CREDITS: Director RINO STEFANO TAGLIAFIERRO Assistant Director LAILA SONSINO 2nd Assistant Director CARLOTTA BALESTRIERI Editing – Compositing – Animation RINO STEFANO TAGLIAFIERRO Sound Design ENRICO ASCOLI Art Direction RINO STEFANO TAGLIAFIERRO Historiographer GIULIANO CORTI.
"The young woman's flawless skin is emphasizing the societal view of how perfection is what is considered beautiful and ideal. Her skin doesn't have a single blemish bruise, bump, or scar on it. Her makeup is very subtle and her cheeks have a slight rosy glow to them, giving her a very youthful appearance. The lack of jewelry is also making her look younger and more innocent and it is putting the focus solely on her bare flawless skin, this flawlessness is likely representing what one would get if they purchase one of their premium selection used BMW's, spotlessness in paint and interior.
Although BMW engages this image of innocence and flawlessness, there also appears to be a significant sexual message in this ad because the initial 'Innocent' image dissolves as you skim down the ad and see how the young woman's eye contact is directly with the camera, and it looks as if she is looking right into your eyes with a seductive expression. Her mouth also get a lot of attention as it appears to be slightly open, drawing your attention right to her full lips, 'open lips are used to suggest sexual excitement or passion'"
(Sonia Sidhu, 10 June 2012)
"In this lecture, Professor Paul Fry examines acts of reading and interpretation by way of the theory of hermeneutics. The origins of hermeneutic thought are traced through Western literature. The mechanics of hermeneutics, including the idea of a hermeneutic circle, are explored in detail with reference to the works of Hans–George Gadamer, Martin Heidegger, and E. D. Hirsch. Particular attention is paid to the emergence of concepts of 'historicism' and 'historicality' and their relation to hermeneutic theory."
(Open Yale Courses, 22 January 2009)
"on most maps, Europe and North America are situated on top–allowing us to believe that these countries are really 'on top of the world'. Africa, Australia and South America are always situated at the bottom. Why never the other way around? Cartographers make assumptions about the world (North is assumed to be at the top) and these assumptions have become normalised and are viewed as 'common sense'.
But these politically embedded assumptions help to structure how we see the world and our place in it. Few of us ever stop to think about the politics of cartography and what it says about Western cultural and economic imperialism and domination. Few ever think how these unexamined assumptions structure the way we see ourselves, to what extent and on what basis we rate our own worth (or supposed, entirely imagined, lack thereof) or how it restricts our imagination and limits the ways in which we think it is possible to excel and thrive in this world."
(Pierre De Vos, 23 April 2013)
"Interpretation in our own time, however, is even more complex. For the contemporary zeal for the project of interpretation is often prompted not by piety toward the troublesome text (which may conceal an aggression), but by an open aggressiveness, an overt contempt for appearances. The old style of interpretation was insistent, but respectful; it erected another meaning on top of the literal one. The modern style of interpretation excavates, and as it excavates, destroys; it digs 'behind' the text, to find a sub–text which is the true one. The most celebrated and influential modern doctrines, those of Marx and Freud, actually amount to elaborate systems of hermeneutics, aggressive and impious theories of interpretation. All observable phenomena are bracketed, in Freud's phrase, as manifest content. This manifest content must be probed and pushed aside to find the true meaning –the latent content –beneath. For Marx, social events like revolutions and wars; for Freud, the events of individual lives (like neurotic symptoms and slips of the tongue) as well as texts (like a dream or a work of art) –all are treated as occasions for interpretation. According to Marx and Freud, these events only seem to be intelligible. Actually, they have no meaning without interpretation. To understand is to interpret. And to interpret is to restate the phenomenon, in effect to find an equivalent for it.
Thus, interpretation is not (as most people assume) an absolute value, a gesture of mind situated in some timeless realm of capabilities. Interpretation must itself be evaluated, within a historical view of human consciousness. In some cultural contexts, interpretation is a liberating act. It is a means of revising, of transvaluing, of escaping the dead past. In other cultural contexts, it is reactionary, impertinent, cowardly, stifling."
(Susan Sontag, 1966)
Susan Sontag (1966). "Against Interpretation: And Other Essays". Farrar, Strauss & Giroux.