Fan fictions eller adaptioner? : Om Amy Heckerlings spelfilm Clueless (1996) och Debra White Smiths roman Amanda (2006) mot Jane Austens roman Emma (1815)

Det huvudsakliga syftet med min uppsats var att utifrån originalverket Emma (1815) avJane Austen kunna bedöma vad två verk som inspirerats av romanen bör klassificeras som.De två verken var romanen Amanda (2006) av författaren Debra White Smith ochspelfilmen Clueless (1995) av regissören Amy Heckerling. Till min hjälp har jag lästaktuell forskning inom de två termerna adaption och fanfiction och utifrån detta gjort enjämförande analys på verken. Resultatet blev oväntat vagt, det visade sig att begreppen lågnärmre varandra än vad jag trott från början. Båda verken kan till viss del ses som enadaption på originalverket, på samma sätt som de även kan ses som fanfiction. Slutsatsenär dock att de båda verken passar bäst in under termen profic, som är en underkategoriinom fanfiction där författaren/regissören tjänar pengar på sin modifikation och intepublicerat verket i exempelvis ett obetalt nätforum som hobbyaktivitet.

Women of Substance : The Aspect of Education, Career and Female Identity in Pride and Prejudice and Bridget Jones's Diary

Although two hundred years separate Jane Austen and Helen Fielding and, subsequently, also their portrayals of society, the similarities outweigh the differences. When juxtaposing Pride and Prejudice and Bridget Jones’s Diary in the light of feminism it is evident that both books provide clear examples of the prevailing situation of women in each time and place. The aspects of the study, which are especially important today, show both the development and some degree of stagnation of women’s rights and identities.

Dissonant Voices : Philosophy, Children's Literature, and Perfectionist Education

Dissonant Voices has a twofold aspiration. First, it is a philosophical treatment of everyday pedagogical interactions between children and their elders, between teachers and pupils. More specifically it is an exploration of the possibilities to go on with dissonant voices that interrupt established practices – our attunement – in behaviour, practice and thinking. Voices that are incomprehensible or expressions that are unacceptable, morally or otherwise. The text works on a tension between two inclinations: an inclination to wave off, discourage, or change an expression that is unacceptable or unintelligible; and an inclination to be tolerant and accept the dissonant expression as doing something worthwhile, but different. The second aspiration is a philosophical engagement with children’s literature. Reading children’s literature becomes a form of philosophising, a way to explore the complexity of a range of philosophical issues. This turn to literature marks a dissatisfaction with what philosophy can accomplish through argumentation and what philosophy can do with a particular and limited set of concepts for a subject, such as ethics. It is a way to go beyond philosophising as the founding of theories that justify particular responses. The philosophy of dissonance and children’s literature becomes a way to destabilise justifications of our established practices and ways of interacting. The philosophical investigations of dissonance are meant to make manifest the possibilities and risks of engaging in interactions beyond established agreement or attunements. Thinking of the dissonant voice as an expression beyond established practices calls for improvisation. Such improvisations become a perfectionist education where both the child and the elder, the teacher and the student, search for as yet unattained forms of interaction and take responsibility for every word and action of the interaction. The investigation goes through a number of picture books and novels for children such as Harry Potter, Garmann’s Summer, and books by Shaun Tan, Astrid Lindgren and Dr. Seuss as well narratives by J.R.R. Tolkien, Henrik Ibsen, Jane Austen and Henry David Thoreau. These works of fiction are read in conversation with philosophical works of, and inspired by, Ludwig Wittgenstein and Stanley Cavell, their moral perfectionism and ordinary language philosophy.