|
|
| (2 intermediate revisions by the same user not shown) |
| Line 1: |
Line 1: |
|
| |
|
| "When I look for myself I found a bundle of perception ." David Hume who believed that errors in philosophy are "only ridiculous”, but "the errors in religion are dangerous".
| |
|
| |
|
| |
| “The search for a scapegoat is the easiest of all hunting expeditions.”
| |
| ― Dwight D. Eisenhower
| |
|
| |
| I am sparkling; you are unusually talkative; he is drunk.
| |
| My beliefs do not require that you believe them, you always think you are right. He is overconfident.
| |
|
| |
| scapegoat
| |
|
| |
| == Rene Girard and the ''scapegoat mechanism''==
| |
|
| |
| René Gerard<Ref>René Noël Théophile Girard was a French historian, literary critic, and anthropological philosopher of social science best known for his “mimetic theory”.</Ref> became concerned with Philosophical Anthropology with his mimetic theory imitation leading to competition for superiority leading to rivalries and violent conflicts. He suggests that those conflicts are partially relieved by a ''scapegoat mechanism''. He concludes that ultimately, Christianity is the best antidote to violence.
| |
|
| |
| Rene taught that all desire is mimetic and that all conflict originates in a mimetic rivalry. The theory of Mimetic Desire is “based on the observable tendency of human beings to subconsciously imitate others and the extension of this mimesis to the realm of desire.”
| |
|
| |
| This "mimetic character of desire" establishes a three-party relationship of subject, model, and object. Through the object, one is drawn to the model, identified by Girard as the mediator.
| |
|
| |
| Ultimately, what the desire desires is “Being” as such, i.e. something which the subject “lacks and which some other person seems to possess”.<Ref>Violence and the Sacred, René Noël Théophile Girard</Ref>
| |
|
| |
| "All desire is a desire to be". If your desire to be is greater than your desire for your brother to be conflict will occur. This is why we were given the story of [[Cain]] and Abel.
| |
|
| |
| The personification of the mediator “desires to be” again by reproducing the model in a new subject. One of the strongest of Mimetic desires is the desire to reproduce what we have accepted as ourselves. It is written into our physical and [[spiritual DNA]].
| |
|
| |
| In the 18th century, many imagining themselves to be enlightened assumed that communal violence would be reduced with the implementation or acceptance of a ''[[social contract]]''.
| |
|
| |
| Girard suggests that the scapegoat of Leviticus was a small ritual form of violence that relieved society of the subliminal emotional pressure that tend to produce conflict which may eventually threaten the existence of the community or even the whole of society. Was the scapegoat meant to deceive the community into transferring the blame for their sins to the victim as the culprit of the communal crisis,
| |
|
| |
| Girard goes on to explain that it is crucial that this process be unconscious. But was man made to function without consciousness? And doesn't the same Bible which gives us the story of the scapegoat prohibit the making of [[social contracts]] that bind our conscience to anyone other than God? And what of the prohibition of envy and [[covetous practices]] in both Old and New Testaments?
| |
|
| |
| Mimetic desire of Girad is composed of subject, model, and object. The “model” is made manifest in the spirit that dwells in our subconscious. God is also composed of different characteristics. The ultimate model is God for we are made in His image. God is courageous and compassionate, just and forgiving, God is a giving disciplinarian who gives us life and a place to live it but not without creating [[Natural law]] to lead or guide us from destruction to abundance. When we divide God into gods with the different attribute and subsequent flaws we dilute the model.
| |
|
| |
| Hasn't many modern social contracts bound nations in a way that made the people little more than [[human resources]] to work and [[employ|slave]] for the State which instituted world wars and revolutions that wreaked death and destruction upon the whole world and even now hangs the possibility of mutually assured destruction.
| |
|
| |
| What would be the nature of a social contract that gives life, relieves the dangers of envy and secures the hope of justice and mercy?
| |
|
| |
|
| |
| ----
| |