Stephen Morgan wrote:Well, I don't believe in deterrence. The desire to deter through sentencing is entirely reasonable, it just doesn't work. After America reintroduced the death penalty, for example, those states which took up killing again saw a big jump in murder rates. In fact the more extreme the punishment the less likely people are the imagine that it might happen to them, even if they commit the crime which may bring the punishment down upon their heads.
I agree. Deterrence tend to exacerbate rather than deter. So does oppositionality, BTW.
Stephen Morgan wrote:The foundational myths of Xtianity expose the lie of the guilt of the victim to the collective, first in the old testament, where the prophets repeated speak out against sacrificial violence and are themselves scapegoated. The ten commandments themselves are a prescription for avoiding mimetic desire, which leads to mimetic violence and ultimately scapegoating (thou shalt not covet etc). In the new testament the old myth of the dying and resurrecting god is subverted, how? By showing that the victim (Jesus) is blameless and the projection of blame is reflected back to those that sacrificed him, including his disciples who abandoned him and joined the crowd. That's a new development in the collective psyche, and though it may not be apparent, it's influence is everywhere in the West as our collective identification with victims, including the Earth as victim.
Well, I'm not sure that fits with the orthodox view of Jesus as having taken on corrupted human flesh or the predestination of his death to redeem humanity, which seems to remove responsibility from his killers.
His analysis explodes the orthodoxy. He ascribes the instituted mis-interpretation to a psych-social resistance to seeing the innocence of the blamed.
Stephen Morgan wrote:"The world becoming one culture is the fruit of this concern and not the reverse. In all the areas of activity – economic, scientific, artistic, and even religious – it is the concern for victims that determines what is most important. This new stage of culture has come about due neither to scientific progress nor to the market economy nor to the “history of metaphysics”.
Rene Girard, i See Satan Fall Like Lightning, 177."
The prescription against unconscious, collective violence provided by the myth of Jesus is to recognize the guilt (propensity to blame and do violence to others) within ourselves and "turn the other cheek", in other words, refuse to return violence with violence etc.
In the Middle East, they don't have that meme embedded in their collective psyche, so they are particularly vulnerable to their own violence and in fact they have instituted the opposing position of "eye for an eye" justice, or do return violence with violence.
I'm very non-violent and Christian myself, but the middle east is where Christianity started, as you know doubt know. Islam is really just a fancy-dan version of the Arianist heresy. But a desire to turn from violence is observable even before Christ's time, the "eye for an eye" of the old testament providing a limit, rather than a target, the pagan Norse and Saxon weregild, aimed as the Iranian law at replacing violence with financial compensation, feud with cash. A sacrifice of silver, if you like. Plata e plomo.
Yes, there is no cut and dried before and after to the emergence of the trend, except that in the bible, it expressed in form ie below the level of consciousness and yet present and to a great degree accepted, although mostly unwittingly, perhaps.
Stephen Morgan wrote:Rene Girard locates the roots of scapegoating violence in desire: One day, a long time ago, someone picked a yellow lump off the ground and said "hey! This is cool." The guy next to him perked up and said "yeah! That is cool." The first guy, seeing the interest of the second, thinks "hey! This is cooler than I thought!" The second guy, seeing the response of the first guy thinks "no! That really is cool!" And pretty soon others gather around, seeing how cool that thing is, want some for themselves. And then follows millenia of people fighting and killing for gold.
So in the case of Bahrami and her suitor, his desire for her is very, very dangerous to the community as a whole. His unfulfilled desire has the potential to infect his brother and set them against each other, which could (and probably has historically) infect the whole community with retaliatory violence. So his disfiguring of Bahrami, can be seen as a very coarse derailment of the process of escalating mimetic violence- by making her undesirable, he "saves" his community. This also explains the restrictions put on women in the Middle East, generally- the dress codes, prohibitions against showing hair, their virtual house imprisonment, the murder of adulteresses etc
I'm not convinced they work: The Islamist by Ed Husein posits that the sexual confinement in Saudi Arabia actually provokes a much larger number of sex crimes, lashing against restraint. "mimetic violence" is contagious violence, yes? I'm not big on the mimetic, somewhat beyond my ken. People tend to imitate others. Apparently it is a commonplace in the pick-up artist's repertoire to imitate the mannerisms of a woman to induce a receptive state of mind, although I read about it in one of Derren Brown's books. He also mentions that one way to tell if someone is lying is to watch their hands, if they lie about what happened they may act out what actually happened with their hands. I find myself acting out what I'm thinking of happening, which I notice as a result of reading that book. To see is to see within the mind, and to see within the mind is to do. What we see we see in our heads and what we do we do in our heads.
Well, I agree it fetishes women, as taboos do. But if it limits the targets of violence to women, the men are protected from each others violence, which Girard hypothesizes is potentially much worse. Like Rwanda worse.
"To see is to see within the mind, and to see within the mind is to do. What we see we see in our heads and what we do we do in our heads."
^^ that's a good thought.
Stephen Morgan wrote:I seem oddly immune to a lot of things. Makes for an amusing life, watching the foibles of others. Don't actually know what mimesis is, but I'm sure it doesn't get
me. Much like illnesses.
Stephen Morgan wrote:Still not sure what immunity to mimesis might bring. "to imitate". Does that mean I am inimitable, or incapable of imitating others?
There is a study of brain scans of people talking to each other that shows the activity in their brains synchrnise, but I can't find it at the moment. This area of study is huge now because of the discovery of mirror neurons and their possible link to autism, so there is lots of investigation going on.
Here's a pdf, if you are interested:
http://girardianlectionary.net/covr2004 ... spaper.pdf
[the British] government always kept a kind of standing army of news writers who without any regard to truth, or to what should be like truth, invented & put into the papers whatever might serve the minister
T Jefferson,