Sherman Jackson – Racism can only be cured by Akhlaq

			I mentioned earlier that I did not think that freedom from racism for example, was a human right. By
this, I meant that I did not believe it to be anyone's guaranteed right, that is by mere dint of
being human, that they not be looked upon with contempt or,
		

			or not be looked down upon, based on the color of their skin, or the ethnic genealogy. What I did
not mean, however, was that racism or predatory ethnocentrism were good or morally defensible. In
fact, my beliefs are quite the opposite. But the way to deal with these diseases is not simply
through legal prescriptions and sanctions. And we might remind ourselves that law is the primary and
Premier most favorite mechanism through which human rights advocates routinely operate. Rather,
racism and such ills belongs to the province of what McIntyre and others including myself, what
referred to as the virtues, and what Muslims such as our Qaddafi would have known as a clock. It is
		

			ultimately in other words, our hidden, pre rational, even pre conscious selves, that must be
addressed and property animated, if these effects of these defects are to be effectively addressed.
And this, I am afraid is something the non reflexive rationalism of the Human Rights discourses
simply cannot do. Which brings me back oddly.
		

			To Quran chapter two, verse 275, the virtues or o'clock are not something important as a theoretical
alternative to human rights. Their absence is actually the reason that we get so many human rights
violations in the first place. While all the lofty declarations Muslim and non Muslim alike remain
an all too many instances, idle ink on paper, in his book, saviors and survivors dark for politics
and the war on terror. Mahmood Mamdani points to the often feigned or contrived ambiguity between
such constructs as official census categories, and racism, intervention and invasion. The tragedies
in Iraq, Afghanistan, on the one hand, and what is going on and off war on the other, the latter
		

			being commonly accepted as a human rights concern, the former commonly not, in the end, no amount of
the kind of rationalistic jousting, promoted by human rights discourses, Western or Islamic will
resolve these ambiguities. Rather like the pre Islamic Arabians, each side will continue to point to
ontological differences that allegedly sustained its case. This is to me the ultimate import of
Quran to 275 for this verse makes it clear that in the end, it may be only the virtues and the
o'clock of piety and it had to anonymous commitment to obedience to the commandments of God, not any
ontologically obvious distinctions that will enable us to see at least in many cases, the difference
		

			between a parent an actual good and evil. Thank you very much.