Burkert, Girard, and Smith hold important and contradictory theories about the nature and origin of ritual sacrifice, and the role violence plays in religion and culture. These papers and conversations derive from a conference that pursued the possibility and utility of a general theory of religion and culture, especially one based on violence. The special value of this volume is the conversations as such -- the real record of working scholars engaged with one another's theories, as they make and meet challenges, and move and maneuver.
Walter Burkert was a German scholar of Greek mythology and cult. Professor Emeritus of Classics, University of Zurich, Switzerland, he taught in the UK and the US.
This book is essential reading for anyone wishing to study the foundations of ritual or pre-Christian religion. It provides in-depth insight into the structure and social reasoning of ritual from some of the most trusted scholars on the subject.
This book begins with an introduction by Burton Mack which in itself is fairly comprehensive (and 70 pages long). Then, the meat and potatoes of the book begins which covers religion, ritual, the purpose of the scapegoat, and the detail provided is easy to read.
Maybe my favorite Girard so far? I’m separately a tremendous fan of Walter Burkert, so it was really fascinating to see them in conversation. Burkert’s essay in particular was phenomenal; I loved the way he treated Saussure, and his back and forth with Girard. Jonathan Smith, on the other hand, was so self-absorbed and predictable as to be essentially comic relief. But his inclusion really brought out some of Girard’s best on the importance and utility of addressing questions about origins, sacrifice, etc.
René Girard is one of the most important thinker of the world. We call him the Silicon Valley philosoph. In Stanford, it had as student the net-economy elite. The interest of this book is that it is polyphonic. There is resume of Girard's thèses. Then, various researchers brings contradiction to him. In spite of the relevant objections against the mimesis, I must recognize that the contradictors did not convince. For me, the scientific rigour of hard sciences are not very applicable to soft sciences. The limits of the mimesis are not with the weakness of the method but with nature of its object: human.
I'm only twenty pages into this book, so I can't say much about it yet, but Burton Mack does a great job of providing a clear-eyed critical summary of Girard's theory (as it was in 1987) in the introduction.