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Symbolic Violence and the Other in Cross-Cultural Field: Some Remarks on R. Girard's and J. Baudrillard's Theories

机译:象征性暴力与另一个在跨文化领域:关于雷达德和J.Baudrillard的理论的一些评论

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The following article explores the problem of symbolic violence as a cultural phenomenon. The education, meaning "leading from", can lead us in various directions; some of them presuppose a dialogical communication between people identifying themselves and others through different symbolical matrixes. Meanwhile, other directions could bring us to the edge of conflict and misunderstanding. Alongside real physical violence, there was always symbolism that preceded real violence that facilitated it, escalated it, or prevented it. Studying Rene Girard's analyses of sacred violence, we come to the conclusion that the Monstrous Other, the arbitrary object of sacrificial violence, retains his consolidating function in contemporary cultures. Contemporarily speaking, terrorism is the principle of evil and, as Jean Baudrillard points out, our culture claims to be positive or "sterile white" in certain ways forms a demand for terror and violence turning the Other into the Evil Other. The solution for overcoming breaks in symbolic communication is proposed by both secular and religious symbolic matrixes. However, the object of our desire must be lifted up high enough to consolidate instead of separating by mimetic competition.
机译:下面的文章,探讨了象征性暴力作为一种文化现象的问题。教育,意为“领先”,可以使我们在不同的方向;他们中的一些先决条件,通过不同的象征矩阵人们识别自己和他人之间的对话沟通。同时,其他方向可以给我们带来的冲突和误解的边缘。除了真正的身体暴力,总是有那之前,便利的,升级它,或阻止它真正的暴力的象征。学习神圣暴力勒内吉拉尔的分析,我们得出的结论是,滔天其他,牺牲暴力的任意对象,保留其在当代的文化整合功能。现代感说,恐怖主义是邪恶的原则,正如鲍德里亚所指出的,我们的文化权利是正面的或“白育”在某些方面表格恐怖和暴力打开其他入邪外的需求。为克服象征性的通讯中断的解决方案通过世俗和宗教符号矩阵建议。然而,我们的欲望的对象必须被举起来足够高的巩固,而不是由模拟竞争分离。

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