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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 afetishistic 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 the18th 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 extrapolation of the Same through the Other. An autistic culture which takes the shape of a fake altruism.Everyone talks about alienation. But the worst alienation is not to be dispossessed by the other but to be dispossessed of the other, that is to say to have to produce the other in his absence, and thus to be continuously referred back to oneself and to one's image. If we are today condemned to our own image (condemned to cultivate our body, our look, our identity, and our desire), this is not because of an alienation, but because of the end of alienation and because of the virtual disappearance of the other, which is amuch worse fatality. In fact, the paradoxical limit of alienation is to take oneself as a focal point [comme point de mire], as an object of care, of desire, of suffering, and of communication. This final short-circuiting of the other opens up an era of transparency. Plastic surgery