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1

René Girard, Scapegoating at Çatalhöyük - notatki z wykładu

100%

Dubasiewicz M.

Rocznik Antropologii Historii

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2013

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issue 2(5), Genealogie kultury

347–356

XX

The text is a discussion of the lecture by René Girard "Scapegoating at Çatalhöyük" at a conference on June 20, 2008, devoted to the discoveries in Çatalhöyük.

2

„Mimesis“, Platón a René Girard

80%

Kišš M.

Filosofický časopis (Philosophical Journal)

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2010

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vol. 58

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issue 4

503-526

EN

René Girard, the theoretician of society and culture, would not be classified as a philosopher in the traditional sense by many philosophers concerned with Plato’s work. The aim of this study is to show that, inspite of this, Girard’s thought can be of interest to philosophers, and that, more particularly, it provides an opportunity to look at Plato’s thoughts in a new way (at least in the area of Plato’s social theory and his conception of the human soul). The article offers a fresh view of Plato’s thoughts about the phenomenon of mimesis, exploiting several elements of Girard’s mimetic theory. In the introduction, the author sketches the basic features of Girard’s mimetic theory and explains some of the psychosocial background of Plato’s conception of mimesis. Then, on the basis of an analysis of Plato’s Republic, it is shown that Plato may not only be characterised as an intellectual forerunner of Girard’s mimetic theory, but even as the founder of thinking about the problematic of psychological mimesis. The author’s main thesis is that the Republic may be interpreted, with the help of Girard’s ideas, as a ground-breaking study of the laws of psychological mimesis and of the effects which this mechanism has at the level of psychosocial structures. It is also shown that the Republic can be understood as a grand construction of anti-mimetic organisation in relation to the individual and to society.

3

James G. Williams, Girardians. The Colloquium on Violence and Religion, 1990-2010, Wien-Zürich-Berlin-Münster 2012

80%

Romejko A.

Rocznik Antropologii Historii

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2013

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issue 2(5), Genealogie kultury

325–344

XX

Review book of J.G. Williams' "Girardians. The Colloquium on Violence and Religion, 1990 – 2010", Wien–Zürich–Berlin–Münster 2012, ss. 324.

4

O mimetycznym objaśnianiu rzeczywistości politycznej

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Chodubski A.

Studia Gdańskie

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2013

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issue 32

207-220

EN

W myśli René Girarda znaczenie mają takie pojęcia, jak: naśladownictwo, przemoc, kozioł ofiarny i ofiara. Kolektywna przemoc łatwo i szybko jednoczy grupę. Społecznością, która często pełniła rolę kozła ofiarnego, byli Żydzi. Mechanizm ofiarniczy ujawnił się także w czasie rewolucji francuskiej. Obserwując polską scenę polityczną również można dostrzec jego działanie, które wyraża się w budowaniu własnej tożsamości politycznej na fundamencie niechęci do innych. Uwidaczniają się także jednostki lub grupy osób, które świadomie kreują się na ofiarę ze względu na związane z tym korzyści polityczne i finansowe. Można wskazać na nowy typ ofiary. To ludzie stojący pod silnym wpływem mediów podsuwających gotowe rozwiązania, którzy w konsekwencji oduczyli się samodzielnego myślenia i działania.

XX

Such ideas as imitation, violence, sacrifice and the mechanism of victimization are important for René Girard’s thinking. He says that collective violence unites the groupquickly and easily. Jews are an example of a community, which often served as a scapegoat. The mechanism of victimization was also revealed during the French Revolution. Observing the Polish political scene you can see that the same mechanism is at work. The reluctance to the other is a important way to build its own identity. There are individuals or groups of people who consciously set themselves up as victims because of the associated benefits. A new type of victim is revealed nowadays. These are the people standing under the strong influence of the media pointing to ready‑made solutions, which teach consequently not to think and act for themselves.

5

René Girard i antropologiczne genealogie kultury

70%

Kowalski A. P.

Rocznik Antropologii Historii

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2013

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issue 2(5), Genealogie kultury

11–14

XX

An introduction to the volume devoted to René Girard, on the occasion of the ninety anniversary of his birth. It shows the key ideas of the French explorer and thoughts inspired by his works.

6

René Girarda mimetyczna rywalizacja: oksymoron czy postawa hybrydyczna

70%

Mamzer H.

Rocznik Antropologii Historii

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2013

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issue 2(5), Genealogie kultury

83–96

XX

Mimetic rivalry is, contrary to appearances, not an oxymoron, as it would seem from the perspective of a modern researcher, but a hybrid attitude. Mimesis, meaning imitation, or identification of the imitator with the imitated, remains closely connected with the so-called mimesis of appropriation, which according to Girard transforms itself into pure antagonism. The resulting agonistic attitude (rivalry, competition) becomes a source of violence on the one hand, and a source of improvement or even self-creation on the other. It expresses a way of thinking characteristic of societies with magical culture, manifesting itself in an antinomy of concepts, opposing attitudes coming together to create one whole. The problem can be most clearly illustrated by the identity of opposites, known in the world of ancient concepts, especially in ancient Greece. Heraclitus’ unity of opposites is particularly relevant here; it contains two opposing attitudes, whose hybridism meant a violation of long-established moral, ethical, and religious – i.e. cultural – norms, creating an opposition towards everything that is positive, effective. It ensured a sense of balance, stability, and security within the cultural community.

7

SPOŁECZNOŚĆ POLSKA W WIELKIEJ BRYTANII W ŚWIETLE WSPÓŁCZESNEJ TWÓRCZOŚCI POWIEŚCIOWEJ. ANALIZA MIMETYCZNA

70%

ROMEJKO A.

Polityka i Społeczeństwo

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2014

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issue 1(12)

83-96 (14)

EN

René Girard’s mimetic theory is based on an analysis of a variety of literary works, including novels, myths and the Bible. Its main assumption is that human behaviour is animated by mimesis. Under certain conditions it can lead to serious conflicts. In the past, communities coped with this problem using a system based on the mechanism of victimization (the scapegoat ritual). The Girardian insights may be applied in studies focusing on the Polish community in the United Kingdom, especially by analyzing liter-ary works. Research can reveal an image that is different from the ones that are often promoted. The Poles who settled in Great Britain were and still are average people and not heroes whom they consider themselves to be. On the British soil they look for per-sonal happiness and want a normal life among those who accept and love them.

8

Mimesis i przemoc u podstaw Girardowskiej teorii kształtowania się zjawisk kulturowo-społecznych

61%

Urbańska-Szymoszyn A.

Rocznik Antropologii Historii

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2013

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issue 2(5), Genealogie kultury

51–82

XX

In the paper, the author analyses René Girard’s approach to the notion of mimesis and cultural phenomena based on mimetic phenomena. On the basis of his publications, the author ordered Gerard’s multi-layer and sometimes manifold understanding of the phenomenon of mimesis and its treatment as one of the most important foundations of cultural and social activities. At the beginning of the paper, the author summarised the opinions of scholars regarding both Girard himself and his theories. Then, she analysed the following of Girard’s concepts: mimetic imitation, mimesis, acquisitive desire, triangle of mimetic desire, deindividuation, scandalon, model-rival, hubris, twin system, mimesis of rivalry, antagonistic mimesis, mimesis of the crowd, conciliatory mimesis, and mimetic crisis. In the next part, the author analyses the role of mimesis in the breakup of a social group and its close connection with stereotypes of persecution and scapegoating. She emphasises the connection of mimesis with culture and religion, including the system of prohibitions (taboos) and the role of the phenomenon of the sacralisation of sacrifice. Finally, the paper lists several forms (mentioned by Girard) of social protection against the mimetic crisis: the judicial system; mythology; norms; prohibitions; rituals, including the sacrificial one, as well as ritualistic frenzy and use of masks.

9

Jak z pewnego miasteczka szatan wyrzucił szatana. Girardowskie mechanizmy w "My z Jedwabnego" Anny Bikont

61%

Źrebiec A.

Adeptus

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2020

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issue 15

EN

How Satan Cast Satan out of a Small Town: Girardian Mechanisms in The Crime and the Silence by Anna BikontThis article identifies the categories of René Girard’s anthropology in the content of The Crime and the Silence (My z Jedwabnego), a non-fiction book by Anna Bikont. The article stresses the mechanisms of mimetic violence and the scapegoat apparent in the events she describes. Bikont presents not only the results of her investigation into the events of 1941, but also the collective memory of the local community and its attitude to the public debate on the subject. Jak z pewnego miasteczka szatan wyrzucił szatana. Girardowskie mechanizmy w My z Jedwabnego Anny BikontCelem artykułu jest odniesienie kategorii antropologicznych wypracowanych przez René Girarda do treści reportażu Anny Bikont pod tytułem My z Jedwabnego. Artykuł podkreśla obecność mechanizmów mimetycznej przemocy i kozła ofiarnego w prezentowanych przez autorkę wydarzeniach. Analizę umożliwia szeroki zakres zebranego przez reportażystkę materiału, w którym Bikont prezentuje nie tylko wyniki badań mających odtworzyć przebieg wydarzeń z 1941 roku, ale również trwającą pośród mieszkańców miasteczka pamięć zbrodni i ich stosunek do narosłej dookoła sprawy debaty publicznej.

10

Fortnite as Bildungsspiel? Battle Royale Games and Sacrificial Rites

61%

Ntelia R. E.

Acta Ludologica

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2022

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vol. 5

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issue 1

80-100

EN

This article examines the online multi-player game Fortnite: Battle Royale as a modernday representation of sacrificial rites. It is argued that Fortnite: Battle Royale constitutes a simulation of a sacrificial rite due to its gameplay mechanics. In the game, the players need to kill each other off and come out victorious. As such, the players need to recognise themselves in opposition to others, exterminate those others, and sacrifice their innocence in the process. As conceptualised by R. Girard, this experience of a sacrificial rite constitutes a form of social education and conditioning. Such experiences are predominantly represented in the genre of Bildungsroman: coming-of-age stories that concern a literal or metaphorical rite of passage from childhood to adulthood. In Fortnite: Battle Royale, the psychological effect of this conditioning is amplified due to the medium-specific affordance of having the player as both the spectator and the spectacle of the sacrifice; namely, the player watches themselves being offered as a sacrifice while trying to overcome the trial. In this regard, Fortnite: Battle Royale follows and expands on the tradition of the Bildungsroman establishing a new take on the genre that is thereby termed Bildungsspiel – a coming-of-age game.

11

Seksualność Paskwaliny, czyli o specyfice poematu Samuela Twardowskiego raz jeszcze

57%

Szafrańska N.

Meluzyna. Dawna Literatura i Kultura

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2019

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vol. 2 (11)

21-33

EN

The main purpose of the text is to analyze the problem of sexuality presented in the poem by Samuel Twardowskiof entitled “Nadobna Paskwalina” (“The beautiful Paskwalina”). The analysis was based on previous research: the mimetic concept of René Girard and an attempt at feminist reading of romance. The author shows the process of constructing a woman’s personality on the foundations of admiration on the part of the male sex and confronts it with the traditional model of a woman which dominated in the old ages. The next part of the text presents the relationship between the process of building and collapse of the Paskwalina’s identity according to the concept of René Girard. The heroine’s journey and the significance of the influence of her guides are being analyzed. The poem is interpreted as an extensive commentary by Samuel Twardowski on the observed realities of everyday life of the Catholics, and the finale of this romance as a girardian murder of the heroine’s sexuality, which acquires a transgressive character.

12

Fenomen Girarda

57%

Niewiadomski J.

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2013

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vol. 4

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issue 2

007-021

EN

Is he one of the really great thinkers or a dilettante? René Girard’s person and work divide opinions. His approach to reach scientific insight seems too radical. He is one of the few intellectuals who not only intentionally transgress the boundaries between disciplines but also place the quest for truth at the center of the process of gaining knowledge. He talks unashamedly about the importance of conversion for the process of developing theories as well as for one’s personal biography. As a scholar of literature he does not limit his scope to texts but develops an anthropology. His theory about the dead ends of mimetically structured human desire leads to a theory of religion and culture. His fundamental thesis that the scapegoat mechanism is at the root of both archaic religion and today’s social structures bridges the divergent theories about the genesis of archaic and modern cultures. The mythological core of this mechanism hides the victims produced in order to stabilize and pacify a society. In contrast to this logic of myth, the “true God” reveals an outline for an alternative culture: it is not based on the rationality of the scapegoat mechanism but it is supported by an intentional mindset of reconciliation. This des¬cription of the relationship between myths and revelation also bridges the gap between religious and cultural studies on the one hand and theology on the other. Not only for these reasons, one can say Girard is a great thinker of the present.

13

Ojciec twój bogiem winien być dla ciebie. Ślub Gombrowicza między Freudem a Girardem (i Szekspirem)

51%

Zalewski C.

Studia Gdańskie

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2013

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issue 32

57-90

PL

Artykuł jest mimetyczną interpretacją Ślubu Witolda Gombrowicza. Zastosowanie teorii René Girarda w funkcji metajęzyka pozwala na zauważenie częściowej dekonstrukcji, jakiej polski pisarz dokonuje względem koncepcji mordu pierwotnego (i buntu syna przeciwko ojcu) stworzonej przez Zygmunta Freuda. „Poprawka” Gombrowicza (zapożyczona od Szekspira) polega na prezentacji przekonania, zgodnie z którym rywalizacja (oraz jej efekt – morderstwo) jest specyficznym, naśladowczym modusem międzyludzkich relacji, a jej aspekt przedmiotowy (m.in. erotyczny) pozostaje kwestią drugorzędną.

EN

The article offers a discussion and comparative analysis of two interpretive approaches to Shakespeare’s Hamlet. Namely, Phyllis Gorfain’s approach, formulated with reference to interpretive anthropology (to a large degree inspired by Victor Turner’s anthropology of experience), and René Girard’s approach, formulated with reference to his concept of mimetic anthropology. Those two different readings of Shakespeare’s play as an expressive text (that is expressing the problems of our culture), bring also the question of how Hamlet as a reflexive text can provoke anthropological self‑consciousness, both in theory and practice. According to Gorfain, the main character’s cognitive situation proves paradigmatic above all to anthropologists’ self‑knowledge concerning maintaining the balance between experiencing and interpreting another culture, between reaching for truth about a given culture and falling into interpretive illusions. For Girard, the main character’s cognitive situation becomes first and foremost the mirror of contemporary culture, particularly with regard to the unresolved problem of violence and acting in revenge, or refraining from both. The thematic frame of the article is defined by the Shakespeare’s evocation of the theatrum mundi topos and a reflection on the functionalization of the topos in the description of culture through the prism of two anthropologies: interpretive and mimetic.

14

Mimetyczny obcy w biblijnych relacjach o zaparciu się św. Piotra

51%

Romejko A.

Rocznik Antropologii Historii

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2013

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issue 2(5), Genealogie kultury

135–152

XX

The paper is a mimetic analysis of the reality of a stranger in the context of biblical accounts of the denial of Saint Peter. As the community of Jesus and his disciples has fallen apart, Peter is looking for a new one. He thinks he has found friends in the courtyard of the high priest’s house. Belonging to the community does not last long. Peter is treated as an uninvited foreigner and intruder. Peter attempts to defend himself. His behaviour is characterised by the mimetic mechanism. He rejects his Master because he hopes to find new friends in this way. Peter’s behaviour is far from unique. Rather, it should be treated as the model (pattern) which is repeated by all those who seek shelter and acceptance in a new community. Everyone who has experience losing a community and is looking for a new one (whether it is a „new pupil” in a class or an immigrant in a foreign country) will recreate Peter’s experience to a certain extent.

15

“I Felt So Tall Within”: Anthropology in Slave Narratives

51%

Blum P. R.

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2013

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vol. 4

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issue 2

021-040

XX

“What does it mean to be human in the face of slavery?” I will examine three autobiographical documents from African-American slaves of the 18th/19th century (Sojourner Truth, Victoria Albert, and Frederick Douglass) and ask: do they allow for new insight into anthropology? Slaves are able to be human in the face of physical and ideological denial of their humanity. Humans can separate their bodily conditions from themselves. Deprivations of all kinds show, paradoxically, what is essential to human beings: in this study, religion, name, and resistance. I will also show to what extent René Girard’s anthropology applies to the structure of slavery.

16

Victima versus Sacrificium. Ambivalenz des Opfers aus der Perspektive der Innsbrucker Dramatischen Theologie

50%

Niewiadomski J.

Studia Gdańskie

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2013

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issue 32

119-140

DE

Im kulturpolitischen und religionstheologischen Diskurs der Gegenwart spielt nicht nur der Opferbegriff eine zentrale Rolle, sondern auch dessen Ambivalenz. Die Opfer werden ja oft zu Tätern und rechtfertigen ihr Tun mit dem Hinweis auf das Opfersein. Der Teufelskreis der Täter‑Opfer‑Täter‑Logik scheint heute ungebrochen zu sein. Unter Rückgriff auf die mimetische Theorie von René Girard sucht die Innsbrucker Dramatischen Theologie den Teufelskreis zu sprengen. Die Unterscheidung zwischen der mythischen Logik des Heidentums, die das Opfer im mimetischen Taumel sakralisiert, damit auch Viktimisierungen fördert und der opferkritischen Logik der biblischen Tradition spielt dabei eine zentrale Rolle. Gott will Opfer nicht, doch nachdem Christus von den Menschen hingerichtet wird, verwandelt er kraft seiner Sohnesidentität die Destruktivität der Viktimisierung in die lebensfördernde Hingabe.

EN

In contemporary discussions on cultural, political, religious and theological issues, aimportant place is occupied not only by the victim, but the ambivalence that is assoated with it. Victims often become offenders. They refer to the fact of being a victim, that justifies this type of behavior. It seems that there is no way of „diabolical circoffender‑victim‑offender. The Dramatic Theology which was developed in Innsbrucgives an opportunity to find a way out of this circle. It uses the results of René Girarmimetic theory. It is important to distinguish between the mythical logic of pagaism, in which the process of sacralization takes place, and the biblical tradition whiccondemns this logic. Christ preaches the Gospel (Good News) of his Father who is entirely free of violence. As a result he himself becomes an object of people’s aggressioWithout compulsion he responds with no violence and in this way he transforms tdestructive forces of sacral violence in loving devotion to the Father.

17

Religia a polityka w świetle teorii mimetycznej

44%

Romejko A.

Poznańskie Studia Slawistyczne

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2016

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issue 10

EN

René Girard, the French-American literary critic and anthropologist, gives us the mimetic theory, which turns out to be an interesting tool for the interpretation of human relationships. It is based on the analysis of works of the world literature, including myths and the Bible. As a part of human nature mimesis leads to a conflict and at the same time it saves through a scapegoat. This is reflected in religious rituals, which are the first human institutions leading directly to a political institution – to the monarchy. The reality of the victim is firmly anchored in human culture, including the contemporary, despite the fact that it does not see this. This applies to all circles of civilization, including the West.

PL

René Girard, the French-American literary critic and anthropologist, gives us the mimetic theory, which turns out to be an interesting tool for the interpretation of human relationships. It is based on the analysis of works of the world literature, including myths and the Bible. As a part of human nature mimesis leads to a conflict and at the same time it saves through a scapegoat. This is reflected in religious rituals, which are the first human institutions leading directly to a political institution – to the monarchy. The reality of the victim is firmly anchored in human culture, including the contemporary, despite the fact that it does not see this. This applies to all circles of civilization, including the West.

18

Joseph Ratzinger jako „wdzięczny” kozioł ofiarny w świetle publikacji tygodnika „Der Spiegel”

43%

Romejko A.

Studia Gdańskie

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2013

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issue 32

221-254

PL

Wypracowana przez René Girarda teoria mimetyczna jest narzędziem mającym zastosowanie w badaniu kwestii literackich i religijnych. Można je także z powodzeniem wykorzystywać w interpretowaniu zjawisk społeczno‑politycznych. Dał tego przykład sam Girard podejmując się wyjaśnienia relacji francusko‑niemieckich w XIX i XX w. Centralne kwestie podejmowane w teorii mimetycznej to: naśladowanie, przemoc, ofiara i kozioł ofiarny. W niniejszym artykule z mimetycznego punktu widzenia została zaprezentowana osoba Josepha Ratzingera/Benedykta XVI w kontekście publikacji niemieckiego tygodnika „Der Spiegel”. Oskarżając papieża o działanie, które generuje liczne ofiary, czyni się jego samego (świadomie lub nie) prawdziwym kozłem ofiarnym współczesności.

EN

René Girard’s mimetic theory is a research tool applicable in literature and religion. It can also be successfully used in the interpretation of socio‑political phenomena. Girard himself gave an example by taking an explanation of Franco‑German relations in the 19 th and 20 centuries. Central issues of themimetic theory are: imitation, violence, victim and scapegoat. In this paper Benedict XVI is presented from the mimetic point of view in the context of the publication of the German weekly “Der Spiegel”. The pope is accused of causing many victims and at the same time he is created (intentionally or not) a real scapegoat of the modern times.

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Fallibilismus als Anwalt der Opfer Der kritische Schlüssel René Girards und seine Parallelen im kritischen Rationalismus

43%

Paulin M.

Studia Gdańskie

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2013

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issue 32

15-38

DE

Die mimetische Theorie René Girards mit ihrem Instrumentar zur Opferkritik einerseits und die von Karl Popper entwickelte Methodologie des kritischen Rationalismus, welche im heutigen wissenschaftstheoretischen und erkenntnistheoretischen Diskurs fak tisch als allgemein akzeptiert gelten kann, andererseits weisen eine große systematische Affinität zueinander auf. Dies weist dieser Beitrag zunächst mit einer Analyse des Girard’schen Wissenschaftsverständnisses nach. Da nach werden typische Missverständnisse und Engführungen der beiden Ansätze in ihrer Analogie betrachtet und ihr Zustandekommen aus der mimetischen Perspektive heraus erklärt. Dabei zeigt sich, dass auch die Mimetische Theorie einen – recht verstandenen – Fallibilismus impliziert, der theoretisch wie auch ethisch‑praktisch motiviert ist.

EN

Providing a critical instrument to identify structures of victimization, René Girard’s program is in fact very affine to Critical Rationalism methodology as developed by Charles Popper and widely assented in contemporary epistemology. In order to proof this thesis, in a first step, Girard’s understanding of epistemology is reconstructed. His occasionally very strict objection to any form of relativism thereby is shown to be due to an obviously polemic context. In claiming his theory to be scientific, Girard indeed knows very well that it is the specification of science to approach things not apodicti cally, but hypothetically, and he clearly assents this principle. In a second step, typical misunderstandings of both the Mimetic Theory and Poppers fallibilism are analysed and parallelized. They properly consist in an exaggeration of some aspects, while com plementary aspects are suppressed. With the Mimetic Theory, just this uneven exag geration can be explained as happening precisely in constellations of rivalry, as among the „hostile brothers”, and yet as happening unintentionally and therefore being so hard to detect. Therefore, the claim of showing this connection, as raised by the Mimetic Theory, itself cannot be presented in an apodictic manner because it so would force the counterpart into rivalry about the alleged truth, which would so again deform it, NB on both sides of the disputation. Besides this rather „ethical” reason, there also is a strongly „epistemic” reason why Mimetic Theory and the uncovering of scapegoat mechanism should consider themselves to be hypothetical and fallible: Without a continuous rising of this self‑critical attitude, the self‑vindicatory and self‑enclosing spell of myth would have never been broken.

20

„Allmächtiges Wort vom Himmel”. Religion und Gewalt im Kontext der Theorie von René Girard

41%

Niewiadomski J.

Rocznik Antropologii Historii

|

2013

|

issue 2(5), Genealogie kultury

111–134

XX

The religious studies discussion increasingly frequently contains mentions of parallels between the concept of Christ’s virgin birth and the immaculate conceptions of other founders of religions. René Girard called attention to the fact that this parallel points to the most significant difference, which can be seen in the context of the question about a religion’s attitude towards violence. The scenario of conceptions known from the myths of other religions always involves a god raping a virgin. In the biblical story of Jesus’ conception, we find no trace of violence. This is not of secondary importance, since the conception of a deity indicates a qualitative aspect of the religion in question. The word of God, which becomes flesh, is not a word of violence. This approach enforces not only a correction of the notion of omnipotence, but also indicates the necessity to revise contemporary opinions about the relation between religion and violence. The systematic conclusion that it is not violence but transformation of violence that is at the heart of biblical religions has enormous practical, ethical, and political consequences. The paper reconstructs not only Girard’s approach to the issue of the criticism of myth through biblical revelation and his innovative conception of anthropology based on the concept of desire, but also the position of the so-called Innsbruck dramatic theology, inspired by Girard’s thought.

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René Girard, Scapegoating at Çatalhöyük - notatki z wykładu

„Mimesis“, Platón a René Girard

James G. Williams, Girardians. The Colloquium on Violence and Religion, 1990-2010, Wien-Zürich-Berlin-Münster 2012

O mimetycznym objaśnianiu rzeczywistości politycznej

René Girard i antropologiczne genealogie kultury

René Girarda mimetyczna rywalizacja: oksymoron czy postawa hybrydyczna

SPOŁECZNOŚĆ POLSKA W WIELKIEJ BRYTANII W ŚWIETLE WSPÓŁCZESNEJ TWÓRCZOŚCI POWIEŚCIOWEJ. ANALIZA MIMETYCZNA

Mimesis i przemoc u podstaw Girardowskiej teorii kształtowania się zjawisk kulturowo-społecznych

Jak z pewnego miasteczka szatan wyrzucił szatana. Girardowskie mechanizmy w "My z Jedwabnego" Anny Bikont

Fortnite as Bildungsspiel? Battle Royale Games and Sacrificial Rites

Seksualność Paskwaliny, czyli o specyfice poematu Samuela Twardowskiego raz jeszcze

Fenomen Girarda

Ojciec twój bogiem winien być dla ciebie. Ślub Gombrowicza między Freudem a Girardem (i Szekspirem)

Mimetyczny obcy w biblijnych relacjach o zaparciu się św. Piotra

“I Felt So Tall Within”: Anthropology in Slave Narratives

Victima versus Sacrificium. Ambivalenz des Opfers aus der Perspektive der Innsbrucker Dramatischen Theologie

Religia a polityka w świetle teorii mimetycznej

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