The previous Parsha, Tazria, describes the onset and identification of the supernatural "disease" tzara'as. Our Parsha, by contrast, details the process by which the tzara'as sufferer rids himself of the affliction, to become ritually pure. 
Thus it is somewhat surprising that our Parsha is called Metzorah-meaning, "one who is afflicted by tzara'as" - since our Parsha deals not with the affliction of this condition, but rather its spiritual remedy.
If something bad occurs, it can be for one of two reasons. Either: a.) It is an expression of the forces of evil; or, b. ) it is actually an expression of a very intense form of good, but the good was so intense that the world was unable to cope, so the good was "misdirected" to the forces of evil.
The method of correcting the problem will differ in both cases: a.) Plain evil needs simply to be eradicated. The problem and its solution are thus diametrically opposed: the problem is bad, and the solution is good. .
b.) However, if the bad occurrence is in fact a " misdirected" form of intense good, then the remedy is not through eradication, for there is a tremendous power of good here. Rather, the solution lies in revealing the true nature and source of the problem, how below the surface there is really something very good.
Chasidic thought explains that tzara'as falls into the latter category and, that in truth, the affliction belies a tremendously positive spiritual energy (Likutei Torah, Tazria 22b). Thus its remedydescribed in our Parsha-is not in fact an eradication of the tzara'as but rather, a revelation of the good, inner nature of the affliction. Consequently, our Parsha, which describes the cure for the disease, is called by the very name of the disease, Metzora, to hint to the fact that the "remedy" for this problem is through revealing the true inner nature of the affliction itself.
(Based of Sichas Shabbos Parshas Tazria-Metzora 5751)
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