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The results of ethnic psychology constitute, at the same time, our chief source of information regarding the general psychology of the complex mental processes.

The development of the meaning attaching to the personal self, the conscious being, is the subject matter of the history of psychology.

The reason of the close concurrence between the individual's progress and that of the race appears, therefore, when we remember the dependence of each upon the other.

We also thought of ourselves in racial and largely ethnic terms.

Abdias do Nascimento was the first writer who gave me racial consciousness. It was through his books and writings that I first took in the real weight of race in our society. He was the main influence on me because in my family, race was never an issue.

On the other hand, ethnic psychology must always come to the assistance of individual psychology, when the developmental forms of the complex mental processes are in question.

I never really had to put much thought into my race, and neither did anybody else. I knew I was black. I knew there was a history that accompanied my skin color, and my parents taught me to be proud of it. End of story.

Race and class are rendered distinct analytically only to produce the realization that the analysis of the one cannot proceed without the other. A different dynamic it seems to me is at work in the critique of new sexuality studies.

Racial history is therefore natural history and the mysticism of the soul at one and the same time; but the history of the religion of the blood, conversely, is the great world story of the rise and downfall of peoples, their heroes and thinkers, their inventors and artists.

From whichever angle one looks at it, the application of racial theories remains a striking proof of the lowered demands of public opinion upon the purity of critical judgment.