From Thomas Hobbes' fear of the power of laughter to the compulsory, packaged "fun" of the contemporary mass media, Billig takes the reader on a stimulating tour of the strange world of humour. Both a significant work of scholarship and a novel contribution to the understanding of the humourous, this is a seriously engaging book' - David Inglis, University of Aberdeen This delightful book tackles the prevailing assumption that laughter and humour are inherently good. In developing a critique of humour the author proposes a social theory that places humour - in the form of ridicule - as central to social life. Billig argues that all cultures use ridicule as a disciplinary means to uphold norms of conduct and conventions of meaning. Historically, theories of humour reflect wider visions of politics, morality and aesthetics. For example, Bergson argued that humour contains an element of cruelty while Freud suggested that we deceive ourselves about the true nature of our laughter. Billig discusses these and other theories, while using the topic of humour to throw light on the perennial social problems of regulation, control and emancipation.

Humor, wit, and laughter surround each person. From everyday quips to the carefully contrived comedy of literature, newspapers, and television we experience humor in many forms, yet the impetus for our laughter is far from innocuous. Misfortune, stupidity, and moral or cultural defects, however faintly revealed in others and ourselves, seem to make us laugh. Although discomforting, such negative terms as superiority, aggression, hostility, ridicule, or degradation can be applied to instances of humor. According to scholars, Thomas Hobbes's "superiority theory"?that humor arises from mischances, infirmities, and indecencies, where there is no wit at all?applies to most humor. With the exception of good-natured play, Charles R. Gruner claims that humor is rarely as innocent as it first appears.Gruner's proposed superiority theory of humor is all-encompassing. In The Game of Humor, he expands the scope of Hobbes's theory to include and explore the contest aspect of "good-natured" play. As such, the author believes all instances of humor can be examined as games, in terms of competition and keeping score?winners and losers. Gruner draws on a broad spectrum of thought-provoking examples. Holocaust jokes, sexual humor, the racialist dialogue of such comic characters as Stepin Fetchit and Archie Bunker, simple puns, and many of the author's own encounters with everyday humor. Gruner challenges the reader to offer a single example of humor that cannot be "de-humorized" by its agonistic nature.The Game of Humor makes intriguing and enjoyable reading for people interested in humor and the aspects of human motivation. This book will also be valuable to professionals in communication and information studies, sociologists, literary critics and linguists, and psychologists concerned with the conflicts and tensions of everyday life.

How the philosophers and polemicists of eighteenth-century Britain used ridicule in the service of religious toleration, abolition, and political justice The relaxing of censorship in Britain at the turn of the eighteenth century led to an explosion of satires, caricatures, and comic hoaxes. This new vogue for ridicule unleashed moral panic and prompted warnings that it would corrupt public debate. But ridicule also had vocal defenders who saw it as a means to expose hypocrisy, unsettle the arrogant, and deflate the powerful. Uncivil Mirth examines how leading thinkers of the period searched for a humane form of ridicule, one that served the causes of religious toleration, the abolition of the slave trade, and the dismantling of patriarchal power. Ross Carroll brings to life a tumultuous age in which the place of ridicule in public life was subjected to unparalleled scrutiny. He shows how the Third Earl of Shaftesbury, far from accepting ridicule as an unfortunate byproduct of free public debate, refashioned it into a check on pretension and authority. Drawing on philosophical treatises, political pamphlets, and conduct manuals of the time, Carroll examines how David Hume, Mary Wollstonecraft, and others who came after Shaftesbury debated the value of ridicule in the fight against intolerance, fanaticism, and hubris. Casting Enlightenment Britain in an entirely new light, Uncivil Mirth demonstrates how the Age of Reason was also an Age of Ridicule, and speaks to our current anxieties about the lack of civility in public debate.

This book presents an original worldview, Homo risibilis, wherein self-referential humor is proposed as the path leading from a tragic view of life to a liberating embrace of human ridicule. Humor is presented as a conceptual tool for holding together contradictions and managing the unresolvable conflict of the human condition till Homo risibilis resolves the inherent tension without epistemological cost. This original approach to the human condition allows us to effectively address life’s ambiguities without losing sight of its tragic overtones and brings along far-ranging personal and social benefits. By defining the problem that other philosophies and many religions attempt to solve in terms we can all relate to, Homo risibilis enables an understanding of the Other that surpasses mere tolerance. Its egalitarian vision roots an ethic of compassion without requiring metaphysical or religious assumptions and liberates the individual for action on others’ behalf. It offers a new model of rationality which effectively handles and eventually resolves the tension between oneself, others, and the world at large. Amir’s view of the human condition transcends the field of philosophy of humor. An original worldview that fits the requirements of traditional philosophy, Homo risibilis is especially apt to answer contemporary concerns. It embodies the minimal consensus we need in order to live together and the active role philosophy should responsibly play in a global world. Here developed for the first time in a complete way, the Homo risibilis worldview is not only liberating in nature, but also illuminates the shortcomings of other philosophies in their attempts to secure harmony in a disharmonious world for a disharmonious human being.

Drawing upon the satirical prints of the eighteenth century, the author explores what made Londoners laugh and offers insight into the origins of modern attitudes toward sex, celebrity, and ridicule.

A rollicking review of popular culture in 18th century Britain this text turns away from sentimental and polite literature to focus instead on the jestbooks, farces, comic periodicals variety shows and minor comic novels that portray a society in which no subject was taboo and political correctness unimagined.

Illustrated version of a song pointing out that in spite of our differences, we are all the same in God's eyes.

Ancient philosophers were very interested in questions about laughter, humor and comedy. They theorized about laughter and its causes, moralized about the appropriate uses of humor and what it is appropriate to laugh at, and wrote treaties on comedic composition. This volume explores themes that were important for ancient philosophers: the psychology of laughter, the ethical and social norms governing laughter and humor, and the philosophical uses of humor and comedic technique.

The thesis of this book is that neither laughter nor humor can be understood apart from the feeling that underlies them. This feeling is a mental state in which people exclude some situation from their knowledge of how the world really is, thereby inhibiting seriousness where seriousness would be counterproductive. Laughter is viewed as an expression of this feeling, and humor as a set of devices designed to trigger it because it is so pleasant and distracting. Beginning with phonetic analyses of laughter, the book examines ways in which the feeling behind the laughter is elicited by both humorous and nonhumorous situations. It discusses properties of this feeling that justify its inclusion in the repertoire of human emotions. Against this background it illustrates the creation of humor in several folklore genres and across several cultures. Finally, it reconciles this understanding with various already familiar ways of explaining humor and laughter.