Results for 'Scapegoating Violence'

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  1.  10
    From Scapegoating to the Culture of Cruelty: (Mis)Managing Mimetic Desire and Violence in Late Modernity.Domonkos Sik - forthcoming - Theory, Culture and Society.
    Due to the ‘civilizing process’ (Elias), the overall level of violence is decreasing; yet its transforming patterns persist. The article aims at examining the contemporary structures and mechanisms responsible for violence control, while also exploring the newly emerging, naturalized patterns of cruelty. Firstly, René Girard’s mimetic theory is overviewed: while in archaic societies, mimetic crisis is controlled by sacrificial rites, modernization reconfigures this paradigm. Secondly, these transformations are mapped: mimetic desire is channelled into the market processes, while mimetic (...)
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  2.  20
    The Efficacy of Scapegoating and Revolutionary Violence.Gregory R. McCreery - 2014 - Philosophy, Culture, and Traditions 10:203-219.
  3.  11
    Culturally Grounded Scapegoating in Response to Illness and the COVID-19 Pandemic.Qian Yang, Isaac F. Young, Jialin Wan & Daniel Sullivan - 2021 - Frontiers in Psychology 12:632641.
    For years, violence against doctors and healthcare workers has been a growing social issue in China. In a recent series of studies, we provided evidence for a motivated scapegoating account of this violence. Specifically, individuals who feel that the course of their (or their family member's) illness is a threat to their sense of control are more likely to express motivation to aggress against healthcare providers. Drawing on existential theory, we propose that blaming and aggressing against a (...)
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  4. Sympathy and Scapegoating in J.M. Coetzee.Andy Lamey - 2010 - In Anton Leist & Peter Singer (eds.), J. M. Coetzee and Ethics: Philosophical Perspectives on Literature. Columbia University Press.
    J.M. Coetzee’s book, 'Elizabeth Costello' is one of the stranger works to appear in recent years. Yet if we focus our attention on the book’s two chapters dealing with animals, two preoccupations emerge. The first sees Coetzee use animals to evoke a particular conception of ethics, one similar to that of the philosopher Mary Midgley. Coetzee’s second theme connects animals to the phenomena of scapegoating, as it has been characterized by the philosophical anthropologist René Girard. While both themes involve (...)
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  5.  25
    A National Shrine to Scapegoating?: The Vietnam Veterans Memorial Washington, D.C.Jon Pahl - 1995 - Contagion: Journal of Violence, Mimesis, and Culture 2 (1):165-188.
    In lieu of an abstract, here is a brief excerpt of the content:A National Shrine to Scapegoating? The Vietnam Veterans Memorial Washington, D.C. Jon Pahl Valparaiso University In a recent survey I conducted of visitors to the Vietnam Veterans Memorial in Washington, D.C, 92 percent agreed that "the memorial is a sacred place, and should be treated as such."1 Clearly, this place, by some reports the most visited site in the U.S. capital, draws devotion. But how does a pilgrimage (...)
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  6.  3
    Scapegoating in St. Louis, Missouri.Grant Kaplan - 2020 - The Bulletin of the Colloquium on Violence and Religion 64:21-22.
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  7.  16
    Mimesis and Scapegoating in the Works of Hobbes, Rousseau, and Kant.Wolfgang Palaver - 2003 - Contagion: Journal of Violence, Mimesis, and Culture 10 (1):126-148.
    In lieu of an abstract, here is a brief excerpt of the content:MIMESIS AND SCAPEGOATING IN THE WORKS OF HOBBES, ROUSSEAU, AND KANT Wolfgang Palaver Universität Innsbruck i: "ntellectual fashion in our academic world forces us towards -originality. Searching for mimetic desire or traces of scape-goating in literature or philosophical texts gets therefore some applause because it has not been done before. It has become fashionable in the humanities to have your own special French intellectual to be innovative and (...)
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  8.  32
    Drieu, Céline: French Fascism, Scapegoating, and the Price of Revelation.Richard J. Golsan - 1994 - Contagion: Journal of Violence, Mimesis, and Culture 1 (1):172-183.
    In lieu of an abstract, here is a brief excerpt of the content:Drieu, Céline: French Fascism, Scapegoating, and the Price of Revelation Richard J. Golsan Texas A &M University Although the Girardian concept of the scapegoat and its attendant phenomena have a number of obvious implications for the study of fascism, to date the connection has been addressed only in broadly theoretical terms. In Des Choses cachées and in subsequent works, René Girard has alluded to modern political scapegoating (...)
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  9.  19
    Violence and Disagreement: From the Commonsense View to Political Kinds of Violence and Violent Nonviolence.Gregory Richard Mccreery - unknown
    This dissertation argues that there is an agreed upon commonsense view of violence, but beyond this view, definitions for kinds of violence are essentially contested and non-neutrally, politically ideological, given that the political itself is an essentially contested concept defined in relation to ideologies that oppose one another. The first chapter outlines definitions for a commonsense view of violence produced by Greene and Brennan. This chapter argues that there are incontestable instances of violence that are almost (...)
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  10.  2
    Violence as Institution in African Religious Experience: A Case Study of Rwanda.Malachie Munyaneza - 2001 - Contagion: Journal of Violence, Mimesis, and Culture 8 (1):39-68.
    In lieu of an abstract, here is a brief excerpt of the content:VIOLENCE AS INSTITUTION IN AFRICAN RELIGIOUS EXPERIENCE: A CASE STUDY OF RWANDA Malachie Munyaneza UnitedReform Church, London I. Introduction Violence is a phenomenon. It is multidimensional and multifarious. It is physical, geographical, spiritual, psychological, sudden or latent. It is metaphysical, because for some religious beliefs, it involves the deed-consequences scheme in terms of rewards and punishments, even beyond this world into the otherworldly life. It is an (...)
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  11.  8
    Seven correlations between interpersonal violence and the progression of organised religion.Marian G. Simion - 2019 - HTS Theological Studies 75 (4):10.
    While the majority of organised religions determine the origins of religion itself in an act of divine revelation, social science literature takes an evolutionary perspective. Without engaging the question of origin of religion from either perspective, this article proposes seven correlations between interpersonal violence and the progression of organised religion by suggesting that interpersonal violence plays a significant role in the institutionalising process of organised religion. Although interpersonal violence does not necessarily cause the structuring of faith, it (...)
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  12.  38
    The Cycle of Violence and Feminist Constructions of Selfhood.Jennifer L. Rike - 1996 - Contagion: Journal of Violence, Mimesis, and Culture 3 (1):21-42.
    In lieu of an abstract, here is a brief excerpt of the content:The Cycle of Violence and Feminist Constructions of Selfhood Jennifer L. Rike University ofDetroit Mercy Violence is the heart and secret soul ofthe sacred" (Girard 1977, 31). René Girard reaches this shocking conclusion by tracing the dynamics ofthe generation ofviolence in history, and the ingenious ways in which humanity has learned to funnel violence into ritual sacrifice to avoid apocalypse. His argument pivots upon his understanding (...)
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  13.  16
    Mimetic Euphemism and Mythology: Group Therapy, Scapegoating, and the Displacement of Disquiet.Bruce A. Stevens & Scott Cowdell - 2017 - Contagion: Journal of Violence, Mimesis, and Culture 24:37-56.
    Mimetic theory draws support from diverse disciplines in the humanities and social sciences. But arguably Girard would have even more influence if his theory had stronger life data, and one field well positioned to provide such input is psychology. Girard distinguished his thinking from Freud, while critiquing the psychoanalytic tradition more generally, in Book III of Things Hidden since the Foundation of the World1—a work taking the form of an extended dialogue with two psychiatrists. One of these, Jean-Michel Oughourlian, has (...)
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  14.  41
    Another View of Arthur Dimmesdale: Scapegoating and Revelation in The Scarlet Letter.Tadd Ruetenik - 2012 - Contagion: Journal of Violence, Mimesis, and Culture 19:69-86.
    Near the end of Nathaniel Hawthorne’s The Scarlet Letter, the Reverend Arthur Dimmesdale stands on the scaffold of shame and tears away his shirt to reveal something to the community. The narrator exclaims: “It was revealed! But it were irreverent to describe that revelation.”1 The actual manner in which this revelation is manifest is hidden, allowing readers to fill in the details. What is presumed, however, is that there indeed was some mark on the minister’s chest, and the narrator provides (...)
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  15.  20
    Sector as personality: The case of farm protest movements. [REVIEW]Luther Tweeten - 1987 - Agriculture and Human Values 4 (1):66-74.
    the personality of the farm sector is basically healthy and has many of the favorable attributes embodied in the image of the family farmer as self-reliant and independent; and as committed to fair play, due process, and democratic ideals. But a darker side of the farm personality traits has emerged in the course of American history. Social scientists for the most part have given little attention to negative personality traits of farmers and the goals, values, and beliefs that underlie these (...)
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  16.  25
    The Pharmacotic War on Terrorism.Larry N. George - 2002 - Theory, Culture and Society 19 (4):161-186.
    The Greek words `pharmakon' and `pharmakos' allude to the complex relations between political violence and the health or disorder of the body politic. This article explores analogies of war as disease and contagion, and contrasts these with metaphors of war as politically healthy and medicinal - as in Randolph Bourne's notion of war as `the health of the state'. It then applies these to the unfolding US `War on Terrorism' through the concept of `pharmacotic war', by way of examining (...)
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  17.  19
    The arts of refusal: tragic unreconciliation, pariah humour, and haunting laughter.Bronwyn Anne Leebaw - 2019 - Critical Review of International Social and Political Philosophy 22 (5):523-541.
    This paper investigates Hannah Arendt’s writings on tragic unreconciliation and pariah humour as offering creative strategies for confronting the deadening of emotion that enables people to become reconciled to what they should refuse or resist. She offers a distinctive contribution to debates on reconciliation and justice, I suggest, by articulating a tragic approach to unreconciliation. Yet Arendt recognised that tragic accounts of violence can reinforce denial and resignation. In writings on the ‘hidden tradition’ of the ‘Jew as pariah,’ Arendt (...)
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  18. Little Red Riding Hood: Victimage in Folktales and Cinema—A Case Study.Emanuele Antonelli - 2015 - Contagion: Journal of Violence, Mimesis, and Culture 22:107-132.
    In this paper we attempt to interpret Little Red Riding Hood’s most famous variants in light of its recent film adaptations. With reference to René Girard’s theory of sacrifice, we will argue that the latest one of these, Catherine Hardwicke’s 2011 adaptation offers the chance to see in Perrault’s “Little Red Riding Hood” the result of a diachronical evolution in four steps of the misrecognizing narration of a collective lynching, a full-fledged scapegoating of an anonymous villager accused and persecuted (...)
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  19. Metaphysical Desire in Girard and Plato.Sherwood Belangia - 2010 - Comparative and Continental Philosophy 2 (2):197-209.
    In Deceit, Desire, and the Novel, René Girard interprets a phenomenon he dubs “metaphysical desire” in which “metaphysical” signifies objects of attraction that are not physical things but rather intangible bi-products of mimetic entanglement—such as prestige or fame or social status. These “metaphysical objects” fuel the sometimes frenzied rivalry between the actors in their grip. Desire in the mimetic theory is always subject to mediation, and Girard distinguishes two modes of mediation: external and internal. In external mediation, the model stands (...)
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  20. Australia's violent foundation and the myths that conceal it: A Girardian perspective on the formation of Non-Indigenous identity.Xavier Young - 2019 - The Australasian Catholic Record 96 (3):288.
    Rene Girard developed an anthropological theory that at the foundation of all cultures are scapegoated victims and that the violence committed against these victims is hidden or justified in myths. In this article I re-examine some of the texts that formed the identity of Non-Indigenous Australians as well as texts written before NI identity was formed, and I use Girard's theory to uncover and understand the violence that developed and was hidden at our culture's foundation. Applying Girard's theory (...)
     
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  21.  8
    Recognizing Wounds and Giving Uptake The Undoing of Dominant Collective Memories.Emily Walsh - 2022 - Philosophy, Psychiatry, and Psychology 29 (4):249-251.
    In lieu of an abstract, here is a brief excerpt of the content:Recognizing Wounds and Giving Uptake The Undoing of Dominant Collective MemoriesEmily Walsh*, PhD (bio)I want to begin this response by thanking Dr. Kirmayer and Dr. Potter for taking the time to craft insightful and intellectually stimulating responses to my article. Both commentaries enabled me to clarify the complexity of the question of how best to commence the undoing of dominant collective memories (DCMs) in psychiatry. In this response, I (...)
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  22.  43
    Abortion as a Sacrament: Mimetic Desire and Sacrifice in Sexual Politics.Bernadette Waterman Ward - 2000 - Contagion: Journal of Violence, Mimesis, and Culture 7 (1):18-35.
    In lieu of an abstract, here is a brief excerpt of the content:ABORTION AS A SACRAMENT: MIMETIC DESIRE AND SACRIFICE IN SEXUAL POLITICS Bernadette Waterman Ward SUNY-Oswego "If men got pregnant, abortion would be a sacrament." That familiar taunt is mostly aimed at Roman Catholics to humiliate them for their purportedly religious and anti-rational opposition to abortion. It is conventional to sniffthat the "religious assumptions" on which disapproval of abortion is "typically based" are "highly questionable" (Chambers 1). But the cultural (...)
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  23.  69
    Surviving Christianity.Clayton Crockett - 2013 - Derrida Today 6 (1):23-35.
    In his essay ‘The Deconstruction of Christianity’, Jean-Luc Nancy identifies Christianity with the heart of the West, thus following René Girard's claim that Christianity is the religion that exposes the workings of scapegoating and mimetic violence that drive most religions and cultures. However, in On Touching, Derrida distances himself from Nancy's project, and I argue that this is precisely because he is aware that a straightforward embrace of the deconstruction of Christianity is a ruse, as it will end (...)
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  24.  20
    "With a Rod or in the Spirit of Love and Gentleness?": Paul and the Rhetoric of Expulsion in 1 Corinthians 5.Dizdar Drasko - 2004 - Contagion: Journal of Violence, Mimesis, and Culture 11 (1):161-180.
    In lieu of an abstract, here is a brief excerpt of the content:"WITH A ROD OR IN THE SPIRIT OF LOVE AND GENTLENESS?" PAUL AND THE RHETORIC OF EXPULSION IN 1 CORINTHIANS 5 Dizdar Drasko Australian Catholic University II "n 1 Corinthians 5 Paul is dealing with a serious case of sexual.misconduct. He is understood to be urging the expulsion ofa member of the church for incest. Incest is, of course, a serious sexual crime, universally abhorred and prohibited. It has (...)
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  25.  7
    Sacrificial “As-If” and Avuncular Hilarity.Wiel Eggen - 2023 - Contagion: Journal of Violence, Mimesis, and Culture 30 (1):69-102.
    In lieu of an abstract, here is a brief excerpt of the content:Sacrificial "As-If" and Avuncular HilarityLiving by MéconnaissanceWiel Eggen (bio)INTRODUCTION: THE CURIOUS QUESTIONAt my departure for anthropological fieldwork in the Central African Republic (RCA), just after Girard's seminal work La Violence et le sacré had come to upset my structuralist tutors in Paris, I was given a list of penetrating questions to probe in the field, since my research was to be conducted in an area known for its (...)
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  26.  31
    Holy Communion: Altar Sacrament for Making a Sacrificial Sin Offering, or Table Sacrament for Nourishing a Life of Service?Paul J. Nuechterlein - 1996 - Contagion: Journal of Violence, Mimesis, and Culture 3 (1):201-221.
    In lieu of an abstract, here is a brief excerpt of the content:Holy Communion: Altar Sacrament for Making a Sacrificial Sin Offering, or Table Sacrament for Nourishing a Life of Service? Paul J. Nuechterlein Emmaus Lutheran Church, Racine, WI The title spells out the alternative I would like the reader to consider: Is Holy Communion more appropriately considered the "table sacrament" or, as is more commonly accepted, the "altar sacrament "? I will make my preference clear. In Holy Communion, I (...)
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  27.  15
    Sacrifice, Scripture, and Substitution: Readings in Ancient Judaism and Christianity.Ann W. Astell & Sandor Goodhart (eds.) - 2011 - University of Notre Dame Press.
    This collection of essays focuses on sacrifice in the context of Jewish and Christian scripture and is inspired by the thought and writings of Rene Girard. The contributors engage in a dialogue with Girard in their search for answers to key questions about the relation between religion and violence. The book is divided into two parts. The first opens with a conversation in which Rene Girard and Sandor Goodhart explore the relation between imitation and violence throughout human history, (...)
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  28.  14
    The Founding Murder in Machiavelli's The Prince.Jim Grote - 1998 - Contagion: Journal of Violence, Mimesis, and Culture 5 (1):118-134.
    In lieu of an abstract, here is a brief excerpt of the content:THE FOUNDING MURDER IN MACHIAVELLI'S THEPRINCE Jim Grote Archdiocese ofLouisville One ofthe doctors ofItaly, Nicholas Machiavel, had the confidence to put in writing, almost in plain terms, "That the Christian faitii had given up good men in prey to Üiose who are tyrannical and unjust." (Francis Bacon) A theologian of glory calls evil good and good evil. A theologian ofdie Cross calls the tìiing what it actually is. (Martin (...)
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  29.  4
    Response to Qamar-Ul Huda.Robert Hamerton-Kelly - 2002 - Contagion: Journal of Violence, Mimesis, and Culture 9 (1):99-104.
    In lieu of an abstract, here is a brief excerpt of the content:RESPONSE TO QAMAR-UL HUDA Robert Hamerton-Kelly Stanford University Qamar and I communicated by email. The text of my response is basically what I sent him by email. Dear Qamar: Thanks for your greeting. I have read your paper with interest and learned from it. Here is a brief account of what I plan to say. My response will be chiefly from the point of view of the mimetic theory (...)
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  30.  11
    On the Rationality of Sacrifice.Jean-Pierre Dupuy - 2003 - Contagion: Journal of Violence, Mimesis, and Culture 10 (1):23-39.
    In lieu of an abstract, here is a brief excerpt of the content:ON THE RATIONALITY OF SACRIFICE1 Jean-Pierre Dupuy Ecolepolytechnique, Paris, andStanford University i; "came to be interested in John Rawls'sy4 Theory ofJustice—an active.interest which led me to become the publisher ofthe French version ofthat book—in part for the following, apparently anecdotal reason: 1)On the one hand, as early as the first lines ofhis book, Rawls makes it clear that his major target is the critique ofutilitarianism. Utilitarianism is the defendant, (...)
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  31. The Satanic and the Theomimetic: Distinguishing and Reconciling "Sacrifice" in René Girard and Gregory the Great.Jordan Joseph Wales - 2020 - Contagion: Journal of Violence, Mimesis, and Culture 27 (1):177-214.
    Compelling voices charge that the theological notion of “sacrifice” valorizes suffering and fosters a culture of violence by the claim that Christ’s death on the Cross paid for human sins. Beneath the ‘sacred’ violence of sacrifice, René Girard discerns a concealed scapegoat-murder driven by a distortion of human desire that itself must lead to human self-annihilation. I here ask: can one speak safely of sacrifice; and can human beings somehow cease to practice the sacrifice that must otherwise destroy (...)
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  32.  16
    Violent Memes and Suspicious Minds: Girard's Scapegoat Mechanism in the Light of Evolution and Memetics.Guðmundur Ingi Markússon - 2004 - Contagion: Journal of Violence, Mimesis, and Culture 11 (1):88-104.
    In lieu of an abstract, here is a brief excerpt of the content:VIOLENT MEMES AND SUSPICIOUS MINDS: GIRARD'S SCAPEGOAT MECHANISM IN THE LIGHT OF EVOLUTION AND MEMETICS Guömundur Ingi Markússon Reykjavik, Iceland The present article is an attempt to bring mimetic theory into dialogue with certain evolutionary approaches to human culture, i.e., evolutionarypsychology and memetics. That which immediately suggests a consonance between these approaches is a shared concern for the fundamental aspects ofhuman culture, or "fundamental anthropology." My discussion aims at (...)
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  33.  22
    Christ, Batman, and Girard.Lorenzo Magnani & Tommaso Bertolotti - 2015 - Journal of Religion and Violence 3 (1):117-135.
    The aim of this article is to offer a non-trivial reflection about the violence embedded in self-sacrifice. Firstly, we will suggest a definition of violence which does not make self-sacrifice necessarily violent, but rather aims at being consistent with the common sense conception of sacrifice as actually violent. Framing this initial claim within the vectorial conception of sacrifice offered by Derrida, we will individuate in the violence against intellect the core of the violent dimension of self-sacrifice, insofar (...)
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  34.  2
    Save Us From Being Saved: Girard's Critical Soteriology.Simon J. Taylor - 2005 - Contagion: Journal of Violence, Mimesis, and Culture 12 (1):21-30.
    In lieu of an abstract, here is a brief excerpt of the content:Save Us From Being Saved:Girard's Critical SoteriologySimon J. Taylor (bio)One of the most striking things about the work of René Girard is that it is an overarching critique of what it is to be saved. The paradox that Girard presents us with is that "salvation" is something from which we must be saved. This combination of salvation as something that must be avoided and something we desperately need appears (...)
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  35.  11
    Escaping the Scapegoat Trap: Using René Girard’s Framework for Workplace Bullying.Guglielmo Faldetta & Deborah Gervasi - 2024 - Journal of Business Ethics 191 (2):269-283.
    This study aims at developing a theoretical model for workplace bullying using René Girard’s scapegoating framework. Despite the wide range of labels and related constructs present in workplace bullying literature, the explanation of the phenomenon is often studied under theoretical frameworks that do not always capture the nature of the concept. Indeed, the need to find instruments and tools to reduce or solve workplace bullying overshadowed conceptual and theoretical matters, leaving the concept undertheorized. By broadening the spectrum of social (...)
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  36.  4
    René Girard and creative mimesis.Vern Neufeld Redekop (ed.) - 2014 - Lanham: Lexington Books.
    For half a century René Girard’s theories of mimetic desire and scapegoating have captivated the imagination of thinkers and doers in many fields as an incisive look into the human condition, particularly the roots of violence. In a 1993 interview with Rebecca Adams, he highlighted the positive dimensions of mimetic phenomena without expanding on what they might be. Now, two decades later, this groundbreaking book systematically explores the positive side of mimetic theory in the context of the multi-faceted (...)
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  37.  4
    Mimetic Theory and the Program of Alcoholics Anonymous.Lillian E. Dykes - 2001 - Contagion: Journal of Violence, Mimesis, and Culture 8 (1):90-113.
    In lieu of an abstract, here is a brief excerpt of the content:MIMETIC THEORY AND THE PROGRAM OF ALCOHOLICS ANONYMOUS Lillian E. Dykes Memphis, Tennessee No prophet can claim to bring a final message unless he says things mat will have a sound of reality in the ears of victims.... (William James, The Variety ofReligious Experience) Is it possible to live nonviolently? The works of René Girard involve us in understanding of the Gospel's revelation of the mechanisms of violence (...)
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  38.  24
    Rethinking Victimhood: Phenomenology, Religion, and the Human Condition.Jason W. Alvis & Ludger Hagedorn - 2021 - Philosophy Today 65 (4):767-772.
    How we use our own victimhood and that of others has been changing in recent years. Today it may be used to decry an injustice of violence, to garner attention to our causes, to command a unique moral and ecclesial authority, or even to gain advantage over other groups. The many possible uses of victimhood lead us to study phenomenologically its influence upon our human condition, considering especially its cultural manifestations, and religious underpinnings. The contributions investigate the topic through (...)
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  39.  12
    Mimesis and the Trace: Ancient Perspectives on Social Ontology and Religion.Emanuele Antonelli - 2018 - Proceedings of the XXIII World Congress of Philosophy 10:19-25.
    Recovering an ancient debate on the meaning of the Latin word pomoerium, I will show that if John Searle has offered the standard version of social ontology, Maurizio Ferraris has good reasons to claim that his ‘Theory of Documentality’ can go further. Nonetheless, his anti-post-modernism and his blindness about the religious origins of the social objects he deals with, reduce the width of his argument. Complementing his hasty analysis of mimesis with the mimetic theory of religion, violence and the (...)
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  40.  13
    Señor Hirsch as Sacrificial Victim and the Modernism of Conrad's Nostromo.Andrew Bartlett - 1997 - Contagion: Journal of Violence, Mimesis, and Culture 4 (1):47-66.
    In lieu of an abstract, here is a brief excerpt of the content:SENOR HIRSCH AS SACRIFICIAL VICTIM AND THE MODERNISM OF CONRAD'S NOSTROMO Andrew Bartlett University ofBritish Columbia One of René Girard's more pithy definitions of mimetic desire reads: "The model designates the desirable while at the same time desiring it. Desire is always imitation ofanother desire, desire for the same object, and, therefore, an inexhaustible source of conflicts and rivalries" {Double Business Bound 39). The notation that desire is an (...)
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  41.  41
    An I for an I: Projection, Subjection, and Christian Antisemitism in The Service for Representing Adam.Richard J. Prystowsky - 1994 - Contagion: Journal of Violence, Mimesis, and Culture 1 (1):139-157.
    In lieu of an abstract, here is a brief excerpt of the content:An I for an I: Projection, Subjection, and Christian Antisemitism in The Service for RepresentingAdam1 Richard J. Prystowsky Irvine Valley College You know well enough how to look in a mirror: Now look at this hand for me, and tell If my heart is sick or healthy. The Servicefor Representing Adam Far from experience producing his idea of the Jew, it was the latter which explained his experience. If (...)
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  42.  21
    A practical theology of liberation: Mimetic theory, liberation theology and practical theology.Joel D. Aguilar Ramírez & Stephan De Beer - 2020 - HTS Theological Studies 76 (2):9.
    In this article, the authors bring two personal journeys together: one author’s liberationist journey, sparked by a search for justice and liberation in the slums of Guatemala City, and the other’s lifelong commitment to practical theology and spatial justice in South Africa. A practical theology of liberation is the result of life experiences in countries of the Global South amidst the search for justice and liberation. The worlds that come together in this article are René Girard’s mimetic theory, liberation theology (...)
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  43.  25
    A practical theology of liberation: Mimetic theory, liberation theology and practical theology.Joel D. Aguilar Ramírez & Stephan de Beer - 2020 - HTS Theological Studies 76 (2):9.
    In this article, the authors bring two personal journeys together: one author’s liberationist journey, sparked by a search for justice and liberation in the slums of Guatemala City, and the other’s lifelong commitment to practical theology and spatial justice in South Africa. A practical theology of liberation is the result of life experiences in countries of the Global South amidst the search for justice and liberation. The worlds that come together in this article are René Girard’s mimetic theory, liberation theology (...)
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  44.  25
    Girard and the "Sacrifice of the Mass": Mimetic Theory and Eucharistic Theology.S. J. Anthony R. Lusvardi - 2017 - Contagion: Journal of Violence, Mimesis, and Culture 24:159-190.
    It is obvious that bringing to light the founding murder completely rules out any compromise with the principle of sacrifice, or indeed with any conception of the death of Jesus as sacrifice.If anyone says that a true and proper sacrifice is not offered to God in the Mass … let him be anathema.René Girard's thought has produced both admiration and unease among Catholic sacramental theologians struggling to come to grips with what his theory of scapegoating and sacrifice implies for (...)
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  45.  20
    "Sacrifice" in the Harry Potter Series from a Girardian Perspective.Nikolaus Wandinger - 2010 - Contagion: Journal of Violence, Mimesis, and Culture 17:27-51.
    René Girard and his mimetic theory have undergone an interesting development with respect to the category of sacrifice. While the early Girard saw sacrifice as a development within the scapegoat mechanism, he later came to distinguish two types of sacrifice: one being part of scapegoating and belonging to pre-Biblical religion; the other being the sacrifice of self-offering and conforming to the act of Jesus of Nazareth. That way Girard could uphold his earlier analyses about pre-Christian sacrifice and still accept (...)
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  46.  9
    A Monadic Prelate without Divine Rival: On Girard's Bifurcated Focus.Wiel Eggen - 2020 - Contagion: Journal of Violence, Mimesis, and Culture 27 (1):41-58.
    Girard counts as a Durkheimian for viewing religion as the social force that underpins society's cultural institutions. A basic difference, though, should be heeded. No doubt, he argues that the bloody solution of the originary mimetic crisis initiated traditions of sacrificial rituals with mythical justifications that crystallized in society's legal codes, ethical rules, and cultural habits, on which daily events of scapegoating rely. However, if this suggests that religion's basic aim is to be a buttress of the cultural order, (...)
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  47.  21
    Divine but Not Sacred: A Girardian Answer to Agamben's The Kingdom and the Glory.Lyle Enright - 2019 - Contagion: Journal of Violence, Mimesis, and Culture 26 (1):237-249.
    Though the literature on the topic has been slim, several recent commentators have identified a close affinity between the philosophical project of Giorgio Agamben, as articulated in his Homo Sacer series, and René Girard's theory of mimetic rivalry with its resolution through sacrificial scapegoating.1 Both are theories of social unity made possible through highly ritualized forms of exclusion. Girard's work posits desire and its conflictual consequences as the ultimate ground for all social systems, while Agamben views the same systems (...)
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  48.  2
    The Centrality to the Exodus of Torah as Ethical Projection.Vern Neufeld Redekop - 1995 - Contagion: Journal of Violence, Mimesis, and Culture 2 (1):119-144.
    In lieu of an abstract, here is a brief excerpt of the content:The Centrality to the Exodus of Torah as Ethical Projection Vern Neufeld Redekop Saint Paul University, Ontario How can those liberated from oppression avoid mimesis of their oppressors? When confronted with the stark realities of oppression, the question seems inappropriate, audacious, and even insensitive. Yet history teaches us that it is prudent to confront the question sooner rather than later. That this is a preoccupation ofTorah is indicated by (...)
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  49.  22
    The Centrality to the Exodus of Torah as Ethical Projection.Vern Neufeld Redekop - 1995 - Contagion: Journal of Violence, Mimesis, and Culture 2 (1):119-144.
    In lieu of an abstract, here is a brief excerpt of the content:The Centrality to the Exodus of Torah as Ethical Projection Vern Neufeld Redekop Saint Paul University, Ontario How can those liberated from oppression avoid mimesis of their oppressors? When confronted with the stark realities of oppression, the question seems inappropriate, audacious, and even insensitive. Yet history teaches us that it is prudent to confront the question sooner rather than later. That this is a preoccupation ofTorah is indicated by (...)
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  50.  6
    Missing the Cross?: Types of the Passion in Early Christian Art.S. Mark Heim - 2005 - Contagion: Journal of Violence, Mimesis, and Culture 12 (1):183-194.
    In lieu of an abstract, here is a brief excerpt of the content:Missing the Cross?Types of the Passion in Early Christian ArtS. Mark Heim (bio)René Girard has frequently contended that the core of his best known theories is already contained in the Bible, that in the end he is "only a kind of exegete" (Girard and Treguer 1994, 196). To those who object that the Bible had to wait two thousand years to be read as he reads it, he protests (...)
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