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1.
Abstract

We humans laugh often and it is not always because something is funny. We laugh in the face of the pathetic or the powerless; sometimes we laugh at our own powerlessness or pathos.In short, we laugh at both the comical and the difficult. Here I am especially interested in the laughter that is sparked by what is difficult and how that laughter—and all laughter—breaks through to mark a range of emotional states: fear, nervousness, shame, confusion and others not viewed as positive, as well as joy, delight, interest, relief and other states that are viewed as positive. I also am interested in understanding what and how laughter reveals and what and how it conceals. As I explore both interests in this article, I make a compound point about laughter in educational settings: that laughter marks a breakdown of experience and that same laughter creates space for reflective listening and thinking, for diffusion of difficult affect, and for the disruption of habit that makes growth possible (and even likely) if that laughter is taken seriously.  相似文献   

2.
Abstract

A review of the literature in philosophy in the past 20 years indicates that relatively little has been written on the connection between friendship, intimacy and humor. This article is intended to begin to address the neglect of this topic among philosophers by focusing on some interesting aspects of the relationship between friendship, intimacy and humor. The author begins his analysis by examining the different types of friendships while highlighting the characteristics of the particular kind of friendship that involves intimacy. The second part of this article discusses the concept of intimacy, which has not received much attention among philosophers. Next, the author takes a close look at the issue of humor while distinguishing it from both joking and laughter. He then moves to the heart of this article, which focuses on the question of: how can humor enhance intimacy in friendship? In the final part of this article, the author briefly outlines some educational implications that can be gleaned from the analysis of the relationship between friendship, intimacy and humor.  相似文献   

3.
In this essay Mordechai Gordon begins to address the neglect of humor among philosophers of education by focusing on some interesting connections between humor, self‐transcendence, and the development of moral virtues. More specifically, he explores the kind of humor that makes fun of oneself and how it can affect educational encounters. Gordon begins his analysis by discussing the nature and purpose of humor in general, while distinguishing it from laughter and amusement. In the next part of the essay, he takes a close look at the characteristics and benefits of the type of humor that we use when we make fun of ourselves. He then turns his attention to exploring the relation between laughing at ourselves, self‐transcendence, and a number of moral virtues. The final part of this essay briefly examines what might happen to the quality of educational encounters when teachers become more comfortable with laughing at themselves.  相似文献   

4.
通过对146份无效幽默回应的语料进行调查，将这些回应按类型和情感意义进行分类，分为积极、消极和中立。同时也将这些回应数据按年龄、性剐和社会关系等社会语言变量进行分类。调查结果表明，无效幽默的回应远远不止典型的呻吟或假笑，并把笑、元语言评论和感叹这三种最常见的回应称之为文献中原型反应。除此以外，在回应类型中，年龄和性别上没有发现显著性差异；然而，社会关系对无效幽默回应产生了显著性的影响，在关系亲密的人之间更多地呈现了消极反应，而在熟人和陌生人之间的反应更多显示为中立。  相似文献   

5.
Laughter is a fundamental human phenomenon. Yet there is little educational research on the potential functions of laughter on the enacted (lived) curriculum. In this study, we identify the functions of laughter in a beginning science teacher's classroom throughout her first year of teaching. Our study shows that laughter is more than a gratuitous phenomenon. It is the result of a collective interactive achievement of the classroom participants that offsets the seriousness of science as a discipline. Laughter, whereas it challenges the seriousness of science, also includes the dialectical inversion of the challenge: it simultaneously reinforces the idea of science as serious business. Furthermore, levels of intimacy, complicity, and solidarity between the teacher and her students were reproduced and transformed through their laughter in class. © 2011 Wiley Periodicals, Inc., Inc. J Res Sci Teach 48: 437–458, 2011  相似文献   

6.
本文提出非痛感这样一个重要概念，是为了纠正喜剧性研究领域中长期存在的单一正向度研究的弊端，建立起一个喜剧性研究的负向度研究方向，并在正、负向的综合思维下，重新对可笑性与喜剧性作界分，对滑稽、幽默、讽刺的本质特征作界定。  相似文献   

7.
Joris Vlieghe 《Interchange》2013,44(3-4):257-273
In this article, I am concerned with the position and role of the human body in the realm of education—more precisely, in relation to the issues of social emancipation and equality. As a rule, educational research has not paid much attention to the body, typically dealing with corporeality in a merely instrumental way. In recent times, the body has more and more become the focus of educational research. This is because these new approaches claim that the body plays a constitutive role in all educational processes. Nevertheless, I argue that the body is actually not taken seriously and that corporeality is still regarded as a nuisance or merely a tool. In this article, I will therefore try to conceive an alternative approach, which I call biopedagogic. I take some ideas from the biopolitical school of thought and confront these with concrete phenomenological analyses of occurrences and practices that take place in educational contexts and bring into presence the body in a literally physical sense (such as laughter, exhaustion, and repetitive exercises). This allows me to move a step beyond the biopolitical point of view, and to conceive of a perspective that considers the body to have, in and of itself, educational relevance. This is because certain corporeal experiences (as distinct from experiences of the body) might enable a deep transformation of individual and collective existence.  相似文献   

8.
Abstract

This article begins by examining the bad reputation humor traditionally had in philosophy and education. Two of the main charges against humor—that it is hostile and irresponsible—are linked to the Superiority Theory. That theory is critiqued and two other theories of laughter are presented—the Relief Theory and the Incongruity Theory. In the Relief Theory, laughter is a release of pent-up nervous energy. In the Incongruity Theory, humor is the enjoyment of something that violates ordinary mental patterns and expectations. The development of the Incongruity Theory is traced in thinkers like Aristotle, Kant, Schopenhauer and Kierkegaard, and refinements are suggested to the theory. The Incongruity Theory, it is argued, helps us to appreciate the affinity between philosophy and humor, especially the genre known as stand-up comedy. The article concludes by using Robert Nozick’s analysis of wisdom to show how dramatic comedy embodies practical lessons for living well.  相似文献   

9.
情感在人的认识、行动等各项活动中具有极其重要的激发与调节功能,所以领导者在管理过程中,一方面笑是情感的体现,领导者要保持自己的良好情感,就应当笑对人生,笑对他人;另一方面礼是情感激发的基本手段,领导者要善于激发下属的情感,就应当以礼为先,礼与他人。而要做到这一点．就要通过提高自省力、提高洞察力、提高思维力来提高自己的识自力,并能过识自力来调控自己的情感和影响下属情感与行为。  相似文献   

10.
本文从政治、性、笑三个方面对王小波与米兰·昆德拉的作品进行了比较。王小波把存在于人类社会的政治荒诞放大给读者看,而昆德拉的小说大多指向特定的历史情境下人的存在;性在王小波作品中是政治和权力的折射,性描写方式客观冷静,使性回归自身,昆德拉笔下性总伴随着灵魂间的误解、隔膜、搏斗;在王小波那里笑来自于叙述者的幽默,在面对强大的荒谬时是可以倚仗的工具,在昆德拉笔下笑更为沉重,更显露出人的渺小,命运的无情和生存的荒谬。  相似文献   

11.
ABSTRACT

This article explores the close association between higher education and reading. I draw on the resources of literary studies to illuminate the phenomenon of educational ‘engagement’. I explore the accounts of reading offered in the phenomenological literary theory of Rita Felski and Marielle Macé and extend their ‘stylistics of existence’ into higher education to elaborate engagement’s ‘eventful’ character: it is not in the power of teacher or student to ‘bring about’ engagement. In place of pedagogical ‘method’, I demonstrate how Padraig Hogan’s treatment of education as the ‘courtship of sensibility’ is consistent with this phenomenological treatment of engagement. I am thus able to illustrate how engagement is in tension with instrumental approaches to teaching and learning. I conclude by offering an ethical relation of mutual belonging to subject matter as a corrective to the centrality of ‘knowledge’ in recent attempts to unify the different degrees and objects of engagement.  相似文献   

12.
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13.
Abstract

This article focuses on the structures of humor and joke telling that require particular kinds of attentiveness and particular relationships between speaker and audience, or more specifically, between classmates. First, I will analyze the pedagogical and relational preconditions that are necessary for humor to work. If humor is to work well, the person engaging in humor needs to gauge their interlocutors carefully. I discuss, too, the kinds of listening necessary for listening for the joke, including attentiveness to complex possibilities for meaning. This attentiveness to complexity is linked to curiosity and a willingness to be startled, two qualities that are central to the risk and pleasure of learning discussed by Socrates and Maria Lugones. Examining the place of risk in Socrates’ teaching and the place of serious play in Maria Lugones’ discussion of difference, I suggest that humor can help to illuminate complicities and invite more robust interactions with difference, creating pleasurable encounters to work through difficult social divisions.  相似文献   

14.
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15.
Abstract

A models-based approach has been advocated as a means of overcoming the serious limitations of the traditional approach to physical education. One of the difficulties with this approach is that physical educators have sought to use it to achieve diverse and sometimes competing educational benefits, and these wide-ranging aspirations are rarely if ever achieved. Models-based practice offers a possible resolution to these problems by limiting the range of learning outcomes, subject matter and teaching strategies appropriate to each pedagogical model and thus the arguments that can be used for educational value. In this article, two examples are provided to support a case for educational value. This case is built on an examination of one established pedagogical model, Sport Education, which is informed by a perspective on ethics. Next, I consider Physical Literacy which, I suggest, is an existentialist philosophical perspective that could form the basis of a new pedagogical model. It is argued, in conclusion, that a models-based approach along with a reconstructed notion of educational value may offer a possible future for physical education that is well grounded in various philosophical arguments and the means to facilitate a wide range of diverse individual and social educational ‘goods’.  相似文献   

16.
This study focuses on the nature of the exclusive–inclusive profile. Given the tensions that exist between these forces at institutional level, much can be learned by examining the state of their relationship. In order for schools to be considered fully exclusive, for example, many will attempt to discourage everything that appears to threaten this educational ideal. Inclusive values are invariably hallowed and valorised, typically championed and defended as being ‘correct’. Exclusive behaviour, conditions and processes are assumed to be among the leading undesirables in this respect. They are regularly overwhelmed by the esteem shown toward their inclusive counterparts, even though these exclusive elements, it is claimed, constitute the bedrock of all laughter behaviour. More than that, they connote the type of acts and interactions that lie at the very heart of all social life. The implications for inclusive schooling are discussed.  相似文献   

17.
In Philosophy of Education we frequently argue for or against different educational theories. Yet, as I illustrate in this analysis of two articles, in order to maintain the abstract theoretical distinctions, we are liable to ignore the concrete details of practice, caricature the theories we reject and make false distinctions. The two articles that I analyse, one from Golding and one from Boghossian, grapple with the pedagogical theories of transmission teaching, constructivism, pragmatism and Socratic pedagogy, in the context of dialogical philosophy teaching. As a result of my analysis, I first present three examples where the authors have rejected abstract theories based on arguments that I show to be strawmen: These theories would not or could not be adopted in practice. Then, I present two examples where the authors attempt to make distinctions between educational theories which seem sound in the abstract, but which turn out to be false distinctions if we consider the details of concrete practice. My conclusion is that, in these two articles, abstract educational theory is prone to problems when it ignores concrete practice. Although I am presenting a case study, and do not argue that my conclusion is generalisable, I do suggest some reasons why this conclusion might apply more widely to Philosophy of Education. My recommendation is that we be more discerning in our treatment of educational theories and more mindful of the educational practices that they entail. We should acknowledge the practical similarities between different abstract theories rather than forcing caricatured distinctions.  相似文献   

18.
Abstract

By virtue of his Essays Montaigne is rightly regarded not only as a radically modern philosopher but also as a transformative educational innovator. He confronted the extent to which pedantry and acculturation can justify cruelty by developing a conception of liberal arts education as the arts of liberation, and at the core of this education he placed the practice of essaying. This article argues that in easing us into essaying practices Montaigne qua educator makes reflexive use of three specific modes of didactic humor: incongruous comparison, subversive superiority, and leveling embodiment. Humor thus emerges as a cognitive disposition and communicative mode especially appropriate to the pedagogical engagement with difference today.  相似文献   

19.
民间性幽默常被人们贴上“黄色”、“猥亵”的标签,本文以晓苏新作《苦笑记》中90多个民间性幽默为例,对这种长期被主流话语压制和妖魔化的特殊民间文学进行了系统研究。认为民间性幽默大致可分讽刺、教育、娱乐三大类。其功能有的是对社会丑恶、人性弱点进行辛辣讽刺;有的是一种特殊的性教育和性禁忌;更多的则是娱乐和渲泄。民间性幽默的艺术技巧,主要是巧妙运用词语的能指与所指间的复杂关系,指引接受者在联想过程中由体验两层语言之间巧妙的象征关系而获得愉悦。文章还论证了民间性幽默的普遍性与心理治疗功能。  相似文献   

20.
It would be difficult to find any pedagogical story that is comparable to that of jugyou kenkyuu (or lesson study in English) that has been practised for over a century in Japan in isolation and became a method that was used worldwide in less than 10 years. Because of its uniqueness and its history, it is an irrefutable challenge to understand what it is really about, how its basic aspects such as a lesson or teachers' knowledge and its development, the culture of education, the measurability of educational activities and other main aspects of education are or can be conceptualised and in which ways these can travel in a globalised arena of education. In this article, we try to give answers to these and some other relevant issues related to lesson study via the author's subjective view and individually‐constructed narrative.  相似文献   

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