Another source of this violence is the outcasts or nerds that the bullies pick on because they’re different, but the worst type of violence is racism, like Nazis who hate people because of there race, religion, or there sexual...
Further, Girard himself does not espouse a particular brand of Christianity that must be used as an hermeneutical framework through which to see his theory. In fact, Girard seems to radically overturn traditional ideas about the meaning of Christ's death on the cross, by rejecting the idea of an atoning blood sacrifice as the reason for Christ's crucifixion. Girard redefines Christ's death as a self-sacrifice by Jesus to allow the world to see the scapegoating mechanism as a futile effort to end violence. This, in opposition to the contemporary view of the crucifixion as a necessary requirement of a wrathful God who must have a blood sacrifice to avenge Gods justice and goodness. In this way Girards reinterpretation represents a contribution to the socially rejuvenating path out of substitutionary atonement theory. Despite the explanatory power that Girard seeks with this theory, criticism has been lodged against him at many levels, some of which has already been described, such as the question of what is the core nature of the human person. Girard seems to propose that it is based in conflict and rivalry. He does not attempt to ground this proposal in a larger metaphysical framework, but instead relies on a particularistic interpretation of history and of a gleaning of certain novels as evidence for this construction. Then he seems to propose that all conflict can only be resolved by means of violence and scapegoating, which clearly is not the case, since daily conflicts occur on an interpersonal level, yet are resolved by compromise and other, less volatile processes, such as the legal system. Girard's treatment and incorporation of a wide variety of fields has been questioned. Like the criticisms lodged against Foucault in his historical inaccuracies, specialists in the fields that Girard subsumes may discredit the very substance of what Girard uses to propose his theory. Finally, Girard's entire project of constructing a metanarrative is suspect by any post-structuralist, who questions the validity of such systems. Nonetheless, Girard's work has provided a wealth of material for discussion in many fields. His work has spawned numerous books, anthologies and journal articles, the distinction of which belongs to a small sub-group of academics. Whether or not one accepts the validity of Girard's work, he has made an impact in the way many academics think about religion and violence. Such a contribution may last another decade and dissipate, or it may spawn continued research that will validate his perspective. Regardless, for the time being, Girard's influence is still being felt and will continue, for the time being, to be discussed, whether reviled or praised.
Agnew, Mary Barbara. "A Transformation of Sacrifice: An Application of Rene Girard's Theory of Culture and Religion. 61 (1987): 493-509.
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