{"title":"笑声的浪潮:柏格森力学非弹性的喜剧冲浪","authors":"I. Wilkie, Natalie Diddams","doi":"10.1080/2040610X.2020.1850107","DOIUrl":null,"url":null,"abstract":"Abstract Bergson’s concept of ‘mechanical inelasticity’ from his influential essay Laughter (1900, 2010, 5) remains a staple of comic theory. Bergson’s focus was on what impels laughter in social contexts. In viewing the raising of laughter as a process, i.e. as an interaction between the creator of the event and the recipient, we consider what resonance Bergson’s key theoretical notion of ‘mechanical inelasticity’ retains for twenty-first century comic practitioners and spectators of comedy. Suggesting, firstly, why ‘mechanical inelasticity’ has, perhaps, become fixed as Bergson’s primary comic conception, we then posit that Bergson’s highlighting of human properties in ‘la vivante flexibilité d’une personne’ (1900, 1924, 12), has more resonance for comic performance. We subject Bergson’s more famous definition of ‘raideur de mechanique’ (ibid) to scrutiny to conclude that the resolutely predetermined, stubbornly inflexible and machine-like operates in a too fundamentally inhuman way to contain much theoretical or practical value for performers, students and audiences of comedy alike. At the start of his essay, Bergson states that laughter is a ‘living thing’ (1900, 2010, 2) with a logic of its own. To understand it, he states, ‘we must put it back into its natural environment, which is society’. In order to update Bergson’s theory of laughter for a 21st century comedic milieu we try to capture the ways in which laughter moves playfully within a group of people, particularly in relation to comic performances and audiences. Finally, we propose another (resolutely non-mechanical), kinetic and energetic way in which Bergson’s theory continues to ‘perform a useful function’ (1900, 2010, 60). This is achieved through ‘the form of… [the]…significant undulations’ (ibid) that connect the notion of the ‘wave’ (ibid) that energises comic effect and creates the laughter affect upon which comic performers ‘surf’.","PeriodicalId":38662,"journal":{"name":"Comedy Studies","volume":"12 1","pages":"91 - 103"},"PeriodicalIF":0.0000,"publicationDate":"2020-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/2040610X.2020.1850107","citationCount":"0","resultStr":"{\"title\":\"Waves of laughter: comic surfing on Bergson’s mechanical inelasticity\",\"authors\":\"I. Wilkie, Natalie Diddams\",\"doi\":\"10.1080/2040610X.2020.1850107\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"Abstract Bergson’s concept of ‘mechanical inelasticity’ from his influential essay Laughter (1900, 2010, 5) remains a staple of comic theory. Bergson’s focus was on what impels laughter in social contexts. 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引用次数: 0
摘要
柏格森的“机械非弹性”概念来自他颇具影响力的论文《笑声》(1900,2010,5),至今仍是喜剧理论的主要内容。柏格森的研究重点是在社会环境中是什么促使人们发笑。在将引发笑声视为一个过程,即作为事件创造者和接受者之间的互动时,我们考虑了柏格森的“机械非弹性”的关键理论概念为21世纪的喜剧从业者和喜剧观众保留了什么共鸣。首先,我们提出,为什么“机械非弹性”可能会成为柏格森的主要喜剧概念,然后我们假设柏格森在“la vivante flexibilit d ' une personne”(1900,1924,12)中对人类特性的强调对喜剧表演有更多的共鸣。我们将柏格森更著名的定义“raideur de mechanque”(同上)加以审视,得出这样的结论:这种坚决预定的、顽固地不灵活的、机器般的行为方式从根本上讲太不人道了,对喜剧演员、学生和观众都没有多少理论或实践价值。在他的文章的开头,柏格森指出笑是一种“有生命的东西”(1900,2010,2),它有自己的逻辑。他说,要理解它,“我们必须把它放回自然环境,也就是社会”。为了更新柏格森的笑理论,使之适用于21世纪的喜剧环境,我们试图捕捉笑声在一群人之间有趣地移动的方式,特别是与喜剧表演和观众有关的方式。最后,我们提出了另一种(坚决非机械的)、动能和能量的方式,在这种方式中,柏格森的理论继续“发挥有用的作用”(1900,2010,60)。这是通过“显著波动的形式”(同上)来实现的,它连接了“波浪”的概念(同上),激发了喜剧效果,创造了喜剧演员“冲浪”时的笑声。
Waves of laughter: comic surfing on Bergson’s mechanical inelasticity
Abstract Bergson’s concept of ‘mechanical inelasticity’ from his influential essay Laughter (1900, 2010, 5) remains a staple of comic theory. Bergson’s focus was on what impels laughter in social contexts. In viewing the raising of laughter as a process, i.e. as an interaction between the creator of the event and the recipient, we consider what resonance Bergson’s key theoretical notion of ‘mechanical inelasticity’ retains for twenty-first century comic practitioners and spectators of comedy. Suggesting, firstly, why ‘mechanical inelasticity’ has, perhaps, become fixed as Bergson’s primary comic conception, we then posit that Bergson’s highlighting of human properties in ‘la vivante flexibilité d’une personne’ (1900, 1924, 12), has more resonance for comic performance. We subject Bergson’s more famous definition of ‘raideur de mechanique’ (ibid) to scrutiny to conclude that the resolutely predetermined, stubbornly inflexible and machine-like operates in a too fundamentally inhuman way to contain much theoretical or practical value for performers, students and audiences of comedy alike. At the start of his essay, Bergson states that laughter is a ‘living thing’ (1900, 2010, 2) with a logic of its own. To understand it, he states, ‘we must put it back into its natural environment, which is society’. In order to update Bergson’s theory of laughter for a 21st century comedic milieu we try to capture the ways in which laughter moves playfully within a group of people, particularly in relation to comic performances and audiences. Finally, we propose another (resolutely non-mechanical), kinetic and energetic way in which Bergson’s theory continues to ‘perform a useful function’ (1900, 2010, 60). This is achieved through ‘the form of… [the]…significant undulations’ (ibid) that connect the notion of the ‘wave’ (ibid) that energises comic effect and creates the laughter affect upon which comic performers ‘surf’.