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A systematic introduction into the mimetic theory of the French-American literary theorist and philosophical anthropologist René Girard, this essential text explains its three main pillars (mimetic desire, the scapegoat mechanism, and the Biblical “difference”) with the help of examples from literature and philosophy. This book also offers an overview of René Girard’s life and work, showing how much mimetic theory results from existential and spiritual insights into one’s own mimetic entanglements. Furthermore it examines the broader implications of Girard’s theories, from the mimetic aspect of sovereignty and wars to the relationship between the scapegoat mechanism and the question of capital punishment. Mimetic theory is placed within the context of current cultural and political debates like the relationship between religion and modernity, terrorism, the death penalty, and gender issues. Drawing textual examples from European literature (Cervantes, Shakespeare, Goethe, Kleist, Stendhal, Storm, Flaubert, Dostoevsky, Proust) and philosophy (Plato, Camus, Sartre, Lévi-Strauss, Derrida, Vattimo), Palaver uses mimetic theory to explore the themes they present. A highly accessible book, this text is complemented by bibliographical references to Girard’s widespread work and secondary literature on mimetic theory and its applications, comprising a valuable bibliographical archive that provides the reader with an overview of the development and discussion of mimetic theory until the present day.
Those who anticipated the demise of religion and the advent of a peaceful, secularized global village have seen the last two decades confound their predictions. René Girard’s mimetic theory is a key to understanding the new challenges posed by our world of resurgent violence and pluralistic cultures and traditions. Girard sought to explain how the Judeo-Christian narrative exposes a founding murder at the origin of human civilization and demystifies the bloody sacrifices of archaic religions. Meanwhile, his book Sacrifice, a reading of conflict and sacrificial resolution in the Vedic Brahmanas, suggests that mimetic theory’s insights also resonate with several non-Western religious and spiritual traditions. This volume collects engagements with Girard by scholars of Judaism, Christianity, Islam, Hinduism, and Buddhism and situates them within contemporary theology, philosophy, and religious studies.
Since the late 1970s, theologians have been attempting to integrate mimetic theory into different fields of theology, yet a distrust of mimetic theory persists in some theological camps. In René Girard, Unlikely Apologist: Mimetic Theory and Fundamental Theology, Grant Kaplan brings mimetic theory into conversation with theology both to elucidate the relevance of mimetic theory for the discipline of fundamental theology and to understand the work of René Girard within a theological framework. Rather than focus on Christology or atonement theory as the locus of interaction between Girard and theology, Kaplan centers his discussion on the apologetic quality of mimetic theory and the impact of mimetic theory on fundamental theology, the subdiscipline that grew to replace apologetics. His book explores the relation between Girard and fundamental theology in several keys. In one, it understands mimetic theory as a heuristic device that allows theological narratives and positions to become more intelligible and, by so doing, makes theology more persuasive. In another key, Kaplan shows how mimetic theory, when placed in dialogue with particular theologians, can advance theological discussion in areas where mimetic theory has seldom been invoked. On this level the book performs a dialogue with theology that both revisits earlier theological efforts and also demonstrates how mimetic theory brings valuable dimensions to questions of fundamental theology.
Presenting an original global theory of culture, Girard explores the social function of violence and the mechanism of the social scapegoat. His vision is a challenge to conventional views of literature, anthropology, religion and psychoanalysis. Rene Gerard is the Andrew B. Hammond Professor Emeritus of French Language, Literature and Civilization at Stanford University, USA.
In this lively series of conversations with writer Michel Treguer, René Girard revisits the major concepts of mimetic theory and explores science, democracy, and the nature of God and freedom. Girard affirms that “our unprecedented present is incomprehensible without Christianity.” Globalization has unified the world, yet civil war and terrorism persist despite free trade and economic growth. Because of mimetic desire and the rivalry it generates, asserts Girard, “whether we’re talking about marriage, friendship, professional relationships, issues with neighbors or matters of national unity, human relations are always under threat.” Literary masters including Marivaux, Dostoevsky, and Joyce understood this, as did archaic religion, which warded off violence with blood sacrifice. Christianity brought a new understanding of sacrifice, giving rise not only to modern rationality and science but also to a fragile system that is, in Girard’s words, “always teetering between a new golden age and a destructive apocalypse.” Treguer, a skeptic of mimetic theory, wonders: “Is what he’s telling me true...or is it just a nice story, a way of looking at things?” In response, Girard makes a compelling case for his theory.
For René Girard, human life revolves around mimetic desire, which regularly manifests itself in acquisitive rivalry when we find ourselves wanting an object because another wants it also. Noting that mimetic desire is driven by our sense of inadequacy or insufficiency, Girard arrives at a profound insight: our desire is not fundamentally directed toward the other’s object but toward the other’s being. We perceive the other to possess a fullness of being we lack. Mimetic desire devolves into violence when our quest after the being of the other remains unfulfilled. So pervasive is mimetic desire that Girard describes it as an ontological illness. In Intimate Domain, Reineke argues that it is necessary to augment Girard’s mimetic theory if we are to give a full account of the sickness he describes. Attending to familial dynamics Girard has overlooked and reclaiming aspects of his early theorizing on sensory experience, Reineke utilizes psychoanalytic theory to place Girard’s mimetic theory on firmer ground. Drawing on three exemplary narratives—Proust’s In Search of Lost Time, Sophocles’s Antigone, and Julia Kristeva’s The Old Man and the Wolves—the author explores familial relationships. Together, these narratives demonstrate that a corporeal hermeneutics founded in psychoanalytic theory can usefully augment Girard’s insights, thereby ensuring that mimetic theory remains a definitive resource for all who seek to understand humanity’s ontological illness and identify a potential cure.
“Why is there so much violence in our midst?” René Girard asks. “No question is more debated today. And none produces more disappointing answers.” In Girard’s mimetic theory it is the imitation of someone else’s desire that gives rise to conflict whenever the desired object cannot be shared. This mimetic rivalry, Girard argues, is responsible for the frequency and escalating intensity of human conflict. For Girard, human conflict comes not from the loss of reciprocity between humans but from the transition, imperceptible at first but then ever more rapid, from good to bad reciprocity. In this landmark text, Girard continues his study of violence in light of geopolitical competition, focusing on the roots and outcomes of violence across societies latent in the process of globalization. The volume concludes in a wide-ranging interview with the Sicilian cultural theorist Maria Stella Barberi, where Girard’s twenty-first century emphases on the continuity of all religions, global conflict, and the necessity of apocalyptic thinking emerge.
In Battling to the End René Girard engages Carl von Clausewitz (1780–1831), the Prussian military theoretician who wrote On War. Clausewitz, who has been critiqued by military strategists, political scientists, and philosophers, famously postulated that "War is the continuation of politics by other means." He also seemed to believe that governments could constrain war. Clausewitz, a firsthand witness to the Napoleonic Wars, understood the nature of modern warfare. Far from controlling violence, politics follows in war's wake: the means of war have become its ends. René Girard shows us a Clausewitz who is a fascinated witness of history's acceleration. Haunted by the French-German conflict, Clausewitz clarifies more than anyone else the development that would ravage Europe. Battling to the End pushes aside the taboo that prevents us from seeing that the apocalypse has begun. Human violence is escaping our control; today it threatens the entire planet.
The third book in Morris Berman's much acclaimed trilogy on the evolution of human consciousness, Wandering God continues his earlier work which garnered such praise as "solid lessons in the history of ideas" (KIRKUS Reviews), "filled with piquant details" (Common Boundary), and "an informative synthesis and a remarkably friendly, good-natured jeremiad" (The Village Voice). Here, in a remarkable discussion of our hunter-gatherer ancestry and the "paradoxical" mode of perception that it involved, Berman shows how a sense of alertness, or secular/sacred immediacy, subsequently got buried by the rise of sedentary civilization, religion, and vertical power relationships. In an integrated tour de force, Wandering God explores the meaning of Paleolithic art, the origins of social inequality, the nature of cross-cultural child rearing, the relationship between women and agriculture, and the world view of present-day nomadic peoples, as well as the emergence of "paradoxical" consciousness in the philosophical writings of the twentieth century.
Theological anthropology is being put to the test: in the face of contemporary developments in the spheres of culture, politics, and science, traditional perspectives on the human person are no longer adequate. Yet can theological anthropology move beyond its previously established categories and renew itself in relation to contemporary insights? The present collection of essays sets out to answer this question. Uniting Roman Catholic theologians from across the globe, it tackles from a theological perspective challenges related to the classical natural law tradition (part 1), to the modern conception of the subject (part 2), and to the postmodern awareness of diversity in a globalizing context (part 3). Its contributors share a fundamental methodological choice of a critical-constructive dialogue with contemporary culture, science, and philosophy. This collection integrates a wider range of approaches than one usually finds in theological volumes, bringing together experts in systematic theology and in theological ethics. Authors come from different American contexts, including Black and Latino, and from a European context that include both French and German. Moreover, the interdisciplinary insights upon which the different contributions draw stem from both the natural sciences (such as neuroscience, evolutionary biology, and ethology) and the humanities (such as cultural studies, philosophy, and hermeneutics). This volume will be essential reading for anyone seeking a state-of-the-art account of theological anthropology, of the uncertainties it is facing, and of the responses it is in the process of formulating. The shared Roman Catholic background of the authors of this collection makes this volume a helpful complement to recent publications that predominantly represent views from other theological traditions.