In the light of these reflections, it should become clear from the outset why I view racism as an exemplary phenomenon of вЂњnegative sociality.вЂќ Third, I will address, in brief, why I consider phenomenology suitable for an analysis of racism as being such a phenomenon.ДЇollowing these preliminary considerations, in the main section of my paper, I will turn to the analysis of the phenomenon itself. First, it is necessary to reflect on what I understand by вЂњnegative sociality.вЂќ Second-taking into account the insights of more recent studies-I will foreground what I do not want to understand by racism. Such a project requires three crucial preliminary considerations. What makes SchutzвЂ™s insight, which he formulates in his 1955 essay вЂњEquality and the Social Meaning Structure,вЂќ philosophically remarkable is that it not only considers the negativity of a specific type of social action with unusual acuity, but also recognizes such negativity as the social actionвЂ™s very вЂњmainspring.вЂќ With this in mind, in this paper, I seek to analyze вЂњracismвЂќ as a phenomenon of вЂњnegative socialityвЂќ and, thereby, to view it from a socio-phenomenological perspective. It makes little sense to tell the Negrophobe in the South that in terms of biological science there is no such thing as a Negro race. Prejudices are rationalizations and institutionalizations of the underlying вЂcentral mythвЂ™ upon which the self-interpretation of the group is founded. We had better courageously face the fact that prejudices are themselves elements of the interpretation of the social world and even one of the mainsprings that make it tick. As such a process of вЂњnegative socialization,вЂќ racism, however, influences the embodied self-conception of the oppressor, who finds himself compelled to adhere to some kind of invisible norm such as, e.g., вЂњwhiteness.вЂќ My major thesis is that racism works via both inter-kinaesthetically as well as symbolically inflicted distortions of the victimвЂ™s body schema. After suggesting phenomenologyвЂ™s potential to tackle the question of racism, I will focus on the experiential oppressiveness of racism, i.e., the ways in which it affects its victimsвЂ™ lived experiences, in transforming their habitual ways of life and, finally, their subjectivities. rather, that it is, in its extraordinary negativity, a socially constitutive phenomenon per se. In other words, I suspect that racism does not only indicate a lack of integration, solidarity, responsibility, recognition, etc.

Its main task is, ultimately, to show that racism as a process of вЂњnegative socializationвЂќ does not amount to a contingent deficiency that simply disappears under the conditions of a fully integrated society.

This paper addresses racism from a phenomenological viewpoint.

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