structural:summarization, structural:scholar_edition
René Noël Théophile Girard was a French historian, literary critic, and philosopher of social science whose work belongs to the tradition of philosophical anthropology. Girard was the author of nearly thirty books, with his writings spanning many academic domains. Although the reception of his work is different in each of these areas, there is a growing body of secondary literature on his work and his influence on disciplines such as literary criticism, critical theory, anthropology, theology, mythology, sociology, economics, cultural studies, and philosophy. Girard's main contribution to philosophy, and in turn to other disciplines, was in the psychology of desire. Girard claimed that human desire functions imitatively, or mimetically, rather than arising as the spontaneous byproduct of human individuality, as much of theoretical psychology had assumed. Girard proposed that human development proceeds triangularly from a model of desire that indicates some object of desire as desirable by desiring it themselves. We copy this desire for the object of the model and appropriate it as our own, most often without recognizing that the source of this desire comes from another apart from ourselves completing the triangle of mimetic desire. This process of appropriation of desire includes identity formation, the transmission of knowledge and social norms, and material aspirations which all have their origin in copying the desires of others who we take, consciously or unconsciously, as models for desire. The second major proposition of the mimetic theory proceeds from considering the consequences of the mimetic nature of desire as it relates to human origins and anthropology. The mimetic nature of desire allows for the anthropological success of human beings through social learning but is also laden with potential for violent escalation. If the subject desires an object simply because another subject desires it, then their desires are bound to converge on the same objects. If these objects cannot be easily shared, then the subjects are bound to come into mimetically intensifying conflict over these objects. The simplest solution to this problem of violence for early human communities was to polarize blame and hostility onto one member of the group who would be killed and interpreted as the source of conflict and hostility within the group. The transition from the violent conflict of all-against-all would be transformed into the unifying and pacifying violence of all-except-one whose death would reconcile the community together. The victim who was persecuted as the source of disorder would then become venerated as the source of order and meaning for the community and seen as a god. This process of engendering and making possible human community through arbitrary victimization is called, within mimetic theory, the scapegoat mechanism. Eventually, the scapegoat mechanism would be exposed within the Biblical texts who categorically reorient the position of the Divinity to be on the side of the victim as opposed to that of the persecuting community. Girard argues that all other myths, such as Romulus and Remus, for example, are written and constructed from the point of view of the community whose legitimacy depends on the guilt of the victim in order to be brought together as a unified community. Once the relative innocence of the victim is exposed, the scapegoat mechanism is no longer able to function as a vehicle for generating unity and peace. The categorical moral innocence of Christ therefore serves to reveal the scapegoating mechanism in scripture, thus enabling the possibility that humanity might overcome it by learning to discern its continued presence in our interactions today.