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Info Psihologie

Va invitam la dezbateri pe teme diverse, avand in centrul lor Omul. Domeniu umanist complex, relativ greu de surprins in ecuatii sau teorii unice, psihologia va fi si un pretext pentru a discuta despre emotii, minte si suflet.

Umorul Si Experientele Asociate, Psihologia umorului

Optiuni

calfa Vizualizare profil forumist	8 Apr 2005, 12:50 PM Mesaj #1
Cronicar Grup: Moderator Mesaje: 2.894 Inscris: 7 December 03 Forumist Nr.: 1.410	Ideea subiectului provine de aici. In articolul respectiv sunt cateva idei interesante despre natura umorului. De exemplu, ca un element cheie al umorului (in forma sa obisnuita) este ... paradoxul. O gluma obisnuita ar utiliza gandirea logica pentru a ajunge in final la un rezultat neasteptat, care surprinde. Apoi, e interesanta observatia ca umorul este legat adesea de subiectele tabu (sexul, moartea, religia, etc.) care sunt greu de discutat deschis ca urmare a existentei regulilor si conventiilor sociale. Umorul ar avea un rol social de provocare si contestare a conventiilor care, desi socialmente necesare, pot sa ne separe de radacinile noastre umane. (Ma intreb totusi, cum incadram bancurile cu politisti ? Ei ar reprezenta autoritatea contestabila ? Sau bancurile anti-minoritare ? O contestare a unor realitati care nu ne plac (asadar nu autoritatea si nici conventiile) ?) O alta categorie interesanta tratata in articol este cea a jocurilor de cuvinte. Care practic se bazeaza pe utilizarea neasteptata a unui sens diferit de cel conventional. In discutie apare si gandirea originala, care ar necesita crearea unor legaturi noi, neasteptate, care initial nu sunt evidente. Iar umorul ar fi bazat pe originalitate. Pe de alta parte, se afirma ca umorul poate fi o "afacere periculoasa", putand sa produca manie si indignare. Dar cea mai interesanta observatie mi se pare aceea ca multi dintre marii comedieni au personalitati foarte serioase, abilitatile lor pentru umor dezvoltandu-se adesea ca moduri de a evada din starile de prea adanca seriozitate catre care ii impinge personalitatea lor. Articolul mai lanseaza si alte idei, dar poate le voi aduce in atentie mai tarziu. Deocamdata, ce pareri aveti despre aceasta incercare de a explica umorul ? -------------------- ... incertitude in certitude ... independence in dependence ... insight in sight ...

Raspunsuri

calfa

7 Nov 2005, 05:47 PM

Mesaj #2

Cronicar

Grup: Moderator
Mesaje: 2.894
Inscris: 7 December 03
Forumist Nr.: 1.410

continuarea...

QUOTE

Reverse Humour

We have defined in both cases the two types of complementary dynamic experience - referred to as "humour A" and "humour B" - with regard to the predominance of an immanent form of experience. However corresponding to such experience we have two further complementary types of humour where the predominant emphasis is on a transcendent mode of expression. I refer to these types as reverse humour with once again - as with humour - both positive and negative versions. For convenience I will refer to the positive aspect as "humour C" and the negative as "humour D".

Humour C

The very nature of humour C is that it leads to a sudden discrete injection of transcendent light into a given situation. (It is important to note that transcendent light in this context is associated with an intensification of psychological depth or gravity)! 9 So just as immanence initially relates to what is superficial (and extensive), transcendence relates to what is deep (and intensive) in experience.

Thus though conventional humour can be very valuable in creating a lighter frivolous mood, in excess this can become very superficial and ultimately tiresome.

The complementary value of reverse humour (of the positive kind) is that it leads to a more serious and deeply meaningful form of experience. However once again in excess this can be associated with a darker mood where in taking life too seriously one is no longer able to enjoy oneself. So as always we must attempt to maintain a dynamic balance as between opposite extremes.

"Humour C" can arise in a number of ways. One important form relates to unexpected gestures of affirmation that can inject our lives with new significance. For most people the world can at times appear very mundane. It is easy to think then that one is not really important and that one's contributions are of little consequence. Then the integral glue that gives an overall coherence to activity gives way with increasingly fragmented activities losing their meaning. Now this integral glue that has the power to give a depth of meaning to our activities relates to an appropriate level of spiritual transcendence. So the great value of personal appreciation in this manner - especially when it is unexpected - is that it can renew the transcendent sense enabling one to appreciate that even the smallest deed possesses a hidden depth when seen in the proper context (i.e. from a true spiritual perspective).

Of course this type of humour can also be internally generated. Indeed some people have the special gift of being always able to find deep meaning in life (even when others would view their circumstances as very unfortunate). In other words such people are blessed with a capacity for transcendence (which ultimately is of a spiritual nature).

Another very important form of this type of humour relates to (authentic) leadership. A good leader, whether in politics, education, the military, business or sport, possesses a natural sense of authority. This quality can then instil others with a better sense of the value of their contributions. 10 So the true leader, who commands deep respect, thereby can motivate others to face many difficulties that in other circumstances they would avoid. Perhaps the greatest leaders - who command the highest degree of authority - are the founders of the major religions. They somewhat uniquely possess the capacity to motivate their followers with the desire for true spiritual transcendence. 11

"Humour C" can also be expressed in the form of epigrams (or pointed sayings) which - though possessing many of the same characteristics as jokes - are designed to have a more serious intent. 12

Humour D

However there is also a negative form of reverse humour (which I refer to as "humour D"). This relates to unexpected events that threaten to undermine one's existing sense of transcendence.

Perhaps the most useful way of viewing transcendence in this sense is as a form of control. Thus ultimate spiritual transcendence - where one becomes detached from all phenomena - provides the greatest degree of true control (as nothing can now disturb one's equanimity). However at less advanced levels of development our sense of transcendence (and thereby of control) is necessarily dependent on a relationship with contingent phenomenal circumstances. As such it is always in danger of being threatened by unexpected events.

For example imagine that one is heading into work for an early important appointment to see a valuable client! Because of the importance of the meeting, one leaves in plenty of time. However due an earlier accident a significant obstruction blocks the route so that traffic is badly delayed. So due to this unexpected incident one arrives late for that meeting. Not surprisingly considerable annoyance - and even anger - can then be experienced associated with feelings of physical stress. So stress symptoms - physical and psychological - are directly related to the loss of control over habitual activities (that we feel powerless to change). And stress in all its forms is such an important part of modern life. We all are likely to fall victim to it at some time in our lives (perhaps in a chronic fashion).

The problem is that we tend to unduly define ourselves by our activities. Then we these become threatened, our transcendent sense of self (in its ability to exercise overall control) can become seriously undermined. And when this happens we experience stress.

Now the antidote to stress comes through an ability to switch to the complementary immanent direction (and literally make light of the situation). So for example the ability to see humour in any situation (however unfortunate) could greatly ease tension. However undue stress tends to exclude humour as an option, so that one then takes events too seriously thereby becoming unable to see the complementary funny (and light) side. In other words one literally grants these events authority to control - and perhaps ruin - our lives. However as we have seen an essential element in humour is the capacity to see the transcendent in terms of "false authority". It then loses its oppressive control and becomes free to be laughed at and debunked. However - though arising from the desire to achieve a complementary sense of immanence - a great deal of ills in society relate to inappropriate ways of trying to relieve stress through drink, casual sex and drugs.

Integral Spiritual Context

Though conventionally the word humour is predominantly associated with just one type of experience, as we have seen there are in fact four interrelated types of humour each of which is associated with a characteristic psychological disposition. 13

Associated with "humour A" (i.e. conventional humour) is the characteristic disposition that is commonly referred to as "good" humour. So for example the appreciation of a clever joke provides us with a momentary good feeling. More correctly it provides us with an immanent expression of humour that by its nature tends to be "light" and expansive in its effects (and often associated with laughter).

Likewise generally associated with "humour C" (i.e. reverse humour) is a disposition of "good" humour. So for example an unexpected gesture of appreciation affirming the significance of our contributions would put us in good "humour" but of a more thoughtful transcendent nature (with perhaps little outward physical expression).

Likewise associated with each of the two forms of negative humour would be a "bad" mood (or disposition). So from the immanent perspective, where one experiences sorrow and loss, it would be of a more expansive nature (accompanied by physical expressions such as weeping and crying). However from the complementary perspective where one directly experiences stress it would be typically more internal (not always accompanied by direct physical expressions). 14 Though these four "humours" would tend to interact in various ways - as they are dynamically complementary - in conventional experience, severe limits exist on the degree of integration that can take place. This is due to rigid identification with the phenomenal circumstances through which they are mediated. Therefore the value of higher spiritual development is that, in eroding undue attachment to phenomenal symbols, it thereby leads to a much greater refinement with respect to the four "humours" thereby enabling integration with respect to their complementary features.

Put another way through appropriate spiritual development one is gradually enabled to obtain a more permanent experience where all four "humours" are integrated into the same continuous mood. Here the distinction as between "good" and "bad" humour is no longer strictly relevant. Of course one can still feel happy and sad. However one now accepts that it is equally meaningful to feel grief in appropriate circumstances, as it is to experience joy in others. Thus because one accepts that true integration entails the willing acceptance of both extremes, one does not choose as between them accepting that both can be equally valid in appropriate circumstances. This leads therefore to a spiritual equanimity that is not easily disturbed.

Just as with the conventional - more static faculties - we can trace development through the various higher stages in a qualified sense we can do likewise with the four "humours". 15

So for example - with respect to conventional humour ("humour A") - one key limitation is that it tends to be strongly identified with phenomenal symbols (usually of a very concrete nature). Thus a joke about sex may indeed be witty and humorous. However as the meaning is so directly identified with a specific context, its "joyful" effect disappears once the context of experience changes. In other words the beneficial joyful effect of the joke is of a very momentary contingent nature, which is eroded almost immediately. So once again though conventional humour can light up our lives with such temporary discrete injections of light and joy, it cannot - of itself - serve the deeper needs of personality for a more permanent source of meaning.

However one of the great values of spiritual development is that it can widen this context of meaning so that humour becomes increasingly more refined and less dependent therefore on specific concrete situations for its appreciation.

In other words the true source of humour lies in the permanent tension as between human desire in all its forms (with its limited pretensions) and ultimate Spirit, which is truly empty (in phenomenal terms). So the deeper source of humour lies in the realisation of all human folly to build castles in the air (when in truth nothing phenomenal ultimately exists). And it is the acceptance of this folly that such human pretensions (i.e. false transcendence) are dissolved. Thus true humour lies in free acceptance of the limited nature of the human condition and the inevitable tension that necessarily exists therefore as between this aspect and our inherent divine potential.

As new have seen humour at the conventional level depends on the surprise reaction to paradoxical type suggestions. However as the very process of contemplative spiritual development is based on the acceptance of paradox as the norm, then conventional humour can lose its ability to surprise. In this way one derives less benefit from momentary discrete expressions of humour. However in its place a growing more refined appreciation of the fundamentally humorous nature of all activity takes place.

Therefore for the truly integrated contemplative the source of "good" humour does not depend on a plentiful supply of funny jokes. Rather it derives from a more universal appreciation of the inherently humorous nature of the human condition (and all phenomenal creation) when contrasted with ultimate Spirit. And because such appreciation is of a universal kind (not dependent on specific circumstances) it can be more permanently sustained.

Thus advanced spiritual contemplation is often associated with a quieter peaceful disposition that is not necessarily punctuated with much laughter. However underlying such a disposition can be a very refined sense of humour (which is indistinguishable from a mature sense of joy) enabling the disposition of continual good humour to be maintained.

However we cannot see this integral development of conventional humour ("humour A") in isolation from corresponding complementary development with respect to the other types of humour (B, C and D).

So with respect to "humour B" the spiritual contemplative will of course experience sorrow and loss (indeed at a much deeper level). However because of detachment from the particular phenomenal circumstances through which these feelings are conventionally mediated, again such sorrow can take on a more universal quality. This leads to a corresponding ability to identify loss with the human condition. In other words one accepts that at some stage "the slings of outrageous fortune" strike everyone to a greater or lesser extent. In this way therefore one does not become isolated in grief but rather can share in its universal dimension with compassion and thereby remain fundamentally at peace.

Likewise with "humour C", contemplative development is often associated with a marked capacity for transcendence and the ability therefore to keep finding deep significance in events (despite external circumstances). Once again this requires the ability to remain detached from specific phenomenal circumstances.

Finally with "humour D", though everyone is subject to stress, the truly integrated spiritual person in general is able to cope with such stress. Because advanced spiritual development requires the radical surrender of limited ego attempts at control, one can then adapt more creatively to unexpected changes in circumstances without feeling unduly threatened.

So radical contemplative development leads eventually to a permanently sustainable disposition where the four "humours" are properly integrated with each other and inseparable from Spirit (with both transcendent and immanent aspects properly harmonised). 16

Though there may be a significant diminution in the discrete experience of the four "humours" during contemplative development, paradoxically these are restored (though in a very refined manner) during the radial stages, where deep contemplative awareness is combined with substantial active involvement in the world. Indeed the radial life is best viewed as an enhanced state of normality. So one can laugh and cry, be grateful for appreciation, feel irritation and stress just like anyone else. However the major distinction here is that for the spiritually advanced person these are but secondary phenomenal expressions of a life that is primarily centred on Spirit.

Indeed such spiritual people often possess a special form of charm, which gives an indefinable mystique to the personality. The essence of this charm is that it combines opposite characteristics in a continuous harmonious manner that always seems appropriate for the occasion. So when greeted with too much formality they have the capacity to quickly put people at their ease - often - with a delightful sense of humour. Likewise they can maintain an unusual degree of respect for others - especially those who do not feel appreciated - by finding a special significance in their lives. In addition when difficulties arise - as they inevitably do - they can handle them gracefully without losing that inner sense of spiritual equilibrium.

Of course there are many people graced with charming personalities who operate on the merely natural level of experience. Unfortunately, though superficially pleasing, at bottom worldly charm can be somewhat hollow and pretentious. However the very basis of spiritual charm is that it is properly authentic based on deep commitment and acceptance, which can then empower others with desire for true spiritual attainment.

Conclusion

We have looked briefly at the dynamics of conventional humour finding that in its inherent structure it is closely related to the nature of mystical type spiritual development (though usually in a somewhat short-lived discrete manner). When appropriately used, humour possesses a very creative capacity both in terms of removing emotional tension, challenging rigid perceptions and opening up new ways of thinking and dealing with problems.

However to properly understand such humour in an integral context requires due recognition of other complementary related forms of experience (negative and reverse humour). So we have in fact for major types of humour - all possessing the same potential creative capacity - that I refer to as "humour A" (conventional humour), "humour B" (the negative of conventional humour), "humour C" (reverse humour) and "humour D" (negative of reverse humour). 17

Though all of these types of "humour" are present in typical adult development, they tend to remain separate and somewhat unrelated to each other.

Proper appreciation - and more importantly experience - of their complementary nature requires the more advanced stages of contemplative spiritual development where all aspects are ultimately harmonised in a continual humour or disposition that is permanently sustainable.

Then with radial development the discrete aspects associated with the four "humours" are once again restored but now in a secondary refined manner where they can interact appropriately with the continuous experience of Spirit.

The great philosopher Immanuel Kant said that what causes laughter is �the sudden transformation of a tense expectation into nothing.�

The tensest expectation arises from the contrast between our contingent existential nature and the ultimate meaning of life.

So therefore the greatest joke is truly the realisation that ultimately there is nothing in life (that phenomenally exists). Indeed the great mystics are those who get this "joke" most clearly (which then serves as a continual source of joy). However the opposite side of this joke is that through accepting nothingness (i.e. emptiness) we can thereby enter into full union with Spirit where all our hopes are realised. So from this transcendent aspect, life indeed is - literally - a deadly serious business. So before we can enter into eternal life (in full union with Spirit) we must die to all that is not Spirit (through detaching desire from what is merely phenomenal)

Thus to fully realise the joke and live (in light and joy) we must first die (in grief and anguish).18 Indeed this is a process that must be continually renewed from moment to moment. So the ultimate experience of union is not of joy (where all sorrow ends) but rather a deeper type of joy (which embraces all sorrow). Thus the purest form of mystical union is a continual living (in Spirit) and dying (to all that is not Spirit) which is renewed from moment to moment. Then at each moment one dies (in grief and anguish) to be gloriously reborn to new life the same moment (in joy and happiness).

So the conspiracy of love (in joyful union) entails both expiration (in death) and inspiration (in new life).

And this is the context in which the meaning of humour (and its complementary forms) can ultimately be found.

Acest topic a fost editat de calfa: 7 Nov 2005, 05:47 PM

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... incertitude in certitude ... independence in dependence ... insight in sight ...

Mesaje in acest topic

calfa Umorul Si Experientele Asociate 8 Apr 2005, 12:50 PM

contraste QUOTE sunt greu de discutat deschis ca urmare a ex... 8 Apr 2005, 12:56 PM

Don Quijote Umorul - umorul acela sanatos,puternic , ironic, a... 12 Apr 2005, 07:42 AM

yuanescu QUOTE umorul acela sanatos,puternic , ironic, auto... 17 Apr 2005, 04:40 PM

agora Umorul e una din cele mai sublimate defense ale Eu... 17 Jun 2005, 09:23 AM

calfa Bun venit la Hanu Ancutei, agora ! E si asta... 17 Jun 2005, 12:10 PM

agora Mersi de urari. Umorul ca si manifestare nu e spo... 20 Jun 2005, 01:40 PM

simonsays agora, nu stiu daca pot zice ca "umorul se in... 20 Jun 2005, 06:01 PM

agora Cred ca umorul se invata. El este o evolutie a amu... 21 Jun 2005, 10:07 AM

simonsays da, cert, este o descarcare de tensiune QUOTE Umo... 21 Jun 2005, 10:29 AM

gypsyhart Intr'adevar rasul este o eliberare de energie.... 21 Jun 2005, 11:08 AM

simonsays ce-ar fi sa iesi din sedintele cu tine insuti, si ... 21 Jun 2005, 11:43 AM

gypsyhart @simon pai nu stii cum se spune "cand doi se ... 21 Jun 2005, 12:18 PM

agora Cred ca distinctia cea mai pregnanta ar fi intre a... 21 Jun 2005, 02:00 PM

dascalita Mi se pare tare elaborata definirea notiunii de um... 21 Jun 2005, 06:43 PM

agora Potentialul de a dezvolta umor al unei persoane e ... 22 Jun 2005, 09:51 AM

gypsyhart Din punctul meu de vedere, umorul cultivat de care... 22 Jun 2005, 12:47 PM

agora Umorul cultivat probabil ar putea fi ceva fals nu ... 22 Jun 2005, 01:12 PM

gypsyhart "non mental"= dincolo de ganduri.... 22 Jun 2005, 01:52 PM

agora Si atunci rasul e un fel de reflex? 22 Jun 2005, 01:58 PM

Grabillion Umorul este un mijloc de a te pune in centrul aten... 7 Nov 2005, 05:31 PM

Leonardo analiza stiintifica a umorului mi se pare lipsita ... 7 Nov 2005, 05:37 PM

calfa Iata prima parte din textul citat de mine in mesaj... 7 Nov 2005, 05:43 PM

calfa continuarea... QUOTE Reverse Humour We have defi... 7 Nov 2005, 05:47 PM

calfa continuarea... QUOTE Notes 1. Groucho Marx was ... 7 Nov 2005, 05:48 PM

aburelius n-am citit articolul, este lung, da' o sa-l ci... 7 Nov 2005, 05:59 PM

Grabillion @Leonardo Ai dreptate in ceea ce zici, dar trebui... 7 Nov 2005, 06:25 PM

Leonardo Grabillion am apreciat scurta ta dizertatie dar ... 7 Nov 2005, 06:35 PM

Grabillion Da, umorul este important, mai ales la teme serioa... 7 Nov 2005, 06:42 PM

Leonardo Grabillion am un defect esential: nu pot urmari su... 7 Nov 2005, 06:46 PM

actionmedia QUOTE (gypsyhart @ 22 Jun 2005, 12:47 PM) Din punc... 7 Nov 2005, 08:12 PM

Grabillion @actionmedia Da, ai dreptate, la rasul unui copil... 7 Nov 2005, 08:35 PM

aburelius Grabillion, aşa cred şi eu, ăla e r... 8 Nov 2005, 06:44 PM

actionmedia QUOTE (aburelius @ 8 Nov 2005, 06:44 PM) cauza ori... 9 Nov 2005, 04:35 PM

aburelius actionmedia am avut în vedere toate astea când am... 9 Nov 2005, 05:51 PM

calfa QUOTE (aburelius @ 9 Nov 2005, 06:51 PM) m-am gând... 9 Nov 2005, 06:32 PM

aburelius calfa, nu cred, m-aş fi bucurat să fie a... 9 Nov 2005, 10:01 PM

jet li Scriu dupa ce am citit ceva de Mark Twain si exper... 21 Nov 2005, 07:54 PM

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