individual intentions are determined by institutions. Such individuals determined by institutions include those involved in teaching and others going home.

Anthony Flew also counters Garcia's (1996) definition of racism which emphasizes the role played by regulative practices in individual and institutional racism. According to him, racism in institutions is predominantly constitutive based on identity. Therefore, institutions should not be a major concern when defining racism. Instead, we should consider various regulative practices while classifying racial actions. These regulative practices include entry requirements, tests, and employment practices which usually lead to the discrimination of people assigned to certain races, as they can only obtain poor outcomes from such practices. Hence, there is no possible way for institutions to be considered racist. Similarly, there is also no valid connection between institutions and vicious attitudes. Due to the undesirable effects of some institutional processes, we cannot hastily conclude that certain institutions are racist.

While Garcia (1996) concurs with some of the concepts presented by his peers, he fervently rejects certain examples. He supports Skillen's view that institutional operations can be racist and Flew's perception that the way an institution is constituted can lead to racism. However, Garcia (1996) negates Skillen's point that undesirable effects can be used to justify racism.

Garcia Definition Racism and other Definitions

Although many definitions of racism point to the ideology that one race is superior to others, Garcia (1996) notes that such explanations fail to account for political and moral contexts- two spheres that are increasingly capturing the integral context of racism. Garcia's (1996) definition of racism is not necessarily based on race but rather people's ability to differentiate within their hearts regarding racial classifications. Garcia (1996) uses the term 'White racists' to describe those who exhibit hatred against those who express love for people of color. These white racists are characterized by having little or no human feelings at all and serve as a deterrent to efforts aimed at combating segregation. Such an account shares similarities with various examples of intergroup animosity. For instance, the foundation of anti-Semitism is the hatred expressed against Jews. Therefore, activists who advocate for the interests of Israel consider anti-Semites as 'Jewish haters'. Additionally, the doctrines attributed to scientists on race anthropology and biology are not factually wrong but encouraged and rationalized antipathy. Racism also shares similarities with homophobia (malice against homosexuals) and xenophobia. Notably, xenophobia not only includes irrational beliefs about foreigners but also comprises disregard and pure hatred against them. Garcia (1996) asserts that racism is predominantly based on intolerant attitudes in society.

Garcia (1996) also ties his definition of racism to other dominant definitions, in which importance is attached to superiority and interracial antagonism. These two elements are integral components in various manifestations of racism. True racists thrive on interracial antagonism, which justifies their belief in superiority. However, it should be noted that a belief in superiority is not always a necessary component of racism; in fact, in most cases, it cannot be treated as a psychological necessity. Therefore, when interracial antagonism is caused by a belief in superiority, that can be recognized as a real manifestation of racism. In this context, it is also evident that Garcia's (1996) definition of racism is based on immorality in all situations. An expression of disregard for other groups in any form is immoral. Therefore, racists are always in opposition to the principles of justice and benevolence. Unlike dominant definitions of the term, Garcia (1996) notes that the moral insufficiency value of racism culminates in the urge to harm people assigned to a different race. Although racism is not necessarily a moral doctrine, it can be classified as a moral evil beyond any reasonable doubt. Garcia (1996)'s proposal is that we perceive racism as a form of vicious disregard for people assigned to a different race. In this context, Garcia (1996) offers his definition of racism: 'ill will and hatred subjected to a person or people based on their race'. From this perspective, it is clear that racism is not based on the rationality or irrationality of society's beliefs as previous definitions have implied; it stems from our likes, intentions, and dislikes. Garcia's (1996) definition also resonates with some of the examples given; for instance when a white person decides to cross a street in order to avoid meeting black people on the same side of the street. Although the white person may justify their racial fear, their actions undeniably stem from dislikes, ill will, and prejudice against people assigned to a different race.

Individual versus Institutional Racism

Garcia's (1996) account of racism brings a new dimension, allowing for the existence of institutional and individual racism. Furthermore, this definition enables us to understand the relationship between the two forms of racism. Garcia (1996) disputes the notion that institutions can be deemed racist when their structures are based on racial categories. He also challenges the common belief that individual beliefs can be considered racist when they are used to justify racial superiority. The similarity between individual and institutional racism is that both promote the violation of human dignity. Garcia (1996) places greater emphasis on the individual level of racism, as it provides more insight into the concept than the institutional level. In the individual category, Garcia (1996) notes that racism is not determined by actions or beliefs, but stems from the intentions, wishes, and desires of individuals. In many ethical systems, actions are considered immoral if they are based on arrogance, greed, lust, and contempt. As previously noted, racism is predicated purely on vicious attitudes towards others – that is the heart of the vice. It then compromises the moral values of people who subsequently transfer such prejudice to institutions. The systemic operations of institutions are thus affected by these vicious attitudes, leading to institutional racism.

Therefore, there is a link between institutional racism and the individual basis of the concept. Personal racism stems from racist plans, desires, and aims, which then determine one's conduct at the individual level. Similarly, institutional racism is also influenced by these factors. Thus, when individual racism becomes institutionalized, it is referred to as institutional racism. The contamination of institutional operations can be attributed to racist attitudes. However, Garcia (1996) considers the individual level to be a more effective explanatory tool of racism than the institutional category. Individual racism also provides a clearer perspective when interlinked with moral concepts. Under the individual level, racism often takes the form of self-hate; in fact, this is usually the case. Morality can never be equated to politics because issues of great moral importance cannot conform to political urgency. Sometimes, racism is not determined by prejudice or by the judgments one makes. For instance, an individual may harbor prejudices towards a certain race but may not actually be racist.

Examples under Garcia's Definition

A perfect example of racism when viewed from the perspective of Garcia's (1996) perception is that illustrated by Judith Lichtenberg. She depicts a commonplace scenario where white individuals avoid people of color, considering them potential threats. Some argue that this isn't racist as it is based on the safety concerns of those who perceive themselves at risk. Garcia (1996) concurs with Lichtenberg that the circumstance can't necessarily be regarded as racist since these white individuals may also steer clear of streets where white teenagers might pose a threat to their safety. This example, therefore, contradicts many established definitions of racism. Yet, in a different scenario, the same white individual might find it hard to justify her racial bias when a black teenager applies for a job in her office and doesn't make the interview shortlist. Suppose, for instance, a black teenager applies for a job where the same white lady serves as the Human Resources Officer, intending to financially support her sick mother. In such a situation, we face a paradoxical inconsistency because personal and professional biases are interconnected according to Garcia (1996)'s viewpoint on morality.

Objections to Garcia's Definition

According to Anthony Skillen, racism possesses an institutional feature, a statement that presents a strong objection to Garcia's (1996) views that intentions and goals belong to individuals, not institutions. Skillen emphasizes that, if we accept Garcia's (1996) definition, it implies that institutions cannot operate without individuals, and that individual intentions are, therefore, determined by institutions. Such individuals may be involved in activities like teaching or commuting home.

Anthony Flew also objects to Garcia's (1996) definition of racism, emphasizing the role played by regulative practices in individual and institutional racism. He argues that racism within institutions is predominantly constitutive, based on identity. Therefore, when defining racism, primary concern should not be directed towards institutions. Rather, we should consider various regulative practices when classifying racial actions. These practices, which can include entry requirements, tests, and employment practices, often lead to the discrimination of people assigned to certain races because they generally yield poor outcomes. Thus, it should not be concluded that institutions can be inherently racist. We also cannot establish a direct relationship between institutions and malignant attitudes. Despite the adverse effects of some institutional processes, we should not hastily label institutions as racist.

While Garcia (1996) concurs with some of the concepts put forth by his peers, he vehemently dismisses others. He supports Skillen's belief that institutional operations can indeed be racist and also agrees with Flew's notion that the constitution of an institution can give rise to racism. However, Garcia (1996) rejects Skillen's argument that undesirable effects can be used to validate claims of racism.

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