Question: Rene Noel Theophile Girard (; French: [ZiRaR]; 25 December 1923 - 4 November 2015) was a French historian, literary critic, and philosopher of social science whose work belongs to the tradition of anthropological philosophy. Girard was the author of nearly thirty books, with his writings spanning many academic domains.

In Things Hidden Since the Foundation of the World, Girard discusses for the first time Christianity and the Bible. The Gospels ostensibly present themselves as a typical mythical account, with a victim-god lynched by a unanimous crowd, an event that is then commemorated by Christians through ritual sacrifice -- a material re-presentation in this case -- in the Eucharist. The parallel is perfect except for one detail: the truth of the innocence of the victim is proclaimed by the text and the writer. The mythical account is usually built on the lie of the guilt of the victim in as much as it is an account of the event seen from the viewpoint of the anonymous lynchers. This ignorance is indispensable to the efficacy of the sacrificial violence.  The evangelical "good news" clearly affirms the innocence of the victim, thus becoming, by attacking ignorance, the germ of the destruction of the sacrificial order on which rests the equilibrium of societies. Already the Old Testament shows this turning inside-out of the mythic accounts with regard to the innocence of the victims (Abel, Joseph, Job...), and the Hebrews were conscious of the uniqueness of their religious tradition. With the Gospels, it is with full clarity that are unveiled these "things hidden since the foundation of the world" (Matthew 13:35), the foundation of social order on murder, described in all its repulsive ugliness in the account of the Passion.  This revelation is even clearer because the text is a work on desire and violence, from the serpent setting alight the desire of Eve in paradise to the prodigious strength of the mimetism that brings about the denial of Peter during the Passion (Mark 14: 66-72; Luke 22:54-62). Girard reinterprets certain biblical expressions in light of his theories; for instance, he sees "scandal" (skandalon, literally, a "snare", or an "impediment placed in the way and causing one to stumble or fall") as signifying mimetic rivalry, for example Peter's denial of Jesus. No one escapes responsibility, neither the envious nor the envied: "Woe to the man through whom scandal comes" (Matthew 18:7).

Using a quote from the above article, answer the following question: How did people react to his views?
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Problem: William Henry "Lone Star" Dietz (August 17, 1884 - July 20, 1964) was an American football player and coach. He served as the head football coach at Washington State University (1915-1917), Purdue University (1921), Louisiana Tech University (1922-1923), University of Wyoming (1924-1926), Haskell Institute--now Haskell Indian Nations University (1929-1932), and Albright College (1937-1942). From 1933 to 1934, Dietz was the head coach of the National Football League's Boston Redskins, where he tallied a mark of 11-11-2. He was inducted into the College Football Hall of Fame as a coach in 2012.

Dietz's Indian heritage was first contested in 1916 after former neighbors who settled on the Pacific Coast heard he was posing as an Indian. In December 1918 the Federal Bureau of Investigation looked into his heritage after he fraudulently registered for the draft as a "Non-Citizen Indian" with an allotment. The Bureau found he had taken on the identity of James One Star, an Oglala man of the Pine Ridge Indian Reservation 12 years his senior who had disappeared in Cuba in 1894. Dietz also claimed he was the head of an American film company that produced propaganda films for the war.  Dietz divorced De Cora in November 1918, charging her with abandonment. It is not clear how much she knew about his true identity. She died six days after his indictment.  Dietz was tried in Spokane, Washington in June 1919 for the first offense. One Star's sister, Sallie Eaglehorse, testified after seeing him for the first time at the trial that Dietz was definitely not her brother. Still, the judge instructed the jury to determine whether Dietz "believed" he was an Indian, not whether it was true. Despite that others had witnessed his birth in the summer of 1884 or had seen him the following day, Dietz's mother Leanna claimed he was the Indian son of her husband who had been switched a week or more after she had a stillbirth. Dietz's acting ability along with his mother's fallacious testimony (to protect him from prison) resulted in a hung jury, but Dietz was immediately re-indicted. The second trial resulted in a sentence of 30 days in the Spokane County Jail after he pleaded "no contest".

What did Dietz do next?

Answer with quotes: Dietz also claimed he was the head of an American film company that produced propaganda films for the war.

Problem: Murray Bookchin (January 14, 1921 - July 30, 2006) was an American social theorist, author, orator, historian, and political philosopher. A pioneer in the ecology movement, Bookchin formulated and developed the theory of social ecology within anarchist, libertarian socialist, and ecological thought. He was the author of two dozen books covering topics in politics, philosophy, history, urban affairs, and ecology. Among the most important were Our Synthetic Environment (1962), Post-Scarcity Anarchism (1971) and The Ecology of Freedom (1982).

Bookchin was critical of class-centered analysis of Marxism and simplistic anti-state forms of libertarianism and liberalism and wished to present what he saw as a more complex view of societies. In The Ecology of Freedom: The Emergence and Dissolution of Hierarchy, he says that:  My use of the word hierarchy in the subtitle of this work is meant to be provocative. There is a strong theoretical need to contrast hierarchy with the more widespread use of the words class and State; careless use of these terms can produce a dangerous simplification of social reality. To use the words hierarchy, class, and State interchangeably, as many social theorists do, is insidious and obscurantist. This practice, in the name of a "classless" or "libertarian" society, could easily conceal the existence of hierarchical relationships and a hierarchical sensibility, both of which-even in the absence of economic exploitation or political coercion-would serve to perpetuate unfreedom.  Bookchin also points to an accumulation of hierarchical systems throughout history that has occurred up to contemporary societies which tends to determine the human collective and individual psyche:  The objective history of the social structure becomes internalized as a subjective history of the psychic structure. Heinous as my view may be to modern Freudians, it is not the discipline of work but the discipline of rule that demands the repression of internal nature. This repression then extends outward to external nature as a mere object of rule and later of exploitation. This mentality permeates our individual psyches in a cumulative form up to the present day-not merely as capitalism but as the vast history of hierarchical society from its inception.

what were his general sociological views?

Answer with quotes:
critical of class-centered analysis of Marxism and simplistic anti-state forms of libertarianism and liberalism and wished to present what he saw as a more complex view of societies.