By launching violence, scapegoating and desire as central to faith, mimetic theory attempts to enhance the emotional, sociological and anthropological measurement of religion. It is this simultaneity of needing to consume yet not eat that views the work of eating perpetually reconfigured and reshaped because individuals' engagements with meals declare that eating needs to be produced to be (as well as perhaps, fundamentally, feel) as unlike eating as possible; it requires to be included and confined, squashed and reshaped. Christian gospels as the deconstruction of Jungian/Campbellian mono-myth rather than another example of it. The New Testament, particularly the Gospels, are subversive text whose purpose is to reveal to humans the cycle of mimetic violence. We want things because other people want them. A. Mimetic theory explains the role of violence in human culture using imitation as a starting point. High modernists a la Plato see religion as a parasite that grew on human institutions whereas Girard see the reverse. In practice, mimetic critical theory often asks how well the literary work conveys universal truths and teaches the reader positive moral values and modes of personal conduct. Plotinus agrees with Plato on his theory that art imitates life, but he takes it a step further when he says that this imitation is not without reason or detached from reality. Some ways that mimetic theory seems to be useful to me: Understanding various social situations in terms of the need of finding a scapegoat to sacrifice, if not violently with some kind of resolution and catharsis. For the mimetic theorist the value is inherent in the work of art. A brief history of critique could solely be written on the foundation of successive interpretations of salient passages from Aristotle's 'Poetics'” (11). Secondly, mimetic concept has been developed through a reading of religious myths and training and associated to a general understanding of exactly how society functions. What is essential to ritual is that the participants don’t understand it. The mimetic theory of literary criticism places primary importance on how well a literary work imitates life. Their concept is that our desires usually do not come entirely they are inspired by the desires of others—by what other people want, what they have, what they do and what they look like from ourselves; rather. Both want to remove certain traditional constraints but Girard would argue that in doing so they are recreating the mimetic conflict those prohibitions and rituals prevented so no one is any better off. Additionally, the understanding that is basic of desire, originally obtained from literary works, then transferred to religious motifs, could invigorate the analysis of faith. It may be the Easter joy of the certainty of the victory associated with the cross that I have to keep - perhaps not the despondency of dwelling within the scale of the problem that is mimetic. Generally, I think there is definitely a “there there” with Girard and his theory is useful for a broad range of phenomena. The realm of pure Ideas and Forms since art imitates appearances rather than essences, it is two steps removed from the Truth. You want more money so even though you feel persecuted and judged by society for not making enough money, you go on trying to make more money by elevating the desire (money) and condemning yourself. The word "mimetic" comes from the Greek word "mimesis," the act of imitation. A ritual as simple as “drawing straws” can work if people believe it. Congratulations, you are a part of this group. Most religions worship (metaphorical) Satan, religion is a way to bling ourselves from the founding murder so we may go on killing. He was struck by another series of similarities: myth after myth told a … You've probably heard the expression 'art imitates life' at some point. The last type of this is pity that is-‘through fear effecting the correct purgation of those and similar emotions'- substantiates the theory of Catharsis. Traditional religions and rituals were ways of transforming the scapegoat mechanism into institutions which could then be used over and over to resolve the mimetic conflict.

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