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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.
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.
In his latest book on the ground-breaking work of René Girard (1923–2015), Scott Cowdell sets out a new perspective on mimetic theory and theology: he develops the proposed connection between Girardian thought and theological dramatic theory in new directions, engaging with issues of evolutionary suffering and divine providence, inclusive Christian uniqueness, God's judgment, nonviolent atonement, and the spiritual life. Cowdell reveals a powerful, illuminating, and life-enhancing synergy between mimetic theory and Christianity at its best. With religion widely seen as increasingly violent and intransigent, the true Christian emphasis on divine solidarity, mercy, and healing is in danger of being lost. René Girard provides a countervailing voice. He emerges from Cowdell's study not only as a necessary dialogue partner for theology today, but as a global prophet offering hope and challenge in equal measure. René Girard was a Catholic cultural theorist whose mimetic theory achieved a powerful symbiosis of social science with scripture and theology, yielding a unique perspective on humanity’s origins, violent history, and future prospects. Cowdell maps this synergy, revealing theological themes present from Girard’s earliest writings to the latest, less-familiar publications. He resolves a number of theological challenges to Girard’s work, engaging mimetic theory in fruitful dialogue with key themes, movements, and thinkers in theology today. Bringing a distinctive Anglican voice to a largely Catholic debate, Cowdell gives an orthodox theological account of Girard’s intellectual achievement, bearing witness to Christianity’s nonviolent God. This book will be of great interest to theologians, seminarians and clergy of all traditions, Girardians, and Christian peace activists.
René Girard shows that all desires are contagious—and the desire to be thin is no exception. In this compelling new book, Girard ties the anorexia epidemic to what he calls mimetic desire: a desire imitated from a model. Girard has long argued that, far from being spontaneous, our most intimate desires are copied from what we see around us. In a culture obsessed with thinness, the rise of eating disorders should be no surprise. When everyone is trying to slim down, Girard asks, how can we convince anorexic patients to have a healthy outlook on eating? Mixing theoretical sophistication with irreverent common sense, Girard denounces a “culture of anorexia” and takes apart the competitive impulse that fuels the game of conspicuous non-consumption. He shows that showing off a slim physique is not enough—the real aim is to be skinnier than one’s rivals. In the race to lose the most weight, the winners are bound to be thinner and thinner. Taken to extremes, this tendency to escalation can only lead to tragic results. Featuring a foreword by neuropsychiatrist Jean-Michel Oughourlian and an introductory essay by anthropologist Mark R. Anspach, the volume concludes with an illuminating conversation between René Girard, Mark R. Anspach, and Laurence Tacou.
Mimesis and Theory brings together twenty previously uncollected essays on literature and literary theory by one of the most important thinkers of the past thirty years.
This book is a brief introduction to the theory of RenE Girard, written in a humorous, accessible style, and accompanied by cartoon illustrations by the author. RenE Girard (1923-2015) was a French historian, literary critic, and philosopher of social science, whose work belongs to the tradition of anthropological philosophy. His theories and work have influenced the fields of literary criticism, critical theory, anthropology, theology, psychology, mythology, sociology, economics, cultural studies, and philosophy. Girard's fundamental ideas were that desire is imitative in origin ('mimetic'); that mimetic desire causes rivalry and violence, leading to scapegoating; that the scapegoat mechanism is the origin of sacrifice and ritual, and thus the foundation of human culture; that religion developed from ritual; and that the Judeo-Christian Bible denounces the scapegoat mechanism. If you'd like to understand the basics of the theory of RenE Girard without delving into a serious academic text, then this book was written for you. It also has knights in armour, Batman, Greek tragedy, and hats.
“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.
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.
In Sacrifice, René Girard interrogates the Brahmanas of Vedic India, exploring coincidences with mimetic theory that are too numerous and striking to be accidental. Even that which appears to be dissimilar fails to contradict mimetic theory, but instead corresponds to the minimum of illusion without which sacrifice becomes impossible. The Bible reveals collective violence, similar to that which generates sacrifice everywhere, but instead of making victims guilty, the Bible and the Gospels reveal the persecutors of a single victim. Instead of elaborating myths, they tell the truth absolutely contrary to the archaic sense. Once exposed, the single victim mechanism can no longer function as the model for would-be sacrificers. Recognizing that the Vedic tradition also converges on a revelation that discredits sacrifice, mimetic theory locates within sacrifice itself a paradoxical power of quiet reflection that leads, in the long run, to the eclipse of this institution which is violent but nevertheless fundamental to the development of human culture. Far from unduly privileging the Western tradition and awarding it a monopoly on the knowledge and repudiation of blood sacrifice, mimetic analysis recognizes comparable, but never truly identical, traits in the Vedic tradition.