Lydia Amir – författare

This book investigates the role of humor in the good life, specifically as discussed by three prominent French intellectuals who were influenced by Nietzsche's thought: Georges Bataille, Gilles Deleuze, and Clément Rosset. Lydia Amir begins by discussing Nietzsche’s reception in France, and she explains why and how he came to be considered a "philosopher of laughter" in the French academe. Each of the subsequent three chapters focuses on the significance of humor and laughter in the good life as advocated by Bataille, Deleuze, and Rosset. These chapters also explore the complex relationship between the comic and the tragic, and of humor and laughter to irony, satire, and ridicule. The Legacy of Nietzsche’s Philosophy of Laughter makes an invaluable contribution to recent interpretive work done on Bataille and Deleuze, and offers further introduction to the relatively understudied Rosset. It illuminates the philosophies of these three thinkers, their connection to Nietzsche, and, overall, the significant role that humor plays in philosophy.

This book investigates the role of humor in the good life, specifically as discussed by three prominent French intellectuals who were influenced by Nietzsche's thought: Georges Bataille, Gilles Deleuze, and Clément Rosset. Lydia Amir begins by discussing Nietzsche’s reception in France, and she explains why and how he came to be considered a "philosopher of laughter" in the French academe. Each of the subsequent three chapters focuses on the significance of humor and laughter in the good life as advocated by Bataille, Deleuze, and Rosset. These chapters also explore the complex relationship between the comic and the tragic, and of humor and laughter to irony, satire, and ridicule. The Legacy of Nietzsche’s Philosophy of Laughter makes an invaluable contribution to recent interpretive work done on Bataille and Deleuze, and offers further introduction to the relatively understudied Rosset. It illuminates the philosophies of these three thinkers, their connection to Nietzsche, and, overall, the significant role that humor plays in philosophy.

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 individualfor 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 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 individualfor 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.

The Palgrave Handbook of the Philosophy of Humour gathers the best scholars in this now well-established field in order to fill a significant lacuna: to provide an accurate explanation of philosophers’ attitudes toward humour as an umbrella term, both historically and thematically. To that purpose, it addresses not only humour, but also laughter and the comical, as well as related terms, such as smiling, wit, jokes, caricature, irony and stand-up comedy. The historic part of the Handbook presents the main philosophers and the major philosophic schools which have taken humour seriously, clarifying the ways in which it was interpreted through various periods in Western history, and engaging with additional spiritual traditions and diverse cultures in which humour was significant. The thematic part is further divided into three sections. Section 1 (Humour and Related Terms) disambiguates the main notions which are associated with humour as an umbrella term, and emphasizes their role in philosophy. Section 2 (Understanding Humour) explores how humour has been understood, approaching it through various lenses. Finally, Section 3 (Humour, Ethics, and the Human Condition) addresses the main questions in the ethics of humour, such as its capacity to offend and its potential to be virtuous, and the strong ties between humour and the human predicament. This Handbook is essential reading for all scholars, researchers, and advanced students of the philosophy of humour and of humour studies. It is also of interest to scholars in related fields including philosophical psychology, ethics, and the history of philosophy.