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The term “open text” indicates a process in which sociocultural communication takes place between the author and the reader. It is a concrete operation in which diverse discourses cross and overlay one another, rather than the starting point or destination of a message. The open text is a field of possibility of interpretation, a new form of communication, where language, ideology and subjectivity generate and realise their meanings according to a definite context. The open text is “open” to the reality of a society which is itself not fixed but variable and uncertain. As a result, a text’s openness means that it contains a reality that is not grasped or determined by a dominant ideology or world view derived from authorship. The open text is a project in which the author and the reader interpret the world and the text from a contextual point of view. Once there is a text with an author and a reader, that text is open. The fact that text, author and reader coexist indicates a process in which the interpretation of the text is carried out through its cooperative relation to the author and the reader (in this sense, the term “open” in “open text” may be redundant). The term “open text” is thus adopted here as a strategy used to differentiate the idea from Eco’s semiotic notion of “text”. Thus, the open text is a substantiated or abstract concept that means the cooperative network or operation involving text, author and reader. While the open work, as a concrete example of the open text or openness, promotes an “open”, that is, cooperative relationship between text, author and reader that leads us to an “open” interpretation (I call this contextualised interpretation), the open text or openness means the process of realising this “open” interpretation. Thus, openness cannot be said to exist immanently in the text; rather it gets the text involved in its process. From this perspective, I attempted to interpret The Name of the Rose by Umberto Eco comparing its semiotic reading which has been recognised as a strongly authentic one and its open reading which examines the interpretive possibilities in the contextualised relationship between Eco as the author, The Name of the Rose as the text, and I as the reader. I tried to suggest as many examples of open reading of The Name of the Rose as possible and to lead them towards making it richer so as to be applied to the diverse realities we meet in our society. What is important here is that these are all very concrete and particular things, strictly related to the social and historical situation. Thus my aim with reading of The Name of the Rose is to maintain it open to our reality.