Consequently, the notion of “toxic subjects” gained ground. While toxic subjects originate from popular psychology warning us against emotional vampires, the frontier of toxic subjects is expanding. The predicate “toxic” covers a series of properties that belong to totally different levels (natural, cultural, psychological, political).
Socially, what is most toxic is the foreign Neighbor—the strange abyss of his pleasures, beliefs and customs. Consequently, the ultimate aim of all rules of interpersonal relations is to quarantine (or at least neutralize and contain) this toxic dimension, and thereby reduce the foreign Neighbor—by removing his otherness—to an unthreatening fellow man. The end result: today’s tolerant liberal multiculturalism is an experience of the Other deprived of its Otherness—the decaffeinated Other who dances fascinating dances and has an ecologically sound holistic approach to reality while features like wife beating remain out of sight.
Is this same attitude not at work in the way our governments are dealing with the “immigrant threat”? After righteously rejecting direct populist racism as “unreasonable” and unacceptable for our democratic standards, they endorse “reasonably” racist protective measures. Or, as today’s Brasillachs tell us: “We grant ourselves permission to applaud African and Eastern- European sportsmen, Asian doctors, Indian software programmers. We don’t want to kill anyone, we don’t want to organize any pogrom. But we also think that the best way to hinder the always unpredictable violent anti-immigrant defensive measures is to organize a reasonable anti-immigrant protection."
This vision of detoxification of the Neighbor presents a clear passage from direct barbarism to barbarism with a human face. It practices the regression from the Christian gospel (love thy neighbor) back to the Greco-Roman privileging of tribe over the barbarian Other. Cloaked as a defense of Christian values, it is itself the greatest threat to our Christian legacy.