Rozprawy doktorskie: „René Girard”

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Boyé, Philippe. "René Girard et l'évolution". Bordeaux 2, 1990. http://www.theses.fr/1990BOR25101.

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Carbone, Silvia Maria. "Conversações com René Girard". Pontifícia Universidade Católica de São Paulo, 2014. http://tede2.pucsp.br/handle/handle/2471.

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Conversations with René Girard proposes understanding of the work of Girard in all its complexity. The thesis focuses on analyzing the theory of mimetic desire, the relationship between violence and the sacred, and the need for a scapegoat. Three interwoven, united themes surround all the work of Girard, explained for the first time in the Violence and the Sacred essay considered as one of the pillars of Girardian thought. According to Girard, violence intrinsic to humanity, is the desire to control the violence that establishes the passage of the state of nature to the state of culture. The channeling of violence is vital to the existence of societies - archaic and modern. Girard shows us that the way to control violence is possible only by the institution of the sacred, that is through the atoning sacrifice of the victim. For the author, the desire is always mimetic desire : what is desired by the other subject, which raises the rivalry and consequently the violence that needs to be contained
Conversações com René Girard propõe o entendimento da obra de Girard em toda sua complexidade. A tese concentra a análise sobre a teoria do desejo mimético, a relação da violência com o sagrado e a necessidade do bode expiatório. Três temas entrelaçados, uníssonos que circundam toda a obra de Girard, explicitados pela primeira vez em A violência e o Sagrado, ensaio considerado como um dos pilares do pensamento girardiano. Para Girard, a violência é intrínseca à humanidade, é o controle do desejo de violência que estabelece a passagem do estado de natureza para o estado de cultura. A canalização da violência é vital para a existência das sociedades arcaicas e modernas. Girard nos mostra que a forma de controle da violência só é possível pela instituição do sagrado, que o faz por meio dos sacrifícios da vítima expiatória. Para o autor, o desejo é sempre mimético, desejamos aquilo que é desejado por outro sujeito, o que suscita a rivalidade e, consequentemente, a violência que precisa ser contida

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Côté, Louise. "La violence selon René Girard". Master's thesis, Université Laval, 1987. http://hdl.handle.net/20.500.11794/29251.

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Lin, Te-Yu. "Julien Green à la lumière de René Girard". Paris 7, 2008. http://www.theses.fr/2008PA070031.

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Alors que l'œuvre romanesque de Julien Green fait souvent l'objet d'interprétations psychanalytiques, elle comporte une dimension indécidable qui s'impose comme une résistance permanente à ces approches extratextuelles. Freudien dans ses contours apparents, le désir greenien offre cependant une similitude féconde avec la configuration girardienne fondée sur le mimétisme. L'optique anthropologique et littéraire de René Girard s'annonce d'autant plus efficace pour interpréter les romans de Green qu'en reposant sur une démarche intra-textuelle, elle permet d'appréhender au plus près ce qui constitue le noyau essentiel de l'œuvre. Muni de cette grille de lecture, on a cherché à déceler l'illusion du désir et ses procédés chez les protagonistes greeniens et à mettre en évidence le lien tissé d'attirance et de répulsion entre le sujet désirant et ses modèles-obstacles. Finalement, en abordant la question de l'homosexualité chez Green sous l'éclairage de Girard, on s'aperçoit que le sexe s'avère être une construction illusoire et fragile, imposée par la société. La lecture girardienne permet ainsi de révéler, dans l'univers romanesque de Julien Green, le mécanisme profond qui sous-tend son déploiement actantiel, tout en s'affranchissant des mythologies idéologiques qui lui servent de principe d'élaboration. La pertinence de cette lecture tiendrait encore au fait que les deux auteurs se rencontrent dans leur perception sur le fonctionnement de l'écriture romanesque, démystificatrice pour le théoricien, transcendantale pour le romancier
While Julian Green's novels had been the object of psychoanalytical interpretation, his writing contains an undecided dimension which resists to these approaches called extra-textual. Although its apparent contour is Freudian, the greenian desire can be compared with the girardian configuration of mimetic desire. Girard's anthropological and literary conception can interpret effectively Green's novels meanwhile this approach intra-textual serves a way to penetrate the core of Green's fictional world. We have tried to investigate the illusion of desire through the Green's characters in light of the Girard's theory and to illustrate the ambiguous relationship between the desiring subject and his mediators. Finally, by implying Girard's theory to study the question of homosexuality, we can realize the sex is rather an illusory and fragile construction, imposed by the society. The girardian lecture, therefore, allows us to reveal the mechanism of the actantial development in Green's fictional world by crossing the ideological mythologies which serve as the composing principle. The relevance of the girardian lecture also resides in our two authors' similar ideal of the function of the fictional writing, demystificator for the theorist, transcendental for the novelist. Ne's terrible loneliness, generates the belief, translates this need to believe in thé other, this other desired, always unknown and in principle unknowable

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Grosdanis, Christos. "René Girard et Milan Kundera : connaissance du roman". Paris 7, 2014. http://www.theses.fr/2014PA070031.

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Pour René Girard et Milan Kundera le roman est avant tout une voie de connaissance. Cette étude, portant sur les essais des deux auteurs sur l'art du roman, se donne pour tâche d'explorer cette conception. Nous nous sommes, d'abord, efforcé de saisir la façon dont Kundera et Girard perçoivent la fonction gnoséologique du roman, celle-ci se distinguant, complétant ou s'opposant au savoir des sciences humaines et de la philosophie. Dans un deuxième temps, nous nous sommes intéressé aux perspectives qu'une telle conception du roman ouvre pour la critique littéraire. Cette dernière, subissant une crise provoquée par la prise de conscience des impasses du structuralisme et l'émergence des études culturelles, essaie de redéfinir tant sa propre fonction que celle de la littérature. En étudiant les rapports que Girard et Kundera entretiennent avec la critique littéraire de la seconde moitié du XXe siècle, nous avons essayé de démontrer que leurs travaux peuvent contribuer activement aux débats actuels
This study is about René Girard's and Milan Kundera's essays on the art of the novel. According to these two authors the novel is pre-eminently a source of knowledge. At the first, we attempted to grasp the way in which Kundera and Girard perceive the novel's gnoseological function, as being distinguished, opposed or supplementing to the knowledge within social sciences and philosophy. Secondly, we tried to clarify the prospects that such an idea offers to literary criticism. The dead ends of structuralism and the emergence of the cultural studies force criticism to redefine its own function as well as the function of literature itself. By studying the relations that Girard and Kundera maintain with the literary criticism of the second half of the 20th century, we tried to show that their work can contribute actively to the current debates

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Marcireau, Stéphane. "Le christianisme et l'émergence de l'individu chez René Girard". Poitiers, 2011. http://www.theses.fr/2011POIT5007.

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Les hommes sont soumis à leur désir mimétique et tant qu'ils ne perçoivent pas cette dépendance, ils restent enchaînés aux autres, auxquels ils empruntent leurs désirs. L'anthropologie girardienne nous permet alors de comprendre comment s'entrelacent le désir mimétique, la rivalité et la violence, et de mettre en évidence les illusions concernant l'autonomie des individus. La religion et la vie politique sont directement concernées par l'escalade de la violence et sa résolution par la désignation d'un bouc émissaire. Or tant que la paix est ramenée par une violence unanime dirigée contre un bouc émissaire, il n'est pas possible d'entrevoir l'existence d'individus libres. Le mécanisme mimétique a pourtant été dévoilé, selon René Girard, par le christianisme. Non seulement la Révélation chrétienne fournit les clés pour comprendre l'origine de la violence mais elle propose aussi de faire disparaître cette violence par la conversion et l'imitation du Christ. La question de l'émergence de l'individu devient d'autant plus cruciale que René Girard décèle une amplification de la violence dans le monde moderne
People are subjected to their mimetic desire and as long as they don't experience this dependance, they keep being chained to others who they borrow their desire from. René Girard's anthropology helps us to understand how mimetic desire, rivalry and violence are merged and points out the illusions concerning individual's autonomy. Religion and Politics are directly concerned by the increase of violence and its resorption through a scapegoat held as responsible. But as long as peace is brought back by a unanimous violence directed against a scapegoat, people can't be free. And yet, according to René Girard, the mimetic mechanism has been revealed by Christianity. Christian revelation not only allows us to understand the origin of violence but also gives keys to get rid of it thanks to the conversion and the imitation of Christ. The issue of the rising of the individual gets all the more essential as René Girard notices a growing violence in the world we live in

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Meana, Marta. "The problem of modernity in René Girard's theory : a study in pathology and perspective". Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65400.

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Felipe, Rondinele Laurindo. "Cristianismo e Kénosis: René Girard e Gianni Vattimo em diálogo". Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/6019.

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O tema desta pesquisa é a noção de cristianismo no diálogo entre René Girard e Gianni Vattimo. Para tanto, argumenta-se que a ideia central que vincula os dois autores é a compreensão de cristianismo como kénosis (enfraquecimento). Aborda-se essa noção levando em conta a teoria girardiana do sagrado natural. A ideia de sagrado é estruturante, pois, a partir dele, sabe-se que o religioso funda-se na violência humana. O homem é governado por um desejo de apropriação mimética, o que conduz a rivalidades. A violência quando se exasperava nas sociedades primitivas gerava conflitos de tal ordem que se fazia necessário o sacrifício para conter a crise que ameaçava extirpar todo grupo. Do sacrifício expiatório nascia o sagrado que se sustentava nas formas de ritos, interditos e rememoração do sacrifício. O cristianismo, interpretado por Girard e Vattimo, revela e denuncia esse mecanismo fazedor de vítimas, indicando que a vítima é inocente. Portanto, para falar de kénosis e secularização, Vattimo recorre a essa ideia de perda dos elementos do sagrado. Com a dissolução do sagrado, o cristianismo aparece em sua forma enfraquecida (kénosis), sendo a caritas um modo de rejeitar a violência humana.
The theme of this dissertation is the notion of Christianity in the intersection of ideas between René Girard and Gianni Vattimo, focusing on the central idea connecting both authors, which is Christianity as kénosis (weakening). This notion is approached considering Girard's theory about the natural sacred. The idea of sacred is keypoint, because it is the way by which the religious experience is founded on the human violence. Men are guided by a desire for mimetic appropriation, which leads to rivalries. When violence became intense among the primitive societies, it triggered so much disturbance that sacrifice was required to keep the crisis under control in order to avoid the extinction of the whole group. The sacred was born from the expiatory sacrifice, expressing the rites, the interdicts and the remembrance of the sacrifice. Christianity, according to Girard's and Vattimo's perspective, reveals and condemns this process that breeds victims, pointing out that the victim is innocent. Therefore, in order to discuss kénosis and secularization, Vattimo uses this idea of a dicrease in the elements of sacred. With the sacred in dissolution, Christianity assumes its weakened form (kénosis), and caritas becomes a way of rejecting the human violence.

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Garcia-Duran, Bayona Francisco Javier. "Mimesi i reciprocitat. René Girard i la nostàlgia comunitària de transcendència". Doctoral thesis, Universitat Ramon Llull, 2015. http://hdl.handle.net/10803/295843.

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El nucli d’estudi d’aquesta tesi és el pensament de René Girard, que es pot situar al llarg de la segona meitat del segle XX: des de Mensonge romantique et vérité romanesque (1961) a Achever Clausewitz (2007). Aquest pensament es va definint, al llarg de la tesi, en dues direccions: el pensament sobre Girard i el pensament a partir de Girard. La primera direcció ordena el pensament d’aquest autor en tres cercles, segons un criteri cronològic i ––alhora–– un de temàtic. El primer cercle és el del desig mimètic, que defineix una història del desig que va des de la mediació externa, de la societat jeràrquica, a la mediació interna, de la societat igualitària. El segon cercle és el del sacrifici, que explica l’origen i la pervivència del grup social. El sacrifici permet alliberar el grup de la violència destructora, a canvi de la mort d’una víctima declarada culpable. El sacrifici passa del món arcaic, mític, al món cristià, que proclama la innocència de la víctima i, per tant, la inanitat del sacrifici. El tercer cercle és el de la guerra, de la violència portada al conflicte de pobles, fins arribar a la conflagració més absoluta i radical, la que significa el final de la història dels homes. La segona direcció proposa una lectura d’aquests tres cercles des de la reciprocitat com a categoria, de manera que la reciprocitat és l’estructura del desig mimètic (primer cercle), el cristianisme defineix una nova forma de reciprocitat, la reciprocitat positiva (segon cercle) i aquesta nova forma de reciprocitat és conclusiva, ja que significa la victòria final sobre la violència (tercer cercle). Així doncs, es creuen d’una banda la història dels homes, que tendeix a la destrucció, i d’altra banda el cristianisme, que tendeix a la construcció. Això és el que s’anomena cruïlla apocalíptica, que és el moment de la història on ens trobem.
El núcleo de estudio de esta tesis es el pensamiento de René Girard, situado a lo largo de la segunda mitad del siglo XX: desde Mensonge romantique et vérité romanesque (1961) a Achever Clausewitz (2007). Este pensamiento se va definiendo, a lo largo de la tesis, en dos direcciones: el pensamiento sobre Girard y el pensamiento a partir de Girard. La primera dirección ordena el pensamiento de este autor en tres círculos, ordenados según un criterio cronológico y ––a la vez–– un criterio temático. El primer círculo es el del deseo mimético, que define una historia del deseo que va desde la mediación externa, de la sociedad jerárquica, a la mediación interna, de la sociedad igualitaria. El segundo círculo es el del sacrificio, que explica el origen y la pervivencia del grupo social. El sacrificio permite liberar el grupo de la violencia destructora, a cambio de la muerte de una víctima declarada culpable. El sacrificio pasa del mundo arcaico, mítico, al mundo cristiano, que proclama la inocencia de la víctima y, por lo tanto, la inanidad del sacrificio. El tercer círculo es el de la guerra, de la violencia llevada al conflicto de pueblos, hasta llegar a la conflagración más absoluta y radical, la que significa el final de la historia de los hombres. La segunda dirección propone una lectura de estos tres círculos desde la reciprocidad como categoría, de manera que la reciprocidad es la estructura del deseo mimético (primer círculo), el cristianismo define una nueva forma de reciprocidad, la reciprocidad positiva (segundo círculo) y esta nueva forma de reciprocidad es conclusiva, ya que significa la victoria final sobre la violencia (tercer círculo). Así pues, se cruzan por un lado la historia de los hombres, que tiende a la destrucción, y por otro lado el cristianismo, que tiende a la construcción. Esto es a lo que se llama cruce apocalíptico, que es el momento de la historia donde estamos.
This thesis is focused on René Girard’s thought, located along the second half of the 20th century: from Mensonge romantique et vérité romanesque (1961) to Achever Clausewitz (2007). This thought has been defined, throughout the thesis, in two directions: the thought about Girard and the thought from Girard. The first direction arranges this author’s thought in three circles, ordered according to chronologicals judgements, and – simultaneously – thematical judgements. The first circle is the one about mimetic desire, which defines a story about desire that goes from external mediation, of hierarchic society, to internal mediation, of equal society. The second circle is the one about sacrifice, which explains the origin and social group’s survival. Sacrifice allows the group to be released from destructive violence, in exchange of a victim found guilty. The sacrifice goes from the archaic mythical world to the Christian world, which announces the innocence of the victim and thus, the inanity of sacrifice. The third circle is the one about war, about violence among peoples, getting to the most radical and drastic confrontation, the one which means the end of mankind’s history. The second direction proposes to read the three circles from reciprocity as a category, so that the reciprocity is the stucture of mimetic desire (first circle); Christianity defines a new form of reciprocity, the positive reciprocity (second circle); this new form of reciprocity is conclusive, because it means the final victory over violence (third circle). Therefore, two lines intersect: mankind’s history, which tends to destruction, and Christianity, which tends to construction. This is what is called apocalyptic crossing, history moment we are living in.

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Paulmier, Thierry. "Les fondements émotionnels du politique : Essai de théorie politique post-girardienne". Thesis, Paris Est, 2015. http://www.theses.fr/2015PESC0071.

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Cette thèse propose un double dépassement de la théorie mimétique de René Girard. Le premier consiste à confronter la théorie mimétique à la psychologie de l’admiration et de l’envie, afin de montrer comment les comportements mimétiques procèdent essentiellement de ces deux émotions. Dès lors, le mimétisme ne doit plus être considéré comme une cause première du comportement humain mais comme une cause seconde, subordonnée à l’admiration ou à l’envie. Le second dépassement, plus radicale, consiste à proposer une théorie émotionnelle du comportement humain plus complète que la théorie mimétique, intégrant non seulement l’envie et l’admiration mais aussi la peur et la piété filiale. Il est alors possible de proposer une théorie émotionnelle du politique distinguant quatre types de rapports hiérarchiques : le pouvoir tyrannique fondé sur la peur, régnant par la menace et le châtiment et visant à la sécurité de tous, le pouvoir fascinant fondé sur l’envie, régnant par la séduction et la récompense et visant à la supériorité de tous, l’autorité vertueuse fondée sur l’admiration, régnant par l’exemplarité et la vertu et visant à l’excellence de tous ; et l’autorité pieuse fondée sur la piété filiale, régnant par la responsabilité et le don de soi et visant à la communion de tous
This thesis suggests a double « overtaking » of the mimetic theory developed by René Girard. The first one consists of confronting mimetic theory with the help of the psychology of admiration and envy in order to show how mimetic behaviours proceed mainly from these two emotions. Consequently, mimetism cannot be considered as a primary cause of human behaviour but as a secondary cause, subject to admiration or envy. The second one is more radical. It consists of suggesting a theory of human behaviour more comprehensive than the mimetic theory based not only on admiration and envy but also on fear and filial piety. Based on this anthropology, it is possible to develop an emotional theory of politics, distinguishing four types of hierarchical relationships : the tyrannic power based on fear, governing by threat and punishment and aiming to ensure security to all ; the fascinating power based on envy, governing by seduction and rewards and aiming to ensure priviledges to all ; the virtuous authority based on admiration, governing by example and virtue and aiming to ensure excellence to all ; the pious authority, governing by responsability and self-giving and aiming to ensure communion to all

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Björlin, Ola. "Ett problem för varje lösning : Corrymeela Community, René Girard och den mångtydiga mångfalden". Thesis, Mälardalen University, School of Education, Culture and Communication, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-658.

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Abstract

A Problem to Every Solution

The Corrymeela Community, René Girard and the ambiguous pluralism

The main purpose of this study is to examine how Girard´s ideas of society, culture and

religion have become part of the reflexion in the praxis of Corrymeela Community through the work of Roel Kaptein and how this praxis can shed light over the work with dissonances of faith and values in education in RE, Social Studies and other subjects.

In earlier publications I have studied how dissonances of faith and values can be

understood in educational settings and in connection with issues of interreligious dialogue.

The extensive discussion of how differences in culture, religion and value in a pluralistic

society are to be analysed and treated in pedagogical reflexion seems to increasingly occupy

actors in different parts of the educational system. It is obvious that these issues also are

brought into focus as an important field of research. My main interest in this paper is to study how a reconciliation group in the middle of the conflict in Northern Ireland has developed a view of conflict reason and conflict resolution under the influence of the French researcher René Girard and what aspects of this study that can improve the reflection over pluralism and dissonances of faith and values in everyday praxis in education.

For a period of more than a decade I have been in contact with actors in the peace process in

Northern Ireland in connection to different educational projects. The attempts to analyse the different aspects of ”The Troubles” and the efforts to find ways out of conflicts and civil war are many and the literature on subjects related to these tragic history of social, cultural and religious conflicts is difficult to survey. An interesting and continuing reflexion on conflicts in relation to dissonances of faith and value has been carried out by the ecumenical group “Corrymeela Community”. It has its main centre in Belfast and the members are mainly lay people in different professions. The community is dispersed but meet regularly in the centre of Belfast or in a centre in Ballycastle up at the northern coast.

René Girard is a member of the French Academy. In his books that touch upon Anthropology,

Literature Theory, Philosophy and Theology he defends a hypotheses about “ Things Hidden

Since the Foundation of the World”, as the title reads of one of his books. The conflicts

among men must be understood in the light of a elaborated mimesis-theory, where the desire

to acquire what the Other desires leads to rivalry and scapegoating. Cultures arise through

rules and rituals as a way of structuring social life and thereby avoid the otherwise inevitable

crises that lead to repeated scapegoating of individuals or groups. From analysing myths,

literature of fiction and biblical texts he has developed the hypotheses to illuminate how

conflicts are related to culture and religion.

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Lopes, Leandro de Proença. "ESPIRITUALIDADE E PEDAGOGIA DO DESEJO: UM DIÁLOGO ENTRE PAULO FREIRE E RENÉ GIRARD". Universidade Metodista de São Paulo, 2008. http://tede.metodista.br/jspui/handle/tede/489.

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The exploration and the manipulation of desire are some of the main brand of consumption culture. In the societies where predominate this culture, the consumption appears as a humanization criterion, and the meaning of life the ethical-mythical core, around in which society organize itself its the wealth accumulation seek to consume more. Some researches have been demonstrating the holy aspects of this culture, which became a real religion of the everyday life, with its devotions, spiritualities, myths, and rituals. At this same aspect, some studies have been demonstrating how this culture determines the pedagogic projects. Theses arent accidentals studies, because religion and education are essential elements in the origin and upkeep of any culture and human society. However it could also be transformation elements. Paulo Freire emphasize with interest in a Desire Pedagogy creation, and comprehend that the desire theme is extremely important in the improvement fight of social exclusion. But unfortunately he hadnt time to couch such pedagogy. The René Girard work reinforces the thesis that religion is an essential process for the human societies, considering the real function in the culture origin. According to Girard, religion is the humanity educationalist in the humanization and socialization process. And his most notable characteristic is exactly to educate the desire, because, due its mimetic nature, is constantly the violence generator. In the research of relations between Religion/ Theology and Education, recently has been accomplished the presupposed theologies and spiritual studies of the educational offers. Even thought that Paulo Freire and René Girard are at different areas, with different projects, there is lots of convergences aspects between them, some even complementary. The dialog between these two authors shows it very profitable in the theme of desire discussion in relation with the spirituality and education. This work is a try to search elements that promote the elaboration of a Desire Pedagogy starting with the contribution of the Religion Science.(AU)
A exploração e a manipulação do desejo são algumas das principais marcas da cultura de consumo. Nas sociedades em que predomina essa cultura, o consumo aparece como critério de humanização, e o sentido da vida o núcleo ético-mítico em torno do qual a sociedade se organiza é a busca de acumulação de riqueza para se consumir cada vez mais. Alguns estudos têm demonstrado os aspectos sagrados dessa cultura, que se tornou uma verdadeira religião da vida cotidiana, com suas devoções, espiritualidades, mitos e ritos. Da mesma forma, alguns estudos vêm demonstrando como essa cultura determina os projetos pedagógicos. Esses estudos não são acidentais, pois religião e educação são elementos fundamentais na origem e na manutenção de qualquer cultura e sociedade humanas. Todavia, podem ser também elementos de transformação. Paulo Freire acena com o interesse pela criação de uma Pedagogia do Desejo, compreendendo que este tema é de fundamental importância na luta pela superação da exclusão social, o que infelizmente não teve tempo de formulá-la. A obra de René Girard reforça a tese de que a religião é um processo fundamental para as sociedades humanas, considerando sua real função na origem da cultura. Segundo Girard, a religião é a educadora da humanidade no processo de humanização e socialização. E sua característica mais notável é justamente a de educar o desejo, pois, devido a sua natureza mimética, constantemente é gerador de violência. Nas pesquisas sobre as relações entre Religião/Teologia e Educação, recentemente tem sido realizado o estudo dos pressupostos teológicos e espirituais das propostas educacionais. Há muitos pontos de convergência entre Paulo Freire e René Girard, alguns até complementares. O diálogo entre esses dois autores se mostra muito profícuo na discussão do tema do desejo em relação com a espiritualidade e a educação. Este trabalho é uma tentativa de buscar elementos que favoreçam a elaboração de uma Pedagogia do Desejo a partir das contribuições das Ciências da Religião.(AU)

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Stork, Peter Robert, i res cand@acu edu au. "Human Rights in Crisis: Is There No Answer to Human Violence? A Cultural Critique in Conversation with René Girard and Raymund Schwager". Australian Catholic University. School of Theology, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp127.25102006.

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The study attempts to bring together the mimetic theory of René Girard and the theology of Raymund Schwager to address questions inherent in the contemporary notion of human rights. The impetus derives from the phenomenon of human violence, the universal presence of which points to a problematic that seems to defy conventional explanations and political solutions. In dialogue with Girard and Schwager, the project seeks to shed light on the causes not only of the apparent fragility of the human rights system, but also of the persistence with which large-scale human rights violations recur despite the proliferation of human rights norms. It argues that the human rights crisis is neither an accident nor a shortfall in techniques of implementation, but reflects the subconscious and collective structure of civilization. Following a description of the crisis, this investigation examines the nature of human violence, especially the contagious manner in which it works at the root of the crisis, offering understanding where conventional anthropological reflections fall short. The study argues with Girard that vengeance and retribution resonate deeply with the human psyche and easily evoke an archaic image of the divine. While this arouses moral protest in the post-modern mind, we meet here one of the fundamental issues mimetic theory elucidates, namely that it is on account of such an unconscious image of the “sacred” that vengeful violence has remained for so long a determining element in human history. In a theological key, the study presents human mimesis as a divinely constituted structure that makes possible divine/human intimacy and reciprocity. However, this exalted capacity is perverted. Human sin casts God into the image of an envious rival which corrupts the personal and structural dimensions of human sociality of which the so-called “human rights crisis” is but a contemporary manifestation. What rules the social order is not the true image of God but a resentful human projection that deceptively demands victims in exchange for peace and security. Thus “mimetic victimage” is the essential clue to the fallenness of nations and their institutions, including the institution of human rights, as well as to the fallenness of individuals in their profound alienation from God, from themselves and from one another. Nonetheless, mimesis is also a structure of hope and transcendent longing. So understood, it opens the way to a profound and practical appropriation of the meaning of Christ as the restoration of the image of God in humanity whereby rivalistic resentment, the epicenter of the human predicament, is undone through forgiveness. While there is an enabling aspect to violence when it restrains and coerces us for our benefit as we rightly fear the greater violence that might ensue in its absence, the study also argues that because mimetic human agents carry out the “deed of the law”, the human rights system cannot overcome the mimetic impulse. As a judicial system, human rights belong structurally to the same order as the system they seek to correct. This ambiguity takes on special significance in the “age of annihilation”. For the first time in history limitless violence has become feasible through weapons capable of planetary destruction so that humanity not only faces its own complicity with violence, but also the relative powerlessness of the human rights project to keep its mimetic escalation in check. This raises the central question of the study. If the institution of human rights cannot offer a rigorous critique of structural violence, let alone free humanity from complicity with it, where shall the world place its hope for a more humane future? It concludes that such a hope is not to be found in the proliferation of rights norms and their enforcement but in the transformation of human desire through the restoration of the true image of God as revealed in the Christ-event. This revelation judges as futile all attempts at human sociality that retain violence as their hidden core. Thus God’s freedom granting action in history is both revelatory and “political”: in its prophetic stance against the powers of human sin and domination, it calls humanity to its true vocation to be the image of God grounded in a new pacific mimesis that resonates freely and unflinchingly with the self-giving love of God in Christ.

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Pitts, Teresa Ann. "Politics as Violence: A Girardian Analysis of Pre-Genocide Rwandan Politics". Thesis, Virginia Tech, 2011. http://hdl.handle.net/10919/32533.

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In 1994 genocide occurred in the tiny, crowded country of Rwanda in the Great Lakes region of Africa. What was unique to that genocide was its efficiency and use of low technology weapons: somewhere around 800,000 to one million persons were killed, mainly by machetes and bullets, and often by neighbors, former friends, or relatives that they knew by name. The killers had been well-prepared for their roles via myth-building and reinforcement of old fears against the victims. There was little to no international intervention, although Rwanda had close political ties with France and a colonial history with Germany and Belgium. Although dozens of books and articles have been written seeking to understand, in both practical and theoretical ways, the motivations of the killers, this research looks to add to that body of knowledge by considering the ideas of a theorist outside traditional political theory â RenÃ© Girard â and how they may shed some light on the 1994 Rwandan genocide. Girardâ s conception of mimetic rivalry and his theorization of scapegoating illuminate society-based characteristics of political competition between well-established factions of Rwandan society. These characteristics, if subjected to various manipulations of social positioning and control, can serve to precipitate brutal acts of believed conciliatory violence against a perceived causal group. Without examining the origin of violence in society, an understanding of the 1994 genocide is incomplete, and policies designed to prevent such genocides from recurring may not be effective.
Master of Arts

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Schnuer, Gregor. "Just suffering : a theoretical engagement with the demands of justice". Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/4033.

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This thesis will engage with the relationship between justice and suffering in order to more clearly understand what being just entails and how we can theorise justice as demanding in a desirable way. Theorising this relationship will focus on the role of various conceptions of self and community to show how justice, as contextual and communal, can be demanding in a way that does not drive the self that suffers apart from those that benefit from justice. Methodologically the thesis will follow in the tradition of self-reflection in the way it was described by Alan Blum and Peter McHugh. This means that the thesis will try to understand justice and suffering by looking at the foundations of justice, or, put differently, by trying to theorise what it is that makes some instances of suffering just. To this end the argument will begin by outlining a concept of community and of justice to then begin looking at various arguments that relate justice with suffering, either explicitly or implicitly and describe this relationship as desirable. Understanding community in a way that is based on Jean-Luc Nancy’s idea of being-with-others the thesis already sets out a way of conceptualising a social actor that is essentially related to other actors. This is then used as the foundation of a community in what will be called a place. This placing of the social self will also be used to place justice and move away from justice as relying on universal principles. The thesis challenges three main arguments: a) René Girard’s justification of excessive spectacular violence against a scapegoat as a means of controlling the violent desires of a community by performing sacred and public acts of violence; b) universal principles using individualist theories of justice by John Rawls and Immanuel Kant; c) benevolence as an alternative to justice as presented by virtue ethicists and also communitarians (specifically Michael Sandel). These three theories are shown not to appreciate various aspects of justice as fairness and a community (in Nancy’s sense); particularly the silencing of difference in Girard’s false utilitarianism, the ignorance of existing injustice and suffering in Rawls’ universalism and the antagonism between the self and the universal interest in virtue ethic’s benevolence (Christine Swanton and Aristotle in particular). The thesis concludes that, in order for justice to be demanding in a way that does not disrupt a community, and in order for members of the community to suffer as part of the demands of justice, the community needs to be able to engage with itself theoretically, allowing it to commit itself to achieving justice. In this process of recognizing injustice and then pursuing fairness, a community has to be able to bind itself to its commitment in such a way that it can affirm itself as a community that is committed to justice, even if this commitment will cause some members of that community to suffer.

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Agne, Alassane Elfecky. "Désir mimétique et immigration : la psychologie interdividuelle de René Girard et les sciences de l'éducation". Paris 10, 1987. http://www.theses.fr/1987PA100164.

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Cette thèse est une reproblématisation dans la perception classique qu'on a de l'immigration. Loin d'avoir une raison exclusivement économique, le projet migratoire participe aussi des mécanismes subtils du désir mimétique dans l'acception que lui donne René Girard dans sa conception de la psychologie interdividuelle. Discours économiques, approches historiques et psychanalytiques permettent de renouveler la compréhension du phénomène à partir du modèle girardien, car la méthodologie structurellement pluridisciplinaire qui enveloppe le modèle de notre auteur, contribue à mettre l'accent sur la complexité qui caractérise notre objet d'étude, car l'immigration, si l'on risque une analogie, présente les mêmes caractéristiques que les "poupées russes": chaque étape franchie voit la prolifération des difficultés d'appréhension du phénomène qui s'échappe indéfiniment
This thesis is a study in different terms regarding the classical perception of immigration. Far from having exclusive economic origin, the migratory process is characterized by subtle mechanisms within the desire of movement in the acceptation that René Girard gives through his conception of the psychology between people. Economically speaking, psychoanalytical and historical approaches, allow for a new understanding of this phenomena based on Girard’s model, due to the multidisciplinary methodology which envelops the author's model, contributes to emphasize the complexity which characterizes this topic. Because this immigration, if you risk that analogy, presents a seeming endless search of this topic: there are often new forming difficulties in the study of this migratory phenomenon

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Meruje, Márcio Miguel Alexandre. "A violência como Phármakon: entre o (des)velar do segredo cristão e a possibilidade de um novo homem, em R. Girard". Master's thesis, Universidade da Beira Interior, 2009. http://hdl.handle.net/10400.6/1253.

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O texto que agora aqui se apresenta perfila o modo exploratório com que o tema foi debatido. À medida que a investigação se foi desenrolando existiu, quase sempre, se não na sua totalidade, uma dúvida metodológica que sempre nos ocorreu: não visando encontrar qualquer solução, como se de uma pesquisa laboratorial se tratasse, ou de encontrar uma chave-mestra – uma eureka! – encontrámos sempre a necessidade de algo naquilo que íamos lendo, naquilo que íamos rasurando. Essa necessidade de algo “mais”, ou pelo menos algo diferente é o que agora se apresenta aqui neste texto e que visa não apenas apresentar um autor como ele é mas antes o modo como nós o recebemos, como este foi redescoberto no século XXI numa pequena cidade portuguesa. A tarefa é humilde e ilustra-se nestas páginas que se seguem.

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Beaumont, Catherine. "A theological engagement with current theories of dissociative identity disorder using the mimetic theory of René Girard". Thesis, Durham University, 2014. http://etheses.dur.ac.uk/10609/.

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Dissociative Identity Disorder (DID), formerly known as Multiple Personality Disorder, is described in DSM-IV as ‘The presence of two or more distinct identities or personality states’. The diagnosis is controversial and some mental health professionals were against its inclusion in DSM-V, which was published in May 2013. The concept of DID has its roots in beliefs about possession, hypnosis and hysteria, and it is these three different theoretical origins which shape current theories of DID and which underlie the fierce debates which surround it. Parts of the Church still adhere to the pre scientific view that multiple personalities indicate demonic activity, and mental health professionals can be divided into those who see DID as a product of hypnosis, and so are likely to view it as an iatrogenic condition, and those who view it as a dissociative disorder and believe it to be caused by severe abuse in childhood. Failure to reach agreement about the nature and cause of DID has led to misdiagnosis and mistreatment. Through an application of the Mimetic Theory of René Girard, this paper will propose a theory of multiple personalities which could be utilised by all disciplines. Mimetic Theory is often studied in three parts: psychological, sociological and theological. Maintaining that tripartite structure, principles of interdividual psychology will be used to explain the creation of new identities, the Scapegoat Mechanism will explain why those who have been abused continue to be victimised, and a theological engagement will produce a model of care which is safe, effective and appropriate for both church and clinical settings.

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Brito, Melissa Barros 1983. "O bode expiatório de José Saramago : leitura dos dois ensaios à luz da teoria de René Girard". [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270101.

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Orientador: Mário Luiz Frungillo
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: O presente trabalho tem como objetivo analisar a construção do bode expiatório de José Saramago à luz das teorias de René Girard. Para analisar a construção de Saramago, foram eleitos dois de seus romances: Ensaio sobre a cegueira (1995) e Ensaio sobre a lucidez (2004), livros que mantêm entre si uma continuação. O foco desta dissertação está voltado para a personagem mulher do médico, que divide o espaço da narrativa com outros que serão de fundamental importância para o desenvolvimento da trama. É essa personagem quem faz o papel de bode expiatório nas tramas de Saramago. A leitura dos romances de Saramago sob esse viés é possível em razão das teorias e estudos elaborados por René Girard, que procura compreender e teorizar o desejo mimético, a violência fundadora e a escolha (construção) do bode expiatório. As teorias defendidas por René Girard acerca da escolha do bode expiatório ¿ desde o seu surgimento até o seu sacrifício para o surgimento de uma nova sociedade ¿ nos ajuda a compreender os movimentos criados por José Saramago no decorrer dos dois romances e a importância que a personagem mulher do médico tem para ajudar a discutir as relações de poder e, principalmente, para revelar a crítica de José Saramago aos estados tidos como democráticos. Neste trabalho me interessa, sobretudo, observar o percurso desta personagem desde o primeiro romance em que aparece como uma espécie de heroína abnegada até o segundo romance, quando se torna vítima do sistema ¿ portanto o bode expiatório ¿, até a sua execução, e quais são as questões que estão envolvidas na construção criada por Saramago para melhor compreender a crítica aos estados democráticos em suas obras
Abstract: This work aims to analyse the construction of José Saramago¿s scapegoat with the help of René Girard¿s theoretical writings. In order to do it, two novels writen by Saramago were selected: Ensaio sobre a Cegueira (Blindness, 1995) and Ensaio sobre a Lucidez (Seeing, 2004), whose themes derive one from another. The focus is put on the main character, named simply as doctor¿s wife, who shares the narrative space with other characteres responsible for the developing of the plot. It¿s doctor¿s wife who plays the role of the scapegoat in Saramago¿s novels. The reading of both books from the point of view of Girard¿s works is possible because there are a sort of resemblances between the novels and the theory: the mimetic desire, the founding violence e the choosing of the scapegoat are all themes and subjects that belong both to Saramago¿s literature and Girard¿s thought. Finally, the work also wants to understand the trajectory of doctor¿s wife from the first novel, where she shows herself as some sort of unselfish heroine, to the second novel, when she becomes a victim of the political system ¿ therefore, the scapegoat ¿ until her execution. The goal is to reveal what is behind the construction of the character in order to be able to comprehend the critics that Saramago draws to the democratic system in his literary works
Mestrado
Teoria e Critica Literaria
Mestra em Teoria e História Literária

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Andersson, Elena. "”En måste dö för folket för att icke hela folket skulle förgås” : Syndabocksmotivet i Birgitta Trotzigs verk En berättelse från kusten". Thesis, Karlstads universitet, Institutionen för språk, litteratur och interkultur, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-41206.

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This essay aims to examine the scapegoat motif in Birgitta Trotzig's novel En berättelse från kusten (1961). The important part is to study how the scapegoat motif is portrayed in the novel, how the plot leads to persecution and final sacrifice and how it is related to the novel as a whole. I discuss the term scapegoat through the French theoretician René Girard, who developed some criteria to be met in order to the scapegoat motif to work. The essay results show that the three stages in Girard's theories exist in the novel. At first a great disease that causes children of almost every family to die and it makes the society to slowly collapse. The frustration leads to a search for a cause to the disease, however not the real cause, rather a crime and someone to blame. Someone, is not just anyone, the person has some distinctive victims markers. The scapegoat, Merete, is both socially and physically aberrant and that makes her the perfect scapegoat. The result shows that her death is a ritual reconciliation that ends the chaos and makes people free of the guilt they felt. This motif is also a part of a bigger reconciliation theme. Everything seems to weave into a pattern that requires suffering and great sacrifice to achieve reconciliation. Both the city and the monastery's restoration required suffering where Merete and Apelone both suffered and died to save the whole nation from perish.
Denna uppsats syfte är att studera syndabocksmotivet i Birgitta Trotzigs roman En berättelse från kusten (1961). Huvudsakligen studeras hur motivet gestaltas i romanen, hur berättelsen leder till förföljelser och det slutliga offrandet samt hur syndabocksmotivet kan relateras till romanhelheten. Jag diskuterar begreppet syndabock utifrån den franska teoretikern René Girard kriterier och stadier. Resultatet visar att kriterierna har uppfyllts och att Girards tre stadier också förekommer i romanens samhälle. Till en början drabbas barn från nästan varje familj av en dödlig sjukdom och det får samhället att långsamt kollapsa. Frustrationen hos folket övergår i ett sökande efter orsaken till sjukdomen, dock inte den verkliga orsaken, snarare ett brott och någon att anklaga. Någon, är inte vem som helst, utan personen har tydliga offermarkörer. Syndabocken Merete är både socialt och fysiskt avvikande och det gör henne till den perfekta syndabocken. Resultatet visar att hennes död blir en rituell försoning som avslutar det rådande kaoset och friar folket får deras skuldkänslor. Motivet är också en del av en större försoningstematik, nämligen ett mönster som kräver lidande och stora uppoffringar för att nå försoning. Både staden och klostrets återupprättelse kräver offrande och både Merete och Apelone lider och dör för att inte hela samhället ska förintas.

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SOUZA, GIDEANE MORAES DE. "SILAS MALAFAIA: SEUS DESEJOS E MODELOS Um estudo a partir da teoria do desejo mimético de René Girard". Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1609.

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Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq
This dissertation presents the results of research on Silas Malafaia - a well-known lecturer between evangelicals and among non- evangelicals in Brazil that uses the TV feature for about 33 years , where it holds programs with different formats over the years ; and an incisive speech relevant influence on many followers . His preaching condemns abortion , drug use and what sees as increasing the privileges of homosexuals , while he took the theology of prosperity. Using the theory of Mimetic Mechanism René Girard , and studying the context in which it was created and who was related from its beginnings , this research studies the evolution and positioning changes Silas Malafaia and the influence of his desire models. We will analyze in particular the transition to a more conservative theology Assembly of God to join the Positive Confession and Prosperity Theology, and the use of media not only toward Christians, but as a trade tool , which once fought . It started from the hypothesis that Silas Malafaia change his speech and preaching in that it takes as models of desire televangelists American pastors , as Morris Cerullo and Mike Murdock , who work in television media and are considered successful pastors. That the analysis , we differentiate two types of desire models - according to the mimetic desire theory of René Girard - in the life of Silas Malafaia : internal mediation models and external mediation. It is hoped that this work can contribute to the reflections on René Girard 's theory and for studies concerning the Assembleiano Pentecostalism and its various possibilities.
Esta dissertação de mestrado apresenta os resultados da pesquisa sobre Silas Malafaia – um conferencista conhecido entre evangélicos e entre não-evangélicos no Brasil que se utiliza do recurso televisivo há cerca de 33 anos, onde detém programas com formatos diversificados ao longo dos anos; e um discurso incisivo de relevante influência sobre muitos seguidores. Sua pregação condena o aborto, o uso de drogas e o que enxerga como aumento dos privilégios dos homossexuais, ao mesmo tempo em que assumiu a teologia da prosperidade. Usando da teoria do Mecanismo Mimético de René Girard, e estudando o contexto no qual foi criado e com quem se relacionou desde os seus primórdios, esta pesquisa estuda a evolução e mudanças de posicionamento de Silas Malafaia e a influência dos seus modelos de desejo. Analisaremos em particular a sua transição de uma teologia mais conservadora da Assembleia de Deus para adesão à Confissão Positiva e Teologia da Prosperidade, e a utilização da Mídia não apenas voltada para cristãos, mas como ferramenta de comercio, que antes combatia. Parte-se da hipótese de que Silas Malafaia muda seu discurso e pregação na medida em que assume como modelos de desejo pastores norte-americanos teleevangelistas, como Morris Cerullo e Mike Murdock, que atuam na mídia televisiva e são considerados pastores bem-sucedidos. Nessa na análise, diferenciamos dois tipos de modelos de desejo, -- de acordo com a teoria de desejo mimético de René Girard -- na vida de Silas Malafaia: modelos de mediação interna e os de mediação externa. Espera-se que este trabalho possa contribuir para as reflexões sobre a teoria de René Girard e também para estudos concernentes ao Pentecostalismo Assembleiano e suas diversas possibilidades.

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Newall, LeVasseur Alison 1959. "René Girard's theory of mimetic desire and Books III and IV of The Faerie Queene". Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66259.

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Viard, Bruno. "Mimesis et Agapè : etude sur le lien social à partir de René Girard, Paul Diel et Pierre Leroux". Aix-Marseille 1, 1990. http://www.theses.fr/1990AIX10018.

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Il s'agit, a partir des concepts girardiens de mimesis et de bouc emissaire, de construire un modele pertinent aussi bien du cote de la psychologie que de la sociologie. Parti de la litterature, comme girard, nous faisons travailler ses concepts dans les domaines psychologique et sociologique, mais aussi erotique, esthetique, religieux et politique. Concurremment avec le besoin sexuel central chez freud, et le besoin alimentaire et economique central chez marx, on peut, a partir de girard et diel (d'alfred adler aussi), montrer que le lien social est largement fonde sur le besoin d'estime. Ce besoin, sous sa forme saine (agape), et sous sa forme malsaine (mimesis), determine les modalites du lien social au plan sexuel comme au plan economique; il rend compte aussi de comportements comme la vanite, l'accusation injuste, la jalousie ou la violence, au niveau de la personne, comme l'esprit de caste, le totalitarisme, le manicheisme, l'integrisme, au niveau du groupe. A contrario, l'harmonie, l'amitie, l'amour, le socialisme, se trouvent definis comme un echange d'estime (un potlatch) libre et equilibre. Par un retour aux sources, nous trouvons chez son fondateur, pierre leroux, une definition du socialisme conforme a ces conditions d'equilibre : une forme de lien social base sur l'egalite, mais aussi sur la fraternite et la liberte.

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Dijoux, Mathieu. "Le chant de la violence collective : l'imaginaire persécuteur dans les versions françaises de la "Chanson de Roland"". Thesis, Université Grenoble Alpes (ComUE), 2015. http://www.theses.fr/2015GREAL012/document.

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La thèse entend proposer un commentaire de la Chanson de Roland, fondé sur l'analyse minutieuse de toutes les variantes qui nous soient parvenues. Cette prise en considération de l'ensemble des versions françaises, rompant avec le dogme de la précellence du manuscrit d'Oxford, s'explique logiquement par la nature mouvante des œuvres médiévales, mais s'enracine aussi dans la conviction d'une texture mythique du poème de Roncevaux. Aussi le recours à la mythologie comparée constitue-t-il une ligne de force majeure du présent travail : s'inscrivant dans la tradition des études indo-européennes telles que Georges Dumézil a contribué à les fonder, la thèse propose une comparaison morphologique entre les mythes de Baldr et de Roland. Cet essai de mythologie comparée forme un premier temps dans l'analyse de la texture mythique du poème et peut être considéré comme autonome. Il s'articule cependant avec le travail de comparaison typologique qui lui succède. La thèse se propose en effet d'étudier la Chanson de Roland à la lumière de l'hypothèse victimaire élaborée par René Girard, qui permet de penser sous un jour nouveau l'esthétique et l'idéologie de la chanson de geste. De fait, la poétique de la répétition et l'art de la symétrie sont justiciables de la théorie du désir mimétique, tout comme la crise épique entretient des analogies étroites avec le modèle de la crise sacrificielle. C'est autour de la question anthropologique de la violence et de l'ambiguïté de la figure du guerrier mythique que ce travail réconcilie deux méthodes réputées incompatibles et pourtant complémentaires dans l'analyse qu'elles proposent de l'ambivalence des héros épiques
This doctoral thesis intends to propose a commentary of the Chanson de Roland, based on a meticulous analysis of all the variants which have reached posterity. By paying close attention to the whole of French versions and by refusing to comment the sole manuscript of Oxford, as most of scholars do, we comply with the unsettled nature of medieval poetry and furthermore support the idea that the Chanson de Roland should be considered as a myth. The comparative mythology thus constitutes a main thrust of this work : in the tradition on Indo-european studies as founded by Georges Dumézil, we compare the myth of Roland to the myth of Balder, on a morphological level. The essay of comparative mythology is the first part of our commentary and could be regarded as self-reliant. However, it forms a single entity with the essay of typological comparison which follows. The thesis actually intends to interpret the poem in the light of the theory developed by René Girard, which allows to analyze the aesthetics and the ideology of the chanson de geste in a new light. The poetic of repetition and the art of symmetry are closely linked to the hypothesis of mimetic desire, just like the epic crisis is closely linked to the model of the sacrificial crisis. By studying the anthropological question of violence and the ambiguous figure of mythical warrior, this work combines two approaches, deemed to be irreconcilable and nevertheless complementary, in the sense that they interpret in the same way the ambivalence of epic heroes

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Disco, Bernard William. "God's Gracious and Scandalous Gift of Desire: The Liturgy of the Eucharist in Louis-Marie Chauvet's 'Symbolic Exchange' with Jean-Luc Marion's Phenomenology of Givenness and René Girard's Mimetic Theory". Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108628.

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Thesis advisor: John Baldovin
Traditionally, Church teaching has examined the Eucharist in metaphysical terms (‘what is it?’: substance, presence, and causality) and its liturgical celebration as a sacrifice (a re-presentation of Christ’s self-sacrifice on the cross). Prompted by Vatican II’s exhortation to the faithful for ‘full, conscious, active participation’ in the liturgy (cf. Sacrosanctum Concilium 14, 27, 30), this dissertation re-interprets the Eucharistic liturgy and participants’ role in it through the root metaphor of gift: a gift of desire, which impacts participants’ desires, relationships, and selfhood. It proposes a ‘relational approach’ to the Eucharist by asking: What is going on ‘relationally’ in the Eucharistic celebration? How might the Eucharist impact our desire, relations, identity? How does or ought the liturgy of the Eucharist concern relationships between the participants and others? What specifically does the Church celebrate in its liturgy of the Eucharist? Louis-Marie Chauvet’s ‘symbolic exchange’ model of the Eucharistic Prayer, when put in conversation with both Jean-Luc Marion’s phenomenology of gift and René Girard’s mimetic theory, yields an understanding of the Eucharist as God’s gracious and scandalous gift of divine desire. The gift is gracious as an embodied expression of divine love, and also scandalous as it challenges recipients’ autonomy with a radical call to charity demanding an existential response. This dissertation upholds Christ’s self-gift as the ultimate decision to love in a perfect reversal of sacrificial violence, which Christians are called to imitate. It emphasizes the liturgy’s structure as a dynamic event of being encountered by God’s gift of himself and reception of this gift through particular responses. This understanding aims to re-appropriate traditional Catholic teaching on the Eucharist in more contemporary terms. It aims to explain how ‘fully conscious and active participation’ in the sacred mysteries occurs, that liturgy and life may be more richly interrelated
Thesis (STD) — Boston College, 2019
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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26

Wilmes, Andréas. "Epistémologie du meurtre en série". Thesis, Paris 5, 2014. http://www.theses.fr/2014PA05H013.

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A partir de la fin du XIXe siècle, et notamment à travers les travaux de Richard Von Krafft-Ebing, de nouvelles représentations des perversions sexuelles humaines se mettent en place. La prise en compte de ces dynamiques dans l’homicide modifie les modes de classification des scènes de crime. Au XXe siècle, ces changements historiques conduisent à l’étude d’un phénomène rare et singulier : le meurtre sexuel sériel. Durant les années 1980, le F.B.I acquiert le monopole des savoirs et pratiques concernant la problématique des « serial killers ». De nos jours, ce monopole est remis en cause. Les profileurs du Bureau d’Investigation seraient les représentants d’une pratique pseudo-scientifique. Le serial killer serait avant tout une construction sociale initiée par la politique conservatrice des années Reagan. Selon certains psychiatres-psychanalystes, le F.B.I, en affirmant la place centrale des fantasmes sexuels dans la dynamique des crimes, aurait donné une image trompeuse du meurtre en série. A l’opposé, la présente étude entend démontrer que le principal enjeu n’est peut-être pas de déconstruire les discours du F.B.I, mais plutôt de confronter ces derniers à l’actualité des recherches scientifiques. Le profilage désignerait plutôt une méthode d’enquête dont les éléments de base sont susceptibles d’être corrigés et complétés. Sous cet angle, les modèles théoriques concurrents, notamment ceux défendus par la psychanalyse française, semblent également souffrir d’un certain nombre de difficultés. Certes, l’intensité des fantasmes sadiques ne peut pas être la seule dimension des actes criminels. Mais les fantasmes interagissent probablement avec les désirs et croyances des meurtriers. Si l’homicide sexuel sériel s’apparente, comme la plupart des commentateurs s’accordent à le dire, à une succession d’actes ritualisés, une approche anthropologique du phénomène pourrait avoir une certaine légitimité. Sous cet angle, des concepts tels que la psychopathie, la pulsion de mort ou l’omnipotence narcissique dissimulent peut-être l’existence d’un mécanisme victimaire à travers lequel les meurtriers engendrent leur propre religion ou mythologie
From the late Nineteenth Century, in particular through Richard von Krafft-Ebing’s studies, new concepts have shaped the representations of sexual perversion. The study of the sexual dynamics in homicide cases changes the common methods of crime scene classification. In the Twentieth Century, these historical approaches lead to the study of a rare and particular phenomenon: serial sexual homicide. During the 1980s, the F.B.I dominates the field of practices and knowledge concerning the serial murder issue. Today, that domination is challenged. The F.B.I’s profiling methods are qualified as pseudo-scientific practice. Serial murder is nowadays more perceived as a simple social construction initiated by the Conservative politics of the Reagan years. According to some psychiatrists, the motivational model of the F.B.I has given a misleading picture of serial murder. The aim of the present work is to show that the main issue may not be to deconstruct the F.B.I’s studies, but to compare these first studies with current scientific research. Criminal profiling might be a method whose basic elements are likely to be corrected and completed. In this perspective, competing theoretical models, especially those held by psychoanalysis, also raise a number of difficulties. Of course, the intensity of sadistic fantasies can’t be the only dimension of criminal behavior. But fantasies probably interact with the desires and beliefs of the murderers. If serial sexual homicide appears to be, as most commentators agree, as a series of ritualistic acts, an anthropological approach may be legitimate. From this point of view, concepts such as “psychopathy”, “death drive” or “narcissism” do probably conceal the existence of a scapegoat mechanism by which killers are creating their own religion or mythology

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Im, SeongMo. "In search of a nonviolent atonement theory : a comparison of the views of René Girard and Karl Barth on the death of Jesus". Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.600633.

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The point of departure for my dissertation is my agreement with the criticism that the penal substitutionary view of the death of Jesus, which is currently regarded as the predominant atonement theory in Roman Catholic and Protestant churches, legitimates and sanctifies violence. Bearing in mind this critical concern about the violent elements entrenched in the penal substitutionary atonement theory, I attempt to find nonviolent alternatives in the views of Rene Girard and Karl Barth of the death of Jesus. While rejecting the Anselmian satisfaction model and propitiatory view of the death of Jesus on the cross, Girard and Barth both draw their atonement theories from the Christus Vict/or model, which is considered to be free from violent elements. However, they have different hermeneutical windows through which they construct their own Christus Victor atonement theories. Whereas Girard's view of Christus Victor has an Abelardian tone emphasizing the disciple's awakening or enlightenment, Barth's perspective shows the impact of the Calvinistic judicial framework. Nonetheless, in my view both wisely avoid the violent elements enshrined in the Abelardian and Anselmian/Calvinistic models. In my dissertation, I first examine the frameworks of the nonviolent atonement theories Of Girard and Barth: mimesis theory and trinitarianism, respectively. Secondly, I explore how they relate their nonviolent atonement theories to the nonviolent/peaceful Christian life. However, while I am appreciative of the virtues of their nonviolent atonement theories, I wil1 offer a critique of their theories from the perspective of nonviolence and social victims. One of the focal points of my criticism will be the belittling or dismissing of other religions embedded within their theories. Finally I will propose a third approach in which the strong points of Girard and Barth are combined

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Soares, Adriana. "ESPIRITUALIDADE E EDUCAÇÃO PARA A LIBERDADE: o opressor hospedado no oprimido de Paulo Freire e a teoria do desejo mimético de René Girard". Universidade Metodista de São Paulo, 2008. http://tede.metodista.br/jspui/handle/tede/485.

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This study discusses the relationship between spirituality and education for freedom from the anthropological perspective of human mimetic desire as key to the understanding of human relations, and spirituality as a fundamental dimension in the engagement in the battle for transformation of society. Through literature search, it is the analysis of the problem identified by Paulo Freire, that the oppressive "hosted" the oppressed represents an obstacle to the liberation, from the perspective of the theory of mimetic desire of René Girard. Works with the hypothesis that this essential element in anthropological thinking of Paulo Freire, forgotten as his pedagogical proposal assumed a character purely on conscience, refers to the dimension of spirituality. Because the distance between utopia of the liberation and the reality, establishes itself the scene of a crisis that falls not only on formal educators, but also on many of those who, at some point in their lives, whether in the battle for the engagement in social transformation. Since the method is well known, and it is acquire consciousness, the fact that the dreamed transformation has not occurred leads the conclusion that something failed in the process.(AU)
Este estudo discute a relação entre espiritualidade e educação para a liberdade, a partir da perspectiva antropológica da natureza mimeticamente desejante do ser humano como elemento chave para a compreensão das relações humanas, e da espiritualidade como dimensão fundamental para o engajamento na luta pela transformação da sociedade. Por meio de pesquisa bibliográfica, procede-se à análise do problema identificado por Paulo Freire, de que o opressor hospedado no oprimido representa um obstáculo para a libertação, sob a ótica da teoria do desejo mimético de René Girard. Trabalha-se com a hipótese de que o elemento antropológico fundamental presente no pensamento de Paulo Freire, esquecido à medida que sua proposta pedagógica assumiu um caráter meramente conscientizador, referese à dimensão da espiritualidade. Diante do abismo que se coloca entre a utopia da libertação e a realidade instaura-se o cenário de crise que recai, não apenas sobre educadores formais, como também sobre muitos daqueles que, em algum momento de suas vidas, se engajaram na luta pela transformação social. Uma vez que o método é sabido, e é conscientizar, o fato de que a transformação sonhada não tenha ocorrido leva a conclusão de que alguma coisa falhou no processo.(AU)

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Bourdin, Jean-Marc. "La rivalité des égaux. La théorie mimétique, un paradigme pour l'anthropologie politique ?" Thesis, Paris 8, 2016. http://www.theses.fr/2016PA080047/document.

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Initiée par René Girard, la théorie mimétique suggère que l’égalité des conditions consacrée comme un droit exacerbe la rivalité entre semblables. Quand l’étiolement de la souveraineté étatique et la logique compétitive de l’économie marchande coïncident avec la prolifération de conflits aux enjeux planétaires, cette rivalité des égaux prend une valeur paradigmatique. L’ambition d’une anthropologie mimétique à traiter de l’époque contemporaine mieux que la philosophie politique idéaliste ou la science politique réaliste suppose une reformulation. Espérance de pallier une insuffisance d’être, le désir mimétique, ou désir d’être autre, aboutit à un résultat contradictoire, la déception de rester insuffisant, l’autre étant alors perçu à la fois comme modèle et obstacle. Pour les acteurs politiques, ce désir devient la revendication d’une égale puissance d’être, promesse faite autant par la citoyenneté, le droit des peuples à disposer d’eux-mêmes que la souveraineté des États sur leur territoire et leur population.En tant que modalité de la contention de la violence, le politique serait ainsi analysable par une « science des rapports humains », anthropologie englobante et non-disciplinaire adoptant un interdividualisme méthodologique. Sur fond de menaces inédites pour la pérennité de l’humanité, la réciprocité des rapports humains fait douter de la compatibilité entre projet égalitaire, quête d’identité et concorde sociale. Ces rapports questionnent également la prépondérance actuelle de la compétition dans les institutions, entre autres politiques, laquelle s’est imposée comme liant paradoxal du gouvernement représentatif et de l’économie de marché
Conceived by René Girard, mimetic theory suggests that the equality of conditions, established as a right, exacerbates the rivalry between similar individuals or groups. When the withering away of state sovereignty and the competitive logic of the market economy overlap with the multiplication of conflicts, this rivalry of equals becomes a relevant paradigm.Mimetic anthropology’s ambition – to address contemporary issues better than either idealistic political philosophy or realistic political science –, demands nevertheless to be revisited. The hope to overcome a lack of being, mimetic desire, or one’s desire to become someone else ends up giving way to a contradictory outcome: the disappointment of remaining oneself, the other thereby being perceived as both one’s model and one’s obstacle. For political actors, this desire turns into the claim of the equal power to be, which the promise of citizenship, the right of peoples to self-determination and the state sovereignty over its people and its territory each exemplify. As a modality of the containment of violence, politics could then be analyzed by a non-disciplinary "science of human relationships", implementing a methodological interdividualism. Against the backdrop of unprecedented threats to the survival of humanity, the reciprocity of human relationships casts doubt on the compatibility between the egalitarian project, the quest for identity, and social harmony. These relationships also question the current predominance of competition in the institutions, including political institutions, which has become the paradoxical binding agent between representative governments and the market economy

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Chou, Shin-Yi. "Les personnages féminins dans "À la recherche du temps perdu" de Marcel Proust : Étude menée à partir de René Girard et de Marcel Mauss". Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM3059.

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Notre étude porte sur les personnages féminins de Marcel Proust à l'aide du « désir » de René Girard, du « don » de Marcel Mauss et des « focalisations » de Gérard Genette. La focalisation variable dans le récit facilite la compréhension de toutes les relations et en particulier des sentiments amoureux du héros pour les femmes. Il croit pouvoir réaliser ses rêves à travers ces femmes et se réjouit à l'idée de posséder les clés qui lui permettent d'entrer dans le monde qu'il recherche. Ce sera le narrateur vieillissant qui démystifiera ce sentiment. En réalité, sa satisfaction ne provient pas des femmes en elles-mêmes, mais de leurs qualités périphériques qu'il peut retrouver chez elles. Girard défend le désir des mauvais procédés, il parle également du mimétisme, de la rivalité et de la violence dans le désir qui relève de l'imagination. Le « désir girardien » définit correctement le désir maladif du jeune héros envers les femmes. Quant à Mauss, il défend une réciprocité de la reconnaissance comme « trois obligations » afin de pouvoir constituer une bonne relation sociale. Il dévoile principalement les bons procédés tels l'amitié, l'amour et l'échange de cadeaux, mais il traite aussi du sujet de la rivalité. Ces deux théories semblent contradictoires, cependant le désir et le don coexistent dans la Recherche, on les retrouve tous deux au fur et à mesure de notre relecture. La poursuite de l'amitié et de la gloire sociale du héros est défaite, pourtant toutes les pages sur l'art nous montrent la philosophie de Proust, ce qui n'est pas possible par l'amour est possible grâce à la littérature. La Recherche parle de la compréhension de la vie ce qui est un don du romancier
My research focuses on the female characters in In Search of Lost Time by Marcel Proust from the perspective of the "desire" of René Girard, the "gift" of Marcel Mauss and the "focus" of Gérard Genette. The variable focus in the narrative facilitates the comprehension of all relationships, connections and in particular the passion and the varied emotional projections of the hero for these women. He believes that his dreams will come true through these women. It will be the narrator, another "me" of the hero, who will demystify this feeling. In fact, his satisfaction is not in regard to the women themselves, but to the peripheral qualities that he can find from these women. Girard defends the desire of bad processes, he talks about the mimicry, rivalry and violence in desire which is also from the imagination. Girard's theory of mimetic desire composed of envy, jealousy and helpless hatred corresponds exactly to the unhealthy desire of the young hero for these women. The theory of Mauss regarding mutual recognition as being composed of "three obligations" which constitute a good social relationship. He defends not only the good processes like friendship, love and gift exchange, but also the topic of rivalry. It might seem that these two theories are contradictory, but Desire and the Gift coexist in fact in this novel, we can find them in our new interpretation. The hero's pursuit of friendship and social glory is defeated, however all pages on art shows us the philosophy of Proust, which is not possible by love is possible through literature. In Search of Lost Time is a gift of the author, it's a comprehension all about life

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Belajouza, Ramla. "Deceit, desire and the compsons : a girardian reading of William Faulkner's The sound and the fury". Master's thesis, Université Laval, 2012. http://hdl.handle.net/20.500.11794/23433.

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Ce mémoire se propose d'analyser la concordance entre l'illustration du désir humain et sa transformation en violence sociale dans les théories du désir mimétique et du mécanisme du Bouc émissaire, développées par René Girard dans ses oeuvres Mensonges Romantiques et Vérités Romanesques et Le Bouc Émissaire, et dans l'oeuvre de William Faulkner The Sound and the Fury. Ce mémoire soutient que la description du désir humain et son acheminement en crise sociale est très similaire chez les des deux auteurs. The Sound and the Fury, tout comme les oeuvres de René Girard, décrivent le désir humain comme un mécanisme triangulaire basé sur l'imitation du sujet à un model ou médiateur. Ils démontrent aussi que ces désirs peuvent créer des rivalités féroces qui peuvent induire à une violence irrépressible. Quand cette violence se multiplie par le nombre de rivaux acharnés, elle évolue en phénomène sociale : une crise que René Girard appelle Crise Mimétique et que William Faulkner reproduit dans la majorité de ces nouvelles et précisément dans The Sound and the Fury. Le mécanisme humain décrit pour l'évacuation spontanée de la violence est aussi remarquablement conforme dans l'effigie des deux auteurs. Les écrits des deux démontrent que pour évacuer leur agressivité, les sociétés la redirigent envers un ou des individus qu'ils considèrent comme inférieurs. Finalement, les deux auteurs analysent d'une manière très rapprochée les trois méthodes utilisées par l'homme pour contenir la violence. Ils présentent tout les deux les rituels comme une méthode qui a été longtemps efficace pour canaliser les tensions mais qui n'a plus sa place dans la société moderne et ce à cause du déclin religieux. Ils décrivent aussi tout les deux les méthodes compensatoires tels que les duels et les jugent inefficace et, en dernier lieu, ils considèrent tout les deux le système légal comme une méthode efficace pour l'interruption des cycles de vengeances mais pas pour l'évacuation de la violence.

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Closel, Régis Augustus Bars 1985. "Diálogos Miméticos entre Sêneca e Shakespeare = As Troianas e Ricardo III". [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270174.

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Orientador: Suzi Frankl Sperber
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: A presente dissertação tem por objetivo propor um diálogo entre duas obras dramáticas de grande significância, Ricardo III e As Troianas, no cânone de seus autores, respectivamente, William Shakespeare (1564 - 1616) e Lucius Annaeus Sêneca (4 a.C - 65 d.C). A premissa inicial é a relação tradicional entre ambos, que atribui ao tragediógrafo elisabetano uma influência textual, temática e estilística originária do filósofo e tragediógrafo latino. Para o estudo dessas relações, limitadas ao escopo de duas obras, o trabalho foi dividido em três partes. No primeiro capítulo é realizado um percurso sobre toda a historiografia da crítica da influência que Sêneca teria exercido sobre os dramaturgos que escreveram durante a segunda metade do século XVI, na Inglaterra. Observa-se, principalmente, como a visão e a metodologia de se tratar o tema da influência se altera, ao longo dos anos, chegando, por exemplo, a ser negada por alguns críticos durante certo tempo, além da observação do delineamento do próprio objeto. Toma-se o cuidado, durante todo o trabalho de não fazer opção a favor ou negar a presença de Sêneca para não incorrer em extremismos. No segundo capítulo, busca-se, com base nos resultados do primeiro capítulo, a leitura histórica dos elementos temáticos e estilísticos lidos como derivados de ou influenciados por Sêneca. Neste ponto o foco distancia-se do campo de discussão crítica do fenômeno para o campo de crítica histórico-literária e os objetos focados, agora, são exatamente aqueles que anteriormente foram levantados como ?"senequianos". No terceiro capítulo, conhecida a história da influência e tendo sido feita uma gama de opções e leituras sobre a época de Shakespeare, inicia-se a leitura das duas obras. Tal abordagem preambular se fez necessária para que houvesse um embasamento tanto da crítica da discussão da influência, como da leitura histórica da cultura que produziu Ricardo III. Foi feita a opção de seguir com a leitura de René Girard sobre os conceitos de Teoria Mimética e Crise de Diferenças, pois tocam em noções basilares do mundo Elisabetano, apresentando, portanto, uma atmosfera na qual os diálogos poderiam situar relações de aproximação e afastamento entre a dupla de obras escolhida. Observa-se uma leitura mítica, muito rica politicamente, ao trabalhar com a história/mito conhecidos por ambas as obras
Abstract: This dissertation aims to propose a dialogue between two dramatic works of great importance, Richard III and Trojan Women, both canonic for their authors, respectively, William Shakespeare (1564 - 1616) and Lucius Annaeus Seneca (4 BC - 65 AD). The initial premise is the traditional relationship between them, which presupposes that the Elizabethan tragedies have textual, thematic and stylistic influence of the Latin philosopher and tragedian. In order to study these relationships, restricted to the scope of the two referred plays, the dissertation was divided into three parts. The first chapter is about Seneca's influence on playwrights who wrote along the second half of the sixteenth century in England. It focuses mainly the vision and methodology used to study the issue of influence and changes of views over the years, reaching, for example, the fact that the influence was denied by some critics for some time. It also observes the outline of the object - the relation between plays - itself. Along these considerations, I was aware that I should not propose or deny the influence of Seneca in order not to incur in extremism. The second chapter, based on the results of the first chapter, seeks to read the historical interpretation of stylistic and thematic elements as derived from or influenced by Seneca. At this point, the analysis moves away from the critical discussion to approach the field of historical and literary criticism. The focused objects are exactly those that have previously been raised as "senequians", like the blank verse, the tyrant and the presence of ghosts. In the third chapter begins the interpretation of both tragedies. This preliminary approach was necessary in order to have a critical foundation for the discussion of influence, as that one produced by historical reading of Richard III. The mimetic theory of René Girard and the Crisis of Differences offered fundamental notions for the Elizabethan world, which presented interlocution between both tragedies, so that it was possible to examine approaches and distances between the two chosen plays. It was observed a very rich mythical and political relation among the plays using the known versions of history/myth
Mestrado
Teoria e Critica Literaria
Mestre em Teoria e História Literária

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33

Lagacé, Jovanie Christine. "Désir, honte et dégoût : émotions et relations humaines". Thesis, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/20631.

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Le présent travail propose une réflexion sur l'aspect social des émotions par l'entremise d'un examen de la dimension conflictuelle de 3 émotions: le désir, la honte et le dégoût. L'aspect problématique de ces émotions se situe au niveau de leur hypertrophie, en ce qu'elle encourage une emphase sur le soi, sur l'autosuffisance et la toute-puissance de l'individu, ce qui se traduit par des répercussions interpersonnelles, notamment la réduction marquée de la diversité des relations humaines qu'entretient l'individu avec les autres, et intrapersonnelles, particulièrement la narcotisation de l'identité individuelle. Cette réflexion est animée par la pensée de 3 principaux auteurs: celle de René Girard et de Martha C. Nussbaum afin d'explorer, pour chaque émotion, les implications de leur hypertrophie chez l'individu, puis de l'incidence du contexte social sur l'hypertrophie de ces émotions; celle d'Hannah Arendt afin de mieux comprendre la dynamique des relations humaines et comme palliatif à ces répercussions interpersonnelles et intrapersonnelles.

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Barber, Benjamin. "Byron's Shakespearean Imitations". Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/35328.

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Though Byron is known for his provocative denials of the importance of Shakespeare, his public derogations of the early modern playwright are in fact a pose that hides the respect he had for the playwright’s powerful poetic vision, a regard which is recorded most comprehensively in the Shakespearean references of Don Juan. Byron imitated Shakespeare by repeating and adapting the older poet’s observations on the imitative nature of desire and the structure of emulous ambition as a source of violence. His appropriations make his work part of the modern shift away from earlier European societies, wherein ritual means of mitigating desire’s potentially inimical impact on human communities were supplemented with an increased reliance on market mechanisms to defer the effects of emulation and resentment. Finding himself among the first modern celebrities, Byron deploys Shakespeare’s representations of desire to trace the processes that produced the arc of his own fame and notoriety. Drawing on his deep knowledge of Shakespeare, Byron’s poetic vision—in its observations on the contagious nature of desire—exhibits elements of Shakespeare’s own vivid depictions of imitation as a key conduit for his characters’ cupidity, ambitions, and violence. Exploring how he plays with and integrates these representations into his letters, journals, poetry, and plays, my dissertation investigates Byron’s intuitions on the nature of human desire by focusing on his engagement with one of literature’s greatest observers of human behaviour, Shakespeare.

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Desautels, Claudine. "L'utilisation des oeuvres d'art dans la publicité". Master's thesis, Université Laval, 1995. http://hdl.handle.net/20.500.11794/22978.

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FERRARIO, STEFANO. "ORGOGLIO. MIMESI. INFANZIA. RENE' GIRARD". Doctoral thesis, Università Cattolica del Sacro Cuore, 2021. http://hdl.handle.net/10280/98186.

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Analisi del percorso intellettuale di René Girard, con particolare attenzione a temi etici (orgoglio, mìmesis, infanzia) della sua produzione.
Analysis of the intellectual path of René Girard, with particular attention to ethical themes (pride, mìmesis, childhood) of his production

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Berg, Daniel. "The Sins of Boromir : Representations of Sin in J.R.R. Tolkien's Lord of the Rings". Thesis, Mälardalens högskola, Akademin för utbildning, kultur och kommunikation, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-38817.

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In this essay, Ralph C. Wood's religious-philosophical interpretation of LotR has been analyzed, with emphasis upon his conclusions about evil and sin in LotR. Some of Wood's claims about evil and sin in LotR have been applied upon the character Boromir, in order to show how sin is manifested as truth-transgression, pride, avarice, and misdirected love. A theoretical section is presented in order to define the concepts of sin, mimetic desire, and evil. The literary analysis focuses upon the character Boromir; the relevant works of literary scholas Ralph C. Wood and René Girard have been chosen as points of reference in this analysis. Attention is also given to an article by the historian Stephen Morillo, in the analysis of Norse pagan and Christian interpretations. It has been argued that a Christian reading of LotR, contrary to Morillo's standpoint, is possible.

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Lee, Poong-In. "Redeeming sacrifice : reading Hebrews with Rene Girard". Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543653.

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Virguetti, Villarroel Pablo. "Le rapport mimétique dans l’œuvre de Roberto Bolaño". Thesis, Bordeaux 3, 2017. http://www.theses.fr/2017BOR30035/document.

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Dans ce travail nous analysons le rapport de l’individu au mimétisme dans l’œuvre de l’écrivain Chilien Roberto Bolaño (1953-2003). La notion du mimétisme est étroitement liée à celle du désir. En effet, selon le penseur français René Girard, l’individu ne désire pas par soi-même, mais il imite un modèle. Le désir est ainsi déterminé par ce médiateur. Cette forme de désir opère de manière inconsciente car le sujet est sûr de l’autonomie de son choix. Jacques Lacan enrichi cette lecture inspiré d’une idée typiquement hégélienne : le désir de reconnaissance. Pour Lacan, l’individu, avec une idée figée de soi-même (que Lacan appelle l’Imaginaire) est investi par le désir en forme de pulsion. Le mimétisme est double, non seulement l’individu imite des modèles pour tenter de correspondre à cette image figée, mais il destine son effort à être reconnu par les autres (que Lacan appelle le grand Autre ou le Symbolique). Cette étude utilise l’approche méthodologique que nous venons de décrire pour analyser l’œuvre de Roberto Bolaño. Bolaño, un des écrivains le plus importants de la littérature hispano-américaine des dernières années, est un auteur qui place au cœur de ses textes la problématique de l’autonomie du sujet. Cette problématique est surtout visible dans les deux thématiques, à notre sens dominantes, de son œuvre : l’art et le Mal. En effet, dans les textes de Bolaño il est toujours question d’artistes qui luttent pour faire reconnaître leur autonomie (c’est pour cette raison que ces artistes s’inscrivent souvent dans les mouvements d’avant-garde opposés à la tradition). De même, dans l’œuvre de l’écrivain chilien la violence est causée soit par la violence mimétique (les rivalités causées par une lecture erronée de la nature du désir : l’autre est un obstacle à la satisfaction du désir et non un médiateur de celui-ci) soit par les actes répondant à l’obsession d’un manque chez l’individu : généralement celui de ne pas pouvoir arriver à satisfaire une pulsion ayant son origine dans l’Imaginaire
In this work we analyze the link between the subject and mimetic desire in the works of Chilean writer Roberto Bolaño (1953-2003). The concept of mimetic is closely related to the notion of desire. In fact, for French thinker René Girard, the individual doesn’t desire by himself, but he imitates a “model”. Desire is thus determined by the mediator. This type of desire operates in an unconscious way, because the subject is confident about the autonomy of his choice. French psychanalyst Jacques Lacan enhances this theory in a typically Hegelian way: the desire of recognition. For Lacan, the individual projects himself in a fixed image (called by Lacan the Imaginary); this fixation assails him in the form of a drive. Here mimetic desire is doubled: it doesn’t only imitate models to try to match with this fixed image, but also aims its effort to be recognized by others. Our work uses this methodological approach to study the works of Roberto Bolaño. Bolaño, one of the most important Hispanic American writers of the last years, puts the issue of the autonomy of the subject in the heart of his writings. This topic is mainly noticeable at the two main themes of his work: art and Evil. As a matter of fact, Bolaño’s writings always highlight the struggle of the artist who wants his autonomy recognized by the Other (for this reason, Bolaño’s artists are often members of the avant-garde, thus opposed to tradition). Correspondingly, violence can be caused in one hand by mimetic desire (rivalries provoked by an erroneous interpretation of desire’s nature: the Other is saw more as an obstacle for desire’s satisfaction than its mediator) or, on the other hand, by acts that meet the obsession of a lack: one that generally consist in a drive (originated in the Imaginary) that can’t be satisfied

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Taylor, Simon J. "Sacrifice, revelation and salvation in the thought of Rene Girard". Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.312665.

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Avery, Vanessa Jane. "Jewish vaccines against mimetic desire : Rene Girard and Jewish ritual". Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/14604.

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In 1972, with the publication of Violence and the Sacred, René Girard makes the stunning assertion that violence is the foundation of culture. Humanity’s innate urges for competition and rivalry entrap us in cycles of violence, which left alone would find no resolution. Girard calls the cause of this rivalry “mimetic desire”, and the only way out of this deeply embedded vengeance is to create a scapegoat to take the blame, reconciling the conflicting parties. Girard asserts that the biblical texts uniquely reveal the mechanisms of mimetic rivalry and scapegoating, and even demystify sacrificial rituals as nothing more than sacrilized “good” violence to keep a fragile peace. This revelation, according to Girard, can finally allow us to remove violence from the sacred. Much scholarship has been devoted to Girard’s theory, in particular how it offers a viable alternative to the still-dominant sacrificial theology of the cross. But there is little scholarship on the connection between Girard and Judaism; and Girard’s own work leaves us with a picture of Judaism that is at best incomplete, and at worst unable to find an answer to disturbing violence permeating the scriptures. This dissertation brings the Hebrew Bible into dialogue with Girard’s ideas in a systematic fashion to assert, contra Girard, that the Jewish revelation is a full, effective and even practical expression of his theory. After an overview of Girard’s work in the first chapter, the dissertation examines three Jewish “vaccines” to the mimetic disease as follows: the Birkhat ha-Banim (“The Blessing of the Children”); the reading of the Book of Esther on Purim; and the reading of Jonah on Yom Kippur. The conclusion to the dissertation asserts, drawing on these three demonstrations, the following points: 1) Rene Girard gives an important and clarifying lens to aid us in finding a new way to talk about, understand, and unify Jewish scripture and ritual; 2) a Jewish perspective can help flesh out what a different “revelation” of Girard’s mimetic desire looks like—even providing prescriptions to curtail this desire; and 3) positive mimesis is possible, and there are Hebrew examples of it free of originary violence. The final chapter addresses certain challenges in reconciling Girard with Judaism, moving toward a sincere Jewish Girardianism that will harmonize with the central views of the tradition.

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Silva, Pedro Sette Câmara e. "Ler e usar a literatura: alguns artifícios para o envolvimento do leitor". Universidade do Estado do Rio de Janeiro, 2015. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=9309.

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Nesta dissertação investigamos como a ficção envolve o leitor. Para isso, partimos da rejeição a Homero declarada por Calímaco, observando que a suposta diferença entre a literatura preferida pelo público e a literatura preferida pela crítica depende de dois fatores distintos. O primeiro é o simples fato de a crítica ler profissionalmente e o público ler por prazer. O segundo está relacionado à distinção entre recepção e uso da literatura proposta por C.S. Lewis. Na recepção, a obra tende a ser admirada por si; no uso, tende a ser instrumentalizada como suporte para um devaneio em que os desejos do próprio leitor são vicariamente satisfeitos. Observamos que essa devaneio, que Lewis chama de construção egoísta de castelos, e que inclui uma variante mórbida, tem um paralelo na noção girardiana do duplo angélico. Contudo, o devaneio depende da simpatia como definida por Adam Smith, a qual por sua vez depende de certa aprovação moral. Investigamos portanto o tipo de personagem que conquista a aprovação moral do leitor, contrastando os heróis homéricos com os cavaleiros cristãos a fim de verificar como o cristianismo dirige a aprovação moral para as vítimas, fazendo com que os heróis da ficção sejam pessoas perseguidas ou marginalizadas.
In this dissertation we investigate how fiction involves the reader. Starting Callimachuss rejection of Homer, we note that the supposed diference between the literature favoured by the public at large and the literature preferred by critics is actually twofold. First, critics read for business and the public reads for pleasure. Second, as proposed by C.S. Lewis, there is a distinction between the reception and use of literature. In reception, a work tends to be admired in itself, whereas in use it becomes a mere support for a sort of daydreaming in which the readers own desires are vicariously satisfied. We discuss this daydreaming called egotistic castle-building by Lewis, highlighting its morbid variant, which finds a parallel in the Girardian notion of the angelic double, developed from a reading of Proust. Now, as egotistic castle-building in its turn depends on sympathy as defined by Adam Smith, a concept which includes moral approval, we investigate the types of characters who obtain the moral approval of readers, contrasting the warriors from Homers poems with Christian knights in order to show that Christianity directs moral approval towards the victims. In a Christian society, fictional heroes must be people who are persecuted or at least marginalised.

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Aubin, Ludovic. "PARADOXES, APORIES ET CONTRADICTIONS AU COEUR DU PARADIGME DU DEVELOPPEMENT DURABLE ETUDE D'UN CHAMP INSTITUTIONNEL DE LA REGION METROPOLITAINE DE RECIFE ET DE LA ZONE DE LA FORET ATLANTIQUE DU PERNAMBOUC, BRESIL". Phd thesis, Université Panthéon-Sorbonne - Paris I, 2012. http://tel.archives-ouvertes.fr/tel-00983881.

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Cette recherche vise à confronter les aspects théoriques du paradigme du développement durable avec les formes pratiques qu'il peut prendre à travers l'étude d'un champ régional institutionnel (constitué par des ONG, des entreprises, des organisations publiques et privées) situé dans la Zone de la Forêt Atlantique (Nordeste du Brésil). Plus largement, il s'agit de retrouver, au coeur de ce paradigme, des paradoxes et des apories qui nous disent beaucoup sur les contradictions de nos sociétés contemporaines, notamment sur leur incapacité, semble-t-il, structurelle à s'auto-limiter et les formes conflictuelles que cela génère. Dès lors, c'est sur un questionnement portant sur la relation entre le paradigme du développement durable et la contre-productivité de nos sociétés (dynamique sociétale paradoxale qui se met en place une fois certains seuils critiques dépassés) que débouche cette recherche. Pour ce faire, on aura recours à une double approche : sociologique et anthropologique afin de situer les paradoxes et contradictions du paradigme dans une perspective historique et transversale.

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Stork, Peter Robert. "Human rights in crisis: is there no answer to human violence? A cultural critique in conversation with Rene Girard and Raymund Schwager". Thesis, Australian Catholic University, 2006. https://acuresearchbank.acu.edu.au/download/441cb0e432b7618b6781ec8393b5edd6bf72c1ba7f9d70f6851ef816ed43bd4c/2145141/65100_downloaded_stream_325.pdf.

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The study attempts to bring together the mimetic theory of René Girard and the theology of Raymund Schwager to address questions inherent in the contemporary notion of human rights. The impetus derives from the phenomenon of human violence, the universal presence of which points to a problematic that seems to defy conventional explanations and political solutions. In dialogue with Girard and Schwager, the project seeks to shed light on the causes not only of the apparent fragility of the human rights system, but also of the persistence with which large-scale human rights violations recur despite the proliferation of human rights norms. It argues that the human rights crisis is neither an accident nor a shortfall in techniques of implementation, but reflects the subconscious and collective structure of civilization. Following a description of the crisis, this investigation examines the nature of human violence, especially the contagious manner in which it works at the root of the crisis, offering understanding where conventional anthropological reflections fall short. The study argues with Girard that vengeance and retribution resonate deeply with the human psyche and easily evoke an archaic image of the divine. While this arouses moral protest in the post-modern mind, we meet here one of the fundamental issues mimetic theory elucidates, namely that it is on account of such an unconscious image of the 'sacred' that vengeful violence has remained for so long a determining element in human history. In a theological key, the study presents human mimesis as a divinely constituted structure that makes possible divine/human intimacy and reciprocity. However, this exalted capacity is perverted. Human sin casts God into the image of an envious rival which corrupts the personal and structural dimensions of human sociality of which the so-called 'human rights crisis' is but a contemporary manifestation.;What rules the social order is not the true image of God but a resentful human projection that deceptively demands victims in exchange for peace and security. Thus 'mimetic victimage' is the essential clue to the fallenness of nations and their institutions, including the institution of human rights, as well as to the fallenness of individuals in their profound alienation from God, from themselves and from one another. Nonetheless, mimesis is also a structure of hope and transcendent longing. So understood, it opens the way to a profound and practical appropriation of the meaning of Christ as the restoration of the image of God in humanity whereby rivalistic resentment, the epicenter of the human predicament, is undone through forgiveness. While there is an enabling aspect to violence when it restrains and coerces us for our benefit as we rightly fear the greater violence that might ensue in its absence, the study also argues that because mimetic human agents carry out the 'deed of the law', the human rights system cannot overcome the mimetic impulse. As a judicial system, human rights belong structurally to the same order as the system they seek to correct. This ambiguity takes on special significance in the 'age of annihilation'. For the first time in history limitless violence has become feasible through weapons capable of planetary destruction so that humanity not only faces its own complicity with violence, but also the relative powerlessness of the human rights project to keep its mimetic escalation in check. This raises the central question of the study.;If the institution of human rights cannot offer a rigorous critique of structural violence, let alone free humanity from complicity with it, where shall the world place its hope for a more humane future? It concludes that such a hope is not to be found in the proliferation of rights norms and their enforcement but in the transformation of human desire through the restoration of the true image of God as revealed in the Christ-event. This revelation judges as futile all attempts at human sociality that retain violence as their hidden core. Thus God's freedom granting action in history is both revelatory and 'political': in its prophetic stance against the powers of human sin and domination, it calls humanity to its true vocation to be the image of God grounded in a new pacific mimesis that resonates freely and unflinchingly with the self-giving love of God in Christ.

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Leon, Vegas Carolina. "Ausencia, prohibición y carencia : Estudio de los personajes y el deseo frustrado en tres obras de García Lorca". Doctoral thesis, Högskolan Dalarna, Spanska, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:du-6466.

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In this thesis, the main male characters in three of the plays written by Federico García Lorca are analysed with the aim of seeingthe role they play in the frustration of desire. After two chapters dedicated to a review of published critical studies on Lorca and tocertain theoretical considerations, Chapter Three examines desire drawing on Ubersfeld's actancial model and observes that thesemale characters can be divided into two groups: those who are desired and those who are undesired.In Chapter Four this classification is linked to an analysis of absence, prohibition and lack. Absence is here defined not asrelated to their non-appearance on stage but rather to their non-presence in the lives of the desiring female protagonists. It isobserved that a number of male characters are absent in the plays mainly due to death or a journey. As far as prohibition isconcerned, in two of the works, there is a moral code associated with concepts such as "honour" and "decency", which blocks thefemale characters' access to the males they desire. Chapter Four also shows how several characters can be considered as lacking inthe sense that they do not possess the ideal male qualities contained in the plays. This chapter reaches the conclusion that desiredmale characters are either absent or forbidden in the world of the desiring female, whereas undesired male characters are lacking inthe sense that they fail to live up to the ideal highlighted in the plays.Chapter Five analyses the female characters' perception of the male figures, making use of René Girard's notion of"transfiguration", which alludes to a process of idealisation of the object of desire. Our analysis reveals a connection betweendesire, denied access to the object of desire and transfiguration in the main subjects of desire. The phenomenon of "transfiguration"has several functions in the play: firstly, the creation of hyperbolical male characters; secondly, that of transmitting the intensity ofthe desire experienced and, finally, the highlighting of the lack of certain qualities in several male characters.We thus observe that, in these three plays written by García Lorca, Girard's pessimistic view of desire is confirmed, since desireneeds a series of obstacles, such as absence or prohibition, to survive. However, this is not the only explanation for the frustrationof desire: other factors, like the actions of certain male characters or destiny, also play a decisive role.

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Correia, Paulo Petronilio. "Agö, orixá! gestão de uma jornada afro-estética-trágica : o relato de um aprendizado e de uma formação pedagógica vivida no candomblé". reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2009. http://hdl.handle.net/10183/56435.

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A Tese problematiza o aspecto estético, ético e pedagógico do Ilê axé Oya Gbembale em Goiânia. Propõe-se compreender o Terreiro de Candomblé como espaço de aprendizagem, onde o trágico ganha um contorno pela sua plasticidade, movimento e complexidade que povoa o Cotidiano e a vida do Povo do Santo. Assim, a Educação no Axé ganha uma dimensão política e epistemológica na medida em que as vozes do Terreiro se revelam formando uma ética e uma estética do estar junto, edificando uma Pedagogia que se constrói na experiência vivida e partilhada com a tribo do Candomblé. Intensifica-se assim, os laços existentes entre os vários aspectos da iniciação pedagógica e do mimetismo, dando um contorno a essa tragédia que faz do Candomblé um espaço vital, alegre e festivo, instaurando aí uma viscosidade nas relações humanas fruto das relações pedagógicas, ontológicas e existenciais entre os Pais e Filhos de Santo. No entanto, a Tese versa-se em torno de um relato que testemunha a gestão de uma vida e das relações dionisíacas que estabeleci com o Povo do Santo, a partir das jornadas que percorri desde o meu processo- de- iniciaçãopedag ógica, entregando-me a essa sensibilidade diante dos signos do Candomblé. Assim, tento decifrar o espaço sagrado e mitológico dos Orixás. Proponho, em outras palavras, mostrar a voz do Terreiro, dentro de uma magia fruto da conjunção humana que é tecida no interior do Terreiro e que faz dessa religião uma verdadeira obra de arte. Estabeleço um entrelaçamento entre a Antropologia Filosófica e a Educação, penetrando nas encruzilhadas teóricas de Michel Maffesoli, Martin Heidegger, Edgar Morin, Georges Balandier, Nietzsche, Deleuze, Gilbert Durand e René Girard.
The Thesis discusses about the esthetical, ethical and pedagogical aspect of Ilê axé Oyá Gbembale in Goiânia. It purposes to comprehend the "Yard of Ritual" of Candomblé as a space for learning, where the tragic gets an outline by its plasticity, movement and complexity which fills up the Holy People everyday and life. Thus, education according to Axé gets a political and epistemological dimension while the voices of the "Yard of ritual" reveal themselves forming ethics and esthetics of being - together, building the pedagogy that is constituted through the living and sharing experience with the tribe of Candomblé. It intensifies like this, the links among the several aspects of the pedagogical initiation, of mimetiza, giving appearance to this tragedy that turns Candomblé a vital space, happy and festive, establishing then a viscosity in the human relationship as a product of the pedagogical, ontological and existential relationship between "Parents and Children from Saints". However, the Thesis studies about a description which testifies a gestion of a life and of the dionysical relationship that I established with the Holy People, it starts from the journey that I went through since my pedagogical-process-of-initiation, handing me over this sensibility before the signs of Candomblé. Thus, I try to decipher the mythological and sacred space of the Orixás. I purpose, in other words, to show the voice of the "Yard of ritual", into a magic as a result of the human conjunction that is formed inside the "Yard of ritual" and that turns this religion a true art work. I establish a mixing up among the Philosophical Anthropology and the Education, going into the theorical cross-roads of Michel Maffesoli, Martin Heidegger, Edgar Morin, Georges Balandier, Nietzsche, Deleuze, Gilbert Durand e René Girard.

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Kirwan, Michael Joseph. "Friday's children : an examination of theologies of martyrdom in the light of the mimetic theory of Rene Girard". Thesis, Heythrop College (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287926.

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The thesis looks in detail at different understandings of the phenomenon and significance of Christian martyrdom, with a view to what is needed for an adequate doctrine of martyrdom for the present day. My primary methodological tool will be the 'mimetic' theory associated with the cultural anthropologist Rene Girard, which looks at the interrelations between culture, religion and violence. I work, therefore, with two aims in view: firstly, an enhanced doctrine of martyrdom, and secondly, an assessment of the utility or otherwise of mimetic theory when applied to a particular area of Christian doctrine. In a preliminary first chapter, I establish the theological context within which questions about martyrdom are to be raised, namely the doctrine of atonement. I provide a survey of recent reflection on the principal metaphors of atonement (victory over demonic powers, justice, sacrifice), and indicate how this approach may be of hel p in constructing a theology of martyrdom. The second chapter offers a description and definition of Christian martyrdom by way of an extensive historical survey, drawing upon biblical, martyrological and 'patristic sources. I show how this 'classical' doctrine of martyrdom contains a number of problematic aspects. A discussion of twentieth-century reflections and reworkings of the theme of martyrdom reveals further complexities for an adequate doctrine. It is these aporias, I contend, which require a fresh theoretical approach- namely, that of mimetic theory- if an adequate doctrine is to be worked out. Chapter Three introduces the mimetic theory associated with Girard and developed for systematic theology by the Swiss Jesuit, Raymund Schwager, and essays a critical assessment. I contend that mimetic theory opens up two methodological options for a reflection on martyrdom: a radical hermeneutic of suspicion, and the basis of a 'dramatic' theology. On the basis of these two options, therefore, the discussion of the final fourth chapter addresses the aporias of the theology of martyrdom. I confirm here the abiding importance of martyrdom for systematic theology, while making explicit the criteria (drawn from mimetic theory and other sources) by which a non-pathological, 'authentic' theology of martyrdom may be affirmed. The preceding discussions are illustrated by means of two Appendices, which look in more detail at selected scriptural passages and early martyrological texts.

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Ganjedanesh, Farhang. "The sacred law: the philosophical origin of René Girard's scapegoat mechanism and Giorgio Agamben's «Homo sacer»". Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121457.

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In spite of the growth of secularism after the Enlightenment era in the Western societies and its impact on the legal structure of these societies, whether the legal system has been stripped of the religious thinking is a question that is far from being answered. The idea of the sacred as one of the elements of religious thinking is the subject which many jurists and sociologists take into consideration in their studies on the relationship between the religion and the law. Since the nineteenth and the twentieth centuries many thinkers such as William Robertson Smith, Émile Durkheim, and Marcel Mauss have studied the impact of the sacred on the social life and placed it at the center of the social order. Yet, although these theories have shed light on the role of the sacred in the formation of the legal systems, they have also brought up some new questions which contribute to the complexity of the above-mentioned relationship. In the twentieth century, two authors, René Girard and Giorgio Agamben also addressed the subject of the correlation between the law and the sacred. While René Girard, similar to Émile Durkheim, perceives the sacred as a religious idea which constitutes the origin of social life, Giorgio Agamben opposes any religious narrative of the sacred and defines it as a juridico-political phenomenon, which is excluded from both divine and human laws. However, both thinkers depart from the theories of other scholars such as Durkheim since they believe that the sacred as the origin of the law belongs to an originary zone in which human relations are governed by violence. The use of violence enables the legal structure to establish itself on the life of human beings. Thus, given that Girard, contrary to Agamben's formulation, identifies the sacred with the religion, the main question of the present study is whether it is possible to reconcile Girard's and Agamben's theories of the sacred, and determine if the Girardian idea of religion has affinity with the juridical nature of the sacred which Agamben proposes. To answer these questions, earlier writings of Girard and Agamben which belong to the domains of literary criticism and modern aesthetics are taken into consideration because these literary and aesthetic studies present some themes such as the negative foundation of humanity which later take the center stage in their theories of the sacred. In addition, their literary and aesthetic studies have philosophical roots which create a link between these theories. Proximity of their early writings shows that in spite of Agamben's and Girard's different methods, their theories of the sacred point to the same violent origin of law, which belongs to a zone of indistinction between law and religion.
En dépit de la croissance de la laïcité après Le siècle des Lumières dans les sociétés occidentales et son impact sur la structure juridique de ces sociétés, si le système juridique a été dépouillé de la pensée religieuse est une question qui n'est pas encore résolu. L'idée du sacré comme l'un des éléments de la pensée religieuse est un sujet que de nombreux juristes et sociologues prennent en considération dans leurs études sur la relation entre la religion et la loi. Depuis dix-neuvième siècles, de nombreux penseurs tels que William Robertson Smith, Emile Durkheim et Marcel Mauss ont étudié l'impact du sacré sur la vie sociale et l'a placé au centre de l'ordre social. Pourtant, ces théories contribuent à la complexité de la question mentionnée ci-dessus. Au XXe siècle, deux auteurs, René Girard et Giorgio Agamben a abordé le sujet de la corrélation entre la loi et le sacré. Alors que René Girard, similaire à Émile Durkheim, perçoit le sacré comme une idée religieuse qui constitue l'origine de la vie sociale, Giorgio Agamben s'oppose à toute narration religieuse du sacré et le définit comme un phénomène juridico-politique, qui est exclu de deux lois divines et humaines. Cependant, ces deux penseurs partent des théories d'autres savants tels que Durkheim, car ils croient que le sacré comme l'origine de la loi appartient à une zone originaire dans lequel les relations humaines sont régies par la violence. L'usage de la violence permet à la structure juridique de s'imposer sur la vie des êtres humains. Ainsi, étant donné que Girard, contrairement à la formulation d'Agamben, identifie le sacré avec la religion, la question principale de la présente étude est de savoir s'il est possible de concilier leurs théories du sacré, et de déterminer si l'idée Girardien de la religion a une affinité avec l' nature juridique du sacré qu'Agamben propose. Afin de répondre à ces questions, les premiers écrits de Girard et Agamben qui appartiennent à la critique littéraire et esthétique moderne sont pris en considération parce que ces études littéraires et esthétiques présentent des thèmes tels que la fondation négatif de l'humanité qui qui jouent des rôles fondamentaux dans leurs théories du sacré. En plus de leurs études littéraires et esthétiques ont des racines philosophiques qui créent un lien entre ces théories. Compte tenu de la proximité de leurs premiers écrits, on peut soutenir que, en dépit de leurs différentes méthodes, leurs théories du sacré se réfèrent à la même origine violente de la loi, qui appartient à une zone d'indistinction entre le droit et la religion.

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Skarström, Hinojosa Kamilla. "A synchronic approach to the Serek ha-Yahad (1QS) : from text to social and cultural context". Doctoral thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-119801.

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The purpose of this study is to investigate the social and cultural contexts of 1QS (Serek ha-Yahad) by means of a textual study. The analysis of the text is performed in a synchronic perspective. This means that lexical choices, grammatical forms, references, topics, themes, and intertextuality are analyzed text-internally. By doing so, this study sheds new light on old questions of textual cohesion and coherence, questions that until now have been dealt with mostly from a diachronic perspective. The text analysis entails investigation in view of three interrelated dimensions of language function: ideational, interpersonal, and textual. These imply language as transmitting information, creating and sustaining relations, and functioning to organize itself into cohesive units. Although applying some of the terminology from the field of text linguistics (SFL), the focus in this study is on what a text means rather than why. This means that the semantic-pragmatic aspects of language are of foremost interest here. The analysis is performed from bottom and up, then from top down again. Words, phrases, and sentences are investigated up to the broadest linguistic level, namely, to the semantic discourse itself. With an understanding of the larger discourse at hand thanks to this analysis of textual cohesion and coherence, textual details are once again revisited and interpreted anew. In this work, 1QS is analyzed from beginning to end—chronologically, so to say. Then, at the end of each major section, the discourse is analyzed overall. Following the text analysis, conclusions of the investigations are presented. The conclusions argue that the hierarchal structure of the community and its stringent regulations are to be understood as a corrective in response to corrupt society. It is also argued that language in 1QS has a performative function. Rather than describing the way things are, it aspires to evoke the ideal society. Instead of understanding 1QS and the community mirrored in it as a deviant group with little or no contact with the surrounding world, it is then understood as a potent contribution to late Second Temple Jewish discourse concerning how to create a just society and a sanctifying cultic practice. In the final chapter, the insights gained from textual analysis of 1QS are brought into encounter with the theoretical framework posited by French historian and philosopher René Girard (1923–2015). In light of Girard’s philosophy, the hierarchal organization of the community (the Yahad) as well as its regulations can be interpreted as an effort to prevent a mimetic crisis. The function of the scapegoat in 1QS is discussed in light of Girard’s grand theory of the mechanisms of scapegoating in all societies. The study closes with the tentative hypothesis that the community in 1QS deconstructs the scapegoating mechanism by taking the role of the scapegoat upon itself.

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Connelly, Susan Clare. "Seeing through violence: a theological understanding of the relationship between East Timor and Australia 1941-1999, in the light of René Girard’s mimetic theory". Thesis, Australian Catholic University, 2017. https://acuresearchbank.acu.edu.au/download/4170c964ced81f73566566638e6bb0df586ec97059a0c85b2f2fc6aee0679ffe/2314849/Seeing_through_violence__a_theological_understanding_of_the_relat.pdf.

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The relationship between Australia and East Timor (Timor-Leste) from 1941 to 1999 is analysed in this dissertation. It focuses on the Australian-Japanese conflict in East Timor in World War II, the Indonesian invasion of East Timor in 1975, the Indonesian occupation of East Timor (1975-1999), and the Timorese independence process culminating in 1999. Various studies have explained the history of the Australian relationship with East Timor by examining the political forces that influenced the events. This dissertation applies the Christian anthropology of René Girard's mimetic theory to interpret those forces and provide a new historical and theological interpretation of the relationship. The dissertation shows that East Timor occupied the place of the scapegoated victim during the events discussed. It argues that there were particular crises - addressed by scapegoating East Timor - which arose from the Australian government’s desire to ensure "security" through alliances with larger powers. Through this policy position, the well-being of the Timorese people was actively ignored in the pursuit of Australian safety and protection. In World War II the threat of the Japanese thrust southward impelled an Australian invasion of the then Portuguese Timor. Australia later complied with the Indonesian invasion Timor in 1975 and upheld the consequent 24-year occupation as part of a strategy to retain a positive relationship with Indonesia, and thus fortify Australian security. The relationship is analysed by using René Girard's mimetic theory. As a theologically-informed anthropology, mimetic theory culminates in an explanation of human society and relationships interpreted through Christ's life, death and resurrection. Three aspects of the theory are applied to the Australian-Timorese relationship: the scapegoat, texts of persecution, and conversion. Girard presents certain features of the scapegoat process applicable to this study: the existence of a social crisis; a crime which is believed to have caused the crisis; an entity (the victim) which is arbitrarily accused of the crime and which displays certain criteria common to scapegoats; and finally, the violence done to the victim that restores harmony and peace. In Girard's analysis, human stories or myths invariably contain some or all of these features in order to justify scapegoating violence. Girard claims that modern-day attempts to obscure the victimisation of the powerless perform the same functions as myths and he describes them as "texts of persecution". Official Australian documentary records of historical links with East Timor are demonstrated in the dissertation to be texts of persecution that evade responsibility for the Australian policies which contributed to the violence done to the Timorese people. In Girard's view, scapegoating as a completely effective basis for human culture has been undermined as a result of the biblical tradition, particularly the Christ-event. The Bible shows that the victim is not guilty of bringing threat to the group, but rather is innocent. In particular, Christ's identification with victims and his own death and resurrection reversed the efficacy of the scapegoating structure by demonstrating that it is a lie. Scapegoating victims is therefore a fundamentally unstable means of attaining social harmony. Girard describes the recognition of the lie of scapegoating as a "conversion". The conversion towards the victim East Timor which occurred in Australia in the late 1990s is argued in the dissertation as a moment of national recognition of the innocence of the victim. It resulted from the inspiring resistance of the Timorese to their oppression and culminated in overwhelming Australian support for Timorese claims to independence. The dissertation shows that claimed Australian traits (such as fairness and independence) did not characterise official Australian policies during the historical periods discussed. Instead, it was the courageous resistance of the Timorese people that exemplified prized Australian values. The dissertation thus allows considerations of fear, suffering, nonviolence, forgiveness and conversion to form a different yet comprehensive analysis of the relationship.

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