“狂欢化”理论与喜剧意识 --巴赫金的启示

巴赫金根植于中世纪诙谐文化和拉伯雷创作实践的狂欢化理论，避免了形式主义和庸俗社会学的偏颇，真正把握住了喜剧意识的本质和精髓；他对狂欢式“笑”的双重性的思考和阐释，具有哲理深度和积极的建设性，有助于我们全面、辩证地理解和把握喜剧性的实质和审美功用；他的狂欢化理论所体现出的相对性思想，揭示了喜剧思维的重要特征。     

狂欢化写作——论王蒙“季节”系列长篇小说的艺术风格

“狂欢化”写作是王蒙“季节”系列长篇小说众多艺术特点中非常突出的一点。运用巴赫金的“狂欢化”诗学研究王蒙的“季节”系列长篇小说，可以充分认识“加冕”、“脱冕”，“双声”（仿格、讽拟），语言狂欢等王蒙“狂欢化”写作的艺术特点。     

狂欢书写与修辞隐喻——以张炜《九月寓言》为个案

张炜的《九月寓言》带有众多“狂欢化”的因素。用俄国学者巴赫金的“狂欢化”理论，从形式分析入手，返回文本的历史语境、文化语境及作家的个体体验，实现对文本中狂欢化素材、修辞、结构的归并与清理，探索张炜的叙述动机与内在矛盾。     

喜剧影片与狂欢化理论

本文借鉴巴赫金的“狂欢化”理论，具体分析喜剧电影的生成过程，观众的观影心态，提出真正优秀的影剧电影应该超越狂欢化理论规范。     

“底部”的颠覆:《秀拉》的狂欢化书写

托尼·莫里森在小说《秀拉》中创造了一个主流社会主宰下的黑人社区——“底部”,书写了“底部”的黑人勇士秀拉、伊娃、夏德拉克等挣脱白人压迫、建构主体身份的艰辛努力。在巴赫金狂欢化理论视域下,小说《秀拉》的三个狂欢化特征——狂欢化的"边沿"时空、狂欢化的怪诞人体和狂欢化的死亡形象,深化了作品的批判性主题,彰显了作家的创作意图。     

后巴赫金时代的文化理论：巴赫金狂欢化理论与西方马克思主义

巴赫金文化理论与马克思主义的关系非常复杂。其与经典马克思主义的关系现在成为“难解之谜”,而与西方马克思主义之间则存在既相互影响又彼此平行的复杂关系。本文从“巴赫金的民间文化与西马的大众文化是何关系”、“狂欢化理论何以成为‘肯定性的大众文化理论’”、“狂欢与日常生活之间是何关系”等几方面对巴赫金狂欢化理论与西方马克思主义的文化理论进行了比较和辨析。     

论狂欢化视野下的《V.》

《V.》运用“蒙太奇”般的“狂欢化时空体”,堆砌了美国20世纪亚文化者们荒诞而又不健康的狂欢化存在,揭示了主人公(小斯坦西尔)对V.西西弗斯般徒劳的寻求,并由此隐喻了人类整体意义上存在的绝对荒诞和人生意义的普遍缺失。     

《大话西游》：一个“狂欢化”文本

《大话西游》是一个典型的大众文化文本,分析它受欢迎的原因可以解释大众文化的一些表征。《大话西游》的狂欢化的书写策略诸如,戏仿、脱冕、狂欢化的广场语言等产生了文本的狂欢化审美效果,因此我们说它是一个“狂欢化”文本。     

巴赫金狂欢化理论视角下的爱伦·坡短篇小说研究

美国作家爱伦·坡的四部短篇小说《泄密的心》《跳蛙》《红死神的面具》《亚瑟家之倾倒》中始终都存在着时间、空间、人物、意象的狂欢化。在巴赫金狂欢化的理论视角下,对爱伦·坡这四部短篇小说中在狂欢广场上取消等级制的狂欢行为、国王的加冕与脱冕的狂欢仪式、酒神精神驱动下的血腥狂欢宴会、悲剧小丑的狂欢形象、笑与火两种狂欢意象分析解读,有利于揭示小说表面狂欢下的死亡主题。     

巴赫金狂欢化理论与西方马克思主义

巴赫金文化理论与马克思主义的关系非常复杂。其与经典马克思主义的关系现在成为“难解之谜”,而与西方马克思主义之间则存在既相互影响又彼此平行的复杂关系。本文从“巴赫金的民间文化与西马的大众文化是何关系”、“狂欢化理论何以成为‘肯定性的大众文化理论’”、“狂欢与日常生活之间是何关系”等几方面对巴赫金狂欢化理论与西方马克思主义的文化理论进行了比较和辨析。     

After the Laughter

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.     

Discovering Credit Where Credit is Due: Using autobiographical writing as a tool for voicing growth

This paper starts from the observation that particularly rewarding parts of a set of research interviews were all accompanied by laughter. The interviews in question inquired into organizational practice as sites for individual and collective ‘becoming’, conceived as a set of ongoing authoring acts situated in everyday work. The research interview should be considered amongst those events where such authoring takes place. Interviews constitute events of understanding within the hermeneutics of becoming. Based on two exemplifying strips of dialogues from my interviews, I identify and discuss three kinds of laughter. ‘Positioning laughter’ has the function of affirming authoring acts, welcoming elaboration and creating a general atmosphere of trust. ‘Resonating laughter’ addresses a form of pattern recognition that I suggest amounts to the tuning‐in to an unutterable ‘we’. The function of resonating laughter is that it marks and celebrates this emerging understanding and plants the seeds of a prolonged interpretive effort. ‘Liberating laughter’ addresses and potentially releases from constraints in the event of understanding: whether that be in patterns of the interview as a social event, in prior understanding or in investments into self‐conceptions. The overall function of laughter is that it may enhance implicit interpretation and maintain an open dialectic in understanding; both qualities of particular relevance in becoming interviews.     

Laughter as Immanent Life-Affirmation: Reconsidering the educational value of laughter through a Bakhtinian lens

Abstract

In this article I try to conceive a new approach towards laughter in the context of formal schooling. I focus on laughter in so far as it is a bodily response during which we are entirely delivered to uncontrollable, spasmodic reactions. To see the educational relevance of this particular kind of laughter, as well as to understand why laughter is often dealt with in a very negative way in pedagogical contexts, this phenomenon should be carefully distinguished from humor or amusement. I build my argument for a smaller part on the basis of conceptual analysis, and to a greater extent on Bakhtin’s work on the transition from Medieval folk culture to Modern civilized culture, in which he claims that a reduction from laughing as a strongly physical experience to mere forms of amusement or humor actually implies that laughter no longer possesses its inherent equalizing and communizing potential. In a sense, laughter forms a threat to any organization of social existence according to similarities and differences in identity and position, and this explains why we usually try to suppress it, or why we try to render it functional in view of the continuation of a societal regime or pedagogical order. More positively formulated, laughter may be said to have an intrinsic educational meaning, because it allows a significant transformation of individual and collective existence.     

A study of laughter in science lessons

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     

Laughing to sexual education: feminist pedagogy of laughter as a model for holistic sex-education

This paper describes and analyses the ‘feminist pedagogy of laughter’ deployed in an original sex education presentation for college students, entitled Sexual Pleasure, Health, and Safety (SPHS). This work seeks to advance scholarship on liberatory education and humour in education by emphasising how we can use laughter to casually and joyfully deconstruct sexism, racism and heterosexism as they concern sexual stigma, violence, health and pleasure. This style of pedagogy also defuses discomfort around stigmatised topics and identities, disrupts oppressive norms about sex and bodies, and builds communities that enhance learning. We position the feminist pedagogy of laughter as a technique that may be replicated to empower participants to pursue sexual pleasure and wellbeing despite sexist, racist and heterosexist obstacles. Educators may apply the feminist pedagogy of laughter to create sex education lessons and curricula that participants can enjoy, learn from and apply in real life. The pedagogy may be especially useful in supporting high-impact lessons within the time constraints of university life.     

Embracing the Abject Other: The Carnival Imagery of Harry Potter

In Rabelais and His World Mikhail Bakhtin traces the history of laughter and the specific impact of Francois Rabelais upon that history, but more important it is the most definitive example of the carnivalesque available to Western scholars to date. By carnivalesque he refers to the traditional language and spectacle associated with folk culture within the carnival season, language and images that represent the universal truths of life, death, and renewal through the grotesque body. Bakhtin’s theories of the characteristics of unbridled freedom illustrate the universality and dissident effects of laughter. The revolutionary or subversive, carnival spirit displayed by the clash between official and unofficial culture bear particular significance upon the Harry Potter series. At the heart of carnival imagery is what Bakhtin defines as the three elements of laughter: “universalism, freedom, and… [their] relation to the people’s unofficial truth” (p. 90). These are the elements of laughter that most adequately characterize Harry Potter’s subjective view of what is good and right. He is at the most basic level an initiate of change who works within the realm of the carnivalesque to illustrate the subversive qualities of laughter in opposition to the official culture the muggle world represents with regards to race. The carnivalesque and grotesque in Harry Potter illustrates an appeal to social transformation through the power of laughter and the reversal of the dominant order of race and racial difference.     

笑语何以幽默——论合作原则下的幽默生成机制

幽默是一种多彩多姿的语言艺术,折射出英语文化中的巧思和智慧。英语幽默致笑的根源更是多种多样,由于幽默多产生于话语交际之中,本文试从H.P.Grice的会话含义理论及合作原则对英语言语幽默试进行语用分析,从而探讨英语幽默致笑的深层动因。     

REFORM AND REDEMPTION: THE MAHARAL OF PRAGUE AND JOHN AMOS COMENIUS

What is the legitimate use of power in religious education? Laughter can help us answer this question. First, we will look at the history of laughter and its relation to freedom. Second, four models of laughter will be described and evaluated. Third, we will discuss how it feels for order to emerge out of chaos in human beings and what kind of laughter emerges from that experience. Finally, the rediscovery of intrinsic motivation will be narrated and implications drawn to guide our teaching and learning.

     

THE EDUCATIONAL MEANING OF COMMUNAL LAUGHTER: ON THE EXPERIENCE OF CORPOREAL DEMOCRACY

In this article Joris Vlieghe, Maarten Simons, and Jan Masschelein attempt to articulate a new way of dealing with the public character of education. Instead of discussing laughter as an instrument that one could use to facilitate established educational goals, the authors provide an extensive analysis of the phenomenon of laughter as a specific form of corporeal behavior. Their analysis demonstrates that when we laugh, we give an answer to a disorienting situation, but this answer is not the product of intentional agency. Instead, it consists in the uncontrollable spasmodic contraction of our diaphragm and other impersonal and automatic corporeal reactions. We are thus exposed to an ultimate loss of self‐control. The authors argue further that communal laughter—that is, when the lack of mastery over our own lives becomes a shared experience—results in what they call a “democracy of the flesh.” In this state, it is no longer possible to stick to well‐defined positions, nor is it tenable to defend any hierarchical ordering, including the strict hierarchy we typically find in the context of schooling and education. Common laughter makes equals out of us and grants the possibility of an unforeseen and unimaginable future. For precisely this reason, the authors conclude, communal laughter might be considered as an educational event itself.