The Palgrave Handbook of Mimetic Theory and Religion is an attempt to delineate the mimesis of religion. It will focus on how mimesis is a prominent feature of religion by discussing how mimesis is defined and how it is related to religion. It will also focus on the different ways mimesis manifests in religious groups. By understanding how mimesis works in religion, we can begin to understand how religion operates in general.
Mimetic theory is a sociological perspective that was first proposed by René Girard in the mid-to-late 20th century. In its simplest form, the theory posits that humans tend to desire what they see others desire (hence the word “mimetic,” from the Greek word for “imitation”). This desire can lead to jealousy and competition, which can in turn lead to violence. However, Girard also proposed that desire can also lead to positive outcomes, such as creativity and altruism.
Girard posits that desire is mimetic, or imitative. In other words, desire does not arise from an inherent quality of an object, but from the desire that another person has for that object. This desire is contagious and results in competition and violence.
However, Girard also proposed that desire can also lead to positive outcomes, such as creativity and altruism. This theory is important because it helps to explain not just the negative aspects of mimetic desire, but also its positive aspects. Girard’s theory has had a significant impact on sociology and anthropology, and it has been used to explore a variety of topics, such as religion.
In his book The Palgrave Handbook of Mimetic Theory and Religion, Rodney Stark further develops Girard’s theory. He discusses how mimesis is a prominent feature of religion and how it is related to religion.
In this regard, mimetic theory is relevant to the study of religion for at least four reasons.
First, as Girard has argued, all human culture is based on mimetic desire, that is, the desire to have and to be what another person has and is. All human beings are, in other words, imitators from birth. Religion, as one of the most powerful forces in human cultures, is also based on mimetic desire.
Second, religion is based on the principle of sacredness, which is another form of mimetic desire. That is, something is only considered sacred because others desire it and impose that desire on us.
Third, religion is also based on the principle of transcendence, which is a third form of mimetic desire. That is, we desire what is beyond us, what we cannot have or be. This is seen in the concept of sin, for example, which is a desire that is not allowed by society.
Fourth, religion is based on the principle of community. That is, we desire to be part of a community, to have a sense of belonging. This is seen in the way that religious groups often have a strong sense of community. In conclusion, mimetic theory is relevant to the study of religion because all human desire is based on imitation, and religion is one of the most powerful forces in human culture.
Mimetic theory is further expanded upon by scholars such as William Cavanaugh, Joshua Landy, and Gil Bailie.
Recall that the theory posits that desire is born of imitation and is at the root of all conflict. In this way, mimetic theory provides a way of understanding all religious texts and traditions. The theory has been applied to the study of Christianity, Judaism, and Islam.
In his book entitled The Scapegoat, Joshua Landy argues that the scapegoat motif is found throughout the Hebrew Bible and is a central feature of Jewish theology. Landy points to the story of Esther as an example. In that story, the king orders the execution of all the Jews in order to save his own skin. However, Esther intercedes on behalf of her people and leads them to salvation.
For example, Gil Bailie has argued that the According to Girard, the Passion narratives are designed to resolve mimetic conflict. Girard argues that the Passion narratives are specific to Christianity because it is the only religion that has a story of a finite sacrificial victim. Other religions, such as Judaism and Islam, have stories of a infinite sacrificial victim.
The difference between the two is that Christianity has a story of a finite sacrificial victim who is also the son of God.Passion narratives in the New Testament are designed to resolve mimetic conflict. In the Passion narratives, Jesus takes on the role of the scapegoat, that is, he takes on the sins of humanity so that humanity can be forgiven. This act of sacrificial love is supposed to break the cycle of mimetic desire and violence.
Cavanaugh has argued that the crucifixion of Jesus can be understood as a mimetic event. That is, the crucifixion was not simply an act of violence, but an event that revealed the mimetic nature of human desire. The crucifixion showed that humans are creatures who imitate others and that this can lead to violence. For example, Cavanaugh has argued that the New Testament is full of mimetic rivalry, that is, the competition between Jesus and his disciples for honor and status.
In his book Scapegoating: Religion, Violence, and the Psychology of Hatred, Cavanaugh argues that the Passion narratives are “psychologically powerful” because they provide a “powerful vehicle for resolving mimetic conflicts.” He suggests that the stories of Jesus’s death and resurrection provide a way for individuals to overcome their own mimetic desires and to forgive others. Landy also argues that the Passion narratives are psychologically powerful because they address the human tendency to scapegoat. He states that the narratives “resolve the mimetic conflict by reconciling the demands of victim and persecutor.”
This rivalry is played out in the Gospels, in which the disciples are constantly trying to one-up each other and jockeying for position. This rivalry is also evident in Paul’s letters, which are full of complaints about other Christians who are not toeing the line.
For example, scholars have argued that the story of Cain and Abel in the Bible is a story about the mimetic nature of desire. In the story, Cain kills Abel out of jealousy because Abel’s offering to God is more acceptable than his own. Similarly, scholars have argued that the story of Abraham and Isaac in the Bible is a story about the power of mimetic desire. In the story, Abraham is willing to sacrifice his own son at God’s command, even though he knows that it is wrong.
In light of these examples, it is clear that Girard’s theory of desire is relevant to the study of religion. Indeed, mimetic theory is a social anthropology theory that has been used to understand religious texts and traditions. For example, Gil Bailie has argued that the Passion narratives in the New Testament are designed to resolve mimetic conflict. In the Passion narratives, Jesus takes on the role of the scapegoat, that is, he takes on the sins of humanity so that humanity can be forgiven.
Girard posits that desire is mimetic, or imitative. In other words, desire does not arise from an inherent quality of an object, but from the desire that another person has for that object. This desire is contagious and results in competition and violence. This is particularly evident in the way that humans imitate each other in their religious practices.
In conclusion, Girard’s theory of mimetic desire is a powerful tool for understanding the human experience.