minds, a growing number of studies suggest that creativity is fundamentally a socio-cultural phenomenon. 3 As one of the factors influencing individual emotion 4 and stimulating creativity in a collaborative context, 5 and as one of the forms of ‘creativity,’ 6 humor has been discussed in

In: International Journal of Chinese Education

nor a labor issue; rather, it was the famous humor magazine Leman and a cartoon published on its cover page that led to outrage in the city. In the caricature, Hayrünnisa Gül, Turkey’s first lady, can be seen smiling, in her usual style of Islamic scarf; however, this time she is depicted wearing

In: Middle East Journal of Culture and Communication
Die Verflüssigung des Subjekts bei Hippokrates, Jean Paul, Kierkegaard und Freud
Humor entpuppt sich als eine vergleichsweise ernste Angelegenheit: Es geht nicht darum, über etwas hinweg, sondern auf etwas hin zu scherzen. Dieses Etwas ist das Subjekt des Humoristen.
Die Frage, was Humor ist, lässt sich nicht mit einer Inventur dessen beantworten, was lachen macht. Den Ausgangspunkt der vorliegenden Studie bildet eine Analyse jener historischen Bruchstellen, an denen der Begriff des Humors aus dem physiologischen System der Vier Säfte in die psychologische Ordnung des Komischen übertritt und seine uns vertraute Form gewinnt. Kai Rugenstein beschreibt, wie die hippokratische Lehre von der flüssigen Natur des Menschen den modernen Humor fortwährend beeinflusst. Dazu werden Jean Pauls Vorschule, Kierkegaards Nachschrift und Freuds Der Witz sowie Der Humor auf die Frage nach dem Zusammenspiel von Subjekt und Humor hin gelesen.
Editors: Graeme Dunphy and Rainer Emig
An interdisciplinary and transcultural study of comedy in a pan-European perspective that include East, West, and Southern European examples. These range from humour in Polish poetry via jokes about Italian migrants in English-speaking TV commercials to Turkish comedy, literature and cartoons in Germany, Turkish, Surinamese, Iranian and Moroccan literary humour in the Netherlands, Beur humour in many media in France, and Asian humour in literature, film, and TV series in Great Britain. The volume is prefaced and informed by contemporary postcolonial theories that show humour not as an essential quality of each particular culture or as a common denominator of humanity, but as a complex structure of dialogue, conflict, and sometimes resolution. The volume is of interest for students and scholars of Comparative Literature, Cultural Studies, and Media Studies as well as for students and experts in the cultures and literatures that are covered in the collection of essays. It is relevant for courses on globalisation, migration, and integration.

sprawling grass around him, and turns to local dialect: Lancashire’s adjectival use of “throng” (“crowded”)—the “leavès throng”—and, with a touch of humor, the Scots-English word “louchèd” (“slouching”)—“louchèd low grass”—for the slouching, lazy grass at his feet (“Ribblesdale,” MW ; lines 1–2). Even more

In: Religion and the Arts

[German Version] In common usage, humor refers to an individual or collective disposition to laugh (Laughter), to be cheerful, and to be unserious, and to the circumstances of its communication. The term itself derives from the Latin designation for the four bodily fluids (humores) in the humoral

In: Religion Past and Present Online

That which pertains, or appeals, to the sense of the ludicrous, absurdly incongruous or comic. Humor in its relation to the qurʾānic revelation involves two major aspects: first, whether there is any humor in the Qurʾān and, if so, how it is constituted; secondly, whether the Qurʾān occurs in or

In: Encyclopaedia of the Qur'ān Online

The idea that humor is laughing in spite of one’s circumstances carries an essential point. Dealing humorously with difficult inner or outer realities is a way of controlling life. As distinct from wit, mockery, or irony, humor deals nonaggressively with circumstances of trouble or conflict. Its

In: The Encyclopedia of Christianity Online

-multimethod matrix analysis of the sense of humor. Educational and Psychological Measurement, 30, 77-85. Kuschel, K.-J. (1994). Laughter: A theological essay. London, SCM Press. Le Goff, J. (1997). Laughter in the Middle Ages. In J. Bremmer & H. Roodenburg (Eds.), A cul- tural history of humour: From antiquity to

In: Archive for the Psychology of Religion

In der zweiten Hälfte des 19. Jahrhunderts kam unter den aschkenasischen Juden Europas und der Vereinigten Staaten ein spezifisch »jüdischer Humor« auf. Insbesondere in Amerika entstand in populären Büchern, Zeitungen und Unterhaltungsmedien ein Vorrat an Charakteren, die bis heute als typisch