Tuesday, August 7, 2018

Enlightenment Satire by Werner von Koppenfels

※ The following is taken intact from Werner von Koppenfels' "'Nothing is ridiculous but what is deformed': Laughter as a Test of Truth in Enlightenment Satire" as anthologized in A History of English Laughter, without any of my personal critique. This blog post is therefore subject to immediate removal upon notice. ※

4. The bitter laugh: The mock-heroic mode as a grimace of moral disgust.

Satire as a genre--we have only to think of its founding father Aristophanes--is not afraid of using the filthy and obscene in order to humiliate man's pride, to literally cast dirt on his aspiration to be a rational animal. Now neoclassical taste, though by no means prudish, put a ban on any detailed or drastic representation of man's more animal aspects like the sexual or the excremental functions. Readers of Gulliver's Travels, however, will remember that the disgusting aspects of man's animal nature play a conspicuous part in the satiric narrative, especially in Book IV, which presents a shockingly unflattering picture of mankind.

Pope dedicated his second mock-epic The Dunciad to his friend Swift, and something of Swift's taboo-breaking 'excremental vision' seems to have found its way into the elegant heroic couplets of Pope's masterpiece, which caused a public outcry when it first came out in 1728. In tone and subject matter it could not be more different from the [sic.] Rape of the Lock. Following the lead of Dryden's Mac Flecknoe, Pope outdoes his model, and uses Virgil's Aeneid as a heroic foil to stage the coronation of a king of dunces and the coming into power of a mindless mass culture of dulness in Britain.

MLA7:
Werner, von Koppenfels. "'Nothing Is Ridiculous But What Is Deformed': Laughter as a Test of Truth in Enlightenment Satire" A History of English Laughter: Laughter from "Beowulf" to Bekett and Beyond. Ed. Manfred Pfister. Amsterdam: Rodopi, 2002. 57-67. Print. (The entire excerpt is taken from Page 64.)


Tuesday, July 24, 2018

"On the Nature of Laughter" ("De l'essence du rire"; 1855) by Charles Baudelaire (3/3: The Distinction in Between: Joy/Laughter, the Comic/the Grotesque, the Absolute Comic/the Significant Comic)

(Picture taken from "Charles Baudelaire." WIKIPEDEAhttps://en.wikipedia.org/wiki/Charles_Baudelaire. July 24, 2018.)

In Part V of "De l'essence du rire,"* Baudelaire deals with the distinction between joy and laughter. According to Baudelaire, joy is "single," while laughter is "double." Namely, joy is one solid entity all by itself, while laughter is only an expression provoked by a feeling of conflicts, or, a "double" (two-fold) feeling.

The distinction between the comic and the grotesque is also specified here: the comic is an imitation; the grotesque is a creation. The grotesque, therefore, seems to be on a higher artistic level for it is a response toward denial of common sense and it is an expression provoked by superiority of humans to nature, not of one person to another, as it is (the primitive form of sense of superiority) in the case of the comic.

Baudelaire refers to the comic as the ordinary comic, the customary comic, the comic associated with laughter caused by behavior or something commonplace--i. e., "the significative comic" (le comique significatif). The significative comic is an easy-to-analyze comic because it is composed of double or contradictory elements (this does remind us of the incongruity theory).

On the other hand, Baudelaire refers to the grotesque as something closer to innocent life, closer to absolute joy, and closer to nature--i. e., "the absolute comic" (le comique absolue). The absolute comic is not anything of a double or contradictory nature, but a single, solid entity, which is to be understood through intuition alone, instead of finding elements in contradictory categories.

V.**
1.         il faut d’abord bien distinguer la joie d’avec le rire. La joie existe par elle-même, mais elle a des manifestations diverses. (it is necessary to draw a distinction between joy and laughter. Joy exists by itself, but it has many different ways to show.

2.         Le rire n’est qu’une expression, un symptôme, un diagnostic. Symptôme de quoi ? Voilà la question. La joie est une. Le rire est l’expression d’un sentiment double, ou contradictoire (Laughter is only an expression, a symptom, a diagnostic. Symptom of what? That is the question. Joy is one single thing; laughter is the expression of a double or contradictory feeling.)

3.         je veux parler du rire causé par le grotesque. Les créations fabuleuses, les êtres dont la raison, la légitimation ne peut pas être tirée du code du sens commun, excitent souvent en nous une hilarité folle, excessive, et qui se traduit en des déchirements et des pâmoisons interminables(I'd like to talk about laughter caused by the grotesque. Fabulous creations, beings whose reason of existence cannot be justified by common sense, often excite in us a crazy, excessive hilarity which manifests itself in endless schisms and swoons.)

4.         Le comique est, au point de vue artistique, une imitation ; le grotesque, une création. Le comique est une imitation mêlée d’une certaine faculté créatrice, c’est-à-dire d’une idéalité artistique. Or, l’orgueil humain, qui prend toujours le dessus, et qui est la cause naturelle du rire dans le cas du comique, devient aussi cause naturelle du rire dans le cas du grotesque, qui est une création mêlée d’une certaine faculté imitatrice d’éléments préexistants dans la nature. Je veux dire que dans ce cas-là le rire est l’expression de l’idée de supériorité, non plus de l’homme sur l’homme, mais de l’homme sur la nature. (The comic is, from the artistic point of view, an imitation; the grotesque, a creation. The comic is an imitation combined with a certain creative faculty, namely, with an artistic ideality. Now, human pride, which always prevails, is the natural cause of laughter in the case of the comic [sense of superiority in human nature makes certain things laughable]; it also becomes the natural cause of laughter in the case of the grotesque. The grotesque is a creation combined with a certain imitative faculty that involves elements preexisting in nature. I'd like to say that, in this case, laughter is the expression of an idea of superiority, yet no longer superiority of one person to another, but of humans to nature.)

5.         le rire causé par le grotesque a en soi quelque chose de profond, d’axiomatique et de primitif qui se rapproche beaucoup plus de la vie innocente et de la joie absolue que le rire causé par le comique de mœurs(the laughter caused by the grotesque has in itself something profound, self-evident, and primitive, something much closer to innocent life and absolute joy than the laughter caused by the customary/ordinary comic.

6.         le grotesque domine le comique d’une hauteur proportionnelle. (the grotesque prevails over the comic on a much larger scale.)

7.         J’appellerai désormais le grotesque comique absolu, comme antithèse au comique ordinaire, que j’appellerai comique significatif. Le comique significatif est un langage plus clair, plus facile à comprendre pour le vulgaire, et surtout plus facile à analyser, son élément étant visiblement double : l’art et l’idée morale ; mais le comique absolu, se rapprochant beaucoup plus de la nature, se présente sous une espèce une, et qui veut être saisie par intuition. Il n’y a qu’une vérification du grotesque, c’est le rire, et le rire subit.; (I shall refers to the grotesque as the absolute comic, as opposed to the ordinary comic, referred to as the significative comic. The significative comic is a clearer language, easier for the vulgar to understand, and above all easier to analyse, with obviously double elements--of art and of morality. But the absolute comic, much closer to nature, shows itself as one single entity and demands comprehension by intuition. There is only one way to verify the grotesque--it is laughter, the sudden laughter.)

8.         Le comique ne peut être absolu que relativement à l’humanité déchue (The absolute comic is possible only when humanity fails./ The comic, only in relation to fallen humanity, can be absolute.)


*MLA7: Baudelaire, Charles Pierre. "De L'essence Du Rire." Charles Baudelaire: Curiosités Esthétiques. Wikisource, N. p, n.d. Web. 14 July 2018. <https://fr.wikisource.org/wiki/De_l%E2%80%99essence_du_rire>.

MLA8: Baudelaire, Charles Pierre. “De L'essence Du Rire.” Charles Baudelaire: Curiosités Esthétiques, Wikisource, fr.wikisource.org/wiki/De_l%E2%80%99essence_du_rire.

** The following translations are mine.

Tuesday, July 17, 2018

"On the Nature of Laughter" ("De l'essence du rire"; 1855) by CharlesBaudelaire (2/3: The Birth of Laughter and Christianity)

 (photo source: http://citation-celebre.leparisien.fr/citations/38361)

In Part Four of "De l'essence du rire," Baudelaire again maintains that laughter comes from the mind that instills ridiculousness into a certain object and hence nothing is by its very nature laughable unless made a target to be laughed at. Accordingly, on a cultural level, all religious idols can be targets of laughs and ridicules for Christians. Of course, it is not that non-Christian beliefs and gods are laughable; it is the monotheist mindset of Christians that despises non-Christian communities by making fun of their beliefs and gods.

IV.
1.         Quant aux figures grotesques que nous a laissées l’antiquité, les masques, les figurines de bronze, les Hercules tout en muscles, les petits Priapes à la langue recourbée en l’air, aux oreilles pointues, tout en cervelet et en phallus, — quant à ces phallus prodigieux sur lesquels les blanches filles de Romulus montent innocemment à cheval, ces monstrueux appareils de la génération armée de sonnettes et d’ailes, je crois que toutes ces choses sont pleines de sérieux. Vénus, Pan, Hercule, n’étaient pas des personnages risibles. On en a ri après la venue de Jésus, Platon et Sénèque aidant. Je crois que l’antiquité était pleine de respect pour les tambours-majors et les faiseurs de tours de force en tout genre, et que tous les fétiches extravagants que je citais ne sont que des signes d’adoration, ou tout au plus des symboles de force, et nullement des émanations de l’esprit intentionnellement comiques. Les idoles indiennes et chinoises ignorent qu’elles sont ridicules ; c’est en nous, chrétiens, qu’est le comique.* (As for the grotesque figures handed down to us from antiquity: the masks, the bronze figurines, the all-muscular Hercules, the little figures of Priapus (whose tongue thrusts in the air, whose ears are pointed, and whose glans and penis stand out of proportion), the prodigious penes the fair daughters of Romulus (the founder and the first emperor of Rome) innocently ride upon (which are monstrous reproductive organs bedecked with bells and equipped and wings)--I believe that all these abound in profound seriousness. Venus, Pan, Hercules had never been laughable personages; they were laughed at only after the advent of Jesus, with the help of Plato and Seneca. I believe that ancient people were full of respect for drum majors and performers of all kinds of feats of strength. And, all the aforementioned extravagant artifacts were statues for worship, or, in addition, symbols of strength, but not intended for some comic relief the mind.  The Indian and Chinese goods do not know they are ridiculous; it is in us Christians that their ridiculousness exists.)**

*MLA7: Baudelaire, Charles Pierre. "De L'essence Du Rire." Charles Baudelaire: Curiosités Esthétiques. Wikisource, N. p, n.d. Web. 14 July 2018. <https://fr.wikisource.org/wiki/De_l%E2%80%99essence_du_rire>.

MLA8: Baudelaire, Charles Pierre. “De L'essence Du Rire.” Charles Baudelaire: Curiosités Esthétiques, Wikisource, fr.wikisource.org/wiki/De_l%E2%80%99essence_du_rire.

** The translation is mine.