Appeasing the Gods Through Ritual of Sacrifice

Moreover, the sympathetic tendency towards military force that derives from repressed desires is a universal trait that affects all forgiving beings (35). According to Girard's concept of mimetic desire, human beings tend to emulate the desires of their role models for several reasons. Human beings who have ful fulfilled their canonical needs possess intense desires even though they whitethorn not know what these desires are specifically. Therefore, they often seek to fill the gap in their beings by looking towards differents to determine their avouch lack. When they see in others what they lack, human beings will try to heed the thoughts and behavior of their models. In addition, they believe that by obtaining the desires of their models, they will be able to resemble their models closely and be the type of mortal they aspire to (145-6). However, in this process of imitation, the two parties (the individual and his model) lay out to compete with one another and turn into rivals. The resultant opposition inevitably escalates to violence. The outbreaks of violence between rivals can jeopardize the social welfare of human golf-club.

Girard's surrogate victim implement explains how the human fellowship resolves the crisis by projecting the violence onto a single victim. As in the case of mimetic desire, each member of the society imitates one another in their focus on channeling their evil towards a single victim. Although the

In this paper, the topic of violence and sacrifice has been presented by using Rene Girard's effect and the Sacred. Girard's theory is based on the premise that human beings are irrational beings whose imitations of the desires of others lead inevitably to rivalry and violence. In coiffe to purge the violence that prevails in the human community, the collective imposes their violence on an arbitrary victim on the periphery of society in order to deflect their violent impulses and tendencies from one another. By allowing the society to vent its violence, the victim becomes transformed into a quasi-religious being that has the divine power of creating order out of violence.

From Lefebure's perspective, Girard's habituate of the theory of mimetic desire and the surrogate victim mechanism to explain the origins of human polish and religion is problematic because it provides a limited and one-sided view of human development. In Girard's ingrained extrapolation of his theory, religion exists solely to restrain society from self-destruction done the acts of violence. In addition, the existence of human society and the development of human culture such as language can be attributed to the operation of the surrogate victim mechanism. The claim between the connections between the surrogate victim mechanism and the development of human culture is far-fetched and outrageous especially since it is impossible to verify Girard's theory through empirical observation (1227).

Keim, P. "Reading Ancient Near Eastern Literature from the billet of Rene Girard's Scapegoat Theory." Swartley 157-177.

Girard, Rene. Things Hidden Since the Foundation of the World. London: Athlone, 1994.

As with the other writings discussed above, Soren Kierkegaard's discussion of the different types of social assorts illuminates the reductionist caliber of Girard's theory about the unity of a social group joined in a single cause of cleansing the sacrificial victim. According to Kierkegaard who depicts individuals
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