Why do we want the things we want? Itâs a simple question, but the answer, according to French thinker RenĂ© Girard, is far from simple. We like to think of ourselves as autonomous individuals, with authentic desires that spring from the depths of our being. But Girardâs unsettling insight is that our desires are not our own. We are masters of imitation, and we learn to want what others want. This is the core of his "mimetic theory," a powerful lens for understanding human behavior, from the petty squabbles of everyday life to the large-scale violence that has plagued human history.
Girardâs theory offers a profound challenge to our modern conception of the self. It suggests that the self is not a stable, independent entity, but is constantly being shaped and reshaped by the desires of others. In the language of the DEVICES framework, mimetic desire is a powerful, invisible device that constructs our reality. It is a conceptual tool that we internalize and embody, and it determines what we see as valuable, desirable, and worth pursuing. By understanding this device, we can begin to see the hidden forces that shape our lives and our world.
This lesson will introduce you to the core concepts of mimetic theory: mimetic desire, the scapegoat mechanism, and sacred violence. We will explore how these concepts can help us understand the origins of culture, the nature of conflict, and the enduring power of religion. By the end of this lesson, you will have a new framework for thinking about yourself, your desires, and your place in the social world.
Learning Objectives
- Explain the concept of mimetic desire and its triangular structure.
- Analyze the role of the scapegoat mechanism in resolving social conflict.
- Connect mimetic theory to the DEVICES framework by understanding how mimetic desire is a "device" that constructs social reality.
Key Concepts
Mimetic Desire
Human desire, according to René Girard, is not a straight line between ourselves and the things we want. Instead, we borrow our desires from others. We see someone else desiring an object, and that desire makes the object desirable to us. This is mimetic desire: our wants are imitated, copied from a model. This makes desire triangular: there is the subject (us), the object of desire, and the model whose desire we are imitating. This simple idea has profound consequences. It means that our desires are not truly our own, but are social and learned.
This process of mimetic desire is a fundamental "device" in the construction of our social reality. It is a conceptual instrument that mediates our experience of the world, shaping what we value and what we strive for. It becomes embodied through our repeated, often unconscious, imitation of others. Our desires, and therefore our selves, are constructed through this mimetic process. The things we want, the people we want to be, are all products of this mimetic engine.
The Scapegoat Mechanism
When two or more people desire the same thing, conflict is inevitable. As mimetic desire spreads through a group, rivalries intensify and can threaten to tear the community apart. Girard argues that early human societies found a spontaneous and unconscious solution to this problem: the scapegoat mechanism. The escalating violence is channeled onto a single individual or group, the scapegoat, who is arbitrarily chosen and blamed for the community's problems.
The collective murder or expulsion of the scapegoat brings a miraculous sense of peace and unanimity. The community, once torn by internal conflict, is now united in its shared act of violence. This act of collective violence, and the peace that follows, is the foundation of culture, religion, and social order. The scapegoat is the victim whose death allows the community to live.
Sacred Violence
The peace brought about by the scapegoat mechanism is not a true peace, but a peace founded on violence and a lie. The scapegoat is not actually guilty, but the community must believe in its guilt to justify its violence. This process of scapegoating is the origin of the sacred. The victim, who was the source of all conflict, becomes, in death, the source of all peace and order. The victim is sacralized, transformed into a god or a demon.
This "sacred violence" is at the heart of all archaic religions and cultural institutions. Rituals, prohibitions, and myths are all created to reenact and conceal the original act of collective murder. They are devices for managing the violence that is always simmering just beneath the surface of society. Culture, in this view, is a sophisticated defense mechanism against our own mimetic violence.
Assignment
Read the introduction to René Girard's "Things Hidden Since the Foundation of the World." As you read, consider the following questions: How does Girard define mimetic desire? What is the relationship between mimetic desire and violence? How does the scapegoat mechanism work to create social order?
Read: Things Hidden Since the Foundation of the World Knowledge Check
Reflect on the key topics in this lesson.
1
Why is desire "triangular" according to Girard?
Hint: Think about the role of the "other" in shaping what we want.
2
What is the social function of the scapegoat?
Hint: How does the scapegoat resolve the crisis of mimetic rivalry?
3
How does Girard connect violence and the sacred?
Hint: Consider the transformation of the victim after their death.
Additional Resources
Supplementary materials for deeper exploration.
Deceit, Desire, and the Novel
Girard's first major work, where he develops the theory of mimetic desire through an analysis of the modern novel.
Violence and the Sacred
A more anthropological work where Girard explores the role of the scapegoat mechanism in archaic religion and ritual.