Abstract

Este artículo examina la relación entre la lectura crítica y el objeto crítico en la obra de la poeta y ensayista canadiense Anne Carson, principalmente los textos que surgen de su largo acercamiento a los escritos de la filósofa y mística cristiana Simone Weil. Mi lectura de Carson se centra en los deseos conflictuales de la relación crítica que se encuentran confesados y no confesados en su obra, y en las formas de intimidad que sus respuestas logran con la obra de Weil. Agudizadas por su encuentro con el pensamiento y la fe de Weil, las preguntas de Carson para la crítica —sobre sus propios objetos y la resistencia de ellos a la interpretación, sobre la distinción entre crítica y literatura, y sobre la vanidad de la estética de la crítica misma— encuentran su articulación en varios géneros de la escritura: estudiando la complicidad de cada uno de estos con Weil, y la capacidad de cada uno a radicalizar sus cuestiones, llego a unas conclusions propias para la crítica literaria.

Abstract

This paper is a reflection on the adaptation of the spectator to the latest tendencies in plastic art and image in general. This reflection leads up to consider the need for helping the audience to become critical spectators. This proposal is based on the development of activities, some of which have already been put in to practice, which are aimed at the audience with the goal of producing an active learning process. Apart from the participants´ personal involvement, motivation should be the focus of the activities.

Abstract

The aim of this investigation is the study of publicity from the point of view of the archetypes, following a hermeneutic model of analysis of the content; through this we have studied the presence of the Greek mythological figures in comparison with the characters that appear in the advertising messages of perfumes, which at first allows us to observe the analogy of the gods of the old Greek Mythology with real human archetypes; secondly, it allows us to dig deeper into these advertising contents to know if these stories are purely commercial or if they could be interpreted with other meanings. The results of this analysis show a high participation of the female archetype of the woman as a wife, related to the goddess Hera, and followed by the archetype of the sensuality represented by the Aphrodite goddess and that of the goddess Artemisia or goddess of liberty; in perfume commercials aimed at men, the biggest frequency in the myth of Zeus and of Narcissus is emphasized, as archetypes of power and success, continued by the presence of the myth of Odysseus, the hero’s archetype, known as a model of strategist and intelligence; in commercials aimed at both sexes the myth of Dionysus as archetype of the party and transformation is the most relevant, followed by the myth of the brothers Hera-Zeus that become husbands and fathers of the Greek Panteon of Mithological Gods.

Abstract

This article summarizes the main results of an investigation that is part of a project regarding the construction of youth and gender identity in television fiction. The methodology integrates reception analysis (focus group) with data obtained through an anonymous questionnaire, designed to contextualize the results of the qualitative research. Television fiction is the favourite macro-genre of young people, especially women. Broadly speaking, participants appreciate the greater proximity of Spanish fiction, which favours the different mechanisms of identification/projection activated during the reception process, and they acknowledge that TV fiction has a certain didactic nature. The research highlights the more intimate nature of female reception compared to the detachment of the male viewer, who watches fiction less frequently and assimilates it as pure entertainment. Age influences the different modes of reception, while the social class and origin of participants hardly have any impact. Confident, rebellious and ambivalent characters are found to be more interesting than the rest. By contrast, the structure of the story and a major part of the topics addressed by the programme are usually consigned to oblivion, highlighting the importance of selective memory in the interpretative process, as well as suggesting the limited nature of the effects of television fiction.

Abstract

In this paper we analyse child viewers’ interpretation of television violence shown in television programmes specifically aimed at children. The justification for this work is based on the research that considers that more theoretical and empirical studies need to be carried out on the conceptualisation of violence, and about how much violence is legitimised and through what mechanisms such legitimacy is constructed. It is aimed at providing a notion of television violence as interpreted by child television viewers which takes these mechanisms into account. The methodology used is based on an analysis of the content and the dialogue of in-depth interviews conducted with sixteen children under the age of 12 years, after showing them two sequences of television programmes with types and various formalisation of fictional violence. The results, as well as providing a conceptual map of the responses, also show how children define and differentiate different types of violence. We can also verify how their reception process is framed by their cultural history and specific reading and consumption experiences, in which contextual narrative aspects play a very important role in children’s interpretation of violence. Thus, the results of this study indicate how children give an unrestricted significance to violence.

Abstract

Rabelais dénonce la tyrannie du sens qu’imposent les imbéciles présomptueux, partisans d’une interprétation figée et celle des souverains, jouets de leurs passions que flatte leur entourage. La parole déréglée des courtisans s’accorde avec la démesure du mauvais roi, dominé par la soif de conquêtes. À l’inverse de celle des bons géants, la bouche de l’inhumain Picrochole n’ingurgite que peu de nourriture et pas de vin. Au lieu de laisser passer le rire, elle se déforme sous l’effet de la colère, mère de cruauté. Picrochole mérite donc sa chute. Le tyran est privé de la grâce divine. À l’opposé, la liberté des habitants de Thélème brille de l’éclat de l’idéal. Rabelais dénonce la tyrannie du sens qu’imposent les imbéciles présomptueux, partisans d’une interprétation figée et celle des souverains, jouets de leurs passions que flatte leur entourage. La parole déréglée des courtisans s’accorde avec la démesure du mauvais roi, dominé par la soif de conquêtes. À l’inverse de celle des bons géants, la bouche de l’inhumain Picrochole n’ingurgite que peu de nourriture et pas de vin. Au lieu de laisser passer le rire, elle se déforme sous l’effet de la colère, mère de cruauté. Picrochole mérite donc sa chute. Le tyran est privé de la grâce divine. À l’opposé, la liberté des habitants de Thélème brille de l’éclat de l’idéal.