Over the course of seven lectures, the core of René Girard’s Mimetic Theory will be presented in a systematic and accessible way. We will illuminate Girard’s most important ideas — mimesis, mimetic desire, the scapegoat mechanism, the epistemology of love — and their relevance for our contemporary world.
By the end of this intellectual journey, you will have an intimate understanding of how mimetic forces shape your life and human societies at large. You will have grasped, according to Girard at least, the fundamental logic governing human history from the genesis of human evolution to the present moment. But, I must warn you, this logic is terrifying in its conclusions: Girard believes that history will soon end in a crescendo of violence.
This journey, then, is not for the faint of heart. Girard will leave you helplessly stranded in the end times, facing an imminent apocalypse which you can neither thwart nor delay. In fact, you will come to learn that apocalypse has already begun . . .
Lecture I: Introduction to Mimetic Theory
Lecture I gives a brief overview of Girard’s life and work. It summarizes the key conclusions of mimetic theory, distilling the most crucial ideas of this 10+ hour long lectures series into a digestible 2 hours. For those who are short on time, this synopsis is sufficient to give you a taste of Girard. For those embarking on the full journey, this lecture is a rough map that will orient you throughout the expansive, tumultuous, and dizzying terrain ahead.
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Lecture II: Mimetic Desire and Original Sin
Mimesis, mimetic desire, and metaphysical desire are the fundamental building blocks of Girard’s psychology. They will show us how even the most intimate aspects of our identity can be radically shaped by others and how to distinguish vanity from authenticity. These psychological fundaments are what make humans social animals, why prestige and recognition matter so much to us, and how we are able to form cultures and even language itself. They are responsible for humanity’s greatest achievements, but they also render us helplessly fallen. Under scrutiny, metaphysical desire will reveal itself to be none other than original sin.
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Lecture III: Mimetic Rivalry and Girard’s Theodicy
In this lecture, we will finish painting the picture of Girardian psychology by understanding mimetic rivalry and negative mimesis. This picture will expose humans as fallen and certain psycho-social pathologies as inevitable: fetishization, alienation, bipolarity, masochism, oppression, and inequity. Girard’s psychology, then, is also a theodicy — an inquiry into the origins of evil. For Girard, evil is not contingent on poorly designed societies but an inevitable consequence of corrupt human nature. We will never escape these pathologies no matter how much social “progress” is made. Girard’s theodicy tampers our expectations of the world and inoculates us against a whole host of, what we can loosely call, critical theories. This is a critique of critique.
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Lecture IV: The Scapegoat Mechanism
Starting from lecture IV, we will move away from psychology and into Girard’s history, beginning with the very first human societies. In times of internal turmoil, these early societies would converge on an innocent victim, attribute to him all the blame, murder this scapegoat in a brutal killing, and achieve peace through violent catharsis. These founding murders gave rise to institutions, cultures, and even gods themselves. Far are we from the comfort of social contracts. Girard’s unsettling conclusion is that peace is built on the corpses of innocent victims. Worldly order demands violence and deceit.
Lecture V: The Christian Revelation
For Girard, Christianity is radically different from all other religions in one crucial aspect: it takes the side of the innocent victim and, in doing so, exposes the violence and deceit of worldly order. We will explore how this intuition of innocence begins to take root in the Hebrew bible and blossoms into a resounding declaration in the Crucifixion. Girard presents us with an anthropology of the Cross: a translation of Christian phenomena into this-worldly, humanistic language. Girard’s success in placing this world in the foreground, however, forces the other world and even God himself to retreat into the background. In Girard’s unorthodox Christianity, God’s absence is just as loud and jarring as humanity’s presence.
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Lecture VI: The Triumph of Modernity
Rescued by Christianity, modernity is distinctly different than the violent, deceitful, and stagnant societies of yore. We are the most loving, truthful, and innovative culture ever to exist. Resting uneasily alongside this fundamental affirmation of modernity, however, is Girard’s puzzling insistence that things have barely changed at all: we now simply persecute victims under the banner of love, rigidly adhere to scientific dogmas under the guise of free inquiry, and package trivialities as radical innovations. Despite our high-minded ideals, stubborn human nature refuses to budge and, so, the perversions of modernity take on the shape of hypocrisy. Even humanity’s greatest triumph is terribly ambivalent and limited.
Lecture VII: The One Who Withholds
Christianity exposed the injustice of scapegoating and, in doing so, robbed us of the cathartic tools which early human societies used to contain and resolve violence. Today, the Katechon which prevents violence from overflowing is three institutions that limit and channel violence: Law, Capitalism, and War. By tracing a genealogy for all three institutions, Girard comes to the terrifying conclusion that these final bulwarks against apocalypse are on the verge of collapse. More precisely, their collapse is already underway.
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Interpreting Girard is a lecture series given by Johnathan Bi, moderated by David Perell, and made possible by a generous grant from Tyler Cowen’s Emergent Ventures
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Inferno paintings by Eric Armusik: https://www.ericarmusik.com/