Istry of higher education, science and innovations of the republic of uzbekistan andizhan state institute of foreign languages

Conclusion
The purpose of this course paper has been to unpick and explore Du Boisian ideas of minority consciousness and double consciousness, to elaborate why they are of value and worth redeeming, and explore where they sit in relation to Hegelian phenomenology. In finding and correcting flaws in the master–slave dialectic, Du Bois’ concept of double consciousness might lead us to reverse the interaction and ask what might be learned from reading Hegelian metaphysics through Du Boisian social theory.
At a time when writers are justifiably rediscovering Du Bois and challenging prevailing disciplinary hegemonies through his work, amongst others, the article has also argued that there is virtue in trying to double down on a section of his writing in a manner pursued by scholars of other canonical thinkers (not unlike the discussion of Marx’s 1844 manuscripts or Weber’s Protestant ethic thesis). The objective of this article therefore is to give fuller exposure to parts of Du Bois that are otherwise obscured in approaches to his entire corpus which insist on a single ‘normative and conceptual logic’.
Focusing on his writing on double consciousness, the article has argued that Du Bois’ concept is premised upon the idea that a consciousness for itself is characterised by an active mobilisation, one that is striving to be recognised, but which turns inward and becomes a double consciousness when it is benignly ignored or malignly coerced.
Double consciousness thus captures the dual character of unrecognised minority subjectivities and their transformative potential, alongside the conditions of impaired civic status that are allocated to racial minorities. What is being advocated is both a deepening of cultural particularities and a broadening of these insights. Sociologically, this might be characterised as a schema which becomesprogressively ‘thicker’ in capturing (a) the contexts in which minority subjectivity is formed, (b) the nature and form of this subjectivity in and for itself, alongside (c) the transformative potential it heralds for society as a whole. This includes an examination of both the conflicting accounts evident in the construction of the self, and the grounds on which minorities who are subject to exclusion can strive for recognition in ways that remake the whole.
What sparked off the argument for this course paper is the debate captured in this issue as to whether the University of Cape Town (and other higher education institutions) should continue to use ‘race’ in its admission policy. I have suggested that it should do so for two key reasons – firstly, in an unjust/non-ideal society such as South Africa colour blindness is an inadequate criterion for determining admissions to higher education – if fairness (the better criterion) were to be applied in determining a university’s admission policy, then it should be about giving all persons with potential equal chances to gain access to higher education – in the case of South Africa this would mean that those who have been disadvantaged because of racial discrimination should be given access to higher education. And therefore, one might have different admission requirements for different social groups (disparately discriminated against during the apartheid years) by controlling for (dis)advantage.
Secondly, because of the social purpose of higher education; namely, to produce leaders in all fields who will serve as role models to all South Africans, it is essential that universities give access to a diverse student body so as to fulfil its social purpose. In the South African context, if only test scores/examination results were used to determine university admissions, then the outcome would likely not be a diverse group of students in its programmes, given the legacy of inequality in the education system.
Focusing on his writing on double consciousness, the article has argued that Du Bois’ concept is premised upon the idea that a consciousness for itself is characterised by an active mobilisation, one that is striving to be recognised, but which turns inward and becomes a double consciousness when it is benignly ignored or malignly coerced. Double consciousness thus captures the dual character of unrecognised minority subjectivities and their transformative potential, alongside the conditions of impaired civic status that are allocated to racial minorities.
I conclude that UCT should continue to use ‘race’ as a criterion in its admission policy to give those citizens who are disadvantaged (because of racial discrimination) opportunities that they deserve. It would be the fair thing to do. There should also be colour consciousness in admitting students to the university, so that all South Africans can have role models/leaders drawn from diverse backgrounds. The matter here is not one of race but of fairness. Race should not imbue our personal and social relations and the spaces we inhabit – we need to move away from race consciousness. But, because we live in a non-ideal world (our society is not just), to be colour-blind who not be the just/fair thing to do. To be just/fair would require contingent colour consciousness.