“Metaphysical Desire in Girard and Plato”

That’s the title of a paper that I presented at the 2010 Colloquium on Violence and Religion at Notre Dame — a version of which was published in the journal Comparative and Continental Philosophy (Volume 2.2, 2010). Here is a link to the Notre Dame version, which I introduce in lieu of a substantive post: Metaphysical Desire in Girard and Plato.

I mention it so that I can segue from a detour into Peirce & Girard back to my (still Girardian) reading of Plato. Now that I have discussed the importance of mimetically-mediated shared attention in human meaning-making through a discussion of Peirce and Girard, I would like to now emphasize its importance in Plato through this paper, particularly the way philia/friendship works to shape such attention. I also want to gesture toward a way out of the violent foundations upon which most of human meaning-making is unfortunately and unintentionally based.

The issue of “positive mimesis” is a controversial one in Girardian circles. On the one hand, the pessimist/realist camp of Girardians tend to dismiss most talk of positive mimesis as forms of  mythological disguise manifesting a Pelagian avoidance of the hard truths of mimetic desire and scapegoating (and it can tilt that way in practice); on the other hand, the optimist/romantic camp observes correctly that Girard himself accepted that mimesis is not all bad, that there are (and must be) positive forms of it, as in the Imitatio Christi. I admit to a sympathy for both points of view and in developing my own (dialectical?) version of positive mimesis, I pray that I don’t overlook the true insights of the “realist” side, a side to which I belong by disposition (I am a Calvinist after all.) I guess my claim would be that while our cosmology/anthropology should be realist, our eschatology/ecclesiology had better not accept current reality as fated necessity. Human beings must live in a “tension of existence” between these two poles of realist acceptance and eschatological aspiration — see Soren Kierkegaard and Eric Voegelin as champions of this point of view.


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