2011
DOI: 10.3917/sdes.009.0056
|View full text |Cite
|
Sign up to set email alerts
|

Différer le mal : la logique du bouc émissaire

Abstract: Distribution électronique Cairn.info pour Éditions de l'Association Paroles. © Éditions de l'Association Paroles. Tous droits réservés pour tous pays.La reproduction ou représentation de cet article, notamment par photocopie, n'est autorisée que dans les limites des conditions générales d'utilisation du site ou, le cas échéant, des conditions générales de la licence souscrite par votre établissement. Toute autre reproduction ou représentation, en tout ou partie, sous quelque forme et de quelque manière que ce … Show more

Help me understand this report

Search citation statements

Order By: Relevance

Paper Sections

Select...
1
1

Citation Types

0
2
0

Year Published

2019
2019
2023
2023

Publication Types

Select...
4

Relationship

0
4

Authors

Journals

citations
Cited by 4 publications
(2 citation statements)
references
References 0 publications
0
2
0
Order By: Relevance
“…By being “other,” and yet engaging in the same activities as the mainstream cultural group, they appear to threaten the social order (Girard uses the example of the Greek word barbaros , used not for “the person who speaks a different language, but the person who mixed the only truly significant distinctions, those of the Greek language” (Girard, , p. 22). The third group, and the one whom Girard () claims “most reveals the distortion of persecution” (p. 17) is the group or individual which is chosen because of their weakness, their inability to fight back, and the unlikeliness that anyone will come to their aid (Girard, ; Vinolo, ).…”
Section: Girard's Theory Of Mimetic Desirementioning
confidence: 99%
See 1 more Smart Citation
“…By being “other,” and yet engaging in the same activities as the mainstream cultural group, they appear to threaten the social order (Girard uses the example of the Greek word barbaros , used not for “the person who speaks a different language, but the person who mixed the only truly significant distinctions, those of the Greek language” (Girard, , p. 22). The third group, and the one whom Girard () claims “most reveals the distortion of persecution” (p. 17) is the group or individual which is chosen because of their weakness, their inability to fight back, and the unlikeliness that anyone will come to their aid (Girard, ; Vinolo, ).…”
Section: Girard's Theory Of Mimetic Desirementioning
confidence: 99%
“…Scapegoats also need to be marginal insiders who “exist in a state of ambiguous in‐betweenness…at once a part of the community and alien to it” (Strand, , p. 554): if they are too much a part of the community, their death will only cause the continuation of mimetic rivalry; if they are too distant, their death will not have enough impact to fulfil the scapegoating role effectively. In addition to this, the ideal scapegoat cannot easily defend themselves (Girard, ; Vinolo, ).…”
Section: Community Treatment Orders and The Scapegoating Mechanismmentioning
confidence: 99%