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The victim does need to be consumed, and the emergent community does need to put its new sign to work to ensure this can be done in a communal and non-violent (or, sufficiently non- violent so that the mimetic crisis is not re-activated) manner. In the sparagmos, the tension generated by the prior restraint is loosened, and so this danger does present itself as the community attacks the meal in this unprecedented manner. Resentment at the object itself, for imposing restraint and refusing itself, intensifies the devouring of the body. The only thing preventing each member from overreaching his bounds and turning on his fellows is the sign itself, which we can imagine working within the sparagmos as a kind of reminder of the collective limits making this peaceful consumption possible. Following the sparagmos, as the community faces each other over the remains of their victim/meal/deity, the sign would be issued once again, this time pointing to the remainders and mementos of the sacred being, marking the first ritual. Naturally, this hypothetical account in fully developed language that is both unavailable to the participants on the scene and marked by the limitations of constructing the emergence of language from within language, must present coherently a sequence that might have developed over a series of similar events—and, more importantly, reconstructed for memory through more orderly rituals.

Adam Katz, Anthropomorphics: An Originary Grammar of the Center · 2020 · Anthropomorphics

Evidences

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