f the body is no longer a place of otherness [alterite], a dual relationship, but is rather a locus of identification, we then must reconcile to it, we must repair it, perfect it, make it an ideal object. Everyone uses their body like man uses woman in the projective mode of identification described before. The body is invested as a fetish, and is used as a fetish in a desperate attempt at identifying oneself. The body becomes the object of an autistic cult and of a quasi-incestuous manipulation. And it is the likeness [ressemblance] of the body with its model which then becomes a source of eroticism and of "white" [fake, virgin, neutral,...] self-seduction to the extent that this likeness virtually excludes the Other and is the best way to exclude a seduction which would emerge from somewhere else. Many more things partake of that production of the Other, of that hysterical and speculative production: like racism, for instance, with its development throughout modernity and with its current outbursts. Logically, racism should have diminished thanks to Enlightenment's progress. But, the more we know that a genetic theory of race is unfounded, the more racism is reinforced. It is because racism is an artificial construction of the Other based on an erosion of cultural singularities (of their otherness between one another) and on an acceptance of a fetishistic system of difference. As long as there is otherness [alterite], strangeness, and dual relationships (event violent ones), there is properly speaking no such thing as racism. This was more or less the case until the 18th century, as anthropological reports indicate. Once such a "natural" relationship is lost, one enters an exponential relationship with an artificial Other. And nothing in our culture allows racism to be curbed since our entire cultural movement goes in the same direction [sens] which is that of a frenzied differential construction of the Other and of a perpetual extrap...
