The appearance of a rival seems to validate the desire, the immense value of the object desired. Imitation becomes intensified at the heart of the hostility, but the rivals do all they can to conceal from each other and from themselves the cause of this intensification. Unfortunately, concealment doesn't work. In imitating my rival's desire I give him the impression that he has good reasons to desire what he desires, to possess what he possesses, and so the intensity of his desire keeps increasing.
As a general rule, quiet and untroubled possession weakens desire. In giving my model a rival I return to him, in a way, the gift of the desire that he just gave to me. I give a model to my own model. The spectacle of my desire reinforces his at the precise moment when, in confronting me, he reinforces mine. That man whose wife I desire, for example, had perhaps ceased to desire her over time. His desire was dead, but upon contact with mine, which is living, it regains life. The mimetic nature of desire accounts for the fragility of human relations. Our social sciences should give due consideration to a phenomenon that must be considered normal, but they persist in seeing conflict as something accidental, and consequently so unforeseeable that researchers cannot and must not take it into account in their study of culture. Not only are we blind to the mimetic rivalries in our world, but each time that we celebrate the power of our desire we glorify it. We congratulate ourselves on having within us a desire that "will last forever," as Baudelaire put it ("l'expansion des choses infinies"), but we do not see what this "forever" conceals: the idolization of the neighbor. This idolatry is necessarily associated with the idolization of ourselves. The more desperately we seek to worship ourselves and to be good "individualists," the more compelled we are to worship our rivals in a cult that turns to hatred.
baratheonpilled
2087
s-u-f-j-a-n-s-t-e-v-e-n-s
titsay
