{"id":23402,"date":"2025-11-30T19:39:38","date_gmt":"2025-11-30T15:09:38","guid":{"rendered":"https:\/\/kabul-24.com\/en\/?p=23402"},"modified":"2025-11-30T19:39:38","modified_gmt":"2025-11-30T15:09:38","slug":"migration-from-the-third-world-as-crossing-a-sacred-border-and-experiencing-sin","status":"publish","type":"post","link":"https:\/\/kabul-24.com\/en\/migration-from-the-third-world-as-crossing-a-sacred-border-and-experiencing-sin\/","title":{"rendered":"Migration from the Third World as Crossing a Sacred Border and Experiencing Sin"},"content":{"rendered":"
In On the Genealogy of Morality, Nietzsche seeks to show that what we call \u201cconscience\u201d is not a heavenly, self-evident gift, but a historical product forged through violence and the suppression of instincts.<\/h6>\n

Kabul 24<\/a>: Instead of asking \u201cWhat is conscience?\u201d, he asks \u201cHow was conscience made, and what is it for?\u201dIn this horizon, Nietzsche distinguishes two fundamental forms of conscience: the resentful conscience and the guilty (tormented) conscience.<\/p>\n

The resentful conscience is the structure of ressentiment: the weak human being, unable to discharge his aggressive force outward, organizes it inward as envy, hidden hatred, and moral judgment against the \u201cother\u201d\u2014against the stronger, the successful, the joyful.By contrast, the guilty conscience turns inward.<\/p>\n

Instead of accusing the other, it gnaws at the subject itself. It is the self-accusatory voice that whispers: \u201cI am bad, I am guilty in myself.\u201dFor Nietzsche, this guilty conscience is the result of the internalization of cruelty.<\/p>\n

He traces its origin to the long process by which the free, violent human animal was transformed into the civilized citizen. Humanity had to be taught to remember that it is indebted and must pay.At first, this debt existed on the juridical and social level.<\/p>\n

Christianity then elevated it to the theological plane. With the doctrine of original sin, Adam\u2019s transgression in eating the forbidden fruit became a hereditary, contagious guilt that stains his entire lineage. Human<\/a> beings are born guilty simply by virtue of being human.<\/p>\n

Here, the vague feeling of indebtedness becomes the unconscious experience of \u201cinherent sin,\u201d forming the very essence of guilty conscience: the subject experiences its own existence as already contaminated and culpable before any specific act.If we bring this Nietzschean logic into the present, the recent shooting near the White House by an Afghan immigrant\u2014who killed one National Guard member and critically wounded another\u2014becomes a crucial knot.<\/p>\n

In response, Donald Trump called Afghanistan \u201chell on earth.\u201d He demanded a review of every Afghan file admitted under Biden (treating everyone as a suspect), suspended all Afghan immigration processing, and announced a permanent halt to immigration from \u201cthird-world countries.\u201dIn this discourse, the crime of one individual is generalized into the nature of an entire nation and geography.<\/p>\n

The migrant is pre-emptively figured as \u201cthe foreigner who should not be here\u201d\u2014someone who must be deported the moment he ceases to be useful.Vice President J.D. Vance rode the same wave, declaring: \u201cThey shouldn\u2019t be in our country at all.\u201d Some Republican politicians sarcastically ask: \u201cWhat are Afghans even doing in Washington, D.C.?\u201dThis is classic herd-thinking: it is not the individual who is criminalized, but \u201cthe Afghan,\u201d \u201cthe Muslim,\u201d \u201cthe Third-World migrant\u201d as an inherent threat.From the other side, when a Third-World citizen migrates to the First World, the displacement is not merely geographical.<\/p>\n

It is experienced as crossing a sacred border.The First World\u2014with its technology, order, wealth, and power\u2014appears as a kind of promised paradise.<\/p>\n

The migrant sees himself as an uninvited guest in that paradise: a second-class human being who has arrived from \u201chell\u201d and must forever be grateful and silent.In such a situation, feelings of inferiority and self-contempt are easily internalized. He may have been highly educated back home, yet in the host country his credentials are often treated as worthless.<\/p>\n

He is forced to wash dishes in restaurants or clean tables for people whose intellectual level is lower than his own.This is not simply occupational downgrading. It is symbolic humiliation that becomes the voice of conscience: \u201cI really am lesser than them.\u201dAt the same time, the migrant feels permanently indebted\u2014to the state, to its citizens, to the \u201copportunity\u201d granted him. This very feeling of debt strips him of the right to criticize.<\/p>\n

Even at the most trivial level, he cannot easily complain about the tasteless food in a restaurant he himself is paying for, because he has internalized that \u201ca second-class human has no right to criticize the taste of first-class humans.\u201dIn Nietzschean terms, this is the creditor\u2013debtor relation turned inward: the creditor (the host society) stands as moral judge, while the debtor (the migrant) must accept suffering, silence, gratitude, and humility as forms of repayment.<\/p>\n

The migrant\u2019s guilty conscience no longer experiences humiliation and pain as injustice, but partly as \u201cwhat he deserves.\u201d I came from hell, this is paradise\u2014so I must pay the price of my presence.When one migrant commits a crime, the host society\u2019s herd gaze ties the individual act to a collective nature.<\/p>\n

Now every Afghan in America lives under a wave of suspicion, frozen files, deportation threats, and the discourse of \u201csecurity risk\u201d\u2014although the overwhelming majority have for years quietly worked, studied, and lived ordinary lives. Many now fear even going to Afghan shops or mosques.Migrant children at school learn from the contemptuous looks of their \u201cfirst-class\u201d classmates to see themselves as truly lesser, uglier, worthless.<\/p>\n

Here it is no longer just an external label. The label sinks into the deepest layers of the psyche and becomes precisely the guilty conscience Nietzsche described: aggression that could have been directed against global inequality or structural racism turns inward, and the migrant feels guilty simply for existing here.<\/p>\n

A contemporary genealogy of morals faithful to Nietzsche must therefore see both poles simultaneously: the resentful conscience of the host society and the guilty conscience of the migrant, and how the two interweave to produce a world in which we either devour the other with hatred or devour ourselves with shame.When the President of the United States calls Afghanistan \u201chell on earth,\u201d indefinitely suspends migration from the \u201cThird World,\u201d and his vice president says \u201cthey should never have been in our country,\u201d what is announced at the level of policy is engraved at the level of psyche as an inner whisper of reproach in the soul of every migrant.<\/p>\n

The text was informed by Nietzsche\u2019s On the Genealogy of Morality, Max Scheler\u2019s Ressentiment, Gilles Deleuze\u2019s reading of guilty conscience, and conversations with Afghan migrants in Iran, Europe, and the United States. ChatGPT 5.1 assisted with editing.<\/p>\n

Jamshid Mehrpour \u2013 Kabul<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

In On the Genealogy of Morality, Nietzsche seeks to show that what we call \u201cconscience\u201d is not a heavenly, self-evident gift, but a historical product forged through violence and the suppression of instincts. Kabul 24: Instead of asking \u201cWhat is conscience?\u201d, he asks \u201cHow was conscience made, and what is it for?\u201dIn this horizon, Nietzsche […]<\/p>\n","protected":false},"author":3,"featured_media":23403,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[105,43],"tags":[],"class_list":["post-23402","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analysis","category-news"],"yoast_head":"\nMigration from the Third World as Crossing a Sacred Border and Experiencing Sin - Kabul24<\/title>\n<meta name=\"description\" content=\"On the Genealogy of Morality, Nietzsche seeks to show that what we call \u201cconscience\u201d is not a heavenly, self-evident gift, but a historical\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/kabul-24.com\/en\/migration-from-the-third-world-as-crossing-a-sacred-border-and-experiencing-sin\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Migration from the Third World as Crossing a Sacred Border and Experiencing Sin - 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