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A pioneer of political ecology, Bernard Charbonneau (1910-1996) viewed freedom and nature as jointly threatened by the "second nature" of technological society (whose critique by his friend Jacques Ellul owed much to him), defined by total mobilization as revealed in world wars as in industrial development. Its roots intertwine with those of the modern State made possible by the Christian distinction of the spiritual from the sacred violence inherent in religion and politics, returning unchecked in both guises. Charbonneau's thought thus provides an ecological counterpoint to René Girard's mimetic theory. [ABSTRACT FROM AUTHOR]

The article discusses the concept of sovereign power over individuals presented in three contemporary British and American theatre plays, specifically in Guantanamo: Honor Bound to Defend Freedom by Vera Brittain and Gillian Slovo, Frances Ya-Chu Cowhig's Lidless and Yussef El Guindi's Back of the Throat. The focus of the paper is on the representation of suspected terrorists, their imprisonment, abuse and torture. The plays are examined from the perspective of Girard's concept of scapegoat, Foucault's biopolitics and torture, and Agamben's sovereign power over bare life and state of exception, in order to show mechanisms applied by the US government to deny the suspects of their freedom and human rights. [ABSTRACT FROM AUTHOR]

Copyright of Adeptus is the property of Polish Academy of Sciences, Institute of Slavic Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Levinas is famously opposed to the sacred and its association with violence. In Totality and Infinity, he writes that he seeks to describe a relationship with the other that is 'purified of the violence of the sacred.' René Girard's attempt to explain the paradoxical nature of the sacred leads him to a sharp criticism of the sacred and like Levinas, he argued that the sacred is linked to violence and murder. Insofar as they both associate the sacred with violence, Levinas and Girard are often seen as bedfellows. In this paper, I will argue that they are irreconcilable, and that, moreover, reading Levinas with Girard shows just how much sacred violence can still be found in Levinas. It is conceivable that a similar argument could be levied against Girard, but that would be too much for one paper. [ABSTRACT FROM AUTHOR]

René Girard's pathbreaking work, especially on mimetic (imitative) thought and behavior, can be used to reinforce Marxist explanations of financial crisis. Yet Girard's concept of the scapegoat mechanism is less applicable to the modern world, and failure to recognize this can lead to confusion. A prime example is the contribution of the neo-Marxist scholar Henri Guénin-Paracini and his co-authors, who hold that the same mechanism Girard identified as existing in ancient times reconciles workers to contemporary capitalism's financial crisis tendencies. A close analysis of their argument reveals that this mechanism explains nothing about post-crisis social reproduction. Nevertheless, Girardian cognizance of scapegoating and the persecutory impulse is useful in ensuring that resistance to financialization is depersonalized. Girard's theory of mimesis, however, can contribute to a systemic account of factors leading to financial crises. In particular, his mimetic theory has the potential to bridge Keynesian and Marxist explanations of why such crises occur. [ABSTRACT FROM AUTHOR]

There is nothing better than René Girard's mimetic desire and scapegoat's theory to interpret and understand the enigmatic episode of the death of John the Baptist at the climax of Herod's birthday celebration. Before Girard, many literary pieces have dealt with this same subject. Among them, Oscar Wilde's Salome and Gustave Flaubert's Hérodias, which offer a fascinating approach to the story told both by the Gospels and by historian Flavius Josephus. In this paper, several aspects are taken into consideration, namely, the historical and political context, the secondary "characters", the events before, during and after the banquet, the apparently inexplicable bloody ending and its terrible aftermath. [ABSTRACT FROM AUTHOR]

Copyright of Hipogrifo: revista de literatura y cultura del siglo de oro is the property of Hipogrifo: revista de literatura y cultura del siglo de oro and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Cultural Studies / Roczniki Kulturoznawcze is the property of John Paul II Catholic University of Lublin, Institute of Cultural Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Taking as its point of departure the existing critical literature on the intersections between René Girard's and Giorgio Agamben's anthropogenetic theories, this essay aims to add further considerations to the debate by discussing some of Agamben's intuitions within a Girardian paradigmatic explanatory framework. I show how by regressing the archeological analysis to a pre-institutional and pre-legal moment, and by re-examining the antinomic structure of the sacred in its genetic organizing form (so briskly dismissed by Agamben in Homo Sacer), one can account more cogently for certain key issues relevant to Agamben's theoretical project, such as the "paradox of sovereignty," the nature of the "state of exception," and the dissociation between culpa and individual responsibility in archaic law, as recently discussed in Karman. I also put forward arguments concerning the limitations of Agamben's immanent ontology to account for the zoe/bios distinction as a key structural element of his particular take on biopolitics, viewing this specifically in the light of Girard's anti-sacrificial interpretation of the Judeo-Christian Scriptures. [ABSTRACT FROM AUTHOR]

This paper will address René Girard's critique of the "humanization of nothingness" in modern Western philosophy. I will first explain how the "desire for death" is related to a phenomenon that Girard refers to as "obstacle addiction." Second, I will point out how mankind's desire for death and illusory will to self-divinization gradually tend to converge within the history of modern Western humanism. In particular, I will show how this convergence between selfdestruction and self-divinization gradually takes shape through the evolution of the concept of "the negative" from Hegel to Kojève, Sartre and Camus. Finally, we shall come to see that in Girard's view "the negative" has tended to become an ever-preoccupying and unacknowledged symptom of mankind's addiction to "model/obstacles" of desire. [ABSTRACT FROM AUTHOR]

This paper presents some comparative themes examining the anthropologies of Bernard Lonergan, René Girard and the four noble truths in Buddhism. It also engages some specific aspects from the Tibetan lineage of Buddhism represented by Pema Chödron (Canada), following her teacher Chogyam Trungpa Rinpoche. The approach of the paper invokes the structure of John Thatamanil's The Immanent Divine: diagnosis, etiology, prognosis, prescription (solution) as an organizational way of presenting material on such diverse thinkers. Following an overview of these thinkers, I will highlight some of the themes such as suffering, violence, healing, compassion, and the role of affectivity in its relation to desire. It should become clear that such a practical approach to Buddhist‐Christian dialogue provides a fruitful starting point and underscores the value of learning other religious traditions. [ABSTRACT FROM AUTHOR]

Suicide is widespread amongst humans, unique to our species, but difficult to reconcile with natural selection. This paper links the evolutionary origins of suicide to the archaic, but once widespread, practice of human sacrifice, which like suicide, was also unique to humans, and difficult to reconcile with natural selection. It considers potential explanations for the origins of human sacrifice, particularly René Girard's mimetic theory. This states that the emergence in humans of mimetic (imitation) traits which enhanced cooperation would also have undermined social hierarchies, and therefore an additional method of curtailing conspecific conflict must have emerged contemporaneously with the emergence of our cooperative traits. Girard proposed the scapegoat mechanism, whereby group unity was spontaneously restored by the unanimous blaming and killing of single victims, with subsequent crises defused and social cohesion maintained by the ritualistic repetition of such killings. Thus, rather than homicide being the product of religion, he claimed that religion was the product of homicide. This paper proposes that suicidality is the modern expression of traits which emerged in the ancestral environment of evolutionary adaptedness as a willingness on the part of some individuals, in certain circumstances, to be sacrificial victims, thereby being adaptive by facilitating ritualistic killings, reinforcing religious paradigms, and inhibiting the outbreak of more lethal conflicts. Using Hamilton's rule of inclusive fitness, it is argued that risk factors for suicide can be understood in terms of victim selection and social circumstances, which would have maximised inclusive fitness. [ABSTRACT FROM AUTHOR]

Firstly the present paper examines the impact of some romantic ideas on copyright and authors’ rights laws and then it proposes different regimes of intelectual property. The paper is divided into three parts. The first part is about the existential reasons that determined Wordsworth to formulate his romantic ideology. The second part examines the connections between this ideology and the laws of intelectual property. The third part features the new forms of intelectual property such as the General Public Licence and the Creative Commons in order to argue that they follow the Girardian perspective of positive imitation. 31 janvier 2018

We live in an age of endemic violence. Violence is fed by the binary categories through which human beings interpret the world, leading to the phenomenon of scapegoating violence. Jesus died to be the final scapegoat. Spirals of fear singled out Jesus to be the scapegoat for the anxieties and animosities of the people in his time. René Girard discovered in the Christian Gospels a truthful narrative that did not mask or disguise scapegoating for what it is: the elimination of the innocent victim(s). Christians dare to claim that Jesus died to end all scapegoating. This nonviolent interpretation of the cross of Jesus Christ serves as the theological foundation for active participation by Christians in movements for organized nonviolent resistance as a means of achieving social justice. This foundation is urgently needed in a world of spiraling violence and war making. [ABSTRACT FROM AUTHOR]

The modern concept of reason called one of the fundamental tenets of Christianity into question: the universal value of the salvation brought to all humanity by Jesus. From a modern point of view, it is not possible for a historic and contingent event, such as the death of Jesus, to bear universal meaning for men of all times. In this article I aim to show how René Girard's anthropological hypothesis offers an alternative answer to the seemingly impossible universale concretum. [ABSTRACT FROM AUTHOR]

The mimetic theory forged by René Girard is completely closed by its own violence. Given that human violence was contained for centuries, by the victimary mechanism, its deconstruction by the Cross has unleashed a complete and total violence, leading us to the possibility of a real Apocalypse. We show here that this closure is based on a metaphysical view of desire, guiding us from the objet to the being of the model. Since Girard is always confined into metaphysics by his constant use of the paradigm of the image, the presence and, consequently, the idol, we demonstrate that there is still a way out of violence, the same way that is today the way out of metaphysics. With Jean-Luc Marion and his phenomenology of givenness, we oppose the paradigm of the icon to the one of the idol, and therefore the model of the sign to the one of the image. We demonstrate then that global mimetic violence can be stopped if we no longer desire objects and start desiring saturated phenomena, which implies a complete shift in the way we think and receive phenomena. [ABSTRACT FROM AUTHOR]

This essay juxtaposes two thinkers: the French literary critic and philosopher René Girard (1923-2015) and the Czech playwright, essayist, and dissident Václav Havel (1936-2011). In particular, the text examines Havel's 1978 essay The Power of the Powerless through the lens of Girard's structuralist model of mimetic desire, violent sacrifice, and a cultural order sustained by prohibition, ritual, and myth. Arguing against the French structural anthropologist Claude Lévi-Strauss (1908-2009), Girard insisted on a reality behind the text: myths disclosed real victims. Girard and Havel shared a merciless anti-populism: society was guilty. They shared something else as well: in an age of a loss of faith in Marxism and all grand narratives, and of skepticism about the possibility of any stable meaning, subjectivity, and truth, Havel and Girard insisted on the ontological reality of both truth and lies, and on the ontological reality of the distinction between them. [ABSTRACT FROM AUTHOR]

The Samson narrative is notable for its cycles of violence and revenge. Sometimes this has been understood to be an expression of lex talionis (‘an eye for an eye’); indeed, Samson appears to assert as much, though his actions do not match up to the ideal. This paper argues that while the narrator permits Samson to make this claim, he demonstrates that a far more sinister dynamic is at work: namely, Girardian mimesis and scapegoating. At the centre of the rivalry between Israel and the Philistines is Samson, ‘monsterised’ by both sides, and represented in hulk-like terms. His sexual rivalry with his Philistine ‘companions’ embodies the rivalry between the two nations. Using a Girardian hermeneutic reveals how the cycles of violence are, in fact, an escalating form of mimesis, which twice approach crisis, but conclude with Samson escaping from the scapegoating role by taking matters into his own hands.
 [ABSTRACT FROM AUTHOR]

In this paper we will analyze the thinking of the French philosopher René Girard about the mimetic desire that is produced in society and its derivation towards the mechanism of scapegoat. This thinker starts from the fact that we all move through this mimicry and that it can be mobilized until it reaches violence, removing and annihilating the person or group considered as guilty. As an example, two cases of social violence occurred in Korea: first, the woman who refused to clean her dog's excrement in the subway, known as "the dog poop girl", and second, another young woman who commented on a television show that short men were losers, and was named "loser girl". [ABSTRACT FROM AUTHOR]

Copyright of Studia Gdańskie is the property of Gdanskie Seminarium Duchowne, Kuria Metropolitalna Gdanska and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Carnets: Revue Electronique d'Etudes Françaises / Revista Electrónica de Estudos Franceses is the property of Associacao Portuguesa de Estudos Franceses (APEF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bajo Palabra: Journal of Philosophy is the property of Bajo Palabra: Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Nous croyons tous vivre des premières fois. Que ce soit un premier baiser, un premier mot ou même une demande en mariage, notre expérience la plus banale nous pousse à croire qu’il y a des moments qui ouvrent des ruptures se phénoménalisant sous la forme de commencements. Cette sensation de la « première fois » s’étend d’ailleurs au-delà de notre vie quotidienne. La philosophie en porte la trace dans les concepts d’origine, de création ou d’événement. Pourtant, s’ils portent une origine, ces moments se donnent comme de véritables répétitions. Le paradoxe de la répétition à l’origine apparaît d’ailleurs dans un fait linguistique aussi banal que frappant : au théâtre comme au concert, les répétitions tout comme la répétition (générale) ont lieu avant ce que l’on appelle la Première. On ne répète donc pas après la première fois mais avant. Nous pouvons ainsi défendre une conception non-originale de l’origine dans laquelle l’origine elle-même fonctionne comme un double, nous permettant de comprendre que paradoxalement l’originaire n’a rien d’original.

Both on Buddhist tradition and René Girard´s thought ignorance and desire are on the basis of suffering and violence. The Buddhist tradition puts/takes ignorance, that nothing exists in and by itself, avydia as the cause of all sufferings because it generates a chain of desire / aversion that leads us to an imprisonment where we move from desiring an object to another. Girard´s perspective founds violence´s origin on the ignorance of our mimetic desire. The subject ignores that, far from being free, autonomous and differentiated, as the "romantic lie" prays, he only desires and wants by imitating a model. Neither the subject nor the object, which the subject freely thinks to desire, exist free for themselves. While this model prevails, he will react more and more violently to the claims of the subject; and even if the subject overtakes its model, he will greedily seek another and another model, always doomed to deception. If we add to this the proximity of the two anti-sacrificial perspectives, displayed on the descriptive closeness of the samsara´s wheel and the circular and sacrificial time of a pagan society, we find between Girard and the buddhist tradition enough common points for their mutual understanding.

Tanto na tradição budista como no pensamento de Girard a ignorância e o desejo estão na base do sofrimento e da violência. A tradição budista coloca a ignorância, de que nada existe em si e por si, avydia, como causa de todos os sofrimentos ao gerar uma cadeia de desejo / aversão que nos leva a uma prisão desejante de objecto em objecto. A perspectiva girardiana coloca na origem da violência a ignorância do nosso desejo mimético. O sujeito ignora que, longe de ser livre, autónomo e diferenciado como lhe reza a “mentira romântica”, só deseja e quer por imitação de um modelo. Nem o sujeito existe livre por si, nem o objecto que julga livremente desejar. Enquanto este modelo vigorar, reagirá mais e mais violentamente às pretensões do sujeito; e mesmo que o sujeito ultrapasse seu modelo, buscará sofregamente outro e outro modelo, sempre condenada a uma insatisfação. Se a isto juntarmos a proximidade anti-sacrificial das duas perspectivas, patente na proximidade descritiva da roda do samsara e do tempo circular e sacrificial duma sociedade pagã, encontramos entre Girard e a tradição budista suficientes pontos comuns para um entendimento.

Schizophrenia poses an evolutionary paradox, being genetically mediated yet associated with reduced fecundity. Numerous hypotheses have attempted to address this, but few describe how the schizophrenic phenotype itself might constitute an evolutionary adaptation. This paper draws on René Girard's theory on human origins, which claims that humans evolved a tendency to mimic both the desires and the behaviours of each other (mimetic theory). This would have promoted social cohesion and co-operation, but at the cost of intra-group rivalry and conflict. The mimetic dynamic would have escalated such conflicts into reciprocal internecine violence, threatening the survival of the entire group. Girard theorised that the "scapegoat mechanism" emerged, by which means such violence was curtailed by the unanimity of "all against one", thus allowing the mimetic impulse to safely evolve further, making language and complex social behaviours possible. Whereas scapegoating may have emerged in the entire population, and any member of a community could be scapegoated if necessary, this paper proposes that the scapegoat mechanism would have worked better in groups containing members who exhibited traits, recognised by all others, which singled them out as victims. Schizophrenia may be a functional adaptation, similar in evolutionary terms to altruism, in that it may have increased inclusive fitness, by providing scapegoat victims, the choice of whom was likely to be agreed upon unanimously, even during internecine conflict, thus restoring order and protecting the group from self-destruction. This evolutionary hypothesis, uses Girardian anthropology to combine the concept of the schizophrenic as religious shaman with that of the schizophrenic as scapegoat. It may help to reconcile divergent philosophical concepts of mental illness, and also help us to better understand, and thus counter, social exclusion and stigmatisation. [ABSTRACT FROM AUTHOR]

Early nineteenth century systematists sought to describe what they called the Natural System or the Natural Classification. In the nineteenth century, there was no agreement about the basis of observed patterns of similarity between organisms. What did these systematists think they were doing, when they named taxa, proposed relationships between taxa, and arranged taxa into representational schemes? In this paper I explicate Charles Frederic Girard's (1822-1895) theory and method of systematics. A student of Louis Agassiz, and subsequently (1850-1858) a collaborator with Spencer Baird, Girard claimed that natural classificatory methods do not presuppose either a special creationist or an evolutionary theory of the natural world. The natural system, in Girard's view, comprises three distinct ways in which organisms can be related to each other. Girard analyzed these relationships, and justified his classificatory methodology, by appeal to his embryological and physiological work. Girard offers an explicit theoretical answer to the question, what characters are evidence for natural classificatory hypotheses? I show that the challenge of simultaneously depicting the three distinct types of relationship led Girard to add a third dimension to his classificatory diagrams. [ABSTRACT FROM AUTHOR]

Copyright of Enthymema is the property of Enthymema, International Journal of Literary Criticism, Literary Theory & Philosophy of Literature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The “pock-marked” writer in Across the River and into the Trees is frequently dismissed as having only biographical significance as Hemingway’s thinly veiled caricature of Sinclair Lewis. However, by applying René Girard’s theories of persecution and scapegoating, Cantwell’s fixation on and victimization of this character is part of a larger pattern of ritualized violence and blame transference that is present throughout the novel. Examining this pattern provides new understanding of Hemingway’s often critically dismissed novel, and his other works, as an explication and criticism of how violence and ritual are used to create order in the modern world. [ABSTRACT FROM AUTHOR]

This article analyzes The Museum of Innocence, a novel by the Turkish winner of the Nobel Prize for Literature in 2006, Orhan Pamuk. The starting thesis of this article is that the wilful, centralist and thus typically modernist way in which Turkey's greatest modern statesman, Mustafa Kemal Atatürk (1881-1938) modernized Turkey at breakneck speed led to a lasting in-between condition of Turkey between tradition and modernity. It is argued that Turkey has yet to find a satisfactory mediation between tradition and modernity, and that Orhan Pamuk is the peerless literary archivist of this in-between condition between tradition and modernity. The effective destruction of the traditional moorings of Turkish society under Atatürk came after the already destructive effects on Turkish tradition of the long, slow decline of the Ottoman empire, which was finally brought to an end by Western powers in the First World War between 1914 and 1918. The characters in the novel have been the primary (urban) beneficiaries of Atatürk's modernization efforts, both economically and otherwise. However, it turns out that these benefits are ambiguous. While the principal character, Kemal, and his peers experience the trappings of unprecedented wealth, they also find themselves unmoored from Turkish tradition. They try to compensate for this state of disorientation by mimicking what they take to be the model of Western modernity. As Pamuk brilliantly shows, these mimetic efforts of Kemal and the other characters in the novel lead to very mixed and ultimately tragic results, as the tragic outcome of the love triangle between Kemal, his fiancée Sibel and his lover, Füsun proves. The unfolding of the tragic events at the heart of The Museum of Innocence is analyzed in finer detail with reference to two themes - mimetic desire between tradition and modernity, and loss and objects of remembrance. The theme of mimetic desire between tradition and modernity is discussed by building on the work of Hans Achterhuis and René Girard. Actherhuis's work Het rijk van de schaarste (1988, The Empire of Scarcity) and his argument against Hobbes's state of nature that social desires are never natural but always culturally mediated is used to show to what extent Kemal and the other characters also find themselves in the vacuum left by a disrupted tradition in the grip of the irresistible attraction of Western modernity and its economy of desire. Girard's Deceit, Desire and the Novel (English translation 1978) is used to show how the characters in this novel find themselves trapped in two dynamics of desire. First, they are dependent on their peers for recognition, similar to that of the characters in Marcel Proust's In Search of Lost Time. Second, this recognition in turn depends on the extent to which the characters are judged by their non-Western peers in the thrall of the West to succeed in mimicking Western modernity. Particular attention is paid to Western films as a mimetic medium for the characters, given that Füsun dreams of becoming a famous film actress, inspired as she is by the American actress who became a European princess, Grace Kelly. The second theme in the novel, that of loss and objects of remembrance, is analyzed with reference to the differences between Proust's and Pamuk's treatment of the object of remembrance. It is argued that where Proust in his famous discussion of the madeleine biscuit treats the object of remembrance as involuntarily bringing forth private memories, Pamuk through the character of Kemal develops a concept of the object of remembrance bringing about memories not only involuntarily, but also voluntarily; not only private but also communal memories. Against this background the various phases of Kemal's development of the Museum of Innocence are discussed, beginning from the initial unconscious, Proustian phase in Kemal's mother's Merhamet apartment, up to his eventual conscious establishment of the Museum of Innocence in Füsun's parental home, which becomes his private museum home. Finally it is argued that since Kemal is ultimately unable to opt for a tradition-based mediation of modernity as achieved by the main character in Pamuk's subsequent novel, A Strangeness in My Mind, Kemal ends up a living dead man taking leave of the present and the future for a reified past, leaving him with the option of stoically bearing his pain withdrawn from the world following the example of Montaigne. [ABSTRACT FROM AUTHOR]

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Con base en Girard, Bion, Tuckman, Morgan, Anzieu, o la Sociología Clínica se analiza la posición de “Chivo Expiatorio” como suceso universal en los procesos de desarrollo de grupos y equipos. Una etapa esperable y gestionable de su evolución; no un accidente a evitar ni un motivo para desmantelar los equipos laborales puestos en marcha. Sin chivo expiatorio no hay grupo, ni regeneración grupal. Toda grupalidad vive cíclicamente “el destronamiento” de una figura anterior de liderazgo con algún tipo de violencia sacrificial. Tal acontecimiento cierra una fase de conflicto importante e inaugura una renormalización grupal. Por ello, propone incluirla como fase propia en los modelos generales de desarrollo grupal.ABSTRACTBased on Girard, Bion, Tuckman, Morgan, Anzieu, or Clinical Sociology analyzes the position of "Scapegoat" as a universal event in the development processes of groups and work groups. An expected and manageable stage of its evolution, not an accident to avoid nor a reason for dismantling the set up work teams. No scapegoat no group, no regeneration group. All groups lives cyclically "the dethronement" of an earlier figure of leadership with some sort of sacrificial violence. This event closes a major conflict phase and inaugurates a renormalization group. It is therefore proposed to include itself as a phase in the generic models of group development.

El artículo analiza la interpretación de Heidegger y de Girard acerca de la muerte «anunciada» de Dios en Nietzsche. Para Nietzsche la muerte de Dios es la muerte de la verdad, pues en toda perspectiva platónica o cristiana Dios es la verdad y la verdad es divina. Como puso de relieve Heidegger, con la muerte de Dios es el mundo entero suprasensible el que desaparece. A propósito de la interpretación de Heidegger, que no concede al anticristianismo de Nietzsche una gran importancia filosófica, Girard afirma que eso no se debe liquidar alegremente, pues está intrínsecamente ligado al pensamiento del filósofo alemán. Según Girard, Nietzsche estaba absolutamente convencido de la singularidad de la perspectiva bíblico-cristiana, rechazando en cierto modo la equivalencia establecida por el positivismo entre todas las tradiciones religiosas. Y por este motivo es por el que Nietzsche acusó a esta muerte de ser un acto oculto de resentimiento.

Si affronta una revisione della categoria psicanalitica del perturbante, con attenzione alla genesi della nozione nell’opera di Freud. Si propone quindi un’ipotesi di lettura, mediante applicazione del paradigma offerto dalla teoria mimetica di René Girard, al fine di rivedere le fondamenta antropologiche dell’esperienza codificata nel testo freudiano. Attraverso un’analisi etimologica del lemma italiano, si discute l’opportunità delle critiche rivolte alla traduzione originale, mettendo anzi in luce la complessità semantica di tale soluzione e le potenzialità esplicative che essa aggiunge alla già ampia, e nota, estensione del lemma tedesco. Con riferimento alla filosofia della storia di matrice girardiana, si mette a fuoco il ruolo della temporalità sia dal punto di vista della genesi della determinazione analitica, sia dal punto di vista delle condizioni di possibilità storiche dell’esperienza in esame.

Partindo simultaneamente do episódio bíblico de Gn, que relata a relação violenta entre Caim e Abel, e da leitura que René Girard faz da relação entre religião e violência, propõe-se uma hermenêutica da relação inter-humana originária como relação de responsabilidade pelo outro, expressa na interpelação fundamental “Onde está o teu irmão?”. Essa relação, articulada com as relações de parentalidade e de filiação, realiza-se de modo especial na fraternidade, que passa a ser compreendida como originariamente não fratricida. Essa será a relação potenciadora de toda a relação social pacífica e criadora, ou seja, não auto-destrutora da vida social, seja pela violência indiferenciada seja pela violência organizada.

The chart that is published here, allows us to understand the anxieties and the attempts of a school reform in the Papal States during the Restoration period advocated by some of the most sensitive men of school and culture. Among them there was the Umbrian educationist Vitale Rosi, a follower of Pestalozzi's and Gerard's theories and a supporter of the introduction of new educational methods. He was the protagonist of an editorial collaboration with the Roman scholar Ottavio Gigli in order to create some text books for popular education. [ABSTRACT FROM AUTHOR]

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