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But is, from a critical standpoint, religion not always a kind of clothing, rather than the heart of the matter?Is religion not in its very core a “form of subjectivisation” of people’s predicament?

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Even if (most of) the refugees are effectively victims fleeing from ruined countries, this does not prevent them from acting in a despicable way.This could well be applied to fundamentalist violence – be it the Oklahoma bombings or the attack on the Twin Towers.In both cases, we were dealing with hatred pure and simple: destroying the obstacle, the Oklahoma City Federal Building, the Twin Towers, was what really mattered, not achieving the noble goal of a truly Christian or Muslim society.We have to gather their thoughts, their ideas, their vision of things, and inscribe them, and ourselves simultaneously, into a strategic vision of the fate of humanity”. This other is, as Badiou himself describes, utterly disoriented, possessed by the opposing attitudes of envy and hatred, a hatred which ultimately expresses its own repressed desire for the west (which is why hatred turns into a self-destruction).It is part of a naive humanist metaphysics to presuppose that beneath this vicious cycle of desire, envy and hatred, there is some “deeper” human core of global solidarity.It goes by itself that this fundamentalist-fascist violence is just one of the modes of violence that pertains to global capitalism, and that one should bear in mind not only the forms of fundamentalist violence in western countries themselves (anti-immigrant populism, etc), but above all the systematic violence of capitalism itself, from the catastrophic consequences of global economy to the long story of military interventions.

Islamo-Fascism is a profoundly reactive phenomenon in Nietzschean sense of the term, an expression of impotence converted into self-destructive rage.

After forcing him to march naked in cold wind, Jackson promises the freezing white guy he will get a warm cover if he performs fellatio, but after the guy does so, Jackson reneges on his promise and lets him die.

So there are no good guys in the struggle against racism – they are all engaged in it with the utmost brutality.

We are dealing here with the standard reversal of frustrated desire into aggressiveness described by psychoanalysis, and Islam just provides the form to ground this (self)destructive hatred.

This destructive potential of envy is the base of Rousseau’s well-known distinction between egotism, “The primitive passions, which all directly tend towards our happiness, make us deal only with objects which relate to them, and whose principle is only amour-de-soi, are all in their essence lovable and tender; however, when, they change their nature and become irascible and hateful.

The fear of its members is that they will join those excluded.