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1

Byki, uczty i kozioł ofiarny. René Girard i jego uczniowie w Çatalhöyük

100%
Marciniak A.
Rocznik Antropologii Historii
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2013
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issue 2(5), Genealogie kultury
169–184
XX
The paper discusses the interpretation of representative art from the Neolithic settlement at Çatalhöyük presented by R. Girard and his disciples. To this end, the author applied the mimetic theory referring to the mechanism of scapegoating. The main subject of analysis are the narrative scenes depicting wild animals and numerous figures of people, shown in murals decorating the walls of domestic buildings during the last period of the settlement’s existence. The paper also offers a critical evaluation of the findings in the light of changes in the social and religious sphere during over a thousand years of the settlement’s existence.
2
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SPOŁECZNOŚĆ POLSKA W WIELKIEJ BRYTANII W ŚWIETLE WSPÓŁCZESNEJ TWÓRCZOŚCI POWIEŚCIOWEJ. ANALIZA MIMETYCZNA

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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.
3

Początki sztuki w świetle antroplogii René Girarda

86%
Kowalski A. P.
Rocznik Antropologii Historii
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2013
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issue 2(5), Genealogie kultury
97–110
XX
R. Girard’s mimetic theory, inspired by the work of S. Freud, is usually regarded as an anthropology that examines the origins of religion, mainly sacrificial rituals and mythologies. The paper discusses such elements of Girard’s theory which can be applied to research on the origins of art. Girard’s thesis about archaic crises leading to violence is pre/historical in character. In the context of discussing a lack of art in Neanderthal communities, a question arises about the cultural conditions of the birth and function of primitive production. The Homo sapiens probably used elements of art (ornaments, figurative and schematic drawing) in order to show group (clan, totemic) differences. The Neanderthal culture was homogeneous, mimetically uniform and repetitive. Group differences could be signaled by acts of direct violence. The Homo sapiens sublimated aggression and created social semiotics of the oldest artistic artifacts. Imitations became more difficult to do, they required specialisation. As a result of primitive art, violence took on a symbolic meaning.
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Mimetyczny obcy w biblijnych relacjach o zaparciu się św. Piotra

72%
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.
5
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Religia a polityka w świetle teorii mimetycznej

62%
Romejko A.
Poznańskie Studia Slawistyczne
|
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.
6

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

58%
Niewiadomski J.
Rocznik Antropologii Historii
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2013
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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.
7

Fenomen Girarda

58%
Niewiadomski J.
Roczniki Kulturoznawcze
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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.
8
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René Girard jako interpretator Biblii

58%
Pełczyński G.
Rocznik Teologiczny
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2017
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vol. 01
21-36
PL
René Girard francuski antropolog kulturowy, pracujący w Ameryce jest autorem koncepcji wyjaśniającej nieświadome posługiwanie się mechanizmem kozła ofiarnego w przypadku rozmaitych kryzysów społecznych. Pozbycie się kozła ofiarnego pozornie przywraca ład w społeczeństwie, ale w późniejszym okresie następuje jego sakralizacja i w ostateczności może powstać nowa religia. W dziejach opisywanych na kartach Biblii również dochodzi do wykorzystania tego mechanizmu. Lecz w nich również ten mechanizm zostaje ujawniony. Tamże pokazuje się również, że możliwe jest też rozwiązanie kryzysu bez użycia przemocy.
EN
René Girard a French anthropologist, settled in America, is the author of a concept which explains the unconscious use of a scapegoat mechanism during various social crises. Getting rid of the scapegoat only seemingly helps to restore social order, thus in the following period of time the scapegoat becomes subject of sacralisation which may finally lead to an establishment of a new religion. In the history depicted in the Bible the scapegoat mechanism is also used, and revealed. The Bible also shows that it is possible to find a solution to the crisis without violence.
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