# Eric Gans

Eric Lawrence Gans (born August 21, 1941) is an American philosophical anthropologist and literary theorist. Gans established a human science called generative anthropology (GA), which is based on the hypothesis that representation, language—insofar as it is the most fundamental form of representation—and the human species—insofar as it is defined against other animal species by its unique possession of language—could only have originated in an event, and which explains culture—insofar as it constitutes systems of representations—as the "generative" development of this event.
Gans claims that GA serves as a better foundation for the human sciences than the alternatives of (a) the natural sciences and (b) religion as it:
* (a) actually explains the origin of language unlike the natural sciences, which, by "explaining" it in terms of human language gradually emerging from non-human animal sign systems—ultimately in an attempt to ignore the uniqueness of human language—do not actually explain it at all; and
* (b) nevertheless remains consistent with the natural sciences unlike religion, which, despite actually explaining the origin of language, makes recourse to the supernatural in its explanations.
Gans edits Anthropoetics: The Journal of Generative Anthropology, an academic journal devoted to GA. He also publishes the Chronicles of Love and Resentment, a weblog dedicated to his reflections on a range of topics including popular culture, film, contemporary politics, philosophy and religion.
Gans has taught and published on 19th century literature, literary theory and film in the UCLA Department of French and Francophone studies.

## Life

Eric Lawrence Gans was born on 21 August 1941 in Parkchester, the Bronx to a middle-class Jewish family.
In 1957 Gans graduated from the Bronx High School of Science. In the same year he attended Columbia College. During his first year he majored in mathematics before switching to French at the end of his second. In 1960 he graduated with a BA in French. In the same year he attended Johns Hopkins University. During this period he studied with René Girard, who directed his dissertation on the early works of Gustave Flaubert. In 1961 he received an MA in Romance languages and in 1966 a PhD. From 1965-67 he taught at SUNY at Fredonia and from 1967-69 at Indiana University.
In 1969 Gans started teaching at UCLA. During this period he continued studying with Girard and was introduced to Batesonian psychology, particularly the notion of "pragmatic paradox" in Paul Watzlawick, Janet Beavin Bavelas and Donald deAvila Jackson's Pragmatics of Human Communication (1967), which influenced his own notion of "esthetic paradox" in Musset et le drame tragique (1974), Le Paradoxe de Phèdre (1975) and Essais d'esthétique paradoxale (1977). In 1976 he received full professorship and from 1974-77 sat as chairman of UCLA's French and Francophone Studies Department. In 1977 he was invited by Girard to Johns Hopkins as a visiting professor. At the end of his visit he conceived the germ of GA by combining his notions of esthetic paradox and the "ostensive sign" with Girard's notion of the scapegoat mechanism in La violence et le sacré (1972). Upon returning from Johns Hopkins he started writing The Origin of Language: A Formal Theory of Representation (1981).
In 1981, the same year that The Origin of Language was published, Gans resat as chairman of UCLA's French Department. In the subsequent years he elaborated and refined his hypothesis in a series of works starting with The End of Culture: Toward a Generative Anthropology (1985). In 1987 he started teaching seminars on GA. Later, in 2010, alumni of these seminars would found the Generative Anthropology Society & Conference (GASC), of which Gans is an honorary member. In 1990 UCLA's French Department held its first GA colloquium, which featured Marvin Harris as keynote speaker. In 1994, as a result of the activity of GA seminar alumni, the MLA held a session on GA at its annual meeting. In 1995 Gans co-founded Anthropoetics: The Journal of Generative Anthropology, a scholarly journal devoted to GA. During the 90s he sponsored a series of talks at the UCLA Society for the Study of Religion, which was chaired by David C. Rapoport. In 2007 he was honored with distinguished professor status. In 2014 he resigned from his professorship after being found in violation of UCLA's sexual misconduct policy. Since 2015 he has assumed distinguished professor emeritus status.

## Generative anthropology
### Background

Generative anthropology grew out of Gans's association with Girard at Johns Hopkins University. Gans was one of Girard's first doctoral students, receiving his PhD in 1966. But it was only on the publication of Violence and the Sacred in 1972 that Gans became interested in Girard's idea of mimetic desire and the connection between violence and the sacred in Girard's work. The concept of mimetic desire forms one of the cornerstones of generative anthropology. Girard argues that human desire is essentially cultural or social in nature, and thus distinct from mere appetite, which is biological. For Girard, desire is triangular in structure, an imitation of the desire of another. Desire, therefore, leads to conflict, when two individuals attempt to possess the same object. In a group, this mimetic conflict typically escalates into a mimetic crisis which threatens the very existence of the group. For Girard, this conflict is resolved by the scapegoat mechanism, in which the destructive energies of the group are purged through the violence directed towards an arbitrarily selected victim. Girard sees the scapegoating mechanism as the origin of human culture and language.

### Originary hypothesis

Gans agrees with Girard that human language originates in the context of a mimetic crisis, but he does not find the scapegoat mechanism, by itself, as an adequate explanation for the origin of language. Gans hypothesizes that language originates in "an aborted gesture of appropriation", which signifies the desired object as sacred and which memorializes the birth of language, serving as the basis for rituals which recreate the originary event symbolically. The originary sign serves to defer the mimetic violence threatening the group, hence Gans's capsule definition of culture as "the deferral of violence through representation". For a more detailed explanation of the originary hypothesis, see generative anthropology.

### Scene of representation

For Gans, language is essentially "scenic" in character, that is, structurally defined by a sacred center and human periphery. In the secular culture which develops later, "significance" serves as an attenuated form of the sacred. The scene of representation is a true cultural universal and the basic model for cultural analysis. Generative anthropology attempts to understand the various means by which transcendence or meaning (which is always ethically functional) is created on a scene of representation.

### Criticism

The main source of criticism directed against Gans's work comes from Girard himself, who claims that generative anthropology is just another version of social contract theories of origins. Gans has responded to Girard's criticisms and defended his theory in his books and articles. Others take issue with Gans's conservative political views as expressed in his Chronicles of Love and Resentment. Gans has entered into conversation with contrasting views on Middle Eastern politics in his published dialogue with Ammar Abdulhamid: "A Dialogue on the Middle East and Other Subjects".