The 1970s were the era of the three-day week, the Troubles in Northern Ireland, the winter of discontent, trade union Bolshevism and wildcat strikes. Through sitcoms, Raising Laughter provides a fresh look at one of our most divisive and controversial decades. Aside from providing entertainment to millions of people, the sitcom is a window into the culture of the day. Many of these sitcoms tapped into the decade's sense of cynicism, failure and alienation, providing much-needed laughter for the masses. Shows like Rising Damp and Fawlty Towers were classic encapsulations of worn-out, run-down Britain, while the likes of Dad's Army looked back sentimentally at a romanticised English past. For the first time, the stories behind the making of every sitcom from the 1970s are told by the actors, writers, directors and producers who made them all happen. This is nostalgia with a capital N, an oral history, the last word, and an affectionate salute to the kind of comedy programme that just isn't made anymore.

Told in rhyme, this story follows Susan through a series of activities, from swimming to riding a horse. It's not until the end of the story that readers learn Susan uses a wheelchair. Color illustrations.

The world before September 11, 2001, was challenging enough for parents of teenagers. Now it is more so. Our families, schools, and workplaces need Emotionally Intelligent Teenagers who will not only be knowledgeable, responsible, nonviolent, and caring youths, but who also will grow up to be compassionate, committed, and courageous adults. How can parents accomplish this? Not only do raging hormones make everything more intense for teenagers, but they have their own special issues concerning identity, self-confidence, peer pressure, and responsibility, including individuating from their parents. Raising Emotionally Intelligent Teenagers shows parents how to use a balance of love, laughter, and limits to reach their goals. Drs. Elias, Tobias, and Friedlander, all respected experts in child behavior and parents of teenagers, have written a clear, informative book of sound advice that applies the insights of Daniel Goleman's best- seller, Emotional Intelligence, to unlock teenagers' untapped desire to belong to families and schools that make a difference and to contribute positively to them. Raising Emotionally Intelligent Teenagers is filled with real-life scenarios, practical strategies, and the answers to the questions parents ask most frequently, all drawn from the authors' professional and personal experiences and given with warmth and humor. Guiding the way to compassionate, committed, courageous adults is a serious challenge, but its effective pursuit is a labor of love, a journey of joy, and a path filled with pride.

Why parenting is important - Pregnancy and birth - Living with a toddler - Discipline - Role of the father - Pre-school years - Helping a child to change habits - Preparing for school - Motherhood.

Drawing on the authors’ diverse backgrounds and expertise, this is the first academic volume dedicated to the rarely discussed topic of laughter and humour in positive psychology.

Uncovering an archive of laughter, from the forbidden giggle to the explosive guffaw. Most of our theories of laughter are not concerned with laughter. Rather, their focus is the laughable object, whether conceived of as the comic, the humorous, jokes, the grotesque, the ridiculous, or the ludicrous. In Laughter, Anca Parvulescu proposes a return to the materiality of the burst of laughter itself. She sets out to uncover an archive of laughter, inviting us to follow its rhythms and listen to its tones. Historically, laughter—especially the passionate burst of laughter—has often been a faux pas. Manuals for conduct, abetted by philosophical treatises and literary and visual texts, warned against it, offering special injunctions to ladies to avoid jollity that was too boisterous. Returning laughter to the history of the passions, Parvulescu anchors it at the point where the history of the grimacing face meets the history of noise. In the civilizing process that leads to laughter's “falling into disrepute,” as Nietzsche famously put it, we can see the formless, contorted face in laughter being slowly corrected into a calm, social smile. How did the twentieth century laugh? Parvulescu points to a gallery of twentieth-century laughers and friends of laughter, arguing that it is through Georges Bataille that the century laughed its most distinct laugh. In Bataille's wake, laughter becomes the passion at the heart of poststructuralism. Looking back at the century from this vantage point, Parvulescu revisits four of its most challenging projects: modernism, the philosophical avant-gardes, feminism, and cinema. The result is an overview of the twentieth century as seen through the laughs that burst at some of its most convoluted junctures.

What made the Romans laugh? Was ancient Rome a carnival, filled with practical jokes and hearty chuckles? Or was it a carefully regulated culture in which the uncontrollable excess of laughter was a force to fear—a world of wit, irony, and knowing smiles? How did Romans make sense of laughter? What role did it play in the world of the law courts, the imperial palace, or the spectacles of the arena? Laughter in Ancient Rome explores one of the most intriguing, but also trickiest, of historical subjects. Drawing on a wide range of Roman writing—from essays on rhetoric to a surviving Roman joke book—Mary Beard tracks down the giggles, smirks, and guffaws of the ancient Romans themselves. From ancient “monkey business” to the role of a chuckle in a culture of tyranny, she explores Roman humor from the hilarious, to the momentous, to the surprising. But she also reflects on even bigger historical questions. What kind of history of laughter can we possibly tell? Can we ever really “get” the Romans’ jokes?

"An absolutely dazzling entertainment. . . . Arousing on every level—political, erotic, intellectual, and above all, humorous." —Newsweek "The Book of Laughter and Forgetting calls itself a novel, although it is part fairy tale, part literary criticism, part political tract, part musicology, and part autobiography. It can call itself whatever it wants to, because the whole is genius." —New York Times Rich in its stories, characters, and imaginative range, The Book of Laughter and Forgetting is the novel that brought Milan Kundera his first big international success in the late 1970s. Like all his work, it is valuable for far more than its historical implications. In seven wonderfully integrated parts, different aspects of human existence are magnified and reduced, reordered and emphasized, newly examined, analyzed, and experienced.

"Christian laughter is a maze: you could easily get snarled up within it." So says Michael A. Screech in his note to readers preceding this collection of fifty-three elegant and pithy essays. As Screech reveals, the question of whether laughter is acceptable to the god of the Old and New Testaments is a dangerous one. But we are fortunate in our gu

Ancient philosophers considered question about laughter, humor, and comedy to be both philosophically interesting and important. 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. They were often merciless in ridiculing their opponents' positions, borrowing comedic devices and techniques from comic poetry and drama to do so. This volume is organized around three sets of questions that illuminate the philosophical concerns and corresponding range of answers found in ancient philosophy. The first set investigates the psychology of laughter. What is going on in our minds when we laugh? What background conditions must be in place for laughter to occur? Is laughter necessarily hostile or derisive? The second set of questions concerns the ethical and social norms governing laughter and humor. When is it appropriate or inappropriate to laugh? Does laughter have a positive social function? Is there a virtue, or excellence, connected to laugher and humor? The third set of questions concerns the philosophical uses of humor and comedic technique. Do philosophers use humor exclusively in criticizing rivals, or can it play a positive educational role as well? If it can, how does philosophical humor communicate its philosophical content? This volume does not aim to settle these fascinating questions but more importantly to start a conversation about them, and serve as a reference point for discussions of laughter, humor, and comedy in ancient philosophy.