PrepTest 39, Section 4, Question 16
Fairy tales address themselves to two communities, each with its own interests and each in periodic conflict with the other: parents and children. Nearly every study of fairy tales has taken the perspective of the parent, constructing the meaning of the tales by using the reading strategies of an adult bent on identifying universally valid tenets of moral instruction for children.
For example, the plot of "Hansel and Gretel" is set in motion by hard-hearted parents who abandon their children in the woods, but for psychologist Bruno Bettelheim the tale is really about children who learn to give up their unhealthy dependency on their parents. According to Bettelheim, this story�in which the children ultimately overpower a witch who has taken them prisoner for the crime of attempting to eat the witch's gingerbread house�forces its young audience to recognize the dangers of unrestrained greed. As dependent children, Bettelheim argues, Hansel and Gretel had been a burden to their parents, but on their return home with the witch's jewels, they become the family's support. Thus, says Bettelheim, does the story train its young listeners to become "mature children."
There are two ways of interpreting a story: one is a "superficial" reading that focuses on the tale's manifest content, and the other is a "deeper" reading that looks for latent meanings. Many adults who read fairy tales are drawn to this second kind of interpretation in order to avoid facing the unpleasant truths that can emerge from the tales when adults�even parents�are portrayed as capable of acting out of selfish motives themselves. What makes fairy tales attractive to Bettelheim and other psychologists is that they can be used as scenarios that position the child as a transgressor whose deserved punishment provides a lesson for unruly children. Stories that run counter to such orthodoxies about child-rearing are, to a large extent, suppressed by Bettelheim or "rewritten" through reinterpretation. Once we examine his interpretations closely, we see that his readings produce meanings that are very different from those constructed by readers with different cultural assumptions and expectations, who, unlike Bettelheim, do not find inflexible tenets of moral instruction in the tales.
Bettelheim interprets all fairy tales as driven by children's fantasies of desire and revenge, and in doing so suppresses the true nature of parental behavior ranging from abuse to indulgence. Fortunately, these characterizations of selfish children and innocent adults have been discredited to some extent by recent psychoanalytic literature. The need to deny adult evil has been a pervasive feature of our society, leading us to position children not only as the sole agents of evil but also as the objects of unending moral instruction, hence the idea that a literature targeted for them must stand in the service of pragmatic instrumentality rather than foster an unproductive form of playful pleasure.
Fairy tales address themselves to two communities, each with its own interests and each in periodic conflict with the other: parents and children. Nearly every study of fairy tales has taken the perspective of the parent, constructing the meaning of the tales by using the reading strategies of an adult bent on identifying universally valid tenets of moral instruction for children.
For example, the plot of "Hansel and Gretel" is set in motion by hard-hearted parents who abandon their children in the woods, but for psychologist Bruno Bettelheim the tale is really about children who learn to give up their unhealthy dependency on their parents. According to Bettelheim, this story�in which the children ultimately overpower a witch who has taken them prisoner for the crime of attempting to eat the witch's gingerbread house�forces its young audience to recognize the dangers of unrestrained greed. As dependent children, Bettelheim argues, Hansel and Gretel had been a burden to their parents, but on their return home with the witch's jewels, they become the family's support. Thus, says Bettelheim, does the story train its young listeners to become "mature children."
There are two ways of interpreting a story: one is a "superficial" reading that focuses on the tale's manifest content, and the other is a "deeper" reading that looks for latent meanings. Many adults who read fairy tales are drawn to this second kind of interpretation in order to avoid facing the unpleasant truths that can emerge from the tales when adults�even parents�are portrayed as capable of acting out of selfish motives themselves. What makes fairy tales attractive to Bettelheim and other psychologists is that they can be used as scenarios that position the child as a transgressor whose deserved punishment provides a lesson for unruly children. Stories that run counter to such orthodoxies about child-rearing are, to a large extent, suppressed by Bettelheim or "rewritten" through reinterpretation. Once we examine his interpretations closely, we see that his readings produce meanings that are very different from those constructed by readers with different cultural assumptions and expectations, who, unlike Bettelheim, do not find inflexible tenets of moral instruction in the tales.
Bettelheim interprets all fairy tales as driven by children's fantasies of desire and revenge, and in doing so suppresses the true nature of parental behavior ranging from abuse to indulgence. Fortunately, these characterizations of selfish children and innocent adults have been discredited to some extent by recent psychoanalytic literature. The need to deny adult evil has been a pervasive feature of our society, leading us to position children not only as the sole agents of evil but also as the objects of unending moral instruction, hence the idea that a literature targeted for them must stand in the service of pragmatic instrumentality rather than foster an unproductive form of playful pleasure.
Fairy tales address themselves to two communities, each with its own interests and each in periodic conflict with the other: parents and children. Nearly every study of fairy tales has taken the perspective of the parent, constructing the meaning of the tales by using the reading strategies of an adult bent on identifying universally valid tenets of moral instruction for children.
For example, the plot of "Hansel and Gretel" is set in motion by hard-hearted parents who abandon their children in the woods, but for psychologist Bruno Bettelheim the tale is really about children who learn to give up their unhealthy dependency on their parents. According to Bettelheim, this story�in which the children ultimately overpower a witch who has taken them prisoner for the crime of attempting to eat the witch's gingerbread house�forces its young audience to recognize the dangers of unrestrained greed. As dependent children, Bettelheim argues, Hansel and Gretel had been a burden to their parents, but on their return home with the witch's jewels, they become the family's support. Thus, says Bettelheim, does the story train its young listeners to become "mature children."
There are two ways of interpreting a story: one is a "superficial" reading that focuses on the tale's manifest content, and the other is a "deeper" reading that looks for latent meanings. Many adults who read fairy tales are drawn to this second kind of interpretation in order to avoid facing the unpleasant truths that can emerge from the tales when adults�even parents�are portrayed as capable of acting out of selfish motives themselves. What makes fairy tales attractive to Bettelheim and other psychologists is that they can be used as scenarios that position the child as a transgressor whose deserved punishment provides a lesson for unruly children. Stories that run counter to such orthodoxies about child-rearing are, to a large extent, suppressed by Bettelheim or "rewritten" through reinterpretation. Once we examine his interpretations closely, we see that his readings produce meanings that are very different from those constructed by readers with different cultural assumptions and expectations, who, unlike Bettelheim, do not find inflexible tenets of moral instruction in the tales.
Bettelheim interprets all fairy tales as driven by children's fantasies of desire and revenge, and in doing so suppresses the true nature of parental behavior ranging from abuse to indulgence. Fortunately, these characterizations of selfish children and innocent adults have been discredited to some extent by recent psychoanalytic literature. The need to deny adult evil has been a pervasive feature of our society, leading us to position children not only as the sole agents of evil but also as the objects of unending moral instruction, hence the idea that a literature targeted for them must stand in the service of pragmatic instrumentality rather than foster an unproductive form of playful pleasure.
Fairy tales address themselves to two communities, each with its own interests and each in periodic conflict with the other: parents and children. Nearly every study of fairy tales has taken the perspective of the parent, constructing the meaning of the tales by using the reading strategies of an adult bent on identifying universally valid tenets of moral instruction for children.
For example, the plot of "Hansel and Gretel" is set in motion by hard-hearted parents who abandon their children in the woods, but for psychologist Bruno Bettelheim the tale is really about children who learn to give up their unhealthy dependency on their parents. According to Bettelheim, this story�in which the children ultimately overpower a witch who has taken them prisoner for the crime of attempting to eat the witch's gingerbread house�forces its young audience to recognize the dangers of unrestrained greed. As dependent children, Bettelheim argues, Hansel and Gretel had been a burden to their parents, but on their return home with the witch's jewels, they become the family's support. Thus, says Bettelheim, does the story train its young listeners to become "mature children."
There are two ways of interpreting a story: one is a "superficial" reading that focuses on the tale's manifest content, and the other is a "deeper" reading that looks for latent meanings. Many adults who read fairy tales are drawn to this second kind of interpretation in order to avoid facing the unpleasant truths that can emerge from the tales when adults�even parents�are portrayed as capable of acting out of selfish motives themselves. What makes fairy tales attractive to Bettelheim and other psychologists is that they can be used as scenarios that position the child as a transgressor whose deserved punishment provides a lesson for unruly children. Stories that run counter to such orthodoxies about child-rearing are, to a large extent, suppressed by Bettelheim or "rewritten" through reinterpretation. Once we examine his interpretations closely, we see that his readings produce meanings that are very different from those constructed by readers with different cultural assumptions and expectations, who, unlike Bettelheim, do not find inflexible tenets of moral instruction in the tales.
Bettelheim interprets all fairy tales as driven by children's fantasies of desire and revenge, and in doing so suppresses the true nature of parental behavior ranging from abuse to indulgence. Fortunately, these characterizations of selfish children and innocent adults have been discredited to some extent by recent psychoanalytic literature. The need to deny adult evil has been a pervasive feature of our society, leading us to position children not only as the sole agents of evil but also as the objects of unending moral instruction, hence the idea that a literature targeted for them must stand in the service of pragmatic instrumentality rather than foster an unproductive form of playful pleasure.
Which one of the following statements is least compatible with Bettelheim's views, as those views are described in the passage?
The imaginations of children do not draw clear distinctions between inanimate objects and living things.
Children must learn that their own needs and feelings are to be valued, even when these differ from those of their parents.
As their minds mature, children tend to experience the world in terms of the dynamics of the family into which they were born.
The more secure that children feel within the world, the less they need to hold onto infantile notions.
Children's ability to distinguish between stories and reality is not fully developed until puberty.
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