“Sometimes the Bible in the hands of one man is worse than a bottle of whiskey in the hand of (another) … There are just some kinds of men who’re so busy worrying about the next world, they’ve never learned to live in this one, and you can look down the street and see the results.” – Lee Harper, To Kill a Mockingbird.
Dr George John
Hate, a formidable and all-consuming emotion, has woven itself into the fabric of human
existence since time immemorial. It festers in hearts, breeds violence, and destroys
connections that should bind us together. The profound insight shared by Harper Lee in
‘To Kill a Mockingbird’ captures the complex reality that the human capacity for hatred
can be deep-rooted and destructive. One needs to explore the civilisational,
evolutionary, neuroscientific, psychological and philosophical aspects of the emotion of
Hate to understand its multifaceted nature properly. Scrutiny of the personality traits
that render a person susceptible to experiencing hatred will deepen our understanding
when hatred towards another becomes the prevailing social phenomenon. We also need
to examine the potential means of mitigation and sublimation of this emotion while also
acknowledging the influence of scripture and religion. Tragically, hatred, in general, and
hate of those unlike us have become institutionalised and internalised in some modern
societies, which have a deep philosophical history dating back to antiquity.
From a civilisational and evolutionary point of view, hatred has been an unfortunate
constant in most human civilisations throughout history. From wars to genocides, it has
perpetuated suffering on an unprecedented scale. Evolutionary theorists suggest that
the roots of hate can be traced back to our primal survival instincts. In a world where
resources were scarce, and competition was fierce, harbouring animosity towards rival
tribes could have conferred an evolutionary advantage. It is disheartening that such
primal emotions continue to be a driving force in mankind when modern man is
supposed to have become much more intellectually enlightened through our long
evolutionary journey thus far. Unfortunately, the inclination to perceive “others” as
threats still lingers, albeit in a more complex social context. Au contraire, contemporary
society’s interdependence necessitates a paradigm shift from tribalism to a more global
perspective that prioritises cooperation and empathy.
Neuroscience provides insights into the biological mechanisms that underlie hatred.
Hate is believed to arise from the intricate interplay between brain structures,
particularly the amygdala, which processes, and the prefrontal cortex, which is
responsible for rational thought. Studies utilising neuroimaging techniques have
demonstrated heightened activity in these regions when individuals experience hate.
This underscores hate's dynamic nature arising from emotional reactions and cognitive
processes. By better understanding the neural underpinnings of hate, we can develop
strategies to interrupt its destructive path and promote emotional regulation.
The psychological basis of hate can be seen as an outgrowth of fear, insecurity and the
need to control. According to psychologist Erich Fromm, hate can be a manifestation of
the individual’s own internal conflicts projected onto others. The act of dehumanising
the “enemy” can serve as a coping mechanism, reducing cognitive dissonance by
justifying hostile actions. Furthermore, hate often emerges from the desire to establish a
sense of superiority and identity, especially when individuals and groups feel
vulnerable and uncertain. This notion dovetails with the social psychologist Gordon
Allport's observations that hatred can result from ingrained biases and stereotypes. By
acknowledging these psychological drivers, we can work towards dismantling the
foundations of hate.
The French philosopher Michel Foucault described hate within the context of power
dynamics. He explored how societies construct norms that marginalise certain groups,
and hate becomes a tool for social control. Foucault’s insights invite us to examine hate
not merely as an individual emotion but as a manifestation of systematic oppression. By
recognising this fact, we can challenge the structural inequalities that breed hatred and
perpetuate cycles of violence.
Certain personality traits can also render individuals more susceptible to hate.
Narcissism, for instance, can fuel a sense of entitlement and disdain for those deemed
inferior. Similarly, individuals with authoritarian tendencies may be inclined to hate
those who challenge established authority and norms. Psychologist Karren Douglas
suggests that people who possess an external locus of control, thus attributing events to
external factors, may be more likely to project their frustrations onto others in the form
of hate. Self-awareness and emotional intelligence can mitigate these traits and reduce
vulnerability to hatred.
Mitigating requires a multi-pronged approach, and education plays a pivotal role in
dismantling biases and promoting empathy. Exposure to diverse perspectives can
challenge preconceived notions and foster understanding. The practice of mindfulness
can aid in emotional regulation, helping individuals to navigate intense emotions like
hate. Moreover, engaging in dialogue, as those like Mahatma Gandhi, Nelson Mandela
and Martin Luther King Jr. advocated, can bridge divides and humanise the “other”.
Religion and scripture also offer avenues for mitigating hate. Many faiths and religious
traditions emphasise compassion and forgiveness to maintain humanity's
interconnectedness. The concept of “love thy neighbour” resonates across most religious
texts and can serve as a powerful antidote to hatred. By internalising these values, we
can reshape our perspectives and actions.
Dr George John is a retired Emeritus Consultant Psychiatrist from London who is now a
freelance essayist with a special interest in the relationship between Psychiatry and
religion
