there was an enormous initial skepticism The repression of women finds its expression and compensation in these female characters. Although the theory of humor and comedy deals often with the failure of the body or the collapse of logic, it rarely tackles the failure of a joke itself (which is one formal difference from the discourse on taste. Whether it was real or legitimate or not, they had it and felt comfortable laughing, and the analysts didn’t have that so didn’t feel comfortable laughing. We don’t know, we don’t know what the spectators saw or were meant to see when they saw Antigone or Medea, these insurrectionary female figures. This is a delicate matter because the way in which I work is very simple: if I had the ability, I’d do something else. You can locate it, and its location is one that you can tell a story about in so far as the birth of humor as something jocular (and not as the doctrine of the humors in classical medicine) is tied to the development of what we now think of as liberal democracy. The interesting thing about the structure of laughter is that you’re opened up in the laugh and that’s when you can be hit. Why does the modern usage lose that earlier sense of physical, bodily or medical being? Simon Critchley and Vanessa Sinclair co-wrote a review for Brooklyn Rail of Psychic TV's 2013 Brooklyn Night Bazaar Performance. As philosophers, the pedagogical task we face is forcing people out of their manic happiness and into normal human misery. In relation to humor, there are people who are genuinely funny, who’ve got funny bones, who I laugh at. I chose humor, partly, because I can tell a clear historical story about it: humor begins as a concept in the English language at the end of the seventeenth century, with the shift from the medical theory of the four humors to the modern idea of humor. The book is a collection of interviews spanning Critchley’s career, and it is therefore fitting that Carl Cederström and Todd Kesselman should use Is it possible to separate these categories with any real rigor? The Beyond Belief Series An Interview …

Which means we can still hope but there’s no point in hoping blindly.Also, she’s a great supporter of Euripides over and against Sophocles and Aeschylus. Where we are with philosophy right now there’s a neoplatonism out there in people like Badiou and there’s that boyish, obsessional Marxism which is trying to order things under neat concepts, you’ve also got a sort of pop-philosophy about how philosophy can help you lead a better life and I just hate all that shit.

But as a teacher, I suppose I’d like to think that I’m using laughter effectively. But there’s still a glimmer of hope. A conversation with Simon Critchley and Jake Matatyaou, discussing temporality, political resonance, and the aesthetics of activism. What does the idea of humor offer the philosopher that these others don’t?

What seems to be going on is a sort of staging of dialectical thinking, a staging of a complex relationship between positions that doesn’t result in some kind of fusion with primal being as Nietzsche called it. We make of the ancients what we need in each new generation and that’s the key thing and we’ll never ultimately know the truth one way or the other, thank god.In Euripides tragedies you find a lot of situations where two positions seem to be contrasted with each other very directly and we’re not told how those positions are resolved.

I got big laughs from the Cambridge graduate students and nothing—it was like a morgue—from the psychoanalysts. The first theorist of humor is Shaftesbury—in his The word that would translate humor in Latin in Cicero is The genealogy of foppery: that would make a good research project. In Orestes we see that, he’s shown as a nut job. It looks like we don't have a … They see Hamlet as a play about nothing. We think they may have something there. It can allow someone like me to imagine a different way of writing. He seems to conflate the two figures that English culture would like to keep separate: the witty fop and the humorous clown. Beat the literal heat with three films that capture the spirit of summer love.Keep track of everything you watch; tell your friends.

(02/05/2014) I’m not one of them, so I can write about humor, and if people don’t find me funny or don’t find my book amusing, that’s okay.

. It’s so hard. In 2009 Simon Critchley was interviewed along with Giuseppe Mazzotta and Alexander Nehamas by Costica Bradatan which was part of a project called "Of Poets and Thinkers. So a tragic understanding of revolution would show the experience of liberation as always risking flipping over into a new experience of oppression and terror and the two things are intrinsically linked. Literature was served by philosophy rather than the other way around.’ His work on tragedy may be read in this light, and can also be seen as a model for reading the present state of permanent war in which we find ourselves. . Hamlet is written in English and so it became a vehicle for these larger concerns. What I find in tragedy, or theatre more generally is something much more philosophically interesting and challenging, that experience of ambiguity, and rending and openness. Forgive me Sister for I have sinned it’s been seconds since my last confession. It required an enormous amount of work to excavate that. Very Funny: An Interview with Simon Critchley Toward a philosophical history of humor Brian Dillon and Simon Critchley. You would, presumably, need to include Wilde in that tradition; though with Wilde you have a complicated relation to the idea of genteel English humor: his aphoristic dandyism is appropriated from a cultivated English wit, but is also a scurrilous subversion of its conventions. In your work, Beckett is an important corrective in that regard. At the same time, the philosopher’s seriousness is traditionally an object for ridicule. I think we have an easy and complacent internationalism which simply doesn’t acknowledge that we are, all of us, rooted in national traditions which are ugly and horrible and make us what we are. Lastly, once we do that, we throw off a certain naïve, optimistic, progressivist view of history in the name of something much more bracing and much more pessimistic.

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