This is really what I have now, what I deserves, thank god. And to have made everything out so I could live a quiet happiness, with Julia, is an accomplishment. The winter is cold and my faith like the flamme in the fireplace. I love her, she is my heart, my sense of humour, my group.
Oh Julia, the smoke is death and the flamme, life! You, my philosopher, my christ reborn, my home, my sleep! Yes, I do leave the stuggle, I stay in my room and meditate. François visited me today with Father Peter. They wanted to speak about my card, wouldn't it be funny? A card?
Parasite single of god, I do assume the hermit way of life, which is not a social withdrawal and that is why I feel sympathy for political patronage an engagement. Yeah, François told me he would help me and I knew at firt sight I would do the same for him. He and me, the same we are.
Oh Julia, the smoke is death and the flamme, life! You, my philosopher, my christ reborn, my home, my sleep! Yes, I do leave the stuggle, I stay in my room and meditate. François visited me today with Father Peter. They wanted to speak about my card, wouldn't it be funny? A card?
Parasite single of god, I do assume the hermit way of life, which is not a social withdrawal and that is why I feel sympathy for political patronage an engagement. Yeah, François told me he would help me and I knew at firt sight I would do the same for him. He and me, the same we are.
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Despite the explanatory power that Girard seeks with this theory, criticism has been lodged against him at many levels, some of which has already been described, such as the question of what is the core nature of the human person. Girard seems to propose that it is based in conflict and rivalry. He does not attempt to ground this proposal in a larger metaphysical framework, but instead relies on a particularistic interpretation of history and of a gleaning of certain novels as evidence for this construction. Then he seems to propose that all conflict can only be resolved by means of violence and scapegoating, which clearly is not the case, since daily conflicts occur on an interpersonal level, yet are resolved by compromise and other, less volatile processes, such as the legal system. Girard's treatment and incorporation of a wide variety of fields has been questioned. Like the criticisms lodged against Foucault in his historical inaccuracies, specialists in the fields that Girard subsumes may discredit the very substance of what Girard uses to propose his theory. Finally, Girard's entire project of constructing a metanarrative is suspect by any post-structuralist, who questions the validity of such systems.
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As the possibility of misreading Girard’s ventures into biblical revelation became less plausible, however, Girard’s acknowledged influence on literary criticism began to wane. Despite the contemporary interest in victimization, citations by literary critics to his writings have became rarer and direct studies of his work (such as the feminist attacks by Sarah Kofman and Toril Moi) have became more combative. In recent years, Girard’s stock in the academic establishments of France and America has very much declined. But this decline has been matched with a gain, as a number of writers, banding together as the Colloquium on Violence and Religion, have taken up Girard’s notion of the sacrificial scapegoat and devoted themselves to its application. Like Leo Strauss, Ernest Becker, and Eric Voegelin before him, Rene Girard has been transformed into something of a sect in America, with disciples, translators, and proselytizers.
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