I believe that in intense conflict, far from becoming sharper, differences melt away.
Rene GirardRead
Why is our own participation in scapegoating so difficult to perceive and the participation of others so easy? To us, our fears and prejudices never appear as such because they determine our vision of people we despise, we fear, and against whom we discriminate.
Interpretation
The quote highlights our blind spots in recognizing our own biases while easily noticing them in others.
Rene Girard's quote speaks to the complexities of human psychology and social behavior, particularly regarding scapegoating. It suggests that individuals often fail to see their own fears and prejudices because these emotions shape their perception of others negatively, making it easier to project blame and discrimination onto those they target, rather than confront their own biases.
In practice
This quote can be used in discussions about social justice to emphasize the importance of self-reflection.
I believe that in intense conflict, far from becoming sharper, differences melt away.
We don't even know what our desire is. We ask other people to tell us our desires. We would like our desires to come from our deepest selves, our personal depths - but if it did, it would not be desire. Desire is always for something we feel we lack.
The protective system of scapegoats is finally destroyed by the Crucifixion narratives as they reveal Jesus' innocence and, little by little, that of all analogous victims.
Instead of blaming victimization on the victims, the Gospels blame it on the victimizers. What the myths systematically hide, the Bible reveals.
What I call a mimetic crisis is a situation of conflict so intense that on both sides people act the same way and talk the same way even though, or because, they are more and more hostile to each other.
Salvation lies in imitating Christ, in other words, in imitating the 'withdrawal relationship' that links him with his Father... To listen to the Father's silence is to abandon oneself to his withdrawal, to conform to it.
The yearning to know what cannot be known, to comprehend the incomprehensible, to touch and taste the unapproachable, arises from the image of God in the nature of man. Deep calleth unto deep, and though polluted and landlocked by the mighty disaster theologians call the Fall, the soul senses its origin and longs to return to its source.
The more we try to live in the world of words, the more we feel isolated and alone, the more all the joy and liveliness of things is exchanged for mere certainty and security. On the other hand, the more we are forced to admit that we actually live in the real world, the more we feel ignorant, uncertain, and insecure about everything.
Wealth and speed are what the world admires, what each pursues. Railways, express mails, steamships and every possible facility for communications are the achievement in which the civilized world view and revels, only to languish in mediocrity by that very fact. Indeed, the effect of this diffusion is to spread the culture of the mediocre.
What we have done for ourselves alone dies with us; what we have done for others and the world remains and is immortal.
A tragic situation exists precisely when virtue does not triumph but when it is still felt that man is nobler than the forces which destroy him.
Stories are compasses and architecture, we navigate by them, we build our sanctuaries and our prisons out of them, and to be without a story is to be lost in the vastness of a world that spreads in all directions like arctic tundra or sea ice.
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