" The difference between
their views and that of most authorities is not so great as it at first
appears; they admit a "negation" of truth and beauty, but found the
ludicrous, not upon this, but upon the rebirth which follows. This step
in advance, taken in accordance with their general philosophy, may be
correct, but it does not seem warranted by the mere examination of the
subject itself. Can we say that at the instant of laughter we regard not
that something is wrong, but that the reverse of it is right? When
humour is brought before us, do we feel in any way instructed? This
rebirth from a negation must seem somewhat visionary. What, for
instance, is the truth to be gathered from the following. "I wish," said
a philanthropic orator, "to be a friend to the friendless, a father to
the fatherless, and a widow to the widowless."
Probably, the philosopher who formed the rebirth theory had looked at
ludicrous events rather than humorous stories--and it may be urged that
we laugh at the former when we are set right, and are convinced of
having been really mistaken. But at the moment what excites mirth is
something that seems wrong. We meet a friend, for instance, in a place
where we little expected to see him, and perhaps smile at the meeting.
Had we known all his movements we should not have been thus surprised,
but we were ignorant of them.
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