In Guilty Pleasures, legal scholar Laura Little provides a multi-faceted account of American law and humor, looking at constraints on humor (and humor's effect on law), humor about law, and humor in law.
Despite their inherent seriousness, the law and those who practice it, be it lawyers, judges, politicians, or bureaucrats, are amongst the most popular objects of comedy and humour. Sometimes even the mention of the law, or the mere use of legal vocabulary, can trigger laughter. This is deeply counterintuitive, but true across cultures and historical eras: while the law is there to prevent and remedy injustice, it often ends up becoming the butt of comedy. But laughter and comedy, too, are also infused with seriousness: as universal social phenomena, they are extremely complex objects of study. This book maps out the many intersections of the law and laughter, from classical Greece to the present day. Taking on well-known classical and modern works of literature and visual culture, from Aristophanes to Laurel and Hardy and from Nietzsche to Totò and Fernandel, laughter and comedy bring law back to the complexity of human soul and the unpredictability of life.
Russia's funniest and most popular films are the work of Èl'dar Riazanov, a director whose light, lyrical tales of love lost and found have garnered audiences of over one hundred million. Although Western scholars have largely ignored Riazanov's oeuvre in favour of more serious filmmakers, no director in Russia has been so loved by both the public (openly) and politicians (covertly). His early comedies mapped the relations between society and socialism, allowing him to create a radically apolitical art of kindness and kindred spirits. David MacFadyen investigates what made Riazanov's films so wildly popular and what – if any – relationship that popularity had to Soviet policy. Using the works of Deleuze, Lacan, and Kristeva, MacFadyen looks at how Riazanov's films relate to society, audience demand, and Soviet politics. In more than twenty love stories that have precious little to do with statecraft, Soviet or otherwise, Riazanov captures the willful inclusiveness of socialist culture.
The Western philosophical tradition shows a marked fondness for tragedy. From Plato and Aristotle, through German idealism, to contemporary reflections on the murderous violence of the twentieth century, philosophy has often looked to tragedy for resources to make suffering, grief, and death thinkable. But what if showing a preference for tragedy, philosophical thought has unwittingly and unknowingly aligned itself with a form of thinking that accepts injustice without protest? This collection explores possibilities for philosophical thinking that refuses the tragic model of thought, and turns instead to its often-overlooked companion: comedy. Comprising of a series of experiments ranging across the philosophical tradition, the essays in this volume propose to break, or at least suspend, the use of tragedy as an index of truth and philosophical worth. Instead, they explore new conceptions of solidarity, sympathy, critique, and justice. In addition, the essays collected here provide ample reason to believe that philosophical thinking, aligned with comedy, is capable of important and original insights, discoveries, and creations. The prejudicial acceptance of tragic seriousness only impoverishes the life of thought; it can be rejuvenated and renewed by laughter and the comic. This book was originally published as a special issue of Angelaki.
This is a book for anyone with an interest in comedy. For people in the comedy industry itself and indeed the broader entertainment industry, this book is literally a must-read. For those thinking about embarking on a career in comedy, not reading this book beforehand is probably something you can only do at your own peril. For all others (think the growing influence that comedy exerts on our contemporary pop culture) this book is a should-read. At the minimum the book offers useful guidance on how comedians should proceed in making a deal for their work; what a comedian can or cannot safely say or do, whether on stage or off stage; how to protect their comedy “material”, which means their money; and how to safely manage their relations with their comedy industry colleagues as well as people in other industries or even just everyday folks out there. To properly drive home its point, the book draws lessons from the life and work of comedians not only here in the US, but also in Canada, Britain, Australia, Germany and more. Long story short, this book helps comedians cover all their bases. Above all, this book has been years in the making and is the sort of book that could only have been written by somebody from a vantage position who not only knows the law around comedy but also has covered the world of comedy intimately and with good insight. In other words, someone like Yours Sincerely. Enjoy!
First published in 2004. English stage comedy has weathered centuries of social and theatrical change. How did it survive? English Stage Comedy 1490–1990 is a unique and beautifully written study of the comedy of the English stage from the Tudor period to the late twentieth century. Organized thematically, it shows how this remarkably enduring genre has dealt with the tensions of social life, using its conventions as tools for social inquiry. Through an examination of comedy Alexander Leggatt demonstrates that an approach through genre, neglected in recent criticism, can have much to say about our current concerns with the relations between literature and society. English Stage Comedy 1490–1990 surveys five centuries of classic comic drama, focusing on major playwrights such as: Shakespeare, Jonson, Etherege, Wycherley, Congreve, Vanbrugh, Goldsmith, Sheridan, Wilde, Shaw, Coward, Orton, Ayckbourn and many lesser-known figures.
Classical Comedy- An Armoury of Laughter, Democracy's Bastion of Defence repudiates Aristotle's claim in Poetics, that tragedy was the jewel of fifth century democracy, arguing that the claim belongs to comedy, as a brilliantly entertaining defense of social values and standards. Tom Rothfield examines every aspect of classicism, analyzing comedy's origins, and structure, to demonstrate the reasons for classical comedy's universal and continued significance. He breaks down theatrical mechanisms, including the playhouse, masks, costumes, a comedian's comic skills, the playwright's inventive genius in plot development, character development, and effective jokes. Through his analysis, Rothfield demonstrates the classical framework, and classical comic criteria that provides an unrivalled model for contemporary theater.
The Sentimental Life of International Law is about our age-old longing for a decent international society and the ways of seeing, being, and speaking that might help us achieve that aim. This book asks how international lawyers might engage in a professional practice that has become, to adapt a title of Janet Malcolm's, both difficult and impossible. It suggests that international lawyers are disabled by the governing idioms of international lawyering, and proposes that they may be re-enabled by speaking different sorts of international law, or by speaking international law in different sorts of ways. In this methodologically diverse and unusually personal account, Gerry Simpson brings to the surface international law's hidden literary prose and offers a critical and redemptive account of the field. He does so in a series of chapters on international law's bathetic underpinnings, its friendly relations, the neurotic foundations of its underlying social order, its screened-off comic dispositions, its anti-method, and the life-worlds of its practitioners. Finally, the book closes with a chapter in which international law is re-envisioned through the practice of gardening. All of this is put forward as a contribution to the project of making international law, again, a compelling language for our times.