Terry Eagleton has complained that this concept does nothing to negate institutionalized order since it is a type of "licensed (*) libertinism," though its formulator argued that it exists as the "molten core" of social institutions themselves.
The real-world basis for this concept was analyzed in Richard G. Parker's Bodies, (**) Pleasures, and Passions, which examined the European sense that "sin does not exist below the equator, providing a basis for Dutch colonial powers to join in with normally forbidden sexual practices. Julia Kristeva referred to this concept as being a type of "dream logic" in which multiplicity and the implicit acknowledgement of the Other takes place. Terry Eagleton has complained that this concept does nothing to negate institutionalized order since it is a type of "licensed (*) libertinism," though its formulator argued that it exists as the "molten core" of social institutions themselves. That formulator argued that this concept exalted the orifices of the body and their products--snot, shit, semen, blood, and urineÂ—and in its negation of the official order helped to reify it. Fully situated in the formulator's reading of Gargantua and Pantagruel, for 10 points, name this concept which Mikhail Bakhtin discussed in Rabelais and His World, based on pre-Lenten festivals in which peasants mocked king and church.
The real-world basis for this concept was analyzed in Richard G. Parker's Bodies, (**) Pleasures, and Passions, which examined the European sense that "sin does not exist below the equator, providing a basis for Dutch colonial powers to join in with normally forbidden sexual practices.
carnivalesque [or carnival]