Explication (or "close reading") is the foundational method of New Criticism.

New Critics believed that a poem is an autonomous, self-contained object. To understand it, a critic must perform a detailed, line-by-line explication of its formal elements (irony, paradox, ambiguity, imagery) without relying on outside context.

Why the others are false: New Criticism was formed as a direct rejection of Historical and Biographical criticism (1 is false). It demands objective, formal analysis of the text, not subjective reader feelings (2 is false, known as the Affective Fallacy). It prioritizes the organic unity of the specific text over broad genre distinctions (4 is false).

The "structure of feeling" is a vital concept in Cultural Studies, coined by the British Marxist critic Raymond Williams (most prominently in his book Marxism and Literature).

Williams used it to describe the lived experience of a specific historical moment. It refers to the intangible, everyday values, emotions, and cultural vibes shared by a generation that haven't yet hardened into formal, official ideologies or laws, but which heavily influence the art and literature of that specific time.

This is a highly specific, densely worded question likely pulled directly from a specific academic paper on genre theory. According to the official key, both statements are considered false in their absolute assertions regarding poststructuralist genre theory.

Identifying the works of Russian theorist Mikhail Bakhtin:

• (D) Rabelais and His World (1965): Bakhtin's famous book introducing the concepts of the "Carnivalesque" and the "Grotesque body."

Why the others are wrong: White Mythology is an essay by Jacques Derrida. The Ideology of the Aesthetic is by Terry Eagleton. Morphology of the Folktale is by the Russian formalist Vladimir Propp.

The question was dropped, likely due to a lack of accurate pairs in the options. However, looking at the texts historically:

• (A) Correct Pair: John Keble's lectures are famously summarized as addressing the healing power of poetry.
• (D) Correct Pair: Harold Bloom wrote The Anxiety of Influence (1973).

Incorrect Pairs: Writing and Difference is by Jacques Derrida (not Jung). Modern Man in Search of a Soul is by Carl Jung (not Derrida). Jacques Lacan: A Feminist Introduction is by Elizabeth Grosz (not Kate Millett).

Anti-Oedipus: Capitalism and Schizophrenia (1972) is famous for fusing—and radically critiquing—Marxism and Psychoanalysis.

Deleuze and Guattari sought to combine Karl Marx's economic critique of Capitalism with a radical rethinking of Sigmund Freud/Lacan's Psychoanalysis (specifically dismantling the Oedipus complex). They introduced "Schizoanalysis" to show how capitalist systems repress human desire.

Michel Foucault's The History of Sexuality argued that sexuality is not a natural, fixed biological reality, but a "discourse" constructed by societal power structures. Two major 1990 books built modern Queer Theory directly on this Foucauldian foundation:

• (B) Gender Trouble (1990) by Judith Butler: Used Foucault to argue that gender is a performative act.
• (D) Epistemology of the Closet (1990) by Eve Kosofsky Sedgwick: Used Foucault to analyze the societal power dynamics of the homo/heterosexual binary and the "closet."

The cultural theorist Sara Ahmed is famous for her essay (and later book chapter) titled "Affective Economies" (2004).

Ahmed argues that emotions (like fear or hate) do not just reside inside an individual. Instead, they operate like capital in an economy; they circulate between bodies and signs, accumulating value and aligning certain groups against others (for example, how political rhetoric circulates fear of immigrants to build nationalistic unity).

Rudolf Bultmann was a highly influential 20th-century German theologian who coined the hermeneutic method of "demythologization".

Bultmann argued that modern readers cannot literally believe the supernatural, mythological worldview of the 1st-century authors of the New Testament (demons, ascending to the sky). To make the text relevant to modern, scientifically-minded people, it must be "demythologized"—stripping away the ancient myth to reveal the core existential, spiritual truth beneath.

The Argentine political theorist Ernesto Laclau (often alongside his co-author Chantal Mouffe) is the definitive Post-Marxist thinker.

In their seminal 1985 book Hegemony and Socialist Strategy, they argued that traditional Marxism's strict focus on economic class struggle was too narrow. Post-Marxism embraces identity politics, arguing that race, gender, and social movements are equally important sites of struggle for "radical democracy." Gramsci, Adorno, and Benjamin are all considered traditional or Neo-Marxists.

Roland Barthes was a French structuralist and post-structuralist theorist who worked in Paris, having no association with the Yale School.

The "Yale Critics" (or the Yale School of Deconstruction) was a dominant force in American literary criticism in the 1970s and 80s at Yale University. The core group—sometimes called the "hermeneutical mafia"—consisted of Paul de Man, J. Hillis Miller, Geoffrey Hartman, and Harold Bloom (often joined by Jacques Derrida as a visiting professor).

Louis Althusser was a French Marxist philosopher associated with Structural Marxism, completely separate from the German-based Frankfurt School.

The Frankfurt School (Institute for Social Research) was a group of Neo-Marxist scholars in Germany who developed Critical Theory, analyzing mass culture and the "Culture Industry." Its leading figures included Max Horkheimer, Theodor Adorno, Herbert Marcuse, and Walter Benjamin.