I would have to disagree with you. Hating someone different than you IS NOT human nature, that's learned behavior. And to minimize it as such, clearly indicates that you are not on the receiving end of the hateful or oppressive acts.
THIS is the problem that many blacks and other people of color have with SOME whites. They try and minimize the pain and/or oppression that blacks endure or they deny that racism is alive and well, and just chalk it up to "well that's just how it is or it's just human nature". Although you may not be the one inflicting the pain....a little empathy can go a long way in healing this nation.
Hate is human nature. Evolutionary psychology explores this:
As we have seen, the conventional wisdom in the social sciences has his-
torically been that human nature is a blank slate—simply an imprint of an indi-
vidual’s background and experience. The emerging field of EP has, however,
led social scientists to rethink the nature of human nature. EP says that human
nature is not blank at all; it consists of a large number of evolved psychological
mechanisms. EP reminds us that we are part of the natural world and, like
other animals, have our own particular psychological tendencies that animate
many of our behaviors. We are obligated to examine the impact of what we are
upon who we are in understanding how, and why, people hate. To not seek
such evidence is like failing to search a suspect for a concealed weapon.
At first glance, some of the evolved psychological mechanisms posited by
EP appear to affirm our capacity for cooperative, caring, nonviolent rela-
tions–for example, love of kin; preferential altruism directed toward kin; reciprocal altruism; enduring reciprocal alliances or friendships; compassion; and so
forth. In many ways, we owe our success as a species to these pro-social
instincts.
Ridley has even argued that it is our instinctive cooperativeness that
is the very hallmark of humanity and what sets us apart from other animals.
But EP also warns us that self-congratulation about our human nature is
premature. In British zoologist Matt Ridley’s words: “We have as many darker
as lighter instincts. The tendency of human societies to fragment into compet-
ing groups has left us with minds all too ready to adopt prejudices and pursue
genocidal feuds.”
In other words, beneath our social surface is a seamy underside of human nature that is much less flattering. We have a hereditary dark side that is universal across humankind. Acts of hatred are not beyond,
beneath, or outside ordinary humanness.
Should we really be surprised by the unflattering depiction of human nature that EP provides? In some ways, probably not. We already know that we have such nefarious capacities because history provides so many examples of their actualization. Perhaps as a result of our history of brutal inhumanity to each other, this view of human nature certainly has the weight of intellectual tradition on its side. Theologians beat evolutionary psychologists to the discovery of the “animal in humans” by several centuries. Indeed, the idea that human nature contained innate drives similar to those in animals is a central element of the traditional Christian view of human nature, often captured in the doctrine of original sin. As historians Kari Konkola and Glenn Sunshine conclude, “the hottest field in modern science [evolutionary psychology] is just in the process of discovering the part of human nature which Christianity used to
call ‘original sin!’”
Others agree that, regarding the nature of human nature, religion and evolutionary psychology converge to a surprising extent–though members of both fields fiercely refuse to acknowledge such a convergence.
EP, in spite of its youth, is lending substantial credibility to the perception
of a fundamental unity among human beings.
While the roots of hatred cannot
be distilled solely to natural selection, we can no longer dismiss as an unsup-
portable theological or philosophical assumption the idea that human nature has a dark side. No longer can we evade the possibility that there is an essentialist
trait underlying our inhumanity to each other that makes each of us, ultimately,
capable of hatred. We must at least partially ground hatred in our evil human
natures and recognize that while an impulse to hate may not be the defining
characteristic of human nature, such an impulse certainly qualifies–at the very
least–as a human capacity. It is only in understanding the human nature of hate
that we will begin to understand hate as a normative part of our history and,
ultimately, begin to construct social structures and institutions that responsibly
address the problem of hate.