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1

René Girard, Scapegoating at Çatalhöyük - notatki z wykładu

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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.
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„Mimesis“, Platón a René Girard

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

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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.
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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.
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Czas apokalipsy. Przemoc, wojna i pragnienie mimetyczne według René Girarda

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Ufnal P.
Perspektywy Kultury
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2023
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vol. 40
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issue 1
261-276
EN
According to René Girard’s mimetic theory, all desire is the imitation of another person’s desire, thus violence results from destructive competition. The violence originating from mimetic desire can concern any object: the fact that an object is in possession of someone else makes it attractive to the point of inducing the outbreak of violence. Therefore, differences are not the source of violence, as Girard says, but similarities. In this article, I have tried to explain causes, mechanisms and effects of the mimetic desire, and to outline Girard’s pessimistic view of the world. The apocalypse has begun.
PL
Zgodnie z teorią mimetyczną René Girarda, według której każde pragnienie jest naśladowaniem pragnienia innej osoby, wszelka przemoc wynika z destrukcyjnej rywalizacji. Przemoc będąca następstwem pragnienia mimetycznego może dotyczyć każdego przedmiotu: fakt, że przedmiot ten jest w posiadaniu kogoś innego, czyni go atrakcyjnym do tego stopnia, że wzbudza zachowania, które mogą prowadzić do wybuchu przemocy. Zatem to nie różnice są źródłem przemocy, jak mówi Girard, ale podobieństwa. W artykule starałem się wyjaśnić przyczyny, mechanizm i skutki pragnienia mimetycznego oraz nakreślić pesymistyczną wizję upadku świata według Girarda, który uważa, że apokalipsa już się zaczęła.
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Supremacja kozła ofiarnego w pracy socjalnej. Interpretacja roli ofiary w świetle antropologii René Girarda

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Adamczyk T.
Zeszyty Naukowe KUL
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2022
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vol. 65
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issue 4
143-157
EN
The article presents the phenomenon of scapegoat supremacy in the light of René Girard’s anthropology. The French anthropologist described the mechanisms of dealing with crises and mechanisms channeling violence in primitive societies. To some extent, his conception also allows us to understand contemporary individual and social behaviours, including violence and the process of creating scapegoats. The theoretical part of the article is supplemented with conclusions drawn from practitioners’ experience (social workers, psychologists, therapists). These experiences underlie a description and definition of the phenomenon of scapegoat supremacy, highlighting how they play specific roles related to various benefits – both material and non-material – from the situation of being a victim.
PL
Artykuł przedstawia zjawisko supremacji kozła ofiarnego w świetle antropologii René Girarda. Francuski uczony opisywał mechanizmy radzenia sobie z kryzysami i mechanizmy kanalizujące przemoc w społeczeństwach pierwotnych. Jego koncepcja pozwala – w pewnym zakresie – na zrozumienie współczesnych zachowań jednostokowych i społecznych obejmujących działania przemocowe oraz proces kreowania kozłów ofiarnych. Część teoretyczną prowadzonych analiz dopełniają wnioski wypływające z doświadczeń praktyków, m.in. pracowników socjalnych, psychologów i terapeutów. Na ich podstawie opisano i zdefiniowano zjawisko supremacji kozłów ofiarnych, czyli odgrywania specyficznych ról związanych z czerpaniem korzyści materialnych i pozamaterialnych z sytuacji bycia ofiarą.
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René Girard i antropologiczne genealogie kultury

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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.
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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.
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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.
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The wounds of war and the scars of culture: Simone Weil and René Girard on the symmetry of violence

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Sosnowska P.
Studia z Teorii Wychowania
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2023
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vol. XIV(2 (43))
131-145
EN
The philosophical discourses of violence developed in the 20th century can be grasped in two fundamental paradigms: the paradigm of force (Simone Weil) and the paradigm of domination (Horkheimer and Adorno). This article aims at situating René Girard’s theory of the culture within the paradigm of violence as an immediate force, stemming from Simone Weil’s phenomenological description of force in The Iliad. Simone Weil can be read as a model for modern reflection on violence in different ways. One of them can be identifying her interpretation of The Iliad as a starting point for the critique or even unmasking of blind reifying violence through the philosophy of culture: an example of this kind of translation can be found in Girard and his analyses of the figure of the scapegoat and rituals of violence, (sanctioned within myth), transferring violence into a sacral sphere. The pivotal point of the comparison is the concept of kydos, “the triumphant fascination of superior violence,” developed by Girard in Violence and the Sacred. The Greek term, which connects violence, understood in the mode of immediate force, with the magical and sacral dimension, serves as a key concept for comparison of the two thinkers’ conceptualizations of force. It allows interpretation of the conceptual tenets of Girardian theory, such as unanimity, symmetry, mimesis, and myth in the light of the key concepts of Weil, such as reification, symmetry, unawareness, and the blind mechanism of force. It also allows us to point out the discrepancies between the two conceptualizations (above all, the tensions between the rationality and irrationality of violence) and to grasp Girard’s theory as a philosophical commentary on Weil’s insights. This is going to fill a space on the map of modern discourses of violence.
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Mimesis i przemoc u podstaw Girardowskiej teorii kształtowania się zjawisk kulturowo-społecznych

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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.
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Fortnite as Bildungsspiel? Battle Royale Games and Sacrificial Rites

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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.
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Should we take sides?: Girard, Mouffe, et al on graceful divisiveness

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Haw C. A.
Studia z Teorii Wychowania
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2023
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vol. XIV(2 (43))
97-129
EN
This paper interprets the rhetoric and social phenomena of “taking sides” and “scapegoating” amidst radical societal division. Exploring the social mechanics of unity and division, I visit the work of René Girard and Chantal Mouffe, who offer a lucid ambivalence regarding the dilemma that neutrality is a practical impossibility. And in turning to implications of their shared paradox-that to be genuinely “peaceful” may require graceful divisiveness-I consider cases and theory on nonviolently fomenting conflict. In contrast with certain liberal social theories of transcending division, this paper treats the desire for politics beyond hegemony-or politics without a scapegoat-as something of an eschatological ideal, toward which Girard, Mouffe, and others offer a tension-filled, crypto-Augustinian, agonistic pluralism.
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Jak z pewnego miasteczka szatan wyrzucił szatana. Girardowskie mechanizmy w "My z Jedwabnego" Anny Bikont

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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.
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Fenomen Girarda

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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.
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Seksualność Paskwaliny, czyli o specyfice poematu Samuela Twardowskiego raz jeszcze

57%
Szafrańska N.
Meluzyna. Dawna Literatura i Kultura
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2019
|
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.
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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.
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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.
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“I Felt So Tall Within”: Anthropology in Slave Narratives

51%
Blum P. R.
Roczniki Kulturoznawcze
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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.
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Prometheus of a scapegoat? Humans in the discourse of the anthropocene and the concept of mimesis and persecution pattern by René Girard: attempts at pedagogical reflection

51%
Humeniuk M.
Studia z Teorii Wychowania
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2023
|
vol. XIV(2 (43))
199-218
EN
The discourse of the Anthropocene expresses an interesting tension in the way human causation and guilt are framed. On the one hand, the Anthropos is a unique species, making historical, geographical and geological conquest single-handedly (to the exclusion of non-human subjects). A triumphant and increasingly dominant coloniser of a planet that ultimately falls very low, indeed. In the light of the impending climate catastrophe, the “age of man” no longer sounds so noble today. On the contrary, it becomes a testimony of discredit and decline, a sign of egoism and planetary destruction by one species. Among the many approaches and attempts to address and nuance the discourse and amidst the search for the most appropriate labels (e.g. Capitalocene, chtchulucene, ecozoic, etc.), it is the Anthropocene or post-Anthropocene that seem to remain the ones most frequently referred to in colloquial or journalistic discourse. A need arises to clearly identify the one to blame for the impending climatic apocalypse. Under conditions of crisis, during what Girard call undifferentiation, the Anthropos selects itself as the scapegoat, becoming both the unfortunate, guilt-ridden OTHER and the ruthless, violence-hungry MOB. Could René Girard’s concept of mimesis and scapegoating help to understand the pattern of this dialectical, subversive strategy? If so, then perhaps it is to be expected that the stage of sacralisation of the victim, which crowns the logic of scapegoating, instead of overcoming it, will only perpetuate the apotheosis of human agency, dangerous from the point of view of the actual state of the planet. This time, these will be essentially anthropocentric and technologically advanced “escapes forward”, such as exploitation of the moon or other planets, invasive prevention of further ice and greenhouse ages, deflecting asteroids so that they do not collide with Earth, and other, hardly predictable spectacular gestures of the triumphant Anthropos. The above questions are the subject matter of this article and a pretext for pedagogical reflection.
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