Rene Girard holds up the gospels as mirrors that reveal our broken humanity, and shows that they also reflect a new reality that can make us whole. Like Simone Weil, Girard looks at the Bible as a map of human behavior, and sees Jesus Christ as the turning point leading to new life.

The title echoes Jesus' words: "I saw Satan falling like lightning from heaven". Girard persuades us that even as our world grows increasingly violent the power of the Christ-event is so great that the evils of scapegoating and sacrifice are being defeated even now. A new community, God's nonviolent kingdom, is being realized -- even now.

In this radical reinterpretation of Rousseau, Jeremiah Alberg reveals the neglected theological dimension of Jean-Jacques Rousseau's philosophy. Alberg shows how only Christianity can bring the coherence of Rousseau's system to light, arguing that the philosopher's system of thought is founded on theological scandal and on his inability to accept forgiveness through Christianity. This book explores Rousseau's major works in a novel way, advancing his system of thought as an alternative to Christianity.

How we are motivated to imitate wanting what others desire—Girard’s theory primed for the social media age.

René Girard eludes easy categories, bridging the fields of literary criticism, anthropology, sociology, history, religion and theology. Influencing such writers as J. M. Coetzee and Milan Kundera, his insight into contagious violence looks ever more prophetic and relevant seven years after his death. In many ways he is the thinker for our modern world of social media and herd behavior.

In this newly selected collection of writings, Cynthia L. Haven has created an approachable anthology of his work, addressing Girard's thoughts on the nature of desire, human imitation and rivalry, the causes of conflict and violence, the deep structure of religion and cultural subjects like opera and theatre. Girard spoke in language that was engaging, accessible and often controversial.

A long-time friend and colleague, Haven shines a spotlight on his role as a public intellectual and profound theorist, inviting a new generation to his corpus.

French theorist Rene Girard was one of the major thinkers of the twentieth century. Read by international leaders, quoted by the French media, Girard influenced such writers as J.M. Coetzee and Milan Kundera. Dubbed "the new Darwin of the human sciences" and one of the most compelling thinkers of the age, Girard spent nearly four decades at Stanford exploring what it means to be human and making major contributions to philosophy, literary criticism, psychology and theology with his mimetic theory. This is the first collection of interviews with Girard, one that brings together discussions on Cervantes, Dostoevsky, and Proust alongside the causes of conflict and violence and the role of imitation in human behavior. Granting important insights into Girard's life and thought, these provocative and lively conversations underline Girard's place as leading public intellectual and profound theorist.

The privileged link of psychoanalysis to spoken language does not necessarily facilitate communication among analysts and psychotherapists of different mother tongues. The Journal of European Psychoanalysis published since 1995 has long sought to overcome these linguistic barriers. Traditionally, it has introduced English readers to important European authors, as well as to authors of Latin American countries whose paradigms are close to European "styles." Freed of the editorial and political constraints that often govern the official organs of schools and institutions, the Journal of European Psychoanalysis has, for many years, regularly featured conversations with some of the most prominent and brilliant figures in contemporary psychoanalysis: highlighting debates and trends within psychoanalysis and related fields while remaining ever-sensitive to the practical, ethical, and theoretical implications of clinical practice. In Freud's Tracks collects some of the most engaging and provocative of these conversations, thus tracing a recent history of psychoanalysis in Europe while also evidencing the discipline's vital and vibrant connections with the fields of politics and social policy, science and philosophy, cultural studies and the social sciences."

Evolution and Conversion explores the main tenets of Rene Girard's thought in a series of dialogues. Here, Girard reflects on the evolution of his thought and offers striking new insights on topics such as violence, religion, desire and literature. His long argument is a historical one in which the origin of culture and religion is reunited in the contemporary world by means of a reinterpretation of Christianity and an understanding of the intrinsically violent nature of human beings. He also offers provocative re-readings of Biblical and literary texts and responds to statements by Daniel Dennett and Richard Dawkins. Including an introduction by the authors, this is a revealing text by one of the most original thinkers of our time.

"Mimesis and Theory" brings together twenty of Rene Girard's uncollected essays on literature and literary theory, which, along with his classic, "Deceit, Desire, and the Novel," have left an indelible mark on the field of literary and cultural studies. Spanning over fifty years of critical production, this anthology offers unique insights into the origin, development, and expansion of Girard's "mimetic theory"--a groundbreaking account of human interaction and of the genesis of cultural forms.
The essays run the gamut of Western literary culture, from Racine and Shakespeare to the existentialist writings of Simone de Beauvoir and Jean-Paul Sartre. The authors who have most influenced Girard--Stendhal, Proust, and Dostoevsky--receive extended treatment, and Girard's observations on the changing landscape of literary studies are chronicled in several essays devoted to psychoanalysis, formalism, structuralism, and post-structuralism.
Though at times overshadowed by his work in religious and cultural anthropology, Girard's work in the area of literary studies has been the wellspring of his thought. All of the essays in this volume develop the idea that the greatest authors are also the greatest students of human nature, for their artistic intuitions are generally more penetrating than the analyses of the philosophers or the social scientists. Girard does not offer us a theory of literature but literature as theory.

"Mimesis and Theory" brings together twenty of Rene Girard's uncollected essays on literature and literary theory, which, along with his classic, "Deceit, Desire, and the Novel," have left an indelible mark on the field of literary and cultural studies. Spanning over fifty years of critical production, this anthology offers unique insights into the origin, development, and expansion of Girard's "mimetic theory"--a groundbreaking account of human interaction and of the genesis of cultural forms.
Arranged chronologically in order of publication, the essays run the gamut of Western literary culture, from Racine and Shakespeare to the existentialist writings of Simone de Beauvoir and Jean-Paul Sartre. The authors who have most influenced Girard--Stendhal, Proust, and Dostoevsky--receive extended treatment. In addition, Girard's observations on the changing landscape of literary studies are chronicled in several essays devoted to psychoanalysis, formalism, structuralism, and post-structuralism.
Though at times overshadowed by his work in religious and cultural anthropology, Girard's work in the area of literary studies has been the wellspring of his thought. All of the essays contained in this volume develop the idea that the greatest authors are also the greatest students of human nature, for their artistic intuitions are generally more penetrating than the analyses of the philosophers or the social scientists. Thus Girard does not offer us a theory of literature but literature as theory.

What do we know about the Book of Job? Not very much. The hero complains endlessly. He has just lost his children all his livestock. He scratches his ulcers. The misfortunes of which he complains are all duly enumerated in the prologue. They are misfortunes brought on him by Satan with God's permission. We think we know, but are we sure? Not once in the Dialogues does Job mention either Satan or anything about his misdeeds. Could it be that they are too much on his mind for him to mention them? Possibly, yet Job mentions everything else, and does much more than mention. He dwells heavily on the cause of his misfortune, which is none of those mentioned in the prologue. The cause is not divine, satanic nor physical, but merely human.

Did Oedipus really kill his father and marry his mother? Or is he nothing but a scapegoat, set up to take the blame for a crisis afflicting Thebes? For Rene Girard, the mythic accusations of patricide and incest are symptomatic of a plague-stricken community's hunt for a culprit to punish, and Girard succeeds in making us see an age-old myth in a wholly new light. The hard-to-find writings assembled here include three major early essays, never before available in English, which afford a behind-the-scenes glimpse at the emergence of Girard's scapegoat theory from his pioneering analysis of rivalry and desire. Girard unbinds the Oedipal triangle from its Freudian moorings, replacing desire for the mother with desire for anyone-or anything-a rival desires. In a wide-ranging and provocative introduction, Mark R. Anspach presents fresh evidence for Girard's hypotheses from classical studies, literature, anthropology, and the life of Freud himself.

Things Hidden Since the Foundation of the World presents a highly original global theory of culture. Here, in his greatest work, Rene Girard explores the function of violence, mimetic desire and the mechanism of the scapegoat, in the history of society and religion. Girard's vision is a brilliant and devastating challenge to conventional views of literature, anthropology, philosophy and psychoanalysis.

Burkert, Girard, and Smith hold important and contradictory theories about the nature and origin of ritual sacrifice, and the role violence plays in religion and culture. These papers and conversations derive from a conference that pursued the possibility and utility of a general theory of religion and culture, especially one based on violence. The special value of this volume is the conversations as such--the real record of working scholars engaged with one another's theories, as they make and meet challenges, and move and maneuver.
Girard and Burkert present different versions of the same conviction: that a single theory can account for ritual and its social function, a theory that posits original acts of group violence. Smith sharply questions both the possibility and the utility of such a general theory. Among the highlights of this stimulating interchange of ideas is a searching criticism of Girard's theory of generative scapegoating, which he answers with clarity and conviction, and a challenging of Burkert's theory of the origin of sacrifice in the hunt by Smith's argument, posed as a "jeu d'esprit, " that sacrifice originates with the domestication of animals.

"His fascinating and ambitious book provides a fully developed theory of violence as the `heart and secret soul' of the sacred. Girard's fertile, combative mind links myth to prophetic writing, primitive religions to classical tragedy."--Victor Brombert, 'Chronicle of Higher Education.'

This study extends beyond the scope of literature into the psychology of much of our contemporary scene, including fashion, advertising, and propaganda techniques. In considering such aspects, the author goes beyond the domain of pure aesthetics and offers an interpretation of some basic cultural problems of our time.

An astonishing work of cultural criticism, this book is widely recognized as a brilliant and devastating challenge to conventional views of literature, anthropology, religion, and psychoanalysis. In its scope and itnerest it can be compared with Freud's "Totem and Taboo," the subtext Girard refutes with polemic daring, vast erudition, and a persuasiveness that leaves the reader compelled to respond, one way or another.
This is the single fullest summation of Girard's ideas to date, the book by which they will stand or fall. In a dialogue with two psychiatrists (Jean-Michel Oughourlian and Guy Lefort), Girard probes an encyclopedic array of topics, ranging across the entire spectrum of anthropology, psychoanalysis, and cultural production.
Girard's point o departure is what he calles "mimesis," the conflict that arises when human rivals compete to differentiate themselves from each other, yet succeed only in becoming more and more alike. At certain points in the life of a society, according to Girard, this mimetic conflict erupts into a crisis in which all difference dissolves in indiscriminate violence. In primitive societies, such crises were resolved by the "scapegoating mechanism," in which the community, en masse, turned on an unpremeditated victim. The repression of this collective murder and its repetition in ritual sacrifice then formed the foundations of both religion and the restored social order.
How does Christianity, at once the most "sacrificial" of religions and a faith with a non-violent ideology, fit into this scheme? Girard grants Freud's point, in "Totem and Taboo," that Christianity is similar to primitive religion, but only to refute Freud--if Christ is sacrificed, Girard argues, it is not becuase God willed it, but becaus ehuman beings "wanted" it.
The book is not merely, or perhaps not mainly, biblical exegesis, for within its scope fall some of the most vexing problems of social history--the paradox that violance has social efficacy, the function of the scapegoat, the mechanism of anti-semitism.

"Violence and the Sacred" is Rene Girard's landmark study of human evil. Here Girard explores violence as it is represented and occurs throughout history, literature and myth. Girard's forceful and thought-provoking analyses of Biblical narrative, Greek tragedy and the lynchings and pogroms propagated by contemporary states illustrate his central argument that violence belongs to everyone and is at the heart of the sacred.

In one volume, an anthology of seminal work of one of the twentieth century's most original thinkers.

In this radical reinterpretation of Rousseau, Jeremiah Alberg argues that the philosopher's system of thought is founded on theological scandal, and on Rousseau's inability to accept forgiveness. Alberg explores his views in relation to alternative forms of Christianity.

Did Oedipus really kill his father and marry his mother? Or is he nothing but a scapegoat, set up to take the blame for a crisis afflicting Thebes? For Rene Girard, the mythic accusations of patricide and incest are symptomatic of a plague-stricken community's hunt for a culprit to punish, and Girard succeeds in making us see an age-old myth in a wholly new light. The hard-to-find writings assembled here include three major early essays, never before available in English, which afford a behind-the-scenes glimpse at the emergence of Girard's scapegoat theory from his pioneering analysis of rivalry and desire. Girard unbinds the Oedipal triangle from its Freudian moorings, replacing desire for the mother with desire for anyone-or anything-a rival desires. In a wide-ranging and provocative introduction, Mark R. Anspach presents fresh evidence for Girard's hypotheses from classical studies, literature, anthropology, and the life of Freud himself.

In this groundbreaking work a foremost literary and cultural critic turns to the major figure in English literature William Shakespeare and proposes a dramatic new way of reading and performing his works. The key to A Theatre of Envy is Rene Girards's original expression and application of what he calls Mimetic Theory. For Girard, people desire according to the desires of others. He sees this as fundamental to the human condition and works out its implications in a most convincing and ultimately, easily comprehensible way. Bringing his insights to bear on Shakespeare, Girard reveals the previously overlooked coherence of problem plays like Troilus and Cressida and makes a convincing argument for elevating A Midsummer Night's Dream from the status of entertaining chaotic comedy to a profound and original commentary on the human condition. Shakespeare transforms the crude literary form of revenge tragedy into a profound and prophetic unmasking of violence - even more relevant today than in his time. Throughout this impressively sustained reading of Shakespeare, Girard's prose is sophisticated enough for the academic as well as being accessible to the general reader. Anyone interested in literature, anthropology, psychology and particularly, theology as relevant to the overriding contemporary problems of violence in all its forms will want to read this challenging book. All those involved in theatrical productions and performance will find A Theatre of Envy full of exciting and practical ideas. 'In its enormous breathtaking scope, (Rene Girard's work) suggests...the projects of those 19th century intellectual giants (Hegel, Marx, Nietzsche and Freud) who still cast such long shadows today. By contrast, contemporary criticism seems paltry and fainthearted.' Comparative Literature Rene Girard was born in Avignon, read cultural history in Paris and in 1947 went to the USA where he has for the last 50 years held a number of prestigious academic posts. He has written more than half a dozen books, best known of which are, Violence and the Sacred, The Scapegoat, and Things Hidden Since the Foundation of the World, he has also been featured in many interviews and magazine articles. His Martin D'Arcy Lecture - "Victims, Violence and Christianity" - delivered in Oxford in November 1997, aroused the enthusiastic interest of a wide variety of British experts in many fields as well as those involved in the wider and increasingly significant world of contemporary spirituality in all its popular and peremptory expressions. While not giving a naive answer Rene Girard does provide a profound and practical way to unmask violence not only in Shakespeare's world, but in our own.

Never before translated in English, this 1973 discussion between RenE Girard (1923-2015) and other prominent scholars represents one of the most significant breakthroughs in mimetic theory. Organized by the French journal Esprit, the conversation was an opportunity for Girard to debate with his interlocutors the theories he expounded in Violence and the Sacred (1972). These scholars prompted him to reconsider the book's strictly sociological interpretation of religion, highlighting the misrecognition of violent scapegoating at its origins and in its myths and ritual practices, by addressing the relation between his critique of primitive or archaic religion and the role of Judeo-Christianity. The ensuing discussion opened up an entirely new and admittedly startling phase of his thinking, where he deployed an epistemology rooted in Biblical revelation, which he viewed as an ongoing deconstruction of sacrificial practices. In this text, he vindicates for the very first time the anthropological relevance of Judeo-Christian scriptures. The 1973 discussion thus marks a new and decisive step in Girard's intellectual journey, making this volume a critical document for understanding the transition period between Violence and the Sacred and Things Hidden Since the Foundation of the World (1978).

The debate over the place of religion in secular, democratic societies dominates philosophical and intellectual discourse. These arguments often polarize around simplistic reductions, making efforts at reconciliation impossible. Yet more rational stances do exist, positions that broker a peace between relativism and religion in people's public, private, and ethical lives.

"Christianity, Truth, and Weakening Faith" advances just such a dialogue, featuring the collaboration of two major philosophers known for their progressive approach to this issue. Seeking unity over difference, Gianni Vattimo and Ren? Girard turn to Max Weber, Eric Auerbach, and Marcel Gauchet, among others, in their exploration of truth and liberty, relativism and faith, and the tensions of a world filled with new forms of religiously inspired violence.

Vattimo and Girard ultimately conclude that secularism and the involvement (or lack thereof) of religion in governance are, in essence, produced by Christianity. In other words, Christianity is "the religion of the exit from religion," and democracy, civil rights, the free market, and individual freedoms are all facilitated by Christian culture. Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural world.