Other Big is watching you!

More than a book, it s''agit a large section of less than 80 pages, in which Mr. Plenel wants to be in line with Zola, who before his famous "J'accuse", wrote an article entitled "For the Jews". The central idea is that the reactionary right cheek, like the time of the Dreyfus affair, identity against equality, and should therefore be thought to oppose an open, progressive, welcoming the "Other" in accepting the difference (we think irresistibly to "Big Other" which mocks Jean Raspail, which actually seems to have replaced the proletariat as the "chosen people" at left).
There are no immigration problem, there is no problem with Islam or with Roma. The problem is with those who say that there is a problem. Mr. Finkielkraut has noted the significance of this figure of speech, which is to turn problems into "enemies". The conjuring trick here is illustrated caricature: it is not worth reflecting on immigration or Islam, simply denounce the racist French, it's not worth reflecting on secularism, simply denounce "Voltaire" bounded who have not understood secularism.
Inevitably, we are faced with a contradiction: racist and xenophobic French is compelled to accept the "other" in all its difference, that is to say to accept what constitutes the identity of the Other . But he has no right to claim an identity that the Other would be summoned to accept. The perfect French, says Plenel is kind of empty shell without historical depth, and France a mere receptacle of any singularity that fit to dump it.
In short the "Other" must give up anything of himself, he is asked no effort to get closer to the French, while the French must renounce everything that constitutes its identity. For example, it is outrageous for Mr. Plenel recall the Judeo-Christian roots of western civilization, because it would exclude the "Other", which can be attached to these origins. The mind boggles. What to do? Rewriting history?
In fact from "Other" to accept, it appears that Mr. Plenel is very difficult to understand that there are other identity constructs as his, raised at the end of the book (Martinican and Algerian childhood, marriage to a young woman of Jewish origin) and can claim French roots and emotional relation to this identity, which refuses to disappear, and that can claim to defend without being a fascist or Neo-Nazi.