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Les intellectuels et lindividualisme (La Petite Collection) (French Edition)

It is when the body is defenceless, in supination, that these reserved zones are accessible. But the ambiguous nature of tickling should not hide its social character.


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And it is specifically, in the chinks of the armour, in the gelogenous zones that the individual is vulnerable and the group is composed. When the mother primate answers the demand of its little one to tickle him, she not only teaches him his individual limits, she also, in a shared game, puts his relational ability to the test.

If Autism -as a counter-example-seems to express a lack of appetite for society indicating an inability to read facial emotions-in facie legitur homo-and, according to recent observation, the neurological inability to be able to distinguish human speech amongst the world's buzzing: On this evolutional substratum, the different forms of laughter could be included in the continuity of such a function.

Laughter is the primary faculty of cohesion. If we extrapolate back to the group the dual practices of tickling, its ambivalence disappears and thus proves to be its social function.

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Private tickling sensual or sadistic, or for learning purposes in all likelihood explooits a device of reward when forming the group, in the spirit of the preparation of social predators before a hunt: The public reconstruction of social bonds, as can be observed at the Arrivals point in an airport: There is scarcely any group composition that doesn't call on these bodily exchanges. Student rag processions, teams sports or professional-cf gymnastics within Japanese factories , brigades, circles, troups, gangs, cliques, communities, crowds Fingerplays Booklet - Tickles and Lovies http: These interactions are identically expressed in this non-contact form of tickling that group laughter represents.

Laughter that has no other aim than to show to the members of the group and to the company- and to oneself that we are indeed "in step" on the "same wavelength" etc. Whilst the philosophical tradition focuses on the cognitive laugh, Provine and Fisher particularly emphasize laughters connecting role between the members of one particular group, which expresses nothing but consent: It means to be with. Laughing together means, here, that we are members of the same club. This is so true that the 'laughter clubs', which use "laughing for laughter's sake" or the "yoga of laughter", have no other aim, and exist, for at least the duration of the session, by this sole cement.

It is also realized by setting up a group that requires an elective porosity of the individuals forming it, the contact established by tickling along the ambiguity associated with touching and immersion in the hilarity of laughter, this hilarious haze that seems to float around the people who laugh. Tickling works mechanically and in ambiguous ways, but circumstantial laughter operates semantically and unreservedly: It is a noisy critic of difference against at the same time as a showy approval of identity with.

In relation to error, laughter produces a subjective endocrine correction at the same time as on objective one defensive: Exploration by laughter, conspicuous and loud, externalizing the joy in a secure environment would thus allow a child to test his body, to teach how to be with other people, mark the world with truths, to experiment with material and social causality. If laughter, as an imprint of intellectual and psychological excitation, of this intense feature of play, is a means for learning, a hint for discovering the truth, a reward and a soft overindulgence in the hard school of life, then the performance of error immediately falls again in this state of exhilaration where the truth is discovered.

The laughter of homo sapiens is an expression of the pleasure of truth. A positive means to approach truth, becomes a negative means of its authentication.

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Taking pleasure in both the truth and what's false. The pleasure of laughter is the fix that rewards error recognition. If we did not need to learn, we would not need to laugh. Controlling reality, skills or the truth does not make us laugh. They provoke tacit approval or admiration. The truth is not funny. It is the one who does not understand a thing who makes us laugh. Two fellows bump into each other after a long time.

So what are you doing then? What does that mean? The show, the circus in particular, forms precisely the circle where we can re-establish our anthropological health at the expense of distortion and deformity. But this self-mastery is also cultural. De more satis risi. The other person is stupid: The one feeding the planes. During his trial, Bokassa was charged for the particularly bloody reports of his internment camps.


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He manages to land, generously overlapping the grass and once the plane stops he says: He is the one trying on the shoe boxes. The animal observes him for a moment, then starts running after him. To lie down better in the bends. A helicopter crashes into a cemetery. He is surprised how lucky his neighbour is in love and asks him what is his secret in attracting so many girls. The ladies man answers: You take a potato and put it into your swimming trunks. You walk around the beach with it. Chorus silencieux des cellules: Laughter is communicative and we laugh together against the other, thanks to whom the unanimity and the unity of those who are laughing is created and is knitted together physical binding and solidarity, that can be observed for example when a group of children are mocking an adult, bursting out laughing, one of them pointing a finger at him, forms a tightened circle at the back of the ridiculous.

I learn about the body ; I laugh: I learn about the group ; I laugh, I learn the truth.

A quiet chorus of cells: Pleasing hyperaesthesia of the confirmation of limits. In effect, gelogenous zones have [at? It maintains security and communication. Thus an experiment carried out on epileptic patients the treatment of some forms of epilepsy justifies the positioning of intra-cerebral electrodes and allows us to broaden our knowledge on the area behind the temporal lobe shows that the emotional value of a word can be perceived before its meaning.

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So if there is a continuity between the laughter provoked by tickling and semantic laughter an idea to which Joubert opposes in his chapter: Tickling is only accepted from those with whom we are familiar. Even when it is consented to, it sometimes provokes an evasion reflex, as Darwin has observed with a seven day old baby. This can explain its unbearable character when its insistent and repetitive.

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