Results for 'Humor'

899 found
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  1. Taking Humour (Ethics) Seriously, But Not Too Seriously.David Benatar - 2014 - Journal of Practical Ethics 2 (1):24-43.
    Humour is worthy of serious ethical consideration. However, it is often taken far too seriously. In this paper, it is argued that while humour is sometimes unethical, it is wrong much less often than many people think. Non-contextual criticisms, which claim that certain kinds of humour are always wrong, are rejected. Contextual criticisms, which take issue with particular instances of humour rather than types of humour, are more promising. However, it is common to overstate the number of contexts in which (...)
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  2. Comic Relief: A Comprehensive Philosophy of Humor.John Morreall - 2009 - Wiley-Blackwell.
    Comic Relief: A Comprehensive Philosophy of Humor develops an inclusive theory that integrates psychological, aesthetic, and ethical issues relating to humor Offers an enlightening and accessible foray into the serious business of humor Reveals how standard theories of humor fail to explain its true nature and actually support traditional prejudices against humor as being antisocial, irrational, and foolish Argues that humor’s benefits overlap significantly with those of philosophy Includes a foreword by Robert Mankoff, Cartoon (...)
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  3.  12
    Senses of Humor as Political Virtues.Phillip Deen - 2018 - Metaphilosophy 49 (3):371-387.
    This article discusses whether a sense of humor is a political virtue. It argues that a sense of humor is conducive to the central political virtues. We must first, however, delineate different types of humor (benevolent or malicious) and the different political virtues (sociability, prudence, and justice) to which they correspond. Generally speaking, a sense of humor is politically virtuous when it encourages good will toward fellow citizens, an awareness of the limits of power, and a (...)
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  4. What's so Funny? Modelling Incongruity in Humour Production.Rachel Hull, Sümeyra Tosun & Jyotsna Vaid - 2017 - Cognition and Emotion 31 (3).
    Finding something humorous is intrinsically rewarding and may facilitate emotion regulation, but what creates humour has been underexplored. The present experimental study examined humour generated under controlled conditions with varying social, affective, and cognitive factors. Participants listed five ways in which a set of concept pairs (e.g. MONEY and CHOCOLATE) were similar or different in either a funny way (intentional humour elicitation) or a “catchy” way (incidental humour elicitation). Results showed that more funny responses were produced under the incidental condition, (...)
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  5.  93
    It’s Not (Only) The Joke’s Fault: A Speech Act Approach To Offensive Humor.Daniel Koch - 2015 - Philosophisches Jahrbuch:318-338.
    Usually the ethics of humor revolves around the content of humor. After giving a synopsis and exposing some shortcomings of the recent controversies, this paper takes into account additional aspects and proposes a change of perspective from token to type level and deploys tools of the philosophy of language to tackle the question whether a joke as a type can be considered morally flawed irrespective of its tokens. After exploring possible ways one can think of to furnish evidence (...)
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  6. The Philosophy of Laughter and Humor.John Morreall (ed.) - 1986 - State University of New York Press.
    This book assesses the adequacy of the traditional theories of laughter and humor, suggests revised theories, and explores such areas as the aesthetics and ethics of humor, and the relation of amusement to other mental states. Theories of laughter and humor originated in ancient times with the view that laughter is an expression of feelings of superiority over another person. This superiority theory was held by Plato, Aristotle, and Hobbes. Another aspect of laughter, noted by Aristotle and (...)
     
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  7. Humor.Aaron Smuts - 2006 - Internet Encyclopedia of Philosophy.
    According to the standard analysis, humor theories can be classified into three neatly identifiable groups:incongruity, superiority, and relief theories. Incongruity theory is the leading approach and includes historical figures such as Immanuel Kant, Søren Kierkegaard, and perhaps has its origins in comments made by Aristotle in the Rhetoric. Primarily focusing on the object of humor, this school sees humor as a response to an incongruity, a term broadly used to include ambiguity, logical impossibility, irrelevance, and inappropriateness. The (...)
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  8.  5
    A Computational Model of Linguistic Humor in Puns.Justine T. Kao, Roger Levy & Noah D. Goodman - 2016 - Cognitive Science 40 (5):1270-1285.
    Humor plays an essential role in human interactions. Precisely what makes something funny, however, remains elusive. While research on natural language understanding has made significant advancements in recent years, there has been little direct integration of humor research with computational models of language understanding. In this paper, we propose two information-theoretic measures—ambiguity and distinctiveness—derived from a simple model of sentence processing. We test these measures on a set of puns and regular sentences and show that they correlate significantly (...)
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  9.  10
    The Phenomenological Function of Humor in Advance.Jennifer Marra - forthcoming - Idealistic Studies.
    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 (...)
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  10.  42
    The Epistemic Function of Contempt and Humor in Nietzsche.Mark Alfano - forthcoming - In Michelle Mason (ed.), The Moral Psychology of Contempt. Rowman & Littlefield.
    Interpreters have noticed that Nietzsche, in addition to sometimes being uproariously funny, reflects more on laughter and having a sense of humor than almost any other philosopher. Several scholars have further noticed that Nietzschean laughter sometimes seems to have an epistemic function. In this chapter, I therefore assume that Nietzsche is a pluralist about the functions of humor and laughter, and seek to establish the uses he finds for them. I offer an interpretation according to which he tactically (...)
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  11. The Joke is the Thing: 'In the Company of Men' and the Ethics of Humor.Aaron Smuts - 2007 - Film and Philosophy 11 (1):49-66.
    Any analysis of "In the Company of Men" is forced to answer three questions of central importance to the ethics of humor: What does it mean to find sexist humor funny? What are the various sources of humor? And, can moral flaws with attempts at humor increase their humorousness? I argued that although merely finding a joke funny in a neutral context cannot tell you anything reliable about a person's beliefs, in context, a joke may reveal (...)
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  12. Humor as an Optics: Bergson and the Ethics of Humor.Martin Shuster - 2013 - Hypatia 28 (3):618-632.
    Although the ethics of humor is a relatively new field, it already seems to have achieved a consensus about ethics in general. In this paper, I implicitly (1) question the view of ethics that stands behind many discussions in the ethics of humor; I do this by explicitly (2) focusing on what has been a chief preoccupation in the ethics of humor: the evaluation of humor. Does the immoral content of a joke make it more or (...)
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  13. Truly Funny: Humor, Irony, and Satire as Moral Criticism.E. M. Dadlez - 2011 - Journal of Aesthetic Education 45 (1):1-17.
    Comparatively speaking, philosophy has not been especially long-winded in attempting to answer questions about what is funny and why we should think so. There is the standard debate of many centuries’ standing between superiority and incongruity accounts of humor, which for the most part attempt to identify the intentional objects of our amusement.1 There is the more recent debate about humor and morality, about whether jokes themselves may be regarded as immoral or about whether it can in certain (...)
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  14.  79
    Against the Moralistic Fallacy: A Modest Defense of a Modest Sentimentalism About Humor.Andrew Jordan & Stephanie Patridge - 2012 - Ethical Theory and Moral Practice 15 (1):83-94.
    In a series of important papers, Justin D’Arms and Daniel Jacobson argue that all extant neo-sentimentalists are guilty of a conflation error that they call the moralistic fallacy. One commits the moralistic fallacy when one infers from the fact that it would be morally wrong to experience an affective attitude—e.g., it would be wrong to be amused—that the attitude does not fit its object—e.g., that it is not funny. Such inferences, they argue, conflate the appropriateness conditions of attitudinal responses with (...)
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  15. A Distance Theory of Humour.Brian Ribeiro - 2008 - Think 6 (17-18):139-148.
    This paper develops a programmatic 'theory sketch' of a new theory of humour, pitched at roughly the same level of detail, and intended to have roughly the same level of inclusiveness, as the other available philosophical "theories" of humour. I will call the theory I propose the distance theory. After an appeal to some intuitive illustrations of the distance theory's attractions, I move on to offer an analysis of observational comedy using the distance theory. I conclude the paper with some (...)
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  16.  16
    What is Debate For? The Rationality of Tibetan Debates and the Role of Humor.Georges B. Dreyfus - 2008 - Argumentation 22 (1):43-58.
    In this essay, I examine the mode of operation and aim of debates in the Tibetan Buddhist traditions. I contrast the probative form of argument that was privileged by the Indian tradition to the more agonic practice favored by Tibetan scholastics. I also examine the rules that preside over this dialectical practice, which is seen by the Tibetan tradition as essential to a proper scholastic education. I argue, however, that the practice of debates cannot be reduced to this dialectical model, (...)
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  17.  94
    Locating Humour in Indian Buddhist Monastic Law Codes: A Comparative Approach. [REVIEW]Shayne Clarke - 2009 - Journal of Indian Philosophy 37 (4):311-330.
    It has been claimed that Indian Buddhism, as opposed to East Asian Chan/Zen traditions, was somehow against humour. In this paper I contend that humour is discernible in canonical Indian Buddhist texts, particularly in Indian Buddhist monastic law codes (Vinaya). I will attempt to establish that what we find in these texts sometimes is not only humourous but that it is intentionally so. I approach this topic by comparing different versions of the same narratives preserved in Indian Buddhist monastic law (...)
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  18.  20
    Humour is a Funny Thing.Alan Roberts - 2016 - British Journal of Aesthetics 56 (4):355-366.
    This paper considers the question of how immoral elements in instances of humour affect funniness. Comic ethicism is the position that each immoral element negatively affects funniness and if their cumulative effect is sufficient, then funniness is eliminated. I focus on Berys Gaut’s central argument in favour of comic ethicism; the merited response argument. In this journal, Noël Carroll has criticized the merited response argument as illegitimately conflating comic merit with moral merit. I argue that the merited response argument, and (...)
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  19.  3
    The Thrill of Bullying. Bullying, Humour and the Making of Community.Dorte Marie Søndergaard - 2017 - Journal for the Theory of Social Behaviour 48 (1):48-65.
    Humour can be utilised to mark out the boundaries of social groups, to produce and restore dignity, but also to produce contempt, marginalise and exclude. Humour and ridicule can be used to influence hierarchies and positioning among children in the classroom and it can have strong effects in school groups saturated with bullying practices. Ridicule appears to be widespread, very much feared, and not easily amenable to adult interventions. With this article, I look into the many and frequently subtle ways (...)
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  20.  23
    Does God Have a Sense of Humor?Rik Peels - 2015 - Faith and Philosophy 32 (3):271-292.
    This paper provides a defense of the thesis that God has a sense of humor. First, I sketch the four main theories of what it is to have a sense of humor that we find in the literature. Next, I argue that three arguments against the thesis that God has a sense of humor fail to convince. Then, I consider what one might take to be four biblical reasons to think that God has a sense of (...) and argue that none of them are convincing. Subsequently, I give three philosophical reasons to think that God (if he exists) has a sense of humor, that is, reasons that any person who grasps the concept of God should be willing to embrace. These arguments differ in strength, but I argue that, jointly, they provide us with sufficient reason to think that God has a sense of humor. Finally, I spell out three implications of the idea that God has a sense of humor. (shrink)
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  21.  52
    Comic Relief: A Comprehensive Philosophy of Humor[REVIEW]John Marmysz - 2010 - Journal of Aesthetics and Art Criticism 68 (3):305-308.
    A review of John Morrreall's book Comic Relief: A Comprehensive Philosophy of Humor.
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  22.  44
    Review of Simon Critchley, On Humour. [REVIEW]Aaron Smuts - 2003 - Journal of Aesthetics and Art Criticism 61 (4):414-416.
    The highlight of Simon Critchley's small book On Humor (2002) is the inclusion of seven beautiful prints by Charles Le Brun at the start of each chapter. Le Brun's captivating drawings are zoomorphic studies of the human face, each in relation to a different animal.
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  23.  13
    L'Humor.Aaron Smuts - forthcoming - In Julien Deonna Emma Tieffenbach (ed.), Petite Dictionnaire des Valeurs.
    Most everything one might think about humor is in dispute. Only a few negative claims are fairly clear. Does humor always involve feelings of superiority? Probably not. But what properties do objects need in order to be amusing? Most plausibly, humorous objects present non-threatening incongruities. However, not all such incongruities are amusing. So there must be something more. -/- What is the connection between feelings of amusement and laughter? Amusement typically leads to laughter, but not always. And we (...)
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  24.  14
    A Genealogy of the Ridiculous: From 'Humours' to Humour.Brenda Goldberg - 1999 - Outlines. Critical Practice Studies 1 (1):59-71.
    We tend to take the phenomenon of humour for granted, seeing it for the most part as something innately and fundamentally human. However we might go even further than this, and say that the phenomenon of humour is perceived as an essential part of what makes us human. In this respect, philosophers and theorists as wide apart as Aristotle and the French, feminist Julia Kristeva (1980; also see Goldberg, 1999a) have regarded a baby's ability to laugh as one of the (...)
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  25.  10
    Humor and Sexual Selection.Robert Storey - 2003 - Human Nature 14 (4):319-336.
    Recently Geoffrey Miller has suggested that humor evolved through sexual selection as a signal of "creativity," which in turn implies youthfulness, intelligence, and adaptive unpredictability. Drawing upon available empirical studies, I argue that the evidence for a link between humor and creativity is weak and ambiguous. I also find only tenuous support for Miller’s assumption that the attractiveness of the "sense of humor" is to be found in the wittiness of its possessor, since those who use the (...)
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  26.  10
    How Do You Know If You Haven’T Tried It?: Aristotelian Reflections on Hateful Humor.Joshua Schulz - 2013 - Proceedings of the American Catholic Philosophical Association 87:295-305.
    Howard Curzer argues that Aristotle’s virtue of wit is a social virtue, a form of philia: conversation with a witty person is pleasing rather than offensive or hateful. On the basis of an analogy between wit and temperance, Curzer holds that the witty person is good at detecting (and avoiding) hateful humor but is not necessarily an expert in judging the funniness of jokes. Curzer thus defends a moderate position in contemporary philosophy of humor—a Detraction Account of hateful (...)
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  27.  5
    Angustia y humor en Papelucho de Marcela Paz.Edgardo Cifuentes - 2015 - Logos: Revista de Lingüística, Filosofía y Literatura 25 (2):131-139.
    Los estudios clásicos sobre el humor identifican una interrelación estrecha entre humor y angustia. En la serie narrativa Papelucho, esta interacción es constante en la trama de las distintas novelas. Este trabajo describe la interacción entre humor y angustia que se da en la obra y reflexiona sobre su sentido. Se concluye que la serie propone el humor como estrategia para enfrentar los hechos angustiantes ineludibles en la vida.
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  28. La metafísica del humor de A. Garzón.Alejandro Angulo-Novoa sj - 2008 - Logos (La Salle) 14:107-114.
    La caricatura de Garzón, que aparece en el periódico El Espectador con el título de Cartones, es una caricatura filosófica, un dibujo del alma humana, en contraste con la de su contemporáneo Osuna que es la clásica caricatura política. Garzón prescinde, en general, de las palabras y critica con humor seco la insensatez. Adopta en sus dibujos del alma una posición ética que repudia el espíritu mercantil de nuestra época. El hombrecillo protagonista de sus dibujos recuerda los hombres grises, (...)
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  29.  1
    How Do You Know If You Haven’T Tried It?: Aristotelian Reflections on Hateful Humor.Joshua Schulz - 2013 - Proceedings of the American Catholic Philosophical Association 87:295-305.
    Howard Curzer argues that Aristotle’s virtue of wit is a social virtue, a form of philia: conversation with a witty person is pleasing rather than offensive or hateful. On the basis of an analogy between wit and temperance, Curzer holds that the witty person is good at detecting hateful humor but is not necessarily an expert in judging the funniness of jokes. Curzer thus defends a moderate position in contemporary philosophy of humor—a Detraction Account of hateful humor—arguing (...)
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  30. Beyond a Joke: The Limits of Humour.Sharon Lockyer & Michael Pickering (eds.) - 2005 - Palgrave-Macmillan.
    Humor is pervasive in contemporary culture, and is generally celebrated as a public good. Yet there are times when it is felt to produce intolerance, misunderstanding or even hatred. This book brings together, for the first time, contributions that consider the ethics as well as the aesthetics of humor. The book focuses on the abuses and limits of humor, some of which excite considerable social tension and controversy. Beyond a Joke is an exciting intervention, full of challenging (...)
     
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  31.  56
    Laughing at Nothing: Humor as a Response to Nihilism.John Marmysz - 2003 - SUNY Press.
    Disputing the common misconception that nihilism is wholly negative and necessarily damaging to the human spirit, John Marmysz offers a clear and complete definition to argue that it is compatible, and indeed preferably responded to, with an attitude of good humor. He carefully scrutinizes the phenomenon of nihilism as it appears in the works, lives, and actions of key figures in the history of philosophy, literature, politics, and theology, including Nietzsche, Heidegger, Camus, and Mishima. While suggesting that there ultimately (...)
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  32. Just Joking: The Ethics and Aesthetics of Humor.Berys Nigel Gaut - 1998 - Philosophy and Literature 22 (1):51-68.
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  33. Humor, Sublimity and Incongruity.John Marmysz - 2001 - Consciousness, Literature and the Arts 2 (3).
    Humorous laughter is related to the sublime experience in that it involves the transformation of a potentially unpleasant perception into a pleasurable experience. However, whereas sublimity is associated with feelings of awe and respect, humorous laughter is associated with feelings of superiority and contempt. This difference is a result of the fact that sublimity is an affective response involving an individual’s perception of vulnerability while humorous laughter is a response involving perceived invulnerability.
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  34.  1
    Steven Gimbel, Isn't That Clever: A Philosophical Account of Humor and Comedy. Reviewed By.Glenn A. Tiller - 2018 - Philosophy in Review 38 (2):58-59.
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  35.  27
    Humor: The Beauty and the Beast.Glenn A. Hartz & Ralph Hunt - 1991 - American Philosophical Quarterly 28 (4):299 - 309.
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  36.  76
    Jokes and Their Relation to the Unconscious: Humor as a Fundamental Emotional Experience.Joseph Newirth - 2006 - Psychoanalytic Dialogues 16 (5):557-571.
  37.  19
    Humor as a Symbolic Form: Cassirer and the Culture of Comedy.Jennifer Marra - 2015 - In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter. pp. 419-434.
  38.  39
    Humor and Emotion.J. Morreal - 1983 - American Philosophical Quarterly 20 (July):297-304.
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  39.  31
    Incongruity and Provisional Safety: Thinking Through Humor.Cris Mayo - 2010 - Studies in Philosophy and Education 29 (6):509-521.
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  40.  17
    Specters of Uncertainty: Violence, Humor, and the Uncanny in Indo‐Fijian Communities Following the May 2000 Fiji Coup.Susanna Trnka - 2011 - Ethos: Journal of the Society for Psychological Anthropology 39 (3):331-348.
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  41. Signaling Equality: On Humor and Other Semiotic Resources That Serve Disagreement and Display Horizontal Hierarchy.Einav Argaman - 2015 - Semiotica 2015 (205):169-190.
    Name der Zeitschrift: Semiotica Jahrgang: 2015 Heft: 205 Seiten: 169-190.
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  42. La Sonrisa Del Sabio: Ensayos Sobre Humor y Filosofía.Manuel Ballester Hernández & Enrique Ujaldón (eds.) - 2010 - Biblioteca Nueva.
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  43. Bedeutungskonstitution in Verbalem Humor: Ein Kognitiv-Linguistischer Und Diskurssemantischer Ansatz.Geert Brône - 2010 - Peter Lang.
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  44. Soḳraṭes U-Ḳsanṭipah Be-Yeraḥ Devash: Mifgash ʻim Filosofyah Be-Darkhe Ha-Humor Ṿeha-Tseḥoḳ.Adir Cohen - 2008 - Amatsyah.
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  45. A Source Book of Literary and Philosophical Writings About Humour and Laughter: The Seventy-Five Essential Texts From Antiquity to Modern Times.Jorge Figueroa-Dorrego & Cristina Larkin-Galinanes (eds.) - 2009 - The Edwin Mellen Press.
     
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  46. A Theory of Wit and Humour.F. R. Fleet - 1890 - Port Washington, N.Y., Kennikat Press.
     
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  47. Your Sense of Humor.Julius Gordon - 1950 - New York: Didier.
     
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  48. Lachen Und Politik. Zur Funktion von Humor in der Politischen Kommunikation des Römischen Principats.Jan B. Meister - 2014 - Klio 96 (1):26-48.
    Name der Zeitschrift: Klio Jahrgang: 96 Heft: 1 Seiten: 26-48.
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  49. An Old-Spelling, Critical Edition of Shaftesbury's Letter Concerning Enthusiasm, and, Sensus Communis: An Essay on the Freedom of Wit and Humor.Anthony Ashley Cooper Shaftesbury - 1988 - Garland.
  50. The Ethics of Humor: Can Your Sense of Humor Be Wrong?Aaron Smuts - 2010 - Ethical Theory and Moral Practice 13 (3):333-347.
    I distill three somewhat interrelated approaches to the ethical criticism of humor: (1) attitude-based theories, (2) merited-response theories, and (3) emotional responsibility theories. I direct the brunt of my effort at showing the limitations of the attitudinal endorsement theory by presenting new criticisms of Ronald de Sousa’s position. Then, I turn to assess the strengths of the other two approaches, showing that that their major formulations implicitly require the problematic attitudinal endorsement theory. I argue for an effects-mediated responsibility theory (...)
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