Theories of humor

There are many theories of humor which attempt to explain what humor is, what social functions it serves, and what would be considered humorous. Among the prevailing types of theories that attempt to account for the existence of humor, there are psychological theories, the vast majority of which consider humor to be very healthy behavior; there are spiritual theories, which consider humor to be an inexplicable mystery, very much like a mystical experience. Although various classical theories of humor and laughter may be found, in contemporary academic literature, three theories of humor appear repeatedly: relief theory, superiority theory, and incongruity theory. Among current humor researchers, there is no consensus about which of these three theories of humor is most viable. Proponents of each one originally claimed their theory to be capable of explaining all cases of humor; However, they now acknowledge that although each theory generally covers its own area of focus, many instances of humor can be explained by more than one theory. Incongruity and superiority theories, for instance, seem to describe complementary mechanisms which together create humor.

Relief theory maintains that laughter is a homeostatic mechanism by which psychological tension is reduced. Humor may thus for example serve to facilitate relief of the tension caused by one's fears. Laughter and mirth, according to relief theory, result from this release of nervous energy. Humor, according to relief theory, is used mainly to overcome sociocultural inhibitions and reveal suppressed desires. It is believed that this is the reason we laugh whilst being tickled, due to a buildup of tension as the tickler "strikes". According to Herbert Spencer, laughter is an "economical phenomenon" whose function is to release "psychic energy" that had been wrongly mobilized by incorrect or false expectations. The latter point of view was supported also by Sigmund Freud.

The superiority theory of humor traces back to Plato and Aristotle, and Thomas Hobbes' Leviathan. The general idea is that a person laughs about misfortunes of others (so called schadenfreude), because these misfortunes assert the person's superiority on the background of shortcomings of others.Socrates was reported by Plato as saying that the ridiculous was characterized by a display of self-ignorance. For Aristotle, we laugh at inferior or ugly individuals, because we feel a joy at feeling superior to them.

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