Tag: Mimetic Theory

December 6, 2013

An Ethics of Love – Part 1.4
But this escape is flexible, moving, almost plastic. Once the visual or perceptive encounter is consumed, once the interaction with a lover-to-be has become a proper relationship of love, the relationship of a couple recognizing itself as exclusive couple, for them and for the rest of their surrounding community, the dynamic changes…

November 4, 2013
May 10, 2013

After Anatta : Towards a Girardian Ethics – Part 1
As I have argued in a previous essay-series, one common struggle comes out through both René Girard’s mimetic theory, and Buddhist metaphysics: a resistance to the often unquestioned solipsistic reflexes of contemporary western mainstream culture. It is on the basis of this shared concern that an initial dialogue between the two ought to be set. Correlated to this resistance are both Girard’s and the Buddhists’ skepticisms as to the actual power, and more dangerous risks, of the self-proclaimed ‘primary’ faculty of the enlightened human: Reason…

May 10, 2013

After Anatta : Towards a Girardian Ethics – Part 3
For Girard, imitation is primal and unavoidable: “There is no solution to mimetism aside from a good model.” For Buddhism, it is interdependence that is universal. As I have argued, imitation and interdependence are but the same thing: imitation is subsumed within interdependence, and perhaps the most common evidence of interdependence is mimesis. So much so that certain arguments can hardly be categorised in one concept or the other…

May 10, 2013

After Anatta : Towards a Girardian Ethics – Part 3.2
Girard’s explicit views on ethics are quite sparse, if not absent, but one particular principle seems to be coming back regularly in his writings: non-violence. Things Hidden since the Foundation of the World contains a few unambiguous statements such as: “The definitive renunciation of violence, without any second thoughts, will become for us the condition … for the survival of humanity itself and for each one of us.”…

May 10, 2013

After Anatta : Towards a Girardian Ethics – Conclusion
When I presented some of these reflections at a COV&R conference in 2012, I felt a certain movement of excitement and interest, from a community of scholars very familiar with Girard’s thought. It is central, today, to address the question of Girard and ethics, and, while it has been done in other realms (political philosophy, theology), it is also necessary to try to translate the ethical stance stemming from mimetic theory into the language of philosophy, and in particular, within the traditions of ethics…

January 21, 2013

The idea of applying the composite anthropologico-historical theory of French philosopher René Girard (born 1923) to Indian society and its mythology is not a new project. The complex Indian civilization possesses undoubtedly certain historical features liable to a fruitful analysis through his theory…

October 15, 2012

The Non-Self of Girard – Introduction
According to Girard, the Mimetic Theory and philosophy can’t go together; the Mimetic Theory must go beyond philosophy. More than an ideological disagreement, there is here an actual methodological divergence. Philosophy, he argues, tends to remain at the superficial level of pure intellectual understanding, while other human faculties must be accessed in order to overcome the illusions of an independent desire…

October 15, 2012

The Non-Self of Girard – Part 2
Girard’s comments on Buddhism have been, through his long career, quite sparse. This is understandable: even though particular readers have sensed a possible connection between Mimetic Theory and Buddhism, the topic was probably not one of his main interests. Besides, he minimised this tradition by describing it as a rather morbid soteriological system, which allegedly consists, in his own words, in a “renunciation” led by an intent to get “out of the world altogether”…

October 15, 2012

The Non-Self of Girard – Conclusion
Following Buddha’s statements about abstract postulations, I would argue that it is not the extent to which our brain can grasp hypothetical views on fundamental metaphysics, but what this brings to our practical embodied life, which must be placed as the end goal of intellectual initiatives. The question is not whether Girard would agree with a metaphysics without selves…