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Foucault's Hair. Cults and Multiculturalism

Authors:
  • European Federation of Centres of Research and Information on Cults and Sects (FECRIS)

Abstract

This is a chapter from the book "No Guru. Sects and their Defenders" (2020), translated from the Italian. It highlights the paradoxes of cult advocates and introduces the distinction between "relativist" and "differentialist" cult apologists.
Foucault’s Hair

1. Two Frenchmen
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They do not have a regime of truth equivalent to ours, which, on the other hand, is quite special even if it
has become almost universal.
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&%(
=> 2=&! #6
'  8 >     $ $ $"  $"

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$@3
It is that [modernity], nally, that we nd in the advent of the new religion of human rights, which claims to
subjugate the whole Earth to its juridical and moral dictates.
6
$      & 40     15     
!"$!
*$6%*$
$45'
 $  "  
$$*"
             
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+'3')
      '     "A
$071

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' $2$* 
$!$2
         $

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7
0$10$1'
:$01%9
 $ "& : 
 CD"E*7  
*7$
%
$$7$7$
2. Cults and Mulculturalism
*$'$$
"&
"
 *       $    $ 
$   '   *  @ $  
 F 0"1     3
7
   $ 7$    
$<    $    01  
071
*          7  

* 
7*"01
$7$7$7$

*2*
$
'&01*$
   &$  
 $ $        /$
$'*
$
D$$$*
@(
3/
'$
01$%:3
Curiously, the “school of suspicion”, the idea that we have to doubt everything, is born like a cri'cal
exercise, but it can have results that are dogma'c, to say at least, because it teaches us to doubt not only
lies, but also truths, making this an excellent service to falsehood, which is placed on the same level as the
truth. This principle, which, if applied to science, makes a physician indis'nguishable from a shaman and an
astronomer from an astrologer, is par'cularly drama'c in the case of history because it lets a total amnesty
drop as a graveyard on the worst tragedies of humanity.
*0$1
%0$1
$$*
' $$" 
GF3
In prac'ce, it is not true that all opinions are equally authorita've. To some people more than to others
we all need fathers, Freud said is a+ributed an unusual dose of wisdom. In this way, by refusing the
authority of the experts, we nd ourselves in the arms of the gurus.
  $    $$ 0$"1    
'
$@)
 %   %%    * 
$$
   "$  
7%@$
   '    $ $ 
'
@  /
'
86$3
*      
$$ $ H4 % $
$"5
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$$
/$     '  01
0/1
*  I   '   $$     
$  %          
'   01!  
$   ' 
    J    $      
2$ 7   ! '  
$$;  $ $   *$9
D       $ * '     $ 
%'$
$$$
*        
*#%2
;G+
3
The cleric demands liberty for himself in the name of the liberal principle, except to suppress it in others as
soon as it is possible in the name of the clerical principle.
*0101*$7
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7$*/
 0$1 $$  01  
$
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% /$
01!0(1
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$7$
$%+*
$"$$'
  "$      01
4015@&

$2
    7$       
$ 6    % 
(%
*     '  $   $"$  %  
$:$
    '   /     %   
*/'%
H"
$0"$1012$$"
$$"H
   $   +$ G F     $  
$%3
There is a sort of ambiguous Catholic rela'vism, rhetorically do-gooding, irenic, possibilist, hyper-tolerant,
generic, vague, accep'ng, benevolent, li+le inclined to deepen, friend of vague and some'mes inane
dialogues and enemy of serious discussions, in short, a bit apathe'c.
+%""$01
$F
3
*'$$
$$$
     2 7   C $ $ 
0$1$"7010%1
              (

    F    0        
1 6               
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        01
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