Quotes About Violence

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

Les représentations théâtrales, elles aussi, sont enracinées dans la violence collective et ce sont des espèces de rites, mais plus nettoyés encore de leur violence que les sacrifices animaux, et plus riches sur le rapport culturel, puisque ce sont toujours, au moins indirectement, des méditations sur l'origine du religieux et de la culture tout entière, des sources potentielles de savoir.

The commandment that prohibits desiring the goods of one's neighbor attempts to resolve the number one problem of every human community: internal violence.

I am convinced that we have entered an era when anthropology will become a more relevant tool than political science. We will have to radically change our interpretation of events, stop thinking as products of the Enlightenment, and finally envisage the radical nature of violence; this will produce a quite different kind of rationality as required by events.

Moralists advise us all to avoid violence, of course, but only insofar as this is possible. They authorize us, at least tacitly, to reply to obvious provocations by the measured counterviolence that I described earlier, and which seems to us always justified.

We must renounce the gambit of "good" and "bad" - even in its inverted form. We must acknowledge that misapprehensions abound, that violence is to be found everywhere, and that our partial understanding of violence by no means assures us victory over it.

War is a total social phenomenon. In this respect, Clausewitz's analysis is a precursor of Durkheim's sociology. Clausewitz has things to teach us about "mass" violence and contagion.

Toujours et partout on peut résumer la situation initiale en termes d'une crise qui fait peser sur la communauté et son système culturel une menace de destruction totale. Cette crise est presque toujours résolue par la violence.

The high priest Caiaphas alludes to this mechanism when he says, "It is better that one man die and that the whole nation not perish." The four accounts of the Crucifix-ion thus enable us to witness the unfolding of the working of the single victim mechanism. The sequence of events, as I have already said, resembles numerous analogous phenomena whose director and producer is Satan. The

If the Decalogue devotes its final commandment to prohibiting desire for whatever belongs to the neighbor, it is because it lucidly recognizes in that desire the key to the violence prohibited in the four commandments that precede it. If we ceased to desire the goods of our neighbor, we would never commit murder or adultery or theft or false witness. If we respected the tenth commandment, the four commandments that precede it would be superfluous.

For the first time in human history the divine and collective violence are separated from one another. The Bible rejects the gods created by sacralized violence.

intellectual…and even religious.

Scandals are responsible for the false infinity of mimetic rivalry. They secrete increasing quantities of envy, jealousy, resentment, hatred—all the poisons most harmful not only for the initial antagonists but also for all those who become fascinated by their rivalistic desires. At the height of scandal each reprisal calls forth a new one more violent than its predecessor.

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

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

Only in humans, alone among the animals, did violence make victim mechanisms necessary and bring them into being. If original sin created the problem of violence, it found a solution in archaic religion. The paradox of human cultures is that violence expels violence: Satan casts out Satan. MSB

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.

Once the unanimity comes about, the crowd seizes on the victim who emerges from the process, and it refuses exchange for another victim. The time for substitutions is over, and the moment of violence has sounded. Pilate comprehends this.

La dialettica hegeliana si fondava sul coraggio fisico: colui che non ha paura sarà il padrone, colui che ha paura sarà lo schiavo. La dialettica romanzesca si fonda sull'ipocrisia: la violenza, lungi dal servire gli interessi di colui che la esercita, rivela l'intensità del suo desiderio; è dunque un segno di schiavitù.

The resemblance of Jesus to the prophets is perfectly real, and we will soon see that these resemblances are not restricted to the victims of collective violence in the Bible. In myths as well, the victims are or seem different.

mechanism. In their slow evolutionary ascent, proto-humans 'found' in this mechanism a 'tool' for controlling the mimetic escalations of interspecific violence, when imitation (stronger in humans than in animals) diffuses dynamics of reciprocal contention and revenge in a given social group.

Markus Müller, "Interview with René Girard," Anthropoetics 2, no. 1 (June 1996): 3–5. 2

To escape responsibility for violence we imagine it is enough to pledge never to be the first to do violence. But no one ever sees himself as casting the first stone. Even the most violent persons believe that they are always reacting to a violence committed in the first instance by someone else.