[A person] will desire any object so long as he is convinced that it is desired by another person whom he admires. - René Girard

The modern critic in his concerted effort to undermine the structure of all religious, moral, and cultural distinctions ultimately brings these distinctions crashing down on his own head. He sets himself up as the prophet of new insights and new ideas, as the sole possessor of an infallible system of analysis - and finds himself condemned to recapitulate all the age-old distinctions of difference: Tiresias redivivus!

An examination of our terms, such as competition, rivalry, emulation, etc., reveals that the traditional perspective remains inscribed in the language. Competitors are fundamentally those who run or walk together, rivals who dwell on opposite banks of the same river, etc…The modern view of competition and conflict is the unusual and exceptional view, and our incomprehension is perhaps more problematic than the phenomenon of primitive prohibition. Primitive societies have never shared our conception of violence. For us, violence has a conceptual autonomy, a specificity that is utterly unknown to primitive societies. We tend to focus on the individual act, whereas primitive societies attach only limited importance to it and have essentially pragmatic reasons for refusing to isolate such an act from its context. This context is one of violence. What permits us to conceive abstractly of an act of violence and view it as an isolated crime is the power of a judicial institution that transcends all antagonists. If the transcendence of the judicial institution is no longer there, if the institution loses its efficacy or becomes incapable of commanding respect, the imitative and repetitious character of violence becomes manifest once more; the imitative character of violence is in fact most manifest in explicit violence, where it acquires a formal perfection it had not previously possessed. At the level of the blood feud, in fact, there is always only one act, murder, which is performed in the same way for the same reasons in vengeful imitation of the preceding murder. And this imitation propagates itself by degrees. It becomes a duty for distant relatives who had nothing to do with the original act, if in fact an original act can be identified; it surpasses limits in space and time and leaves destruction everywhere in its wake; it moves from generation to generation. In such cases, in its perfection and paroxysm mimesis becomes a chain reaction of vengeance, in which human beings are constrained to the monotonous repetition of homicide. Vengeance turns them into doubles.

For the first time in human history the divine and collective violence are separated from one another. The Bible rejects the gods created by sacralized violence.