Girard's idea proposes that all desire is merely an imitation of another's desire, and the desire only occurs because others have deemed said object as worthwhile. This means that a desirable object is only desired because of societal ideas, and is not based on personal preference like most believe.
René Girard's employment of a hermeneutic of suspicion for the analysis of the myths...religious rituals which have undergirded the formation of social institutions and modes of relationality is seen as one of his major contributions. This hermeneutic enables Girard to expose incidents of clandestine violence and the concealed victims of violence. Such exposure serves a critical purpose: the human community is not able to claim naivete when faced with the violent end which resulted from its reliance upon the scapegoat-expulsion mechanism. Instead, it must come to terms, as Ann Demaitre notes, with those forces which attempt to cloak acts of violence and victimization with an aura of mystification through an illicit use of ritual, symbol, and myth (259)
Yeah tell that to Faux news that promotes the idea of "paid protesters" by George Soros - as an anti-semitic fascist Nazi trope. Sure Soros is funding "Indivisibility" STAFF who organize protests but not "paying protesters." Of course FAUX news is not interested in deconstructing their "aura of mystification."
when the participants are allowed to distance themselves from the violence that underlies religious ritualization, they also
abdicate responsibility for that violence. The distanciation process, ironically, perpetuates the violence by allowing the participants to envision themselves as the passive agents of powers that lie beyond them (Reineke, "Mother" 9).
Well environmental activists are frequently murdered in Latin America but now these "paramilitary" tactics that deem anyone protesting a "domestic terrorist" are the norm in Minneapolis - ICE is literally threatening people with murder and execution.
the historical record of how ideologies have utilized religion in order to motivate and perpetuate women's victimage leaves feminist scholars unwilling to attribute value neutrality to the institution of religion.
he tackled Freud an Lévi‑Strauss for placing sexual relations rather than the sacrificial solution of rivalries at the centre. In so doing he ignored
the role of gender in the sacrificial schemes by stressing that rivalries indiscriminately affect both genders....a binary code in which the sexual divide is basic, with males ranking above women. Anthropological reports from round the globe show how sacrificial blood tends to endorse and strengthen this superior position of males.
the Freudian view of identifying the code with the ‘father’, but stresses that Christianity, by focusing on the Son‑Word, opens a road for recovering the primal pulse and later she will back up Girard’s reading of Christ’s innovating work to found a society resisting sacrificial evil....
.This receptivity, which clearly is inherent in any human, irrespective of one’s gender, is what Levinas calls Woman and is identified with the ‘receptive home’ that allows enjoyment of being. The love of that homely dimension is described in terms of Eros, in which the demand not
to kill forms the central value and may be read as a translation of the Kantian struggle against subjectivism.
Thus, both spell out the need to acknowledge ‘receptivity’ as life’s basic dimension. By identifying this with the Woman, Levinas is not speaking about a difference between genders, but refers to a common trait.
hey questioned women’s dependence on males to reach orgasm by clitoral stimulation, and argued that a woman’s true enjoyment is located
deep in the region of the uterus. It was thanks to the journalist Lisa Hobbs9 , going around to discuss her own book on liberation that I could gather data, which I later found largely confirmed in the work of Kristeva. Women’s focus on the birth‑related processes need to be taken as a core event in human life,
which is to be defined as an enjoyable oscillation between receiving and giving,
of holding on and letting go. In fact, some of the women interviewed, at the
time, opined that the male‑focused Freudian libido was a travesty of a more
original feminine reality and that they should, therefore, surpass the focus on
clitoral stimulation in favour of uterine joys.
deep in the region of the uterus. It was thanks to the journalist Lisa Hobbs9 , going around to discuss her own book on liberation that I could gather data, which I later found largely confirmed in the work of Kristeva. Women’s focus on the birth‑related processes need to be taken as a core event in human life,
which is to be defined as an enjoyable oscillation between receiving and giving,
of holding on and letting go. In fact, some of the women interviewed, at the
time, opined that the male‑focused Freudian libido was a travesty of a more
original feminine reality and that they should, therefore, surpass the focus on
clitoral stimulation in favour of uterine joys.
Indeed, Adam, after covering and marking his sex‑
ual decorum, turns against Eve and disgraces her before God. And Eve follows
suit by blaming the snake. The world will henceforth be the dreary domain of
discriminatory finger pointing, since they ate of what God had wanted to spare
them. The so‑called gender specific punishment that follows is not what God
inflicted on them, but rather what they brought upon themselves by allowing
themselves to be driven into desire and rivalry. Girard rightly takes this as
a gender neutral indulging in the original fault. But the text leaves little doubt
that the gender hierarchy and male lordship over women stems directly from
this lapse,....
ual decorum, turns against Eve and disgraces her before God. And Eve follows
suit by blaming the snake. The world will henceforth be the dreary domain of
discriminatory finger pointing, since they ate of what God had wanted to spare
them. The so‑called gender specific punishment that follows is not what God
inflicted on them, but rather what they brought upon themselves by allowing
themselves to be driven into desire and rivalry. Girard rightly takes this as
a gender neutral indulging in the original fault. But the text leaves little doubt
that the gender hierarchy and male lordship over women stems directly from
this lapse,....
The history of Christianity
has known anti‑sexual asceticism from the beginning, often due to influences
of mystery cults that spread from the East 23...
has known anti‑sexual asceticism from the beginning, often due to influences
of mystery cults that spread from the East 23...
a Girardian reading of the advice to remain unmarried seems to be that it pri‑
marily tackles the sacrificial implications of the common marital exchanges. The
giving‑out‑into‑marriage is to be replaced by the free gift of self to God’s fight
against a set‑up that thrives on rivalry and scapegoating. This Girardian reading
also helps decode Paul’s seemingly misogynist quote of Sir 25:24 in 2 Cor 11:3,
saying that sin came due to Eve giving in to the snake. ...
marily tackles the sacrificial implications of the common marital exchanges. The
giving‑out‑into‑marriage is to be replaced by the free gift of self to God’s fight
against a set‑up that thrives on rivalry and scapegoating. This Girardian reading
also helps decode Paul’s seemingly misogynist quote of Sir 25:24 in 2 Cor 11:3,
saying that sin came due to Eve giving in to the snake. ...
Ultimately, it raises the question why women of all ages
have accepted the use of religious ways to bolster male symbolic superiority, even
though men’s envy of the women’s fertility is all but palpable in traditions the
world over24
. What stake did women have in a male‑dominated religion with
a misogynist bias? Unless we were to believe in a collective female masochism re‑
sulting from the punishment in Eden (Gen 3:16), this question needs an answer.....
have accepted the use of religious ways to bolster male symbolic superiority, even
though men’s envy of the women’s fertility is all but palpable in traditions the
world over24
. What stake did women have in a male‑dominated religion with
a misogynist bias? Unless we were to believe in a collective female masochism re‑
sulting from the punishment in Eden (Gen 3:16), this question needs an answer.....
irard has been adamant that the religious curbing of mimetic
violence, rather than libidinal pulses, steered its development. His reluctance
to consider gender issues in his theory of the sacrifice may now find a justifica‑
tion in the curious, and yet obvious reason why women have always ‘supported’
(in the double sense of the word) the phallic set‑up. The reason is a practical
one, which recent anthropology has unearthed 2.............
violence, rather than libidinal pulses, steered its development. His reluctance
to consider gender issues in his theory of the sacrifice may now find a justifica‑
tion in the curious, and yet obvious reason why women have always ‘supported’
(in the double sense of the word) the phallic set‑up. The reason is a practical
one, which recent anthropology has unearthed 2.............
he dominance of the gorilla
alpha‑male had to be curbed and ritualised – say: domesticated – as pater‑
nal responsibility in the growing ‘symbolic communication’. Paternity became
a priority for males, but basically because of the female concerns. The mater‑
nal chore was the central issue leading to a cultural growth with a variety of
male controlled sacrificial rites. This symbolism of male dominance, however,
was the camouflage of the involvement of domesticated males in the maternal
responsibilities. The biblical account of Gen 3 describes this condition, but
also the tension that its development caused, which in Girard’s vision is to be
redressed by Christ. Rehabilitation takes the form of Christ marrying the con‑
gregation, symbolised by his mother, thereby undoing the old male‑dominated
rules, rites, and exchange patterns....."
alpha‑male had to be curbed and ritualised – say: domesticated – as pater‑
nal responsibility in the growing ‘symbolic communication’. Paternity became
a priority for males, but basically because of the female concerns. The mater‑
nal chore was the central issue leading to a cultural growth with a variety of
male controlled sacrificial rites. This symbolism of male dominance, however,
was the camouflage of the involvement of domesticated males in the maternal
responsibilities. The biblical account of Gen 3 describes this condition, but
also the tension that its development caused, which in Girard’s vision is to be
redressed by Christ. Rehabilitation takes the form of Christ marrying the con‑
gregation, symbolised by his mother, thereby undoing the old male‑dominated
rules, rites, and exchange patterns....."
Christ married his Mom?
Jesus’ offering of himself in God’s service to the devoted
mother in the famous story of Solomon’s judgment. When the King announced
his cruel verdict to cut the child in half by the sword, the mother risked her
whole self by challenging the King, so that the child live 29
. Girard compares this
faithful maternal compassion, challenging even the king’s authority, to Christ’s
self‑denying act, which should be imitated in a positive mimesis by his partner, the Church, men as well as women. ...
mother in the famous story of Solomon’s judgment. When the King announced
his cruel verdict to cut the child in half by the sword, the mother risked her
whole self by challenging the King, so that the child live 29
. Girard compares this
faithful maternal compassion, challenging even the king’s authority, to Christ’s
self‑denying act, which should be imitated in a positive mimesis by his partner, the Church, men as well as women. ...
in which men and women alike join the Lamb in his project of restoring the eternal life through the divine agape. Recalling the
key role Levinas and Kristeva give to the feminine, this prospect may be termed
‘faithful feminism’, where both genders, in line with Girard’s understanding of
the apocalyptic calling, enter into the eternal union with ‘the Lamb’ in his fight
against the evil of bad mimesis and scapegoating.
key role Levinas and Kristeva give to the feminine, this prospect may be termed
‘faithful feminism’, where both genders, in line with Girard’s understanding of
the apocalyptic calling, enter into the eternal union with ‘the Lamb’ in his fight
against the evil of bad mimesis and scapegoating.
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