Articulo_3_EN_Doxa_29

The prevailing somatocentrism is the result of the appearance of a new body canon closely linked to the audio-visual industry. The fact of having a socially established stereotype as the ideal model to achieve (an extremely thin model and the so-called fitness model, with very defined and marked muscles) favours the feeling of dissatisfaction towards one´s own body (Cabrera & Fanjul, 2012). It is undeniable the role that the media plays in the diffusion and dissemination of new models, as they not only inform about them, but also indirectly expose, offer and consecrate as behaviour models. The conjunction of these factors has given rise, on the one hand, to the birth of eating habits which purpose is to adapt the body to the new ideal body beauty and, on the other, to the appearance of sport modalities ( running, fitness…) which purpose is also to adapt the body to the canon (Rey, 2006;Diaz, 2002).

In social perception of beauty, it is intimately associated with sensuality; object and body sensuality. When beauty becomes discourse, its purpose manifests and is precisely seduction in the form of sensuality. We are not talking about intellectual or spiritual beauty, but about the external appearance of things, of what enters directly through sight and impacts consciousness. It has been some time since public exhibition of beauty ceased to be exclusively feminine and the mans´ body is also exhibited in advertising, becoming the main support of the fashion language, perfumes and hygiene products and also body care (Fanjul, 2008).

Therefore, bodily hedonism is presented not only as an individual attitude, but also as a figurative and media imposition of the body, as a symbol of human desire and eroticism. Individual fear of social rejection is used as it does not respond to the established beauty canons. The right body shape, and therefore the accepted one, is socially imposed. This idealized image is constructed on the basis of the “clean cut” body concept; a value to which one can and must aspire. This causes one to feel better with oneself, to look healthier, more attractive and that will open doors to success and social prestige (Soley-Beltran, 2006; Leshner, Bolls & Thomas, 2009).

1.1. Body cult and advertising

The usefulness of the representation of beauty in persuasive visual communication is undeniable; the positive predisposition, the appeal of will and the interest it generates cannot be ignored by the professionals in communication. To talk of advertising is to talk of appearances, of what is pleasing to the sight. Creative advertisers are aware of this human reality and use beauty to achieve their goal: to position a brand in the mind of the audience and sell it. Although there are many types of products and multiple strategies to develop advertising messages, there are still many ads that resort to idealized canons of beauty (Perez and Fanjul, 2004). In addition to attracting attention, arousing interest and favourably biasing the recipient towards the message, using this stereotyped beauty as a way of transmitting and consolidating the new values prevalent in todays´ society (such as materialism, hedonism and body cult).

Somatic materiality is key in the mediation process of human experience as a good of utility and consumerism, becoming such a strong medium and value that has become a subject of worship, on which falls on symbolic and figurative expressions of perfection and happiness. The media and advertising have contributed decisively to this corporeal overestimation; powerful socialization agents at the hand of becoming instruments for learning behaviours and creating models. The new attitudes, values and beliefs are transferred through the social models shown and, by internalizing them, generate real