By Hamann, Johann Georg; Kierkegaard, Søren; Shaftesbury, Anthony Ashley Cooper; Amir, Lydia; Shaftesbury, Anthony Ashley Cooper; Hamann, Johann Georg; Kierkegaard, Søren
An exploration of philosophical and non secular rules approximately humor in smooth philosophy and their secular implications.
via exploring the works of either Anthony Ashley Cooper, 3rd Earl of Shaftesbury, and Søren Kierkegaard, Lydia B. Amir reveals a wealthy tapestry of principles in regards to the comedian, the tragic, humor, and comparable recommendations such as irony, ridicule, and wit. Amir focuses mainly on those thinkers, yet she additionally comprises Johann Georg Hamann, a power of Kierkegaard’s who used to be himself stimulated by means of Shaftesbury. All 3 thinkers have been religious Christians yet have been intensely severe of the prepared Christianity in their milieux, and humor performed a major function of their responses. The writer examines the epistemological, moral, and spiritual roles of humor of their philosophies and proposes a mundane philosophy of humor during which humor is helping reach the philosophic beliefs of self-knowledge, fact, rationality, advantage, and knowledge, in addition to the extra bold targets of liberation, pleasure, and knowledge
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Extra info for Humor and the Good Life in Modern Philosophy: Shaftesbury, Hamann, Kierkegaard
This is clearly evidenced in his views of the inner harmony of the affections and of the ultimate harmony of Nature. Although he praises symmetry, he does not view harmony as a simple balance of uniform elements. This is evident in his description of the beauties of the natural world, which reveals a genuine appreciation for irregular or asymmetrical design (Moralists, iii, 2; CR II, 125). For this reason Shaftesbury maintains that “the science of virtuosi and that of virtue itself become, in a manner, one and the same” (Soliloquy, iii, 3; CR I, 217).
O 30/24/26/7, I, my translation) The remainder of the text makes Shaftesbury’s case clear—because jocositas or hearty laughter cannot be tamed, it must be eradicated. As Shaftesbury explains in his notebooks, until this kind of laughter is completely eliminated, laughter cannot be controlled. Only when hearty laughter has entirely vanished, can the other kind of laughter—“this sort of moderate laughter which can be mastered”—be used without fear of losing control. The second kind of laughter, hilaritas, derives from admiration and laughs with beauty rather than at ugliness.
Was it so? For what jest with one who considers vicissitudes, periods, the immediate change and incessant eternal conversions, revolutions of world? (Life, 66, 193–4) Shaftesbury admired Epictetus and may have been influenced by the Roman Stoic philosopher’s views on laughter. For Epictetus the worst vices are lack of endurance (intolerantia), which is a developed form of grief, and lack of restraint (incontinentia), which is a persistent inclination toward hilarity. Epictetus finds fault with hilarity (elation animi) because it expresses excessive joy in all that appeals to our appetite.