COMPLEMENTARY HUMANISM VS UNCONSCIOUS-CONSCIOUS CALCULATIVE NATURE OF HUMAN VIOLENCE (PART 01) by Ajith Rohan J.T.F.

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GIST

This reflection probes deeply into the paradoxical nature of human violence, oscillating between unconscious drives and conscious justifications. I observe that humans, despite their cultural and ethical frameworks, often revert to a state of "unconscious-conscious contradiction," where violence is rationalized or even celebrated when convenient. This duality is starkly evident in historical and contemporary atrocities, where moral boundaries dissolve under the weight of power, ideology, and/or perceived necessity.

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PREMISE

Humans without natural inhibition

It is time to admit, without hiding with sweet but dark rhetoric of unconscious patterns that we always ready to commit violent actions when it is convenient. Millenary human history adamantly demonstrates that humans as willingly violent like nature is indifferent to human cultural and civil inventions as ethical and moral behaviours. Konrad Lorenz argued humans lack natural inhibitions against violence, unlike animals. Only healthy cultural-civil frameworks, SPEC systems, can temper this instinct, yet humans betray these ideals, structures behaviour patterns persisting in an “unconscious-conscious contradiction.” Nature’s disregard for “good” or “evil” mirrors human behaviour, which wilfully ignores its own cultural-civil inventions, making them Earth’s most ruthless beings.

Humans’ “unconscious-conscious contradiction”

By this observation I deduce that human beings exist in a state of “unconscious-conscious contradiction” when they are not true to themselves as artificially cultural-civil. Human beings are living in a separate world or in a “man-made world”. It is not completely natural or non-natural. Consequently, they have to keep on practicing and observing their actions before committing them. As I said, nature’s absolute indifference to our ethical and moral constructs of "good" and "bad" is undisputable. It is also undeniable that human behaviour is fundamentally indifference in front to his own cultural-civil inventions. It is precisely because of this ambiguous nature that human beings are the most ruthless and atrocious living beings on this planet.

History of violence and dominion

Colonial violence laid the foundation, with enslavement, looting, and cultural erasure justified as “civilizing” missions. Post-colonial states inherit this legacy, where violence mutates into neo-colonial exploitation. As Frantz Fanon noted, colonial trauma lingers in psychic and structural forms, perpetuating cycles of oppression. Today, human trafficking thrives under immigration’s guise, migrants lured by promises of opportunity are trapped in labour or sex slavery, their dignity stripped by global capitalism’s “sophisticated instruments.” In Canada, Indigenous women face “domestic trafficking,” rooted in colonial dispossession, yet framed as mere prostitution to evade accountability.

Are they applying laws to foes while interpreting them to friends?

Family murders, betrayals among friends, and ongoing wars illustrate this. For instance, Jewish people annually commemorate their suffering in Auschwitz during World War II, yet, as of June 1, 2025, their bombings in Gaza and Lebanon have killed over 45,000 civilians, children, women, schools, hospitals while they and their allies justify these acts. Despite all these killings of children and women by Israel “they” (allies and international community) condemn only Russian killings in Ukraine but overlook Ukrainian attacks on Russian civilians. Such double standards reveal human hypocrisy: the powerful redefine “good” and “bad,” ignoring agreed international laws and human rights. Are these contradictions deliberate, or do winners simply dictate morality?

CONCLUSION (Part 01)

We act like mosquitoes, adapting to situations, continuing habitual primitive styles with only sophisticated instruments. Despite world wars and revolutions, humanity’s violence remains primal, wrapped in technology and rhetoric. These facts confirm that humans act with “unconscious indifference,” mirroring nature’s spontaneity, even when consciously choosing violent strategies. Even when aware of making a “negative choice” (e.g., killing through various ways and means), they surrender to nature’s indifference, feeling exceptional, beyond limits. Because they are manipulating and abusing the “power”? This calculative duality, unconscious drives paired with conscious rationalization, defines our violent nature.