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.

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.

"Ridicule is a ubiquitous feature of modern politics. Few participants in a political contest can resist the temptation to ridicule their opponents in order to demean them, persuade others to regard them with scorn, or expose their hypocrisy. Yet ridicule also has the potential to undermine the conditions necessary for politics itself, converting disputants into belligerents and debate into the silence of mutual disdain. Unsurprisingly, then, ridicule has not only been common in political debate but has often been at the centre of such debate as well. In contemporary debate, some commentators worry that citizens are reaching for ridicule and contemptuous dismissal at the expense of more earnest forms of political engagement. Theorists of deliberative democracy have warned that there might be something inherently uncivil, trivializing, or morally objectionable about the use of ridicule in political debate. Others are more inclined to accept that a society characterized by vibrant political contestation will not lack for ridiculers deriding, shaming, and insulting each other. They counsel that ridicule is more urgent, and necessary, now than ever, particularly as a weapon against authoritarian personalities who are least able to tolerate it. This book brings some much-needed historical contextualization to this debate by revisiting a moment in which the place of ridicule in politics was subjected to more intense theoretical scrutiny than any other: eighteenth-century Britain. The relaxing of censorship and deregulation of the printing trade in the 1690s led to an explosion of political and religious satires, many of which were mobilized in the political contest over the recently passed Toleration Act. This new vogue for ridicule led numerous critics to warn that indulging in it excessively could disfigure one's character, undermine religion, and sow civil discord. But ridicule also had vocal defenders, none more influential than the Third Earl of Shaftesbury. Far from merely accepting ridicule as the unfortunate by-product of free public debate, Shaftesbury defended the "trial of ridicule" as a useful method for exposing the conceitedness of fanatics and overly zealous clerics, the two groups most threatening to toleration. From David Hume to Mary Wollstonecraft, Carroll traces Shaftesbury's impact, examining how the Earl's many followers and critics throughout the eighteenth century responded to the challenge of using ridicule responsibly in political and religious controversy"--

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.

This book is the first-ever authoritative work on the use and management of humor in the workplace. It is a practical guide for everyone involved: the humorists (‘jokers’), the targets (sometimes ‘victims’), the observers (‘audience’) and most of all the managers who have to ‘set the tone’ and encourage, control and manage humor. Humor is part and parcel of every workplace. However, while it usually demonstrates and fosters a united, happy workforce, it can at times be deeply damaging and divisive. The authors – academics with vast organizational experience and a research-based understanding of humor at work – bring together state-of-the art knowledge of the topic, making it fun, accessible and readable for all humor participants. The topics include how humor works, humor cultures in organizations, the many forms of workplace humor and their pros and cons, humor rituals at work, digital humor, workplace jokers, the 21st century issue of ‘political correctness’, and both the ‘bright side’ of humor (assisting positive cultures, making work ‘fun’), and its ‘dark side’ (where humor offends and humiliates). With over 60 ‘real life’ illustrative stories of workplace humor, a self-completion questionnaire to measure the Humor Climate in your organization, end-of-chapter ‘takeaways’ and an end-of-book summary advocating ‘best practice’, the book is a ‘fun’, how-to-do-it guide that will both inform and entertain.

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.