Rene Girard Quotes

He exclaims, "Happy is the one not scandalized by me." There will be throughout Christian history a tendency of Christians themselves to choose Jesus as an alternative scandal, that is, a tendency to lose themselves and merge into the mob of persecutors. For St. Paul, consequently, the Cross is the scandal par excellence. I would observe that the symbolism of the traditional cross, the crossing of the two branches, renders visible the internal contradiction of the scandal. The

The more one approaches madness, the more one equally approaches the truth, and if one does not fall into the former, one must end up necessarily in the latter.

Humankind is that creature who lost a part of its animal instinct in order to gain access to "desire," as it is called. Once their natural needs are satisfied, humans desire intensely, but they don't know exactly what they desire, for no instinct guides them. We do not each have our own desire, one really our own. The essence of desire is to have no essential goal. Truly to desire, we must have recourse to people about us; we have to borrow their desires.

Some primitive societies avoid striking out at the true guilty party because it might awaken the spirit of vengeance. Channeling violence toward a sacrificial victim as if toward a lightning rod doubtless stops violence, but it's not very pretty.

Religion, then, is far from "useless." It humanizes violence; it protects man from his own violence by taking it out of his hands, transforming it into a transcendent and ever-present danger to be kept in check by the appropriate rites appropriately observed and by a modest and prudent demeanor. Religious misinterpretation is a truly constructive force, for it purges man of the suspicions that would poison his existence if he were to remain conscious of the crisis as it actually took place.

To think religiously is to envision the city's destiny in terms of that violence whose mastery over man increases as man believes he has gained mastery over it. To think religiously (in the primitive sense) is to see violence as something superhuman, to be kept always at a distance and ultimately renounced. When the fearful adoration of this power begins to diminish and all distinctions begin to disappear, the ritual sacrifices lose their force; their potency is not longer recognized by the entire community. Each member tries to correct the situation individually, and none succeeds. The withering away of the transcendental influence means that there is no longer the slightest difference between a desire to save the city and unbridled ambition, between genuine piety and the desire to claim divine status for oneself. Everyone looks on a rival enterprise as evidence of blasphemous designs. Men set to quarreling about the gods, and their skepticism leads to a new sacrificial crisis

Where the successful or failed dialogues between Christianity and other cultures are concerned, we could go on for hours.

If we choose Jesus as our model, we simultaneously choose his own model, God the Father. Having no appropriative desire, Jesus proclaims the possibility of freedom from scandal. But if we choose possessive models we find ourselves in endless scandals, for our real model is Satan. A seductive tempter who suggests to us the desires most likely to generate rivalries, Satan prevents us from reaching whatever he simultaneously incites us to desire.

War is a total social phenomenon. In this respect, Clausewitz's analysis is a precursor of Durkheim's sociology. Clausewitz has things to teach us about "mass" violence and contagion.

The good son imitates the father with such passion that father and son become each other's chief stumbling block - a situation the indifferent son more easily avoids.

Imitation is human intelligence in its most dynamic aspect.

The world's myths do not reveal a way to interpret the Gospels, but exactly the reverse: the Gospels reveal to us the way to interpret myth.

No culture exists within which everyone does not feel "different" from others and does not consider such "differences" to be legitimate and necessary. Far from being radical and progressive, the current glorification of difference is merely the abstract expression of an attitude common to all cultures. There exists in every individual a tendency to think of himself not only as different from others but as extremely different, because every culture entertains this feeling of difference among the individuals who compose it.

If Jesus returned their looks, these angry men would not see his look as it really is but would transform it into a mirror of their own anger. Their own challenge, their own provocation, is what they would read in the look of Jesus, no matter how peaceable it really is, and they would feel provoked in return. The confrontation could no longer be avoided and would bring about what Jesus is trying to prevent, the stoning of the victim. Jesus avoids thus even the shadow of provocation. When

To escape responsibility for violence we imagine it is enough to pledge never to be the first to do violence. But no one ever sees himself as casting the first stone. Even the most violent persons believe that they are always reacting to a violence committed in the first instance by someone else.

Everywhere and always, when human beings either cannot or dare not take their anger out on the thing that has caused it, they unconsciously search for substitutes, and more often than not they find them.

If the Gospels were mythical themselves, they could not provide the knowledge that demythologizes mythology.

Why is it the most difficult to throw? Because it is the only one without a model. When

The preference that cultures grant to themselves, in other words, must be perpetuated at any cost. This preference is inseparably bound up with the identity, the autonomy, the very existence of these cultures.

He thought against Napoleon, in both senses of the word. See how fruitful resentment can be, and how it can make one

The individual who "adjusts" has managed to relegate the two contradictory injunctions of the double bind - to imitate and not to imitate - to two different domains of application. That is, he divides reality in such a way as to neutralize the double bind. This is precisely the procedure of primitive cultures. At the origin of any individual or collective "adjustment" lies concealed a certain arbitrary violence. The well-adjusted person is thus one who conceals his violent impulses and condones the collective's concealment of them. The "maladjusted" individual cannot tolerate this concealment. "Mental illness" and rebellion, like the sacrificial crisis they resemble, commit the individual to falsehoods and to forms of violence that are certainly more damaging to him than the disguised violence channeled through sacrificial rites but that bring him closer to the heart of the enigma. Many psychic catastrophes misunderstood by the psychoanalyst result from an inchoate, obstinate reaction against the violence and falsehood found in any human society

He is an unsuccessful scapegoat whose heroic willingness to die for the truth will ultimately make the entire cycle of satanic violence visible to all people and therefore inoperative. The "kingdom of Satan" will give way to the "kingdom of God." Thanks to Jesus' death, the Spirit of God, alias the Paraclete (a word that signifies "the lawyer for the defense"), wins a foothold in the kingdom of Satan. He reveals the innocence of Jesus to the disciples first and then to all of us. The defense of victims is both a moral imperative and the source of our increasing power to demystify scapegoating. The Passion accounts reveal a phenomenon that unbeknownst to us generates all human cultures and still warps our human vision in favor of all sorts of exclusions and scapegoating. If this analysis is true, the explanatory power of Jesus' death is much greater than we realize, and Paul's exalted idea of the Cross as the source of all knowledge is anthropologically sound. The

Instead of reorganizing the demoniac, rearranging it a bit, like a psychoanalyst, you do away with it entirely.

Vengeance succeeds in spanning generations and encompassing the world. It transcends time and space. One should not be surprised that in the ancient world vengeance was taken to be sacred.

What Jesus invites us to imitate is his own desire, the spirit that directs him toward the goal on which his intention is fixed: to resemble God the Father as much as possible.

It is a mistake to suppose that he rejected poetry for aesthetic reasons. What is overlooked in all of this is that Plato came between an older tradition of philosophy and Christianity. He saw the danger of violence much more clearly because of his proximity to the pre-Socratics. The understanding of the danger is essential, vital in Plato.

Finally there is the topic we talked about earlier, which is of great interest to me at the moment, the relationship between biology and culture. I've been reading the work of the late philosopher and theologian Claude Tresmontant. Tresmontant was a Christian, but his books interest me for what they have to say about genetic programming. He situates Christianity at the point of transition between genetic programming - dominant in archaic societies with regard to territorial defense, sexual and hoarding instincts, and so forth - and a new kind of evolutionary programming contained in culture rather than in genes. The argument is suggestive, but it needs to be developed further. Tresmontant doesn't take into account archaic religion, which he conflates with genetic programming in animals. Room has to be made for one more stage. MSB

It is not difference that dominates the world, but the obliteration of difference by mimetic reciprocity, which itself, being truly universal, shows the relativism of perpetual difference to be an illusion.

We can understand why one of the titles given to Jesus is that of 'prophet.' Jesus is the last and greatest of the prophets, the one who sums them up and goes further than all of them. He is the prophet of the last, but also of the best, chance. With him there takes place a shift that is both tiny and gigantic – a shift that follows on directly from the Old Testament but constitutes a decisive break as well. This is the complete elimination of the sacrificial for the first time – the end of divine violence and the explicit revelation of all that has gone before. It calls for a complete change of emphasis and a spiritual metamorphosis without precedent in the whole history of mankind. It also amounts to an absolute simplification of the relations between human beings, in so far as all the false differences between doubles are annulled – a simplification in the sense in which we speak of an algebraic simplification.
Throughout the texts of the Old Testament it was impossible to conclude the deconstruction of myths, rituals and law since the plenary revelation of the founding murder had not yet taken place. The divinity may be to some extent stripped of violence, but not completely so. That is why there is still an indeterminate and indistinct future, in which the resolution of the problem by human means alone – the face-to-face reconciliation that ought to result when people are alerted to the stupidity and uselessness of symmetrical violence – remains confused to a certai

If we ceased to desire the goods of our neighbor, we would never commit murder or adultery or theft or false witness. If we respected the tenth commandment, the four commandments that precede it would be superfluous.

Silence is the only conduct truly befitting a solipsist, the only one, however, that he cannot bring himself to adopt.

More and more, it seems to me, modern individualism assumes the form of a desperate denial of the fact that, through mimetic desire, each of us seeks to impose his will upon his fellow man, whom he

Victimism uses the ideology of concern for victims to gain political or economic or spiritual power.

The Cross is the equivalent of the Ephesus stoning. To say that Jesus identifies himself with all victims is to say that he identifies himself not only with the adulterous woman or the Suffering Servant but also with the beggar of Ephesus. Jesus is this poor wretch of a beggar. - - - - - - - - - - - - - - - - - -

The distance between Don Quixote and the petty bourgeois victim of advertising is not so great as romanticism would have us believe.

The goal of religious thinking is exactly the same as that of technological research
namely, practical action. Whenever man is truly concerned with obtaining concrete results, whenever he is hard pressed by reality, he abandons abstract speculation and reverts to a mode of response that becomes increasingly cautious and conservative as the forces he hopes to subdue, or at least to outrun, draw ever nearer.

Mimetic theory explains the presence of disabilities and infirmities in a great many mythical stories. When there is no ground for making a victim of someone - because he isn't guilty of anything - people act as children do and make a scapegoat of someone who is physically unattractive, or who is an outsider. The number of outsiders in myths is quite extraordinary. And why are so many victims lame? My work is scientific because it tries to solve the puzzle constituted by these clues, to explain why outsiders, many of them handicapped, are made into victims and forcibly expelled from a community. The burden falls on anyone who doubts my theory to supply a better explanation, or else to adopt mine for want of a more satisfactory one.

Our unending discords are the ransom of our freedom.

Why does Jesus regard the Father and himself as the best model for all humans? Because neither the Father nor the Son desires greedily, egotistically. God "makes his sun rise on the evil and on the good, and he sends his rain on the just and on the unjust." God gives to us without counting, without marking the least difference between us. He lets the weeds grow with the wheat until the time of harvest. If we imitate the detached generosity of God, then the trap of mimetic rivalries will never close over us. This is why Jesus says also, "Ask, and it will be given to you ... " When Jesus declares that he does not abolish the Law but fulfills it, he articulates a logical consequence of his teaching. The goal of the Law is peace among humankind. Jesus never scorns the Law, even when it takes the form of prohibitions. Unlike modern thinkers, he knows quite well that to avoid conflicts, it is necessary to begin with prohibitions.

Christ's death represents the loss of Satan's kingdom: the Satanic circle is broken, and the truth and grace of Jesus can now descend on those who are not afraid of accepting it. The Holy Spirit, which is to say the defender of victims, acts first on Peter and the other apostles, telling them that Jesus is innocent and that they are mistaken. Subsequently it acts on other persecutors, showing them that they too are persecutors, making them see the victim's innocence. What we call conversion is, finally, the experience of the scapegoat becoming the subjective experience of the persecutor. MSB

So long as globalization was slow in coming, everyone hoped and prayed that it would come soon. The unity of the world's nations was one of the great triumphalist themes of modernism. World's fairs were staged in its honor, one after another. Now that globalization is here, however, it arouses more anxiety than pride. The erasing of differences may not portend the era of universal reconciliation that everyone confidently expected.

Violence is the divine force that everyone tries to use for his own purposes and that ends by using everyone for its own - the Dionysus of The Bacchae

Passive, submissive imitation does exist, but hatred of conformity and extreme individualism are no less imitative. Today they constitute a negative conformism that is more formidable than the positive version. More and more, it seems to me, modern individualism assumes the form of a desperate denial of the fact that, through mimetic desire, each of us seeks to impose his will upon his fellow man, whom he professes to love but more often despises.

Moralists advise us all to avoid violence, of course, but only insofar as this is possible. They authorize us, at least tacitly, to reply to obvious provocations by the measured counterviolence that I described earlier, and which seems to us always justified.

Jesus transcends the Law, but in the Law's own sense and direction. He does this by appealing to the most humane aspect of the legal prescription, the aspect most foreign to the contagion of violence, which is the obligation of the two accusers to throw the first two stones. The Law deprives the accusers of a mimetic model. Once

There is nothing in the Gospels to suggest that God causes the mob to come together against Jesus. Violent contagion is enough. Those responsible for the Passion are the human participants them-selves, incapable of resisting the violent contagion that affects them all when a mimetic snowballing1 comes within their range, or rather when they come within the range of this snowballing and are swept along by it. We don't have to invoke the supernatural to explicate this. The war of all against all that transforms communities into a war of all against one that gathers and unifies them is not limited solely to the case of Jesus.

Rivalistic desires are all the more overwhelming since they reinforce one another. The principle of reciprocal escalation and one-upmanship governs this type of conflict. This phenomenon is so common, so well known to us, and so contrary to our concept of ourselves, thus so humiliating, that we prefer to remove it from consciousness and act as if it did not exist. But all the while we know it does exist. This indifference to the threat of runaway conflict is a luxury that small ancient societies could not afford.

That's why he's called Legion - in a way he's the embodiment of the crowd. It's the crowd that comes out of him and goes and throws itself off of the cliff. We're witnessing the birth of an individual capable of escaping the fatal destiny of collective violence.

The peoples of the world do not invent their gods. They deify their victims.

Far from being a paradox, this invitation is more reasonable than that of our modern gurus, who ask their disciples to imitate them as the great man or woman who imitates no one. Jesus, by contrast, invites us to do what he himself does, to become like him a perfect imitator of God the Father.

There is no culture without a tomb and no tomb without a culture; in the end the tomb is the first and only cultural symbol. The above-ground tomb does not have to be invented. It is the pile of stones in which the victim of the unanimous stoning is buried. It is the first pyramid.

Only in humans, alone among the animals, did violence make victim mechanisms necessary and bring them into being. If original sin created the problem of violence, it found a solution in archaic religion. The paradox of human cultures is that violence expels violence: Satan casts out Satan. MSB

Those who protest against "Western ethnocentrism" imagine themselves to owe nothing to the West, since after all they rage furiously against it. But in fact theirs is the most Western perspective of all, more Western than that of their adversaries.

Not only is the revolt against ethnocentrism an invention of the West, it cannot be found outside the West.

The most powerful anti-Christian movement is the one that takes over and "radicalizes" the concern for victims in order to paganize it. The powers and principalities want to be "revolutionary" now, and they reproach Christianity for not defending victims with enough ardor. In Christian history they see nothing but persecutions, acts of oppression, inquisitions.

This other totalitarianism presents itself as the liberator of humanity. In trying to usurp the place of Christ, the powers imitate him in the way a mimetic rival imitates his model in order to defeat him. They denounce the Christian concern for victims as hypocritical and a pale imitation of the authentic crusade against oppression and persecution for which they would carry the banner themselves. In the symbolic language of the New Testament, we would say that in our world Satan, trying to make a new start and gain new triumphs, borrows the language of victims.

...

The Antichrist boasts of bringing to human beings the peace and tolerance that Christianity promised but has failed to deliver. Actually, what the radicalization of contemporary victimology produces is a return to all sorts of pagan practices: abortion, euthanasia, sexual undifferentiation, Roman circus games galore but without real victims, etc.

Neo-paganism would like to turn the Ten Commandments and all of Judeo-Christian morality into some alleged intolerable violence, and indeed its primary objective is their

We are not capable of foreseeing the creative possibilities that this kind of deconstruction - the deconstruction of the old sacrificial system - produces. I think that we must examine our history and try to see whether, beneath what has already occurred, there are not additional layers of phenomena waiting to be revealed; whether some aspects of life that used to be constrained by the old sacrificial system are not going to flourish, other domains of knowledge, other ways of living. Everything that the Passion undid in the cultural sphere might well be an opening, an extraordinary source of enrichment. I am certain it is. One must also keep in mind what Jesus called the "signs of the times."4

Men cannot confront the naked truth of their own violence without the risk of abandoning themselves to it entirely. They have never had a very clear idea of this violence, and it is possible that the survival of all human societies of the past was dependent on this fundamental lack of
understanding.

Our concern for victims is the secular mask of Christian love.

Christ is the only man to overcome the barrier erected by Satan. He dies in order to avoid participating in the system of scapegoats, which is to say the satanic principle. After his resurrection, a bridge that did not exist before is established between God and the world; Christ gets a foothold in the world through his own death, and destroys Satan's ramparts. His death therefore converts satanic disorder into order and opens up a new path on which human beings may now travel. In other words, God resumes his place in the world, not because he has violated the autonomy of man and of Satan, but because Christ has resisted, triumphed over Satan's obstacle.

We condemn the Inquisition in the name of Christian values. After all, we can't condemn it in the name of the Mahabharata, which is comprised of a series of alternating murders, rather like the Iliad!

The resistance to the mimetic contagion prevents the myth from taking shape. The conclusion in the light of the Gospels is inescapable: myths are the voice of communities that unanimously surrender to the mimetic contagion of victimization.

Myths are the retrospective transfiguration of sacrificial crises, the reinterpretation of those crises in light of the cultural order that has arisen from them.

The true threat to the world today comes from the mad ambitions of states and capitalists bent on destroying non-modern cultures. It is the so-called developed countries that plunder the planet's resources without showing the least concern for consequences they are incapable of foreseeing.

Nietzsche is a marvelous antidote to all fundamentally anti-Biblical efforts to turn mythology into a kind of Bible, and that is the project of the Jungians of this world, or to boil the Bible down to myth, and that is the project of more or less everyone else

MT: That also makes me think of Jesus's "Father, forgive them for they know not what they do." And yet, doesn't Christ also speak of violence? RG: "I didn't come to bring peace but war, I came to separate the son from the father, the daughter from the mother, and so on" doesn't mean, "I've come to bring violence," but rather, "I've come to bring a kind of peace that is so utterly free of victims that it surpasses what you are capable of and eventually you'll have to come to a reckoning with your victimary phenomena." These texts are the religious texts of the modern world. They're not just Western. They don't belong to anyone, they're universal. MT

The mimetic nature of desire accounts for the fragility of human relations. Our social sciences should give due consideration to a phenomenon that must be considered normal, but they persist in seeing conflict as something accidental, and consequently so unforeseeable that researchers cannot and must not take it into account in their study of culture.

The most recent phase of the alternation between Occidentalism and primitivism has therefore concealed the essential thing, the universality of violence. A selective blindness in one of two forms has obscured the fact that all cultures, and all individuals without exception, participate in violence; that violence is what structures our collective sense of belonging and our personal identities.

In a truly global world, the renunciation of violent reprisal is bound to become, in a more and more obvious way, the indispensable condition of our survival.

The commandment to imitate Jesus does not appear suddenly in a world exempt from imitation; rather it is addressed to everyone that mimetic rivalry has affected. Non-Christians imagine that to be converted they must renounce an autonomy that all people possess naturally, a freedom and independence that Jesus would like to take away from them. In reality, once we imitate Jesus, we discover that our aspiration to autonomy has always made us bow down before individuals who may not be worse than we are but who are nonetheless bad models because we cannot imitate them without falling with them into the trap of rivalries in which we are ensnarled more and more.