Why Do Founders Love René Girard? - Johnathan Bi

Why Do Founders Love René Girard? - Johnathan Bi

Modern WisdomMay 28, 20221h 9m

Jonathan Bi (guest), Chris Williamson (host)

René Girard’s distinction between physical and metaphysical desireMimesis: positive (imitation) and negative (anti-imitation) dynamicsStatus, dating, nightlife, and advertising as Girardian case studiesAuthenticity, conformity, and ‘reflexive heterodoxy’ (rebelling as another form of copying)Girard’s pessimistic but clarifying view of human nature and original sinPractical life design: choosing environments, friends, and work in light of mimesisWhy founders, elites, and Silicon Valley are drawn to Girard’s psychology of pride

In this episode of Modern Wisdom, featuring Jonathan Bi and Chris Williamson, Why Do Founders Love René Girard? - Johnathan Bi explores how René Girard Explains Desire, Status, and Founder Obsession Today Jonathan Bi explains René Girard’s core idea that most human desire is ‘metaphysical’—we want things less for their intrinsic qualities and more for what they say about our being and status. This desire operates through mimesis: we copy or invert the desires of models we perceive as higher or lower status, which can both align us with and separate us from groups. Bi and Chris Williamson explore how this shapes romance, nightlife, consumer behavior, politics, startups, and even geopolitical tensions like U.S.–China relations. They conclude that while metaphysical desire is often personally corrosive, understanding it lets you design your environment, lean more on intrinsic motives, and use social forces more intelligently rather than being unconsciously ruled by them.

How René Girard Explains Desire, Status, and Founder Obsession Today

Jonathan Bi explains René Girard’s core idea that most human desire is ‘metaphysical’—we want things less for their intrinsic qualities and more for what they say about our being and status. This desire operates through mimesis: we copy or invert the desires of models we perceive as higher or lower status, which can both align us with and separate us from groups. Bi and Chris Williamson explore how this shapes romance, nightlife, consumer behavior, politics, startups, and even geopolitical tensions like U.S.–China relations. They conclude that while metaphysical desire is often personally corrosive, understanding it lets you design your environment, lean more on intrinsic motives, and use social forces more intelligently rather than being unconsciously ruled by them.

Key Takeaways

Most of what you ‘want’ is about who you want to be, not what you want to experience.

Girard’s key distinction is between physical desire (for experiences like pleasure, health, or curiosity) and metaphysical desire (for being—status, recognition, existential importance). ...

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Mimesis traps you both when you conform and when you rebel.

We imitate the desires of high-status models (positive mimesis), but we also define ourselves against low-status or disliked groups (negative mimesis). ...

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Design your social environment; you can’t turn off mimesis, but you can aim it.

Bi argues we have limited agency over the fact that we’re mimetic, but real agency over who we surround ourselves with and what games we play. ...

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Prioritize activities you enjoy for their own sake to weaken status addiction.

Because physical and metaphysical desires compete for ‘real estate’, the more you genuinely like an activity (work, study, training, relationships) for its intrinsic experience, the less you need status, prestige, or external validation as a fuel source—making you more resilient and less desperate.

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Metaphysical desire can be adaptive for society and success, but corrosive for the self.

Mimesis helps large-scale coordination (religions, money, companies) and fuels extreme ambition, pride, and entrepreneurial risk-taking, which can drive outsized success. ...

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Failure or ‘getting what you want’ can both puncture grandiose illusions.

Bi suggests two ways to loosen metaphysical desire: shattering failure that humbles the ego, or finally achieving a long-pursued status goal and realizing it doesn’t deliver the existential payoff you expected. ...

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A realistic, ‘fallen’ view of human nature can reduce utopianism and nihilism.

Girard treats many social ills—envy, alienation, fetishization—not as fixable bugs of capitalism or institutions, but as deep features of human nature. ...

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Notable Quotes

We don't often desire things for the things themselves, but for what the things say about us.

Jonathan Bi

We are like co-vibrating violin strings.

Jonathan Bi

You want to be not correlated to the group, but instead you’re just flipping everything on its head.

Jonathan Bi

Other people's heads is a terrible place for your self-worth to live.

Chris Williamson (quoting Kyle Eschenroeder’s idea approvingly)

It’s almost in the nature of success to conceive of oneself as greater than one currently is.

Jonathan Bi

Questions Answered in This Episode

How can someone concretely audit their current desires to distinguish which are primarily metaphysical (status-driven) versus physical (experience-driven)?

Jonathan Bi explains René Girard’s core idea that most human desire is ‘metaphysical’—we want things less for their intrinsic qualities and more for what they say about our being and status. ...

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If mimesis is inescapable, what are the most practical criteria for choosing ‘good models’ to imitate in careers, relationships, and worldview?

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Where is the line between healthy ambition (using pride as fuel) and destructive metaphysical desire that will eventually hollow you out?

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How should we educate children—given Girard’s framework—so that we use their mimetic impulses productively without making them status-obsessed?

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Does taking Girard seriously force us to abandon the modern ideal of radical individuality and authenticity, or can there be a genuinely ‘authentic’ self within a mimetic world?

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Transcript Preview

Jonathan Bi

There was a military theorist, Jon Boyd, and he said something like, "Great fighter pilots use their superior judgment to make sure they never have to get into situations to use their superior force." And I think the same is true for understanding memetic theory. It doesn't give you the ability to just snap your fingers, uh, and not be social creatures, but it does give you the, the foresight to see bad situations coming and potentially avoid it. (wind blows)

Chris Williamson

Jonathan B., welcome to the show.

Jonathan Bi

Thanks for having me, Chris. Excited to be on.

Chris Williamson

So, the first time that we met was through David Perell, actually, and we went out for dinner. Now, David is a man who has two modes of, uh, culinary experience, and he either goes, uh, Chick-fil-A or fighting hobos outside of a food truck, or he goes to the most expensive steak restaurant in town. I've noticed this since spending time with him-

Jonathan Bi

Right.

Chris Williamson

... that he's got... He's very, sort of, barbelly when it comes to what he wants to do with food. Uh, but thankfully, we went to the, we went to the nice, nice steak restaurant.

Jonathan Bi

Yeah. Although I, I, I w- wouldn't mind, uh, f- fighting for a taco, uh, next time with you when I'm in Austin, so.

Chris Williamson

David, David's oddly, uh, experienced at that, which is-

Jonathan Bi

Right.

Chris Williamson

... uh, concerning-

Jonathan Bi

Incredible, given how small and scrawny he is.

Chris Williamson

That's true, look, he's-

Jonathan Bi

I'm sure everyone would appreciate that.

Chris Williamson

... he's got a new girlfriend that's like training him up or something. She's making him eat, like, a surplus of calories. Uh-

Jonathan Bi

Yeah.

Chris Williamson

... he once took me for lunch at some French place on Congress, and I was in flip-flops and a pair of shorts, and it was just wags and, like, little tiny model dogs. But anyway, anyway, enough about David Perell. Um, are you trained in Rene Girard, the philosopher? Have you got some sort of, like, Girardian accreditation?

Jonathan Bi

Uh, perhaps I have the most Girardian of accreditations, which is, uh, you know, being self-taught. Um, Girard himself was trained in, uh, history in Indiana University, and before that, he was an archivist in, in France. But, uh, you know, h- he neither made any contributions to, you know, art or, uh, uh, being a librarian or, uh, history. And the avenues that he did make significant contributions to, uh, in, in, you know, in anthropology, in theology, in psychology, he was all self-taught. So, uh, I suppose (laughs) the answer, that, that's a nice way of saying no. Um-

Chris Williamson

But followed in his footsteps, did it the right way.

Jonathan Bi

Yes, yes. I, uh, I, I, I was trained in, um, uh, continental philosophy. Um, and however, uh, Girard is, is not read at all in the, in the academy, uh, unless in literary criticism. Um, and so I, I was, sort of, introduced to Girard as a, as a sophomore and I had to read the Girardian canon, so to speak, myself. With a couple of friends, of course. That's what always makes the journey fun.

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