Analysis of Rene Girard's The Scapegoat

"The difference that exists outside the system is terrible as it reveals the truth of the system, its relativeity, its vulnerability, and its mortality," Rene Girard said in The Scapegoat (108) . This idea shows that humans need to separate themselves from their companion and create a difference in his mind. Gillard claims that men are anxious for unity and differences and that the opposite viewpoint is one of the most destructive forces of the crowd. The crowd and division are formed based on collecting and gathering and creating "us and them" in their minds.

Scapegoat theory is a contemporary amortization theory rooted in the philosophical concept of scapegoat. The key figures are Rene Girard and James Allison. In this compensation theory, Jesus died in human scapegoat. This theory deviates from the idea that Jesus died as a payment to the devil (like ransom) to behave according to God (like a satisfaction and government like PSA) . Therefore, Scapegoat is considered a form of nonviolent atonement, as Jesus is not a victim but a victim. There are many philosophical concepts in this model, but in a general sense, Jesus Christ as a scapegoat has the following meaning. 1) Jesus was murdered by a violent crowd. 2) The violent crowd killed him and believed him to be guilty. 3) Jesus has been proved innocent and is a child of a true God. 4) Therefore, the crowd is considered guilty

Sometimes this sacrifice can take different forms. The scapegoat of René Girard which is the theory behind Bushmy Sire is also about sacrifice, but as a kind of cleaning it is like blood improving human health. For Gillard, infectious mass movements, intense conflict will pick up any victims, have general hostility towards him or him, and will spread through the process of "imitation". Elimination of scapegoat will ease the violent tendency of the organization

Second, Jesus' teaching that resisting and not loving enemies played an important role in René Girard's work. Gillard is exploring the mechanism of scapegoat and its role in human history in detail. Our natural tendency is not to take responsibility for our guilt and failure, but to impose responsibility on others' doors, we believe that we tend to turn others into scapegoats . Our frustration, anger and violence. This is true not only at the individual level but also at the group level. Human facilities often include legal violence to meet human needs for scapegoat. But Gillard urged Matthew 5: 38-48 to abolish this mechanism. Here, our enemies are not the recipients of our suppressed violence, they are the subject of our love. In that case, there is no scapegoat. (15)