Relevant bibliographies by topics / René Girard

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  2. Dissertations / Theses
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  5. Conference papers

Academic literature on the topic 'René Girard'

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Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "René Girard"

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Budil, Ivo. "René Girard a teorie mimetické rivality." Anthropologia integra 1, no. 2 (June 1, 2010): 23–29. http://dx.doi.org/10.5817/ai2010-2-23.

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René Girard je autorem teorie mimetické rivality, která se snaží vysvětlit původ a vnitřní soudržnost lidské kultury rituálním rozbitím bludného kruhu vzájemného násilí prostřednictvím usmrcení obětního beránka. Girard je přesvědčen, že lidské vztahy jsou primárně založeny na imitaci a soutěživosti. Společenské soužití bylo udržováno, usmíření bylo dosaženo a násilí sublimováno na základě pravidelně se opakujícího rituálního zabíjení, které položilo základy náboženského a kulturního řádu. Dílo René Girarda bylo ovlivněno Sigmundem Freudem a jeho studií Totem a tabu a Émilem Durkheimem a jeho sociálním výkladem náboženského života. Je třeba diskutovat vztah Girardových tezí k teorii Merlina Donalda o třech stadiích evoluce kultury a lidských kognitivních dispozic. Girard se domnívá, že křesťanství představovalo historický pokus prokázat nevinu obětí rituálního násilí.
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Zink, Michel. "Sur René Girard." Commentaire Numéro164, no. 4 (2018): 901. http://dx.doi.org/10.3917/comm.164.0901.

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Williams, Phillip G. "To Honor René Girard. Alphonse JuillandThe Scapegoat. René Girard , Yvonne Freccero." Journal of Religion 68, no. 1 (January 1988): 155–57. http://dx.doi.org/10.1086/487770.

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Chantre and Johnsen. "René Girard in France." Contagion: Journal of Violence, Mimesis, and Culture 23, no. 1 (2016): 13. http://dx.doi.org/10.14321/contagion.23.1.0013.

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Sire, Guillaume. "René Girard (1923-2015)." Hermès 75, no. 2 (2016): 192. http://dx.doi.org/10.3917/herm.075.0192.

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Quevedo, Amalia. "René Girard y el juramento de Herodes." Tópicos, Revista de Filosofía, no. 57 (June 29, 2019): 149–75. http://dx.doi.org/10.21555/top.v0i57.1039.

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Nada mejor para interpretar y entender la enigmática muerte de Juan el Bautista, en el clímax de la celebración del cumpleaños de Herodes, que la teoría de René Girard sobre el deseo mimético y el chivo expiatorio. Antes de Girards, algunas obras literarias trataron el tema. Entre ellas destacan Salomé de Oscar Wilde y Herodías de Gustave Flaubert. Una y otra ofrecen una fascinante visión de la historia narrada por los evangelios y por el historiador Flavio Josefo. Aquí son examinados el contexto histórico y político, los personajes secundarios, los acontecimientos antes, durante y después del banquete, el a primera vista inexplicable final sangriento y sus terribles consecuencias.
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Moreno Fernández, Agustín. "La crítica de René Girard al humanismo." Isegoría, no. 54 (June 30, 2016): 261–73. http://dx.doi.org/10.3989/isegoria.2016.054.11.

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Pailler, Jean-Marie. "René Girard, Le bouc émissaire." Pallas, no. 102 (November 21, 2016): 302–6. http://dx.doi.org/10.4000/pallas.3776.

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Meaney, Marie Cabaud. "Simone Weil and René Girard." American Catholic Philosophical Quarterly 84, no. 3 (2010): 565–87. http://dx.doi.org/10.5840/acpq201084337.

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Johnsen, William A. "The Religious Turn: René Girard." English Language Notes 44, no. 1 (March 1, 2006): 5–11. http://dx.doi.org/10.1215/00138282-44.1.5.

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Dissertations / Theses on the topic "René Girard"

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Boyé, Philippe. "René Girard et l'évolution." Bordeaux 2, 1990. http://www.theses.fr/1990BOR25101.

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2

Carbone, Silvia Maria. "Conversações com René Girard." Pontifícia Universidade Católica de São Paulo, 2014. http://tede2.pucsp.br/handle/handle/2471.

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Conversations with René Girard proposes understanding of the work of Girard in all its complexity. The thesis focuses on analyzing the theory of mimetic desire, the relationship between violence and the sacred, and the need for a scapegoat. Three interwoven, united themes surround all the work of Girard, explained for the first time in the Violence and the Sacred essay considered as one of the pillars of Girardian thought. According to Girard, violence intrinsic to humanity, is the desire to control the violence that establishes the passage of the state of nature to the state of culture. The channeling of violence is vital to the existence of societies - archaic and modern. Girard shows us that the way to control violence is possible only by the institution of the sacred, that is through the atoning sacrifice of the victim. For the author, the desire is always mimetic desire : what is desired by the other subject, which raises the rivalry and consequently the violence that needs to be contained
Conversações com René Girard propõe o entendimento da obra de Girard em toda sua complexidade. A tese concentra a análise sobre a teoria do desejo mimético, a relação da violência com o sagrado e a necessidade do bode expiatório. Três temas entrelaçados, uníssonos que circundam toda a obra de Girard, explicitados pela primeira vez em A violência e o Sagrado, ensaio considerado como um dos pilares do pensamento girardiano. Para Girard, a violência é intrínseca à humanidade, é o controle do desejo de violência que estabelece a passagem do estado de natureza para o estado de cultura. A canalização da violência é vital para a existência das sociedades arcaicas e modernas. Girard nos mostra que a forma de controle da violência só é possível pela instituição do sagrado, que o faz por meio dos sacrifícios da vítima expiatória. Para o autor, o desejo é sempre mimético, desejamos aquilo que é desejado por outro sujeito, o que suscita a rivalidade e, consequentemente, a violência que precisa ser contida
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Côté, Louise. "La violence selon René Girard." Master's thesis, Université Laval, 1987. http://hdl.handle.net/20.500.11794/29251.

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4

Lin, Te-Yu. "Julien Green à la lumière de René Girard." Paris 7, 2008. http://www.theses.fr/2008PA070031.

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Alors que l'œuvre romanesque de Julien Green fait souvent l'objet d'interprétations psychanalytiques, elle comporte une dimension indécidable qui s'impose comme une résistance permanente à ces approches extratextuelles. Freudien dans ses contours apparents, le désir greenien offre cependant une similitude féconde avec la configuration girardienne fondée sur le mimétisme. L'optique anthropologique et littéraire de René Girard s'annonce d'autant plus efficace pour interpréter les romans de Green qu'en reposant sur une démarche intra-textuelle, elle permet d'appréhender au plus près ce qui constitue le noyau essentiel de l'œuvre. Muni de cette grille de lecture, on a cherché à déceler l'illusion du désir et ses procédés chez les protagonistes greeniens et à mettre en évidence le lien tissé d'attirance et de répulsion entre le sujet désirant et ses modèles-obstacles. Finalement, en abordant la question de l'homosexualité chez Green sous l'éclairage de Girard, on s'aperçoit que le sexe s'avère être une construction illusoire et fragile, imposée par la société. La lecture girardienne permet ainsi de révéler, dans l'univers romanesque de Julien Green, le mécanisme profond qui sous-tend son déploiement actantiel, tout en s'affranchissant des mythologies idéologiques qui lui servent de principe d'élaboration. La pertinence de cette lecture tiendrait encore au fait que les deux auteurs se rencontrent dans leur perception sur le fonctionnement de l'écriture romanesque, démystificatrice pour le théoricien, transcendantale pour le romancier
While Julian Green's novels had been the object of psychoanalytical interpretation, his writing contains an undecided dimension which resists to these approaches called extra-textual. Although its apparent contour is Freudian, the greenian desire can be compared with the girardian configuration of mimetic desire. Girard's anthropological and literary conception can interpret effectively Green's novels meanwhile this approach intra-textual serves a way to penetrate the core of Green's fictional world. We have tried to investigate the illusion of desire through the Green's characters in light of the Girard's theory and to illustrate the ambiguous relationship between the desiring subject and his mediators. Finally, by implying Girard's theory to study the question of homosexuality, we can realize the sex is rather an illusory and fragile construction, imposed by the society. The girardian lecture, therefore, allows us to reveal the mechanism of the actantial development in Green's fictional world by crossing the ideological mythologies which serve as the composing principle. The relevance of the girardian lecture also resides in our two authors' similar ideal of the function of the fictional writing, demystificator for the theorist, transcendental for the novelist. Ne's terrible loneliness, generates the belief, translates this need to believe in thé other, this other desired, always unknown and in principle unknowable
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Grosdanis, Christos. "René Girard et Milan Kundera : connaissance du roman." Paris 7, 2014. http://www.theses.fr/2014PA070031.

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Pour René Girard et Milan Kundera le roman est avant tout une voie de connaissance. Cette étude, portant sur les essais des deux auteurs sur l'art du roman, se donne pour tâche d'explorer cette conception. Nous nous sommes, d'abord, efforcé de saisir la façon dont Kundera et Girard perçoivent la fonction gnoséologique du roman, celle-ci se distinguant, complétant ou s'opposant au savoir des sciences humaines et de la philosophie. Dans un deuxième temps, nous nous sommes intéressé aux perspectives qu'une telle conception du roman ouvre pour la critique littéraire. Cette dernière, subissant une crise provoquée par la prise de conscience des impasses du structuralisme et l'émergence des études culturelles, essaie de redéfinir tant sa propre fonction que celle de la littérature. En étudiant les rapports que Girard et Kundera entretiennent avec la critique littéraire de la seconde moitié du XXe siècle, nous avons essayé de démontrer que leurs travaux peuvent contribuer activement aux débats actuels
This study is about René Girard's and Milan Kundera's essays on the art of the novel. According to these two authors the novel is pre-eminently a source of knowledge. At the first, we attempted to grasp the way in which Kundera and Girard perceive the novel's gnoseological function, as being distinguished, opposed or supplementing to the knowledge within social sciences and philosophy. Secondly, we tried to clarify the prospects that such an idea offers to literary criticism. The dead ends of structuralism and the emergence of the cultural studies force criticism to redefine its own function as well as the function of literature itself. By studying the relations that Girard and Kundera maintain with the literary criticism of the second half of the 20th century, we tried to show that their work can contribute actively to the current debates
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Marcireau, Stéphane. "Le christianisme et l'émergence de l'individu chez René Girard." Poitiers, 2011. http://www.theses.fr/2011POIT5007.

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Les hommes sont soumis à leur désir mimétique et tant qu'ils ne perçoivent pas cette dépendance, ils restent enchaînés aux autres, auxquels ils empruntent leurs désirs. L'anthropologie girardienne nous permet alors de comprendre comment s'entrelacent le désir mimétique, la rivalité et la violence, et de mettre en évidence les illusions concernant l'autonomie des individus. La religion et la vie politique sont directement concernées par l'escalade de la violence et sa résolution par la désignation d'un bouc émissaire. Or tant que la paix est ramenée par une violence unanime dirigée contre un bouc émissaire, il n'est pas possible d'entrevoir l'existence d'individus libres. Le mécanisme mimétique a pourtant été dévoilé, selon René Girard, par le christianisme. Non seulement la Révélation chrétienne fournit les clés pour comprendre l'origine de la violence mais elle propose aussi de faire disparaître cette violence par la conversion et l'imitation du Christ. La question de l'émergence de l'individu devient d'autant plus cruciale que René Girard décèle une amplification de la violence dans le monde moderne
People are subjected to their mimetic desire and as long as they don't experience this dependance, they keep being chained to others who they borrow their desire from. René Girard's anthropology helps us to understand how mimetic desire, rivalry and violence are merged and points out the illusions concerning individual's autonomy. Religion and Politics are directly concerned by the increase of violence and its resorption through a scapegoat held as responsible. But as long as peace is brought back by a unanimous violence directed against a scapegoat, people can't be free. And yet, according to René Girard, the mimetic mechanism has been revealed by Christianity. Christian revelation not only allows us to understand the origin of violence but also gives keys to get rid of it thanks to the conversion and the imitation of Christ. The issue of the rising of the individual gets all the more essential as René Girard notices a growing violence in the world we live in
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Meana, Marta. "The problem of modernity in René Girard's theory : a study in pathology and perspective." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65400.

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Felipe, Rondinele Laurindo. "Cristianismo e Kénosis: René Girard e Gianni Vattimo em diálogo." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/6019.

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O tema desta pesquisa é a noção de cristianismo no diálogo entre René Girard e Gianni Vattimo. Para tanto, argumenta-se que a ideia central que vincula os dois autores é a compreensão de cristianismo como kénosis (enfraquecimento). Aborda-se essa noção levando em conta a teoria girardiana do sagrado natural. A ideia de sagrado é estruturante, pois, a partir dele, sabe-se que o religioso funda-se na violência humana. O homem é governado por um desejo de apropriação mimética, o que conduz a rivalidades. A violência quando se exasperava nas sociedades primitivas gerava conflitos de tal ordem que se fazia necessário o sacrifício para conter a crise que ameaçava extirpar todo grupo. Do sacrifício expiatório nascia o sagrado que se sustentava nas formas de ritos, interditos e rememoração do sacrifício. O cristianismo, interpretado por Girard e Vattimo, revela e denuncia esse mecanismo fazedor de vítimas, indicando que a vítima é inocente. Portanto, para falar de kénosis e secularização, Vattimo recorre a essa ideia de perda dos elementos do sagrado. Com a dissolução do sagrado, o cristianismo aparece em sua forma enfraquecida (kénosis), sendo a caritas um modo de rejeitar a violência humana.
The theme of this dissertation is the notion of Christianity in the intersection of ideas between René Girard and Gianni Vattimo, focusing on the central idea connecting both authors, which is Christianity as kénosis (weakening). This notion is approached considering Girard's theory about the natural sacred. The idea of sacred is keypoint, because it is the way by which the religious experience is founded on the human violence. Men are guided by a desire for mimetic appropriation, which leads to rivalries. When violence became intense among the primitive societies, it triggered so much disturbance that sacrifice was required to keep the crisis under control in order to avoid the extinction of the whole group. The sacred was born from the expiatory sacrifice, expressing the rites, the interdicts and the remembrance of the sacrifice. Christianity, according to Girard's and Vattimo's perspective, reveals and condemns this process that breeds victims, pointing out that the victim is innocent. Therefore, in order to discuss kénosis and secularization, Vattimo uses this idea of a dicrease in the elements of sacred. With the sacred in dissolution, Christianity assumes its weakened form (kénosis), and caritas becomes a way of rejecting the human violence.
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Garcia-Duran, Bayona Francisco Javier. "Mimesi i reciprocitat. René Girard i la nostàlgia comunitària de transcendència." Doctoral thesis, Universitat Ramon Llull, 2015. http://hdl.handle.net/10803/295843.

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El nucli d’estudi d’aquesta tesi és el pensament de René Girard, que es pot situar al llarg de la segona meitat del segle XX: des de Mensonge romantique et vérité romanesque (1961) a Achever Clausewitz (2007). Aquest pensament es va definint, al llarg de la tesi, en dues direccions: el pensament sobre Girard i el pensament a partir de Girard. La primera direcció ordena el pensament d’aquest autor en tres cercles, segons un criteri cronològic i ––alhora–– un de temàtic. El primer cercle és el del desig mimètic, que defineix una història del desig que va des de la mediació externa, de la societat jeràrquica, a la mediació interna, de la societat igualitària. El segon cercle és el del sacrifici, que explica l’origen i la pervivència del grup social. El sacrifici permet alliberar el grup de la violència destructora, a canvi de la mort d’una víctima declarada culpable. El sacrifici passa del món arcaic, mític, al món cristià, que proclama la innocència de la víctima i, per tant, la inanitat del sacrifici. El tercer cercle és el de la guerra, de la violència portada al conflicte de pobles, fins arribar a la conflagració més absoluta i radical, la que significa el final de la història dels homes. La segona direcció proposa una lectura d’aquests tres cercles des de la reciprocitat com a categoria, de manera que la reciprocitat és l’estructura del desig mimètic (primer cercle), el cristianisme defineix una nova forma de reciprocitat, la reciprocitat positiva (segon cercle) i aquesta nova forma de reciprocitat és conclusiva, ja que significa la victòria final sobre la violència (tercer cercle). Així doncs, es creuen d’una banda la història dels homes, que tendeix a la destrucció, i d’altra banda el cristianisme, que tendeix a la construcció. Això és el que s’anomena cruïlla apocalíptica, que és el moment de la història on ens trobem.
El núcleo de estudio de esta tesis es el pensamiento de René Girard, situado a lo largo de la segunda mitad del siglo XX: desde Mensonge romantique et vérité romanesque (1961) a Achever Clausewitz (2007). Este pensamiento se va definiendo, a lo largo de la tesis, en dos direcciones: el pensamiento sobre Girard y el pensamiento a partir de Girard. La primera dirección ordena el pensamiento de este autor en tres círculos, ordenados según un criterio cronológico y ––a la vez–– un criterio temático. El primer círculo es el del deseo mimético, que define una historia del deseo que va desde la mediación externa, de la sociedad jerárquica, a la mediación interna, de la sociedad igualitaria. El segundo círculo es el del sacrificio, que explica el origen y la pervivencia del grupo social. El sacrificio permite liberar el grupo de la violencia destructora, a cambio de la muerte de una víctima declarada culpable. El sacrificio pasa del mundo arcaico, mítico, al mundo cristiano, que proclama la inocencia de la víctima y, por lo tanto, la inanidad del sacrificio. El tercer círculo es el de la guerra, de la violencia llevada al conflicto de pueblos, hasta llegar a la conflagración más absoluta y radical, la que significa el final de la historia de los hombres. La segunda dirección propone una lectura de estos tres círculos desde la reciprocidad como categoría, de manera que la reciprocidad es la estructura del deseo mimético (primer círculo), el cristianismo define una nueva forma de reciprocidad, la reciprocidad positiva (segundo círculo) y esta nueva forma de reciprocidad es conclusiva, ya que significa la victoria final sobre la violencia (tercer círculo). Así pues, se cruzan por un lado la historia de los hombres, que tiende a la destrucción, y por otro lado el cristianismo, que tiende a la construcción. Esto es a lo que se llama cruce apocalíptico, que es el momento de la historia donde estamos.
This thesis is focused on René Girard’s thought, located along the second half of the 20th century: from Mensonge romantique et vérité romanesque (1961) to Achever Clausewitz (2007). This thought has been defined, throughout the thesis, in two directions: the thought about Girard and the thought from Girard. The first direction arranges this author’s thought in three circles, ordered according to chronologicals judgements, and – simultaneously – thematical judgements. The first circle is the one about mimetic desire, which defines a story about desire that goes from external mediation, of hierarchic society, to internal mediation, of equal society. The second circle is the one about sacrifice, which explains the origin and social group’s survival. Sacrifice allows the group to be released from destructive violence, in exchange of a victim found guilty. The sacrifice goes from the archaic mythical world to the Christian world, which announces the innocence of the victim and thus, the inanity of sacrifice. The third circle is the one about war, about violence among peoples, getting to the most radical and drastic confrontation, the one which means the end of mankind’s history. The second direction proposes to read the three circles from reciprocity as a category, so that the reciprocity is the stucture of mimetic desire (first circle); Christianity defines a new form of reciprocity, the positive reciprocity (second circle); this new form of reciprocity is conclusive, because it means the final victory over violence (third circle). Therefore, two lines intersect: mankind’s history, which tends to destruction, and Christianity, which tends to construction. This is what is called apocalyptic crossing, history moment we are living in.
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Paulmier, Thierry. "Les fondements émotionnels du politique : Essai de théorie politique post-girardienne." Thesis, Paris Est, 2015. http://www.theses.fr/2015PESC0071.

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Cette thèse propose un double dépassement de la théorie mimétique de René Girard. Le premier consiste à confronter la théorie mimétique à la psychologie de l’admiration et de l’envie, afin de montrer comment les comportements mimétiques procèdent essentiellement de ces deux émotions. Dès lors, le mimétisme ne doit plus être considéré comme une cause première du comportement humain mais comme une cause seconde, subordonnée à l’admiration ou à l’envie. Le second dépassement, plus radicale, consiste à proposer une théorie émotionnelle du comportement humain plus complète que la théorie mimétique, intégrant non seulement l’envie et l’admiration mais aussi la peur et la piété filiale. Il est alors possible de proposer une théorie émotionnelle du politique distinguant quatre types de rapports hiérarchiques : le pouvoir tyrannique fondé sur la peur, régnant par la menace et le châtiment et visant à la sécurité de tous, le pouvoir fascinant fondé sur l’envie, régnant par la séduction et la récompense et visant à la supériorité de tous, l’autorité vertueuse fondée sur l’admiration, régnant par l’exemplarité et la vertu et visant à l’excellence de tous ; et l’autorité pieuse fondée sur la piété filiale, régnant par la responsabilité et le don de soi et visant à la communion de tous
This thesis suggests a double « overtaking » of the mimetic theory developed by René Girard. The first one consists of confronting mimetic theory with the help of the psychology of admiration and envy in order to show how mimetic behaviours proceed mainly from these two emotions. Consequently, mimetism cannot be considered as a primary cause of human behaviour but as a secondary cause, subject to admiration or envy. The second one is more radical. It consists of suggesting a theory of human behaviour more comprehensive than the mimetic theory based not only on admiration and envy but also on fear and filial piety. Based on this anthropology, it is possible to develop an emotional theory of politics, distinguishing four types of hierarchical relationships : the tyrannic power based on fear, governing by threat and punishment and aiming to ensure security to all ; the fascinating power based on envy, governing by seduction and rewards and aiming to ensure priviledges to all ; the virtuous authority based on admiration, governing by example and virtue and aiming to ensure excellence to all ; the pious authority, governing by responsability and self-giving and aiming to ensure communion to all
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Books on the topic "René Girard"

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René Girard: L'impensable violence. Meaux]: Germina, 2012.

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Milan, Italy) René Girard e. la filosofia (Conference) (2010. René Girard e la filosofia. Milano: Mimesis, 2012.

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Orsini, Christine. La pensée de René Girard. Paris: Editions Retz, 1986.

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René Girard and creative reconciliation. Lanham: Lexington Books, 2014.

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Vinolo, Stéphane. René Girard: Épistémologie du sacré. Paris: L'Harmattan, 2007.

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René Girard and creative mimesis. Lanham: Lexington Books, 2014.

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René Girard: Il confronto con l'altro. Roma: Carocci, 2012.

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Andrade, Gabriel. La crítica literaria de René Girard. [Maracaibo, Venezuela]: Universidad del Zulia, Ediciones del Vice Rectorado Académico, 2007.

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Andrade, Gabriel. La crítica literaria de René Girard. [Maracaibo, Venezuela]: Universidad del Zulia, Ediciones del Vice Rectorado Académico, 2007.

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Desire in René Girard and Jesus. Lanham, Md: Lexington Books, 2012.

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Book chapters on the topic "René Girard"

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Gruenler, Curtis. "Girard, René." In Encyclopedia of Psychology and Religion, 948–51. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9166.

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Gruenler, Curtis. "Girard, René." In Encyclopedia of Psychology and Religion, 710–13. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9166.

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Dawson, David. "René Girard." In The Palgrave Handbook of Radical Theology, 221–39. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96595-6_14.

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Palaver, Wolfgang. "Girard, René." In Lexikon der Geisteswissenschaften, 1214–16. Wien: Böhlau Verlag, 2011. http://dx.doi.org/10.7767/boehlau.9783205790099.1214.

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Kozinski, Thaddeus J. "René Girard and Modernity’s Apocalypse." In New Directions for Catholic Social and Political Research, 109–26. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-33873-6_6.

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Platt, Michael. "“René Girard and Nietzsche Struggling”." In Nietzsche and France, 351–76. Berlin, New York: Walter de Gruyter, 2009. http://dx.doi.org/10.1515/9783110216905.2.351.

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Tutt, Daniel. "Initiation: René Girard and Alain Badiou." In Psychoanalysis and the Politics of the Family: The Crisis of Initiation, 69–79. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94070-6_6.

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Thomas, Konrad. "René Girard: Ein anderes Verständnis von Gewalt." In Kultur. Theorien der Gegenwart, 425–38. Wiesbaden: VS Verlag für Sozialwissenschaften, 2011. http://dx.doi.org/10.1007/978-3-531-92056-6_35.

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Taton, René. "A la redécouverte des œuvres de Girard Desargues." In René Taton. Etudes d'histoire des sciences, 83–97. Turnhout: Brepols Publishers, 2000. http://dx.doi.org/10.1484/m.dda-eb.4.00449.

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Naqvi, Fatima. "Politics of Indifference: René Girard and Peter Sloterdijk." In The Literary and Cultural Rhetoric of Victimhood, 27–46. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230603479_2.

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Conference papers on the topic "René Girard"

1

Franck Brandão, Juliana, and Thaís Pereira de Sousa. "VIOLÊNCIA VIRTUAL À LUZ DA TEORIA MIMÉTICA DE RENÉ GIRARD." In I Congresso Nacional Violência e Controle Social. ,: Even3, 2020. http://dx.doi.org/10.29327/violenciaecontrolesocial2020.276244.

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