Polymath
A dear friend asked me to research the focus of today's post. At first, I wasn't sure why he had asked me to do this. After doing my research, I now understand. The past couple of years have been very interesting, to say the least, and I see more telling information through the contrast. As a result, today's subject sheds light on why we tend to be forceful and fearful individuals.
René Noël Théophile Girard, born on December 25, 1923, in Avignon, France, was an influential thinker whose work traversed multiple disciplines, from literary criticism and anthropology to theology and philosophy. Girard's theories, particularly his concept of mimetic desire and the scapegoat mechanism, have profoundly impacted contemporary thought. As a result, his intellectual journey and contributions have made him one of the most influential scholars of the 20th and early 21st centuries.
René Girard grew up in a culturally rich environment, with his father serving as the curator of the Palais des Papes (the location of Western Christianity during the 14th century) in Avignon.
Springtime in Paris
Above all, this early exposure to history and culture significantly shaped his intellectual pursuits. In addition, Girard attended the Lycée Frédéric Mistral in Avignon and later moved to Paris, where he studied at the École des Chartes, an elite
institution specializing in historical sciences. He graduated in 1947 with a thesis on the life of the medieval historian Jean Froissart.
The Masters Desire
Meanwhile, in 1947, Girard moved to the United States to pursue further studies and an academic career. He enrolled in Indiana University, where he completed a Ph.D. in history. Although initially focused on history, Girard's interests soon shifted toward literature. So, his doctoral dissertation, which examined the influence of historians on American historical novels, marked the beginning of his interdisciplinary approach.
Subsequently, Girard began his teaching career in the United States, holding positions at Indiana University, Duke University, Bryn Mawr College, and Johns Hopkins University. Meanwhile, at Johns Hopkins, Girard published his first significant work, Deceit, Desire, and the Novel (1961). This book laid the foundation for his theory of mimetic desire, which would become central to his later work.
Deceit, Desire, and the Novel examines the works of Cervantes (Don Quixote), Stendhal (realism), Flaubert (Madame Bovary), Proust (In Search of Lost Time), and Dostoevsky (Crime and Punishment). Girard posited that human desire is not autonomous but imitative; individuals desire objects not for their inherent value but because others desire them. Consequently, this mimetic nature of desire leads to rivalry and conflict as individuals compete for the same objects of desire.
Power & Pen
Girard's insight into mimetic desire was revolutionary. He argued that literature provides profound insights into human nature and that the great novelists understood the dynamics of desire better than most philosophers or psychologists. However, this theory challenged prevailing notions of individualism and autonomy, suggesting instead that human behavior is fundamentally interdependent and fake.
Similarly, building on his theory of mimetic desire, Girard developed the concept of the scapegoat mechanism in his later works. He argued that mimetic rivalry inevitably leads to social tensions and violence. On the other hand, to mitigate this violence, societies unconsciously select a scapegoat—an individual or group that is blamed for the community's problems and expelled or destroyed.
In Violence and the Sacred (1972), Girard explored the role of the scapegoat mechanism in religious rituals and mythologies. As a result, he suggested that sacrificial rites originated as a means of channeling and containing communal violence. By sacrificing a scapegoat, communities could restore harmony and order. In addition, Girard's analysis extended to the biblical texts, which he believed uniquely reveal and critique the scapegoat mechanism.
Passion Play
Moreover, Girard's scholarly work led him to a profound personal transformation. Raised in a secular environment, Girard underwent a religious conversion, becoming a devout Roman Catholic. Subsequently, he saw Christianity as unique among world religions in its explicit revelation of the scapegoat mechanism and its rejection of violence. In Things Hidden Since the Foundation of the World (1978), Girard argued that the Gospels expose the innocence of the scapegoat and offer a radical critique of sacrificial violence.
One of the main critiques Girard gave was his highlight ofthe Gospels as the culmination of this revelatory process. He believed that the story of Jesus Christ exposes the mechanisms of mimetic rivalry and scapegoating. In the Passion narrative, The narrative portrays Jesus as the innocent victim who suffers unjust accusation and execution. However, unlike other myths where the victim is often divinized posthumously to legitimize the violence. As a result, the Gospels emphasize Jesus's innocence and the collective guilt of those who scapegoat him.
Meanwhile, in the 1980s and 1990s, Girard continued to refine and expand his theories. He explored the implications of mimetic desire and the scapegoat mechanism in various domains, including modern society, politics, and psychology. Above all, his work inspired a new generation of scholars, leading to the formation of the Colloquium on Violence and Religion (COV&R) in 1990, an international association dedicated to the study of mimetic theory.
Individualism
Girard's influence extended beyond academia. Likewise, his ideas resonated with theologians, anthropologists, literary critics, and even policymakers. He received numerous honors, including membership in the Académie française in 2005, one of the highest accolades in French intellectual life.
Girard's mimetic theory has been applied to various fields, demonstrating its broad applicability. Scholars have used his insights in literature to reinterpret classic works and explore the dynamics of desire and conflict in contemporary narratives. In anthropology, Girard's ideas have provided a framework for understanding the origins of culture and religion. Further, his theory has also influenced psychology, particularly in the study of imitation and social learning.
Sociologists and political scientists have employed Girard's concepts to analyze social crises, political scapegoating, and the role of violence in maintaining social order. In addition, his work has also found resonance in philosophy, where his critique of modern individualism and his exploration of the ethical implications of mimetic desire have sparked essential debates.
No, you are...
Despite his significant contributions, Girard's theories have been subject to criticism. Some scholars argue that his focus on mimetic desire and the scapegoat mechanism oversimplifies the complexities of human behavior and social dynamics. In the same vein, others have questioned the universality of his claims, suggesting that his theories may only apply equally across some cultures and historical periods.
Consequently, Girard's interpretation of biblical texts has also been a point of contention. While many appreciate his insights into the Gospels' subversive nature, others criticize his reading as overly reductive, failing to account for the theological richness and diversity of Christian traditions.
René Girard married Martha McCullough in 1951, and they had three children. Throughout his life, Girard remained deeply committed to his family and his faith. Most importantly, he continued to write and lecture until his health declined in the early 2000s. Girard passed away on November 4, 2015, in Stanford, California, leaving behind a rich intellectual legacy.
What do you think?
In conclusion, René Noël Théophile Girard's life and work represent a remarkable journey through some of the most profound questions of human existence. From his early studies in history and literature to his groundbreaking theories of mimetic desire and the scapegoat mechanism, Girard's interdisciplinary approach and profound insights have left an indelible mark on modern thought processes. His work challenges us to reconsider the nature of desire, the roots of violence, and the possibilities for peace and reconciliation in a world often marked by conflict and division.
We are currently entering another unique moment in our evolutionary history. Should we take information that is sanitized and spoon-fed to us, or should we look for clues to the truth? Furthermore, are we the mimics or just the scapegoats?
