Can the Other, in light of all that is happening, still be regarded as my fellow creature? When the extremes are broached, as is the case for us here and now, precisely what does my and the other’s humanity consist in? The Other’s burden having become too overwhelming, would it not be better for my life to stop being linked to its presence, as much as its to mine? Why must I, despite all opposition, nonetheless look after the other, stand as close as possible to his life if, in return, his only aim is my ruin? If, ultimately, humanity exists only through being in and of the world, can we found a relation with others based on the reciprocal recognition of our common vulnerability and finitude? In a world characterized more than ever by an unequal redistribu- tion of capacities for mobility, and in which the only chance of survival, for many, is to move and to keep on moving, the brutality of borders is now a fundamental given of our time. Today we see the principle of equality being und
“The West won the world not by the superiority of its ideas or values or religion (to which few members of other civilizations were converted) but rather by its superiority in applying organized violence. Westerners often forget this fact; non-Westerners never do.” —Samuel P. Huntington, The Clash of Civilisation and the Remaking of the World Order, 1996, p. 51