Archived threads in /lit/ - Literature - 1841. page

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>>9110379
Fight me

>>9110402
haven't read it yet, looking forward to it

/pol/ shitposting will commence in 3, 2, 1

>>9110364
Mein Kampf

How about a translation of the Qur'an

>>9110318
kys

>>9110329
not an argument

Russian here, you're retarded.
Also, english vocabulary dwarfs russian, or any language for that matter.

>>9109250
I thought it was ego driven shit.

>>9109250
Yes,

Yes, it's extremely good

no, it's me

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William Faulkner IS DEAD.
James Joyce IS DEAD.
I'M DEAD.

>>9109246
yo when's Ulysses 2 coming out?

>>9108946
I'm not going to dare open that image, OP, and I can't understand why you'd inflict that on yourself either, but no, I have to agree they shouldn't.

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haha epic, what a crazy idea

>>9108968
>319 comments

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>Are there any good books about it?
got you senpai

Unrequited love is the only true, pure love.

That said, the combination of companionship, trust, and comfort that come from a long-term relationship can be a great thing.

source- I'm married

>>9108892
>Is it real?

How could you doubt it? I pity you desu

>>9108839
Given your pic, I'd say

The seducer's Diary / Soren Kierkegaard

/vip/ pls

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>>9108839

I got an insanely high score on that because I knew meteorological terms. Listen to the weathergirl sometimes, instead of just staring at here.

>>9108245
this

>>9108243
>/sci/ memelord barely knows thirty thousands words in one language
>meanwhile I, /it/ masterrace, know literally an infinity of numbers
STEMfags BTFO'd

>>9105677
i liked his stuff on equality

>>9105677
Obviously Reasons and Persons

Hope the Philly philosophy guy sees this thread.

The only reason I cry is because of self-pity these days. When I'm at my lowest I'll look at a video of a stray dog being saved and cry, but I don't really care about the dog, I just see him as a symbol of myself. Fuck reality and fuck white people.

>>9104237
>feeling empathy for women

numale cuck, go back to /r/books

>>9104237
I discovered God ... and not the Christian one :^)

>>9101901
fucking hilarious thread. Tired of making frog ones?

>>9101901
Great thread

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>>9101901
I just heard of this guy George Martin I think? Lit know if he's any good.

I know I know >>/sffg/

>>9099898
>reading
Earthsea, just because it's some comfy archetypal fantasy (LeGuin does that well)
Caliban's War because I saw the first season of the Expanse and thought it had some interesting universe concepts (but the dialogue's a bit meh)
>read
Just finished Wheel of Osheim. Disappointed at anti-climax ending and unresolved issues, villains that went nowhere, etc.
>taboo
I read the Black Company, pretty gritty but couldn't get past the writing style. Did not finish.

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>>9099898
>The most taboo book
I read the first two books of the Doctrine of Labyrinths or some shit and it somehow managed to be more incestuous than The Irregular at Magic High School (you know that anime where the sister wants to fuck the brother? Yeah, that incest but ga/y/) and had the most amount of gay and rape I had ever seen in a book.

Wasn't that great to be absolutely honest.

The current series I'm reading is very tame in comparison.

>>9095074
This book is super comfy anon.

>>9099944
*super comfy insofar

DELET THIS

This scumbag is to blame for some of the biggest crises of the last 20 years. Fuck Strauss, I'm sick of the cunt.

that's what the ladies call him

>>9099959
Voice your problems?

>>9098555
http://arcade.stanford.edu/rofl/deceit-desire-and-literature-professor-why-girardians-exist

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2/4
Ritual and Prohibition

>It goes without saying that the rite has its violent aspects, but these always involve a lesser violence, proffered as a bulwark against a far more virulent violence.

As a theorist of culture, Girard sees the origins of culture as being founded upon ritual. Mimetic crises break out when societies begin break down, when there is a dangerous loosening of order, hierarchy, and traditions which preserve the integrity of a culture and regulate these crises by means of ritual and prohibition.

>when the fearful adoration of power beings and all distinctions begin to disappear, the ritual sacrifices lose their force; their potency is no longer recognized by the entire community. Each member tries to correct the situation individually, and none succeeds. The withering away of the transcendental influence means that there is no longer the slightest difference between the desire to save the city and unbridled ambition, between genuine piety and the desire to claim divine status for oneself. Everyone looks on a rival enterprise as evidence of blasphemous designs. Men set to quarreling about the gods, and their skepticism leads them to a new sacrificial crisis that will appear – retrospectively, in the light of a new manifestation of unanimous violence – as a new act of divine intervention and divine revenge.

When differences between people shift back and forth the cultural order loses its stability by a constant exchange of places, and this inability to distinguish between differences prompts the sacrificial crisis. As doubles become interchangeable, and nothing seems capable of regulating mimetic conflicts between them, whenever there is an I and and Other caught in a constant interchange of differences, the sacrificial crisis is going to be near.

The adoration of power itself or the rise of ambition is not necessarily the only cause for the breakdown of order; it might also manifest as a symptom of that breakdown. It could just as well be a plague, a defeat by a rival culture, anything at all. The point is only that cultures are themselves fragile. The point here is that a sacrificial crisis involves a kind of a loss of trust in the transcendent, whether this is warranted or not. The collapse of the order of a culture can take many forms, and can occur for many different reasons. Moreover, as we will see, the reasons for the loss of the transcendent are not in fact as important as the methods which the society uses to repair the damages and restore that order, which is through the scapegoat mechanism.

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3/4
The Scapegoat

>Here we are in the very midst of the crisis, when all the circumstances seem to militate against any unified course of action. It is impossible to find two men who agree on anything, and each member of the community seems intent on transferring the collective burden of the responsibility to the shoulders of his enemy brother. Chaos reigns. No connecting thread, however tenuous, links the conflicts, antagonisms, and obsessions that beset each individual.

>The universal spread of doubles, the complete effacement of differences, heightening antagonisms but also making them interchangeable is the prerequisite for the establishment of violent unanimity. For order to be reborn, disaster must first triumph; for myths to achieve their complete integration, they must first suffer total disintegration. Where only shortly before a thousand individual conflicts had raged unchecked between a thousand enemy brothers, there now reappears a true community, united in its hatred for one alone of its number. All the rancors scattered at random among the divergent individuals, all the differing antagonisms, now converge on an isolated and unique figure, the surrogate victim.

In the midst of a sacrificial crisis the the a structural unity that regulates mimetic desire through ritual and prohibition is lost. The calamity is not only that things will fall apart, but also that order can only become restored through an act of collective violence. Mimetic crises occur when nobody is capable of exercising authority without recourse to the very same violence which founded that culture, and which subsequently produces the rituals and prohibitions that culture subsequently lives by. The scapegoat allows the culture to unite around a threat, but this doesn't happen by accident: it requires a persecuting myth in order to enframe that violence as *just.* Girard is not cheerful about this because these rituals or myths of necessity have to hide the original nature of this violence, precisely because it is predicated on a fundamental injustice: that in the absolute sense there really is no difference between equals or twins, and this is what led to the breakdown in the first place.

There is a double-bind here. Violence resolves the problems of anarchy, but nothing except mythological concealment can solve the problem of the founding violence itself. So ritual selects and identifies certain aspects of violence and prohibits others, but what is concealed is the truth: that the scapegoat was a surrogate victim the destruction of which the society requires for culturally pragmatic reasons rather than the transcendental justice in the name of which violence is committed. When citizens are unanimous in their conviction that some other force is responsible for their woes, this will indeed become a reality.