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Adriana González Serrano

Umberto Eco, The Name of the Rose

For most men the intellect is a complicated machine, sinister and shrill, which costs much work to implement. To work and think wisely using this machine is called "taking the matter seriously." What painstaking efforts should cost them think wisely! In what is seen, this cute animal is a man loses his good humor and becomes subject to serious start to think sensibly. Against any 'gay science', this animal would have the prejudice that prevail when the laughter and joy in fits and starts thinking. Well! We show that this is a prejudice!

Nietzsche, The Gay Science

I

How to read and write? With passion. Actually always case. The Greek term

"

pathos" which worth me here to talk about passion, refers to an affective disposition either: piety, pleasure, love, joy, hope, sadness, boredom, hatred , anger, fear, anger, cowardice, envy, anger, grief, sorrow. It is these conditions that we move through the world, and of course the pages of books to read and to write keys. The conditions are not decorated with texts: they are his blood. Do not come after the ideas are their source. Umberto Eco wrote The Name of the Rose because it felt like poisoning a monk. He also wanted the reader to have fun as much as he enjoyed running his fantasized murder. I wanted the reader to be his accomplice, "an accomplice who came into my game, it became my prey, the prey or text ... text wants to be a transforming experience for your reader " (Eco, 1995: 652). Of course, not all want to transform the reader texts and not all readers want to be transformed. There are also those who do not want readers to transform reading a book, as Jorge de Burgos. II

read and write passionately. The most important thing about it is that gives it life conditions, but also kill. Spinoza put it well in his Ethics

:

"affection understand the conditions of the body, which increases or decreases the power of acting the same body, and at the same time, the ideas of these conditions"

(III, definition 3). In the history of human existence has prevailed a passion: the insane passion for truth, a condition that has diminished the power of bodies, life itself. We have become slaves to our own ghosts. William of Baskerville knew, and knew then Nietzsche. Also, both envisioned a laugh-a-affection as liberating. Jorge de Burgos also envisioned. But so blind dogmatic pun intended-not convenient. It then transformed an antichrist born of excessive love for God and for truth, ready to die and kill for God and for truth.

What we have to laugh? Of truth Who have we to laugh? Ourselves. Why laugh? Because only laughter can be brought below the ideals that have created and where we thought: This condition can only against other condition.

III

"

Where the truthfulness and accuracy of scientific methods? The passion of scholars, their uncertainties, their fears, their mutual hatred, their fanatical and always resumed discussion of the need to overcome "

(Foucault, 2004: 18). Any similarity to the atmosphere of the abbey that William and Adso visited, as well as many other places throughout human history and like our current schools, it is no coincidence.

genealogical task undertaken Nietzsche and continued other thinkers, like Foucault, is to verify the origin "human, all too human" ideals of which we have become slaves. Slaves of our own ghosts!

"

What is the truth? A host of metaphors, metonymy, anthropomorphic, in short, a sum of human relations which have been enhanced, extrapolated and embellished poetically and rhetorically and which after long use, a people considered firm, canonical and binding, the truths are illusions of which it has been forgotten are metaphors that have been forgotten that there are more than metaphors and have been taken by the same things "

(Nietzsche , 2007: 25).

What is found here is, first, the creative potential of human beings, and on the other hand, the ridiculous nature of the origin of the ideals supposedly transcendent, divine and sacred, are human, too human. Laughter is one that can free ourselves from insane passion for truth, which can kill a god, which may be politically transgressive, which can be enhanced. So Jorge of Burgos is made problematic because Jorge is the desperate desire of human beings insurer:

-

The mood is serene only when he sees the truth and delights in the good he has done, and true and good move not to laugh. So Christ did not laugh. Laughter encourages doubt.

-

But sometimes you just wonder.

-

Without doubt, the most dangerous to accept these ideas can also be assessing the game of fool who laughs at something whose truth, enunciated and once for always, should be the sole object of our knowledge. And so, laughing, the fool says implicitly: non est deus.

Only from the sickness and weakness can say that there is no reason to laugh, just from the weight of the great ideals.

V

The measure took Jorge was expected: the prohibition of a text that contains the possibility of

"whether the metaphors, puns and enigmas, the poets seem to have imagined only for sampling, can encourage reflection different and amazing things "

(Eco, 2003: 86): The ability to write and read for the sheer delight of writing and reading, the possibility of a reading that dares to laugh. Which prohibited the blind monk-dogmatic, and many other blind-dogmatists have or might have, was the interpretation, the delightful exercise of interpretation, "the ability to open and break the literal and cause an explosion symbolic powers where the last reference, god, becomes expendable ... the possibility that a book is an expression of an immanent textual universe " (Hernández, 2003: 18), the possibility that the truth we do not care-as William, but we enjoy ourselves by imagining the most possible potential, the ability to think and keep thinking. Jorge banned the possibility of using the books to be transformed. Foucault once said in an interview that he would write books bomb, ie books that are useful precisely when one writes or reads. Then they could disappear ... but not before wreaking havoc.

***

Bibliography

Eco, Umberto (1995)

The Name of the Rose

. Barcelona: Lumen. ________ (2003)

The Name of the Rose

. Buenos Aires: Debolsillo. Foucault, Michel (2004)

Nietzsche, genealogy, history

. Valencia: Pre-texts. Hernández, Pablo. "Methods for reading in The Name of the Rose" in: Revista

Communications. Volume 12, Year 24, number 1 & 2. Nietzsche, Friedrich (2005)

The Gay Science

. Madrid: Edimat. ________ (2007)

Truth and Lies in

extramoral sense. Madrid: Tecnos.