The Raven Foundation is a not for profit educational organization that seeks to foster a greater understanding of human nature and, hence, the origins of human conflict, through the lens of Rene Girard's exploration of mimetic theory.
Humans are naturally social creatures, so we influence and learn from one another in a variety of ways, including what to desire. We mimic, or imitate, the desires of others. This is known as “mimetic desire.” Mimetic desire is natural to humans. It opens us up to the lives of others; we learn everything by observing others. We learn how to be devoted to the well being of others, indeed, we learn how to love others, through this imitative process.
Mimetic desire can go terribly wrong. When we learn what objects to desire from others, we develop a competition for the object of desire. Unfortunately, this competition resulting from borrowed desire of an object is universal – no one can avoid it. The object of desire can be material goods or a person, such as clothes, the latest iphone or video game system, or another person’s significant other. The object can also be transcendent, such as power or prestige. It can be as simple as children battling over toys, or a battle for power in board rooms or in politics. No matter what it is, the object really doesn’t matter; what matters is that someone else has the object, and I want it, precisely because someone else has it. We become consumed with selfish desire for the object the other has. This leads to jealousy and envy. Soon, the object ceases to matter. What matters now is winning the personal rivalry against the other.
It is easy to see how this unavoidable process can lead to frustration, and how an outlet is needed. That outlet usually comes in the form of violence. The people competing over the same object are often friends, or at least have some respect for one another, so they take their frustrations out on someone else – a scapegoat. The scapegoat is a relatively innocent member of society and is someone who lacks another to defend him or her. We blame the scapegoat using gossip and accusations. We are so good at scapegoating another that we convince ourselves of the scapegoats supreme guilt, and sometimes we also convince the relatively innocent scapegoat of his or her ultimate guilt. This hides the innocence of the scapegoated victim so that no one, not even the scapegoat, can see his or her innocence.
What is the way out of this trap? The answers are found in our religious traditions. The beauty of these traditions is that they help us break the cycle of conflict, rivalry, and violence by switching the focus from our own selfish desires to the needs of others. They influence us to love and forgive others, to seek the best for the other, even those we perceive to be our enemies. Here are a few examples:
Should you come across your enemy’s ox or donkey straying, you must take it back to him. Should you see the donkey of someone who hates you lying helpless under its load, however unwilling you may be to help, you must lend a hand with it.
Judaism. Exodus 23:4-5
But what I tell you is this: Love your enemies and pray for your persecutors. Christianity.
Christianity. Matthew 5:44
The good deed and the evil deed are not alike. Repel the evil deed with one that is better.
Islam. Qur’an 41:34
Do good to him who has done you an injury.
Taoism. Tao Te Ching 63
Conquer anger by love. Conquer evil by good. Conquer the stingy with giving. Conquer the liar by truth.
Buddhism. Dhammapada 223
Confucius said, "He whose heart is in the smallest degree set upon Goodness will dislike no one."
Confucianism. Analects 4:4
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