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The Phenomenological Function of Humor 幽默的现象学功能
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2017-11-29 DOI: 10.5840/IDSTUDIES2017112262
J. Marra
In this paper, I seek to explore the increasing popular claim that the performance of philosophy and the performance of humor share similar features. I argue that the explanation lies in the function of humor—a function which can be a catalyst for philosophy. Following Ernst Cassirer’s philosophy of symbolic forms and utilizing insights from various philosophical and scientific perspectives on the nature and origins of humor, I argue that the function of humor is to reveal faulty belief or error in judgment. Once such errors are revealed the mind demands resolution, and this is the work of philosophy. But philosophy cannot solve a problem unless it recognizes that there is a problem to solve. That is, the move from ignorance to philosophy requires a mediating step. Humor can act as that step, and, as such, humor can serve as a catalyst for philosophy while being necessarily distinct from it. An emerging theme in contemporary cultural studies is the exploration of connections between humor and philosophy. John Morreall, for example, asserts that “most of [humor’s] benefits [self-transcendence, humility, critical and creative thinking, etc.] are benefits of philosophy too” while comedy instructor Greg Dean explains that the reason for a comic to be on stage is “to tell the audience what’s wrong,” something that many philosophers believe is the first step in reflective awareness of oneself or the world. Recently, when I argued that humor is best understood metaphysically as what Ernst Cassirer would call a “symbolic form,” Cassirer scholar Stephen Lofts commented that perhaps humor and philosophy serve similar functions in Cassirer’s system. In this paper, I seek to explore why the performance of philosophy and the performance of humor share similar features. I argue that the explanation lies in the function of humor—a function which can be a catalyst for philosophy. Following Cassirer’s metaphysical philosophy of symbolic forms and utilizing insights from philosophical, phenomenological, psychological, and bio-evolutionary perspectives on the nature and origins of humor, I claim that the function of humor is to reveal faulty belief or error in judgment. Once such errors are revealed the human mind demands resolution, as anomalies are inherently disturbing. This resolution is the work of philosophy. But philosophy cannot begin to solve a problem unless it recognizes that there is a problem to solve. In other words, the move from ignorance to philosophy requires a mediating step. Humor can act as that step, and as such humor can serve as a catalyst for philosophy while being necessarily distinct from it. My argument will make use of Cassirer’s understanding of symbolic forms and the role of philosophy within his system. I assume this definition of philosophy and its function for two reasons: first, I believe that his definition can subsume most contemporary understandings of philosophy as a discipline, albeit in the language of phenomenology. Second,
在这篇文章中,我试图探索越来越流行的说法,即哲学的表现和幽默的表现具有相似的特征。我认为,这种解释在于幽默的功能——这种功能可以成为哲学的催化剂。根据恩斯特·卡西尔的象征形式哲学,并利用各种哲学和科学视角对幽默的本质和起源的见解,我认为幽默的功能是揭示错误的信念或判断错误。一旦这些错误被揭露,心灵就需要解决,这就是哲学的工作。但是哲学不能解决一个问题,除非它认识到有一个问题需要解决。也就是说,从无知走向哲学需要一个中介步骤。幽默可以起到这一步的作用,因此,幽默可以作为哲学的催化剂,同时也必然与哲学不同。当代文化研究的一个新兴主题是探索幽默与哲学之间的联系。例如John Morreall,他断言“幽默的大部分好处[自我超越、谦逊、批判性和创造性思维等]也是哲学的好处”,而喜剧教练格雷格·迪恩解释说,喜剧之所以出现在舞台上,是为了“告诉观众出了什么问题”,许多哲学家认为这是反思自己或世界的第一步。最近,当我认为幽默最好从形而上学上理解为恩斯特·卡西尔所说的“象征形式”时,卡西尔学者斯蒂芬·洛夫茨评论说,也许幽默和哲学在卡西尔的体系中具有类似的功能。在这篇文章中,我试图探究为什么哲学的表现和幽默的表现有相似的特点。我认为,这种解释在于幽默的功能——这种功能可以成为哲学的催化剂。遵循卡西尔符号形式的形而上学哲学,并利用哲学、现象学、心理学和生物进化论对幽默的本质和起源的见解,我认为幽默的功能是揭示错误的信念或判断错误。一旦这些错误被揭露,人类的大脑就需要解决,因为异常现象本质上是令人不安的。这项决议是哲学的杰作。但是哲学不能开始解决一个问题,除非它认识到有一个问题需要解决。换句话说,从无知走向哲学需要一个中介步骤。幽默可以起到这一步的作用,因此幽默可以作为哲学的催化剂,同时必然与哲学不同。我的论点将利用卡西尔对象征形式的理解以及哲学在他的体系中的作用。我对哲学及其功能的这种定义有两个原因:首先,我相信他的定义可以包含大多数当代对哲学作为一门学科的理解,尽管是用现象学的语言。其次,我之前曾说过,幽默最好用卡西尔的术语来理解,作为一种象征形式。如果我对幽默的形而上学地位是正确的,那么幽默必须发挥其独特的功能,与所有其他形式和哲学分开,以免它简单地崩溃为其中之一。因此,识别幽默的独特功能进一步支持了我的说法,即幽默确实是一种象征形式。因此,在这一论点中保持相同的形而上学和语言是富有成效的。总之,我将提出以下观点:(1)幽默和哲学具有不同的、不可简化的功能,尽管(2)幽默确实可以成为通往哲学的道路。这个论点(3)进一步支持了我的观点,即幽默是一种象征形式。当代幽默理论哲学理论我们现在称之为幽默哲学的子领域始于柏拉图,他除了霍布斯和康德之外,还写过关于笑的文章。亚里士多德写的是智慧的美德和滑稽的罪恶,而叔本华和克尔凯郭尔写的是荒谬。直到幽默作为一个广泛的类别,与可能属于它的事物(笑声、机智等)之间进行了区分,才形成了一种更具批判性的幽默哲学。人们一致认为,幽默是一个总括性术语,它意味着涵盖所有可以被视为幽默刺激的东西,无论是言语还是非言语、讽刺还是智慧、流派还是双关语。幽默可能包括那些让我们发笑的东西,但不仅仅限于这些东西。笑是一种生理行为,幽默可能会刺激它,也可能不会刺激它;当我们想到紧张或接触性的笑声时,这一点就很明显了。虽然笑可以伴随幽默,但两者都不依赖于对方。正如Morreall所坚持的那样,这些区别至关重要,因为“如果没有它们,我们就有可能将不同类型的笑情况混为一谈……这里最常见的错误是将所有的笑视为幽默。”。 “人们理解了这种区别,许多经典理论被重新归类为笑的理论,当代哲学家开始理解这些见解是如何影响我们对幽默本身的理解的。理想主义研究之后的内容
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引用次数: 2
McDowell and Hegel: A Comparison 麦克道尔与黑格尔:比较
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2017-11-17 DOI: 10.5840/IDSTUDIES2017111361
I. Hanzel
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引用次数: 0
Kant's Argument for the Formula of the End in Itself: A Logical Pluralism Interpretation 康德关于自身目的公式的论证:一种逻辑多元主义的解释
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2017-10-01 DOI: 10.5840/idstudies2018121981
James Furner
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引用次数: 1
The Family Right from the Background of the Fichtean Natural Right 费希特自然权利背景下的家庭权利
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2017-10-01 DOI: 10.5840/IDSTUDIES20191882
A. Igor, H. Oscar
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引用次数: 0
Hegel on Truth and Absolute Spirit 黑格尔论真理与绝对精神
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2017-10-01 DOI: 10.5840/IDSTUDIES201911584
Christiane Martin
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引用次数: 0
Oswald Spengler and Martin Heidegger on Modern Science, Metaphysics, and Mathematics 论现代科学、形而上学和数学
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2017-07-01 DOI: 10.5840/IDSTUDIES201811278
G. Swer
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引用次数: 4
Mendelssohn’s Aesthetics of Critical Tolerance: Against Unity and Political Theology 门德尔松的批判宽容美学:反对统一与政治神学
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2017-04-01 DOI: 10.5840/IDSTUDIES2018112679
Dustin Atlas
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引用次数: 0
The Place of Truth: With Heidegger and Schelling Toward a Poetics of Truth 真理之地:与海德格尔、谢林走向真理诗学
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2017-04-01 DOI: 10.5840/IDSTUDIES2018103175
B. Christensen
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引用次数: 0
Thinking Beyond Identity: Numbers and the Identity of Indiscernibles in Plato and Proclus 超越同一性的思考:柏拉图与普罗克洛斯的数与不可分辨的同一性
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2017-04-01 DOI: 10.5840/IDSTUDIES2018102374
John V. Garner
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引用次数: 1
The Ethical Significance of Kant's Sensus Communis: From Aesthetic to Ethical Community 康德感觉共同体的伦理意义:从审美共同体到伦理共同体
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2017-04-01 DOI: 10.5840/IDSTUDIES2018103176
Brent Kalar
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引用次数: 1
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