Seemed to me that Roger Scruton’s analysis of Rene Girard had a major flaw AI agreed:

“But that perceiving directs itself toward a perceived or, speaking formally and generally, relates itself to it, is surely too self-evident for such a thing to need to receive special notice. Kant indeed says the same thing when he talks about the thing, the perceived, entering into relation with the cognitive faculty, with perceiving, when he talks about a subjective synthesis. Moreover, this expressly noticed relation of perceiving to the perceived also belongs to other modes of comportment: to mere representing, which relates to the represented, to thinking, which thinks the thought, to judgment, which determines something judged, to love, which relates to a beloved. These, one might think, are unsurpassable trivialities which one ought to shrink from pronouncing. Nevertheless, we shall not deny ourselves the explicit formulation of this discovery. Comportments relate to something: they are directed toward this whereto; or, in formal terms, they are related or referred to it. But what are we to make of this statement of the relation of the comportments to that to which they comport? Is this still philosophy at all? Whether it is or is not philosophy we may leave undecided. We may even admit that it is not or is not yet philosophy. Also, we are not really concerned as to what we are to make of the identification of the alleged trivialities, whether with them we shall or shall not be penetrating into the mysteries of the world and of the Dasein. The only thing we care about here is that this trivial identification and what is intended in it should not escape us—that we should perhaps bring it closer to us. Perhaps then the alleged triviality will turn into a total enigma. Perhaps this insignificance will become one of the most exciting problems for him who can philosophize, who has come to understand that what is taken for granted as being self-evident is the true and sole theme of philosophy.” - Basic Problems of Phenomenology by Martin Heidegger

“This Act constituted the first overt attack by the Henrician regime itself on the traditional pattern of religious observance in the parishes, and it was bound to have a very large impact. At one stroke the Crown decimated the ritual year, not only wiping out a multitude of local festivals but removing many major landmarks from the Sarum calendar at large. In July the principal abrogated feasts included those of St Martin, St Swithin, St Margaret, St Mary Magdalene, St Anne, and the main feast of Becket, the translation of his relics. Those abolished in August included the immensely popular “new feasts” of the Transfiguration and the Holy Name of Jesus, as well as the feasts of St Laurence and St Augustine. From September the Act swept away the feasts of St Giles, St Cuthbert, and Holy Cross Day. The abrogated days commonly falling within the law terms included those of St John of Beverley, St Dunstan, St Augustine of Canterbury, St Edmund, St Edward the Confessor, St Alban, St Etheldreda, Sts Crispin and Crispinian, St Winifred, St Cecilia, St Clement, St Katherine, and St Agatha.” - The Stripping of the Altars: Traditional Religion in England 1400-1580 by Eamon Duffy