Quotes About Mimetic

For those whose ganglia were formed pre-TV, the mimetic deployment of pop-culture icons seems at best an annoying tic and at worst a dangerous vapidity that compromises fiction's seriousness by dating it out of the Platonic Always, where it ought to reside.

It is not difference that dominates the world, but the obliteration of difference by mimetic reciprocity, which itself, being truly universal, shows the relativism of perpetual difference to be an illusion.

The children repeat the crimes of their fathers precisely because they believe they are morally superior to them. This false difference is already the mimetic illusion of modern individualism, which represents the greatest resistance to the mimetic truth that is re-enacted again and again in human relations. The paradox is that the resistance itself brings about the reenactment. PILATE

The account thus shows once again the omnipotence of mimetic contagion. What motivates Pilate, as he hands Jesus over, is the fear of a riot. He demonstrates "political skill," as they say. This is true, no doubt, but why does political skill almost always consist of giving in to violent contagion?

Les mythes débutent presque toujours par un état de désordre extrême.

Only two possible reactions to the mimetic contagion exist, and they make an enormous difference. Either we surrender and join the persecuting crowd, or we resist and stand alone. The first way is the unanimous self-deception we call mythology.

I maintain that passion and desire are never authentic in the Heideggerean sense. They do not emerge from the depths of our being; we always borrow them from others. Far from seeing conflict as a sign of mastery, as Heidegger does, we must see it as exactly the opposite, a confirmation of the mimetic nature of our desires.

To maintain peace between human beings, it is essential to define prohibitions in light of this extremely significant fact: our neighbor is the model for our desires. This is what I call mimetic desire.

we imitate the detached generosity of God, then the trap of mimetic rivalries will never close over us.

If the desire of children were not mimetic, if they did not of necessity choose for models the human beings who surround them, humanity would have neither language nor culture.

intellectual…and even religious.

Resorting to a psychological explanation is less innocent than it appears. In refusing the mimetic interpretation, in looking for the failure of Peter in purely individual causes, we attempt to demonstrate, unconsciously of course, that in Peter's place we would have responded differently; we would not have denied Jesus. Jesus reproaches the Pharisees for an older version of the same ploy when he sees them build tombs for the prophets that their fathers killed.

The resistance to the mimetic contagion prevents the myth from taking shape. The conclusion in the light of the Gospels is inescapable: myths are the voice of communities that unanimously surrender to the mimetic contagion of victimization.

The account thus shows once again the omnipotence of mimetic contagion. What motivates Pilate, as he hands Jesus over, is the fear of a riot.

Jesus transcends the Law, but in the Law's own sense and direction. He does this by appealing to the most humane aspect of the legal prescription, the aspect most foreign to the contagion of violence, which is the obligation of the two accusers to throw the first two stones. The Law deprives the accusers of a mimetic model. Once

A person] will desire any object so long as he is convinced that it is desired by another person whom he admires.

THE TENTH COMMANDMENT signals a revolution and prepares the way for it. This revolution comes to fruition in the New Testament. If Jesus never speaks in terms of prohibitions and always in terms of models and imitation, it is because he draws out the full consequences of the lesson offered by the tenth commandment. It is not due to inflated self-love that he asks us to imitate him; it is to turn us away from mimetic rivalries.

Many people believe they are faithful to Jesus, and yet they address superficial reproaches to the Gospels. This shows that they remain subject to mimetic rivalries and their violent one-upmanship. If we don't see that the choice is inevitable between the two supreme models, God and the devil, then we have already chosen the devil and his mimetic violence. Our

The mimetic nature of desire accounts for the fragility of human relations. Our social sciences should give due consideration to a phenomenon that must be considered normal, but they persist in seeing conflict as something accidental, and consequently so unforeseeable that researchers cannot and must not take it into account in their study of culture.

You shall love your neighbor as yourself" (Lev. 19:18) ; that is, you shall love your neighbor neither more nor less than yourself. The rivalries of desires tend to become exasperated, and as they do, they tend to contaminate third parties who are just as addicted as we are to the entanglements of mimetic rivalries.

The best way of preventing violence does not consist in forbidding objects, or even rivalistic desire, as the tenth commandment does, but in offering to people the model that will protect them from mimetic rivalries rather than involving them in these rivalries.

If individuals are naturally inclined to desire what their neighbors possess, or to desire what their neighbors even simply desire, this means that rivalry exists at the very heart of human social relations.

We feel that we are at the point of attaining autonomy as we imitate our models of power and prestige. This autonomy, however, is really nothing but a reflection of the illusions projected by our admiration for them. The more this admiration mimetically intensifies, the less aware it is of its own mimetic nature. The more "proud" and "egotistic" we are, the more enslaved we become to our mimetic models.

The Gospels suggest that a mimetic process of rejection exists in all communities and not only among the Jews. The prophets are the preferential victims of this process, a little like all exceptional persons, individuals who are different.