Peter Thiel

You know, these things are, again, very complicated intellectual history questions, but certainly one intuition that's odd about your telling would be that you would say that we had sort of a law-centered, monotheistic tradition also in Islam, also in Judaism.

And if we say there was something about Christianity where this really came, and it was not in the Islamic world that you got the scientific revolution, for example, It's just that maybe it wasn't just the metaphysics, not just the theological metaphysics that drove it, but something like the Christian anthropology.

And if we say there was something about Christianity where this really came, and it was not in the Islamic world that you got the scientific revolution, for example, It's just that maybe it wasn't just the metaphysics, not just the theological metaphysics that drove it, but something like the Christian anthropology.

And if we say there was something about Christianity where this really came, and it was not in the Islamic world that you got the scientific revolution, for example, It's just that maybe it wasn't just the metaphysics, not just the theological metaphysics that drove it, but something like the Christian anthropology.

Girard was fond of always saying that when people focus too much in the Bible on what it tells us about God, there must also be something it tells us about man.

Girard was fond of always saying that when people focus too much in the Bible on what it tells us about God, there must also be something it tells us about man.

Girard was fond of always saying that when people focus too much in the Bible on what it tells us about God, there must also be something it tells us about man.

And certainly the Girardian intuition is that one of the things is always that there's this really big problem of violence and scapegoating, that in some ways, some sense of Judaism and then Christianity, it's the same story. It's the same story of, you know, sacrifice, but it's told not from the point of view of the violent community. It's told from the point of view of the innocent victim.

And certainly the Girardian intuition is that one of the things is always that there's this really big problem of violence and scapegoating, that in some ways, some sense of Judaism and then Christianity, it's the same story. It's the same story of, you know, sacrifice, but it's told not from the point of view of the violent community. It's told from the point of view of the innocent victim.

And certainly the Girardian intuition is that one of the things is always that there's this really big problem of violence and scapegoating, that in some ways, some sense of Judaism and then Christianity, it's the same story. It's the same story of, you know, sacrifice, but it's told not from the point of view of the violent community. It's told from the point of view of the innocent victim.

And there's a certain way where it sets in process this gradual, this dynamic revelation that has, that leads to the sort of gradual unraveling. And there are, And as you stop believing in scapegoats, you're forced to come up with other explanations, and that includes science. So, for example, you can ask, why did the witchcraft trials come to an end?

And there's a certain way where it sets in process this gradual, this dynamic revelation that has, that leads to the sort of gradual unraveling. And there are, And as you stop believing in scapegoats, you're forced to come up with other explanations, and that includes science. So, for example, you can ask, why did the witchcraft trials come to an end?

And there's a certain way where it sets in process this gradual, this dynamic revelation that has, that leads to the sort of gradual unraveling. And there are, And as you stop believing in scapegoats, you're forced to come up with other explanations, and that includes science. So, for example, you can ask, why did the witchcraft trials come to an end?

And the atheist scientific explanation is, we got science to prove that witchcraft is impossible. And I don't think that's even been proven in 2025 because we don't know everything. Maybe it's a lost art that's been lost. Maybe you can go to a bookstore in Berkeley.

And the atheist scientific explanation is, we got science to prove that witchcraft is impossible. And I don't think that's even been proven in 2025 because we don't know everything. Maybe it's a lost art that's been lost. Maybe you can go to a bookstore in Berkeley.

And the atheist scientific explanation is, we got science to prove that witchcraft is impossible. And I don't think that's even been proven in 2025 because we don't know everything. Maybe it's a lost art that's been lost. Maybe you can go to a bookstore in Berkeley.

But then the Girardian alternate story of why the witchcraft trials ended were that at some point people realized that this sort of collective scapegoating in some ways was like a version of the Death of Christ, you know, the witches were not absolutely innocent like Christ, but they were relatively innocent. It was a community that went crazy.

But then the Girardian alternate story of why the witchcraft trials ended were that at some point people realized that this sort of collective scapegoating in some ways was like a version of the Death of Christ, you know, the witches were not absolutely innocent like Christ, but they were relatively innocent. It was a community that went crazy.

But then the Girardian alternate story of why the witchcraft trials ended were that at some point people realized that this sort of collective scapegoating in some ways was like a version of the Death of Christ, you know, the witches were not absolutely innocent like Christ, but they were relatively innocent. It was a community that went crazy.

And then you, you know, and then once you know that the witches are innocent or are relatively innocent, then you steal yourself and force yourself to find natural explanations. You know, if you don't think that it was, you know, I don't know, the Jews that poisoned the wells in the Middle Ages. Right.