A critical analysis of social behavior proposes that the contempt for immigrants, refugees, or asylum seekers around the world is explicitly or implicitly powered by an ontology of the subhuman, a term that was used in early 20^th century American race and eugenic theory, as well as in fascist Germany, to describe and justify the mistreatment of minorities or perceived enemies. “Migrants” are not afforded the same rights and respect as other people, because they are not conceived as real humans, and their subhuman status allows them to be understood as criminals, degenerates, and even parasites, which are infesting the orderly body of the nation. Subhuman theory works with affects rather than with theoretical analyses, with visualizations and imaginations instead of intellectual concepts, and with a normalized, manufactured common sense. It is argued that at the core of the subhuman lies the idea of chaos, unhealthy appearance, and disorderly behavior, from which humanity is removed. Discussed are processes of subhumanization, the relationship between subhumanism and racism as well as fascism, and the dialectics between the particular and the general, which proposes a shared world for all humans. It is suggested that psychological concepts are limited, and that political, legal, and resisting action is required to combat the re‐emergence of a normalized ontology.

中文翻译：

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亚人类主义：情感符号本体在移民辩论中及以后的重新出现

社会行为的一个重要分析提出了对移民，难民，或在世界各地寻求庇护者蔑视或明或暗地在非人的本体，这是早在20使用的一个术语供电^次二十世纪的美国种族和优生论，以及法西斯德国，描述并证明了对少数群体或被视为敌人的虐待。“移民”没有被赋予与他人相同的权利和尊重，因为他们不被认为是真正的人类，他们的亚人身份使他们被理解为罪犯，堕落者，甚至是寄生虫，它们正在侵扰人类的有序身体。国家。亚人类理论的工作原理是情感，而不是理论分析，是可视化和想象力而非智力概念，并且具有规范化的虚构常识。有人认为，亚人类的核心是混乱，不健康的外表和无序行为的观念，人类因此而摆脱了这一观念。讨论了非人化的过程，亚人类主义与种族主义以及法西斯主义之间的关系，以及特殊与普遍之间的辩证法，为所有人提供了一个共同的世界。建议心理学概念是有限的，并且需要政治，法律和抵抗行动来对抗规范化本体的重新出现。