7
" It is a natural propensity to attribute misfortune to someone’s malignity. When prices rise, it is due to the profiteer; when wages fall, it is due to the capitalist. Why the capitalist is ineffective when wages rise, and the profiteer when prices fall, the man in the street does not inquire. Nor does he notice that wages and prices rise and fall together. If he is a capitalist, he wants wages to fall and prices to rise; if he is a wage earner, he wants the opposite. When a currency expert tries to explain that profiteers and trade unions and ordinary employers have very little to do with the matter, he irritates everybody, like the man who threw doubt on German atrocities. (In World War I) We do not like to be robbed of an enemy; we want someone to have when we suffer. It is so depressing to think taht we suffer because we are fools; yet taking mankind in mass, that is the truth. For this reason, no political party can acquire any driving force except through hatred; it must hold someone to obloquy. If so-and-so’s wickedness is the sole cause of our misery, let us punish so-and-so and we shall be happy. The supreme example of this kind of political thought was the Treaty of Versailles. Yet most people are only seeking some new scapegoat to replace the Germans. "
― Bertrand Russell , Sceptical Essays
8
" It’s time to step back and reexamine our hatred and let wrath subside. Are we striking out against the real problems: ignorance, fear, want, greed, and political disenfranchisement or just trying to find the most immediate scapegoat on which to lay the blame? Are we so busy blaming our fellow Hobbits that we’ve forgotten who is really behind the fouling of our Shire? Are we personally guilty of greed? Most of us are, to an extent. We need to reexamine our own desires, and make sure they are really needs instead of just wants. Poverty could be wiped out world wide, if enough modern Hobbits just said, “No! We will not stand for it anymore,” or if those at the top of the economic ladder really wanted to do so. "
― Steve Bivans , Be a Hobbit, Save the Earth: the Guide to Sustainable Shire Living
9
" My hypothesis is mimetic: because humans imitate one another more than animals, they have had to find a means of dealing with contagious similarity, which could lead to the pure and simple disappearance of their society. The mechanism that reintroduces difference into a situation in which everyone has come to resemble everyone else is sacrifice. Humanity results from sacrifice; we are thus the children of religion. What I call after Freud the founding murder, in other words, the immolation of a sacrificial victim that is both guilty of disorder and able to restore order, is constantly re-enacted in the rituals at the origin of our institutions. Since the dawn of humanity, millions of innocent victims have been killed in this way in order to enable their fellow humans to live together, or at least not to destroy one another. This is the implacable logic of the sacred, which myths dissimulate less and less as humans become increasingly self-aware. The decisive point in this evolution is Christian revelation, a kind of divine expiation in which God through his Son could be seen as asking for forgiveness from humans for having revealed the mechanisms of their violence so late. Rituals had slowly educated them; from then on, humans had to do without.
Christianity demystifies religion. Demystification, which is good in the absolute, has proven bad in the relative, for we were not prepared to shoulder its consequences. We are not Christian enough. The paradox can be put a different way. Christianity is the only religion that has foreseen its own failure. This prescience is known as the apocalypse. Indeed, it is in the apocalyptic texts that the word of God is most forceful, repudiating mistakes that are entirely the fault of humans, who are less and less inclined to acknowledge the mechanisms of their violence. The longer we persist in our error, the stronger God’s voice will emerge from the devastation. […] The Passion unveiled the sacrificial origin of humanity once and for all. It dismantled the sacred and revealed its violence. […] By accepting crucifixion, Christ brought to light what had been ‘hidden since the foundation of the world,’ in other words, the foundation itself, the unanimous murder that appeared in broad daylight for the first time on the cross. In order to function, archaic religions need to hide their founding murder, which was being repeated continually in ritual sacrifices, thereby protecting human societies from their own violence. By revealing the founding murder, Christianity destroyed the ignorance and superstition that are indispensable to such religions. It thus made possible an advance in knowledge that was until then unimaginable.
[…] A scapegoat remains effective as long as we believe in its guilt. Having a scapegoat means not knowing that we have one. Learning that we have a scapegoat is to lose it forever and to expose ourselves to mimetic conflicts with no possible resolution. This is the implacable law of the escalation to extremes. 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. The process of education away from violent sacrifice is thus underway, but it is going very slowly, making advances that are almost always unconscious. […] Mimetic theory does not seek to demonstrate that myth is null, but to shed light on the fundamental discontinuity and continuity between the passion and archaic religion. Christ’s divinity which precedes the Crucifixion introduces a radical rupture with the archaic, but Christ’s resurrection is in complete continuity with all forms of religion that preceded it. The way out of archaic religion comes at this price. A good theory about humanity must be based on a good theory about God. […] We can all participate in the divinity of Christ so long as we renounce our own violence. "
― René Girard , Battling to the End: Conversations with Benoît Chantre