Marxism struggling with itself: inner dialogue. The transition from Modernity to POMO asks for analysis of the transition from the Middle Ages.
Religion itself is philosophy
Bakhtin Circle: http://www.utm.edu/research/iep/b/bakhtin.htm
Kantianism: subjective idealism + Semiotics and Poststructuralists
The unity of the individual is dependent on the unity of the people and this is in turn dependent on the unity of God.
Also, see links in THR
Bakhtin School Papers ed. Shukman, Colchester 1983
Where Foucault and the New French come in?
It could be said (with certain reservations, of course) that a person of the Middle Ages lived, as it were, two lives: one that was the official life, monolithically serious and gloomy, subjugated to a strict hierarchical order, full of terror, dogmatism, reverence and piety; the other was the life of the carnival square, free and unrestricted, full of ambivalent laughter, blasphemy, the profanation of everything sacred, full of debasing and obscenities, familiar contact with everyone and everything. Both these lives were legitimate, but separated by strict temporal boundaries. (p.129-30)
Problems of Dostoevskii's Poetics
Time and space merge ... into an inseparable unity ... a definite and absolutely concrete locality serves at the starting point for the creative imagination... this is a piece of human history, historical time condensed into space. Therefore the plot (sum of depicted events) and the characters ... are like those creative forces that formulated and humanised this landscape, they made it a speaking vestige of the movement of history (historical time), and, to a certain degree, predetermined its subsequent course as well, or like those creative forces a given locality needs in order to organise and continue the historical process embodied in it. (p.49) [Speech Genres and Other Late Essays p.45]
Only such things as can conceivably be linked at a single point in time are essential and are incorporated into Dostoevskii's world; such things can be carried over into eternity, for in eternity, according to Dostoevskii, all is simultaneous, everything coexists.... Thus there is no causality in Dostoevskii's novels, no genesis, no explanations based on the past, on the influences of the environment or of upbringing and so forth. Every act a character commits is in the present, and in this sense is not predetermined; it is conceived of and represented by the author as free. (p.29) [Dostoevsky 1963]
chronotope -- (The work of François Rabelais and the Popular Culture of the Middle Ages and the Renaissance)
The Socratic Dialogue v. Aristotle. Nietzsche's Dionisis.
a dialogue of genres as well as styles
Craig Brandist Email: firstname.lastname@example.org