Summary
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.

> DES CHOSES CACHÉES DEPUIS LA FONDATION DU MONDE, par René Girard. — La clé de la survie de l'humanité, dans ce siècle où savoir et pouvoir sur la violence ont atteint les plus hauts sommets, réside dans notre capacité à reconnaître la nécessité de ne pas céder à la réplique, de ne pas répondre à la violence par la désignation fortuite et erronée d'un bouc émissaire, geste vain qui ne fait que perpétuer la violence et laisser libre court à sa spirale contagieuse. Notre re-connaissance du mécanisme victimaire et de la place centrale du désir mimétique devrait nous aider à multiplier les objets de désirs, dans une saine et productive rivalité, qui n'est pas synonyme d'exclusion mais de possibilités créatrices non-sacrificielles.
Extrait : « Toute négation d’autrui tend vers l’expulsion et le meurtre […] On ne veut pas savoir que l'humanité entière est fondée sur l'escamotage mythique de sa propre violence, toujours projetée sur de nouvelles victimes. Toutes les cultures, toutes les religions, s'édifient autour de ce fondement qu'elles dissimulent, de la même façon que le tombeau s'édifie autour du mort qu'il dissimule. Le meurtre appelle le tombeau et le tombeau n'est que le prolongement et la perpétuation du meurtre. La religion- tombeau n'est rien d'autre que le devenir invisible de son propre fondement, de son unique raison d'être. […] Autrement dit, l'homme tue pour ne pas savoir qu'il tue. »
--Annie Lise Clément, Gatineau (ICI.Radio-Canada.ca)

Girard's basic thesis is well known; Human culture arose out of the resolution of mimetic desire. By nature we desire what is desired by others, this leads to conflict and ultimately murder. Institutions and rituals arise out of this act. Girard sees the Gospel texts of the New Testament as a revolutionary exposing of this basic mechanism. However, the church has continued to offer a sacrificial reading of the Gospel which undermines its revelatory potential.
This book is an excellent and accessible overview of his thought. What I found interesting was his conclusion. At the end of the book Girard suggests we suffer most basically from a lack of meaning. I find this to be a bit dissonant from much of his work. Perhaps he is was still too heavily influenced by the existential angst that seemed to exist in the middle of the twentieth century but I expected him to move in a much more 'material' direction in his conclusion. Here are some of his parting lines,
"What is important above all is to realize that there are no recipes; there is no pharmakon anymore, not even a Marxist or a psychoanalytic one. Recipes are not what we need, nor do we need to be reassured - our need is to escape from meaninglessness.
. . .
I hold that truth is not an empty word, or a mere 'effect' as people say nowadays. I hold that everything capable of diverting us from madness and death, from now on, is inextricably linked with this truth. But I do not know how to speak about these matters. I can only approach texts and institutions, and relating them to one another seems to me to throw light in every direction.
. . .
Present-day thought is leading us in the direction of the valley of death, and it is cataloguing the bones one by one. All of us are in this valley but it is up to us to resuscitate meaning by relating all the [Judeo-Christian] texts to one another without exception, rather than stopping at just a few of them. All the issues of 'psychological health' seem to me to take second place to a much greater issue - that of meaning which is being lost or threatened on all sides but simply awaits the breath of the Spirit to be reborn."

At which point Girard concludes by quoting Ezekiel 37's vision of the valley of dry bones.
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Difficile à lire - compliqué - mais la pensée de Girard est intéressante ( )