COMEDY INCARNATE COMEDY INCARNATE Buster Keaton, Physical Humor and Bodily Coping “Buster Keaton was an engineer of the comic, a craftsman of gags, a mechanic of humor. While Carroll does not aspire to be as funny as Keaton, he can match (and follow) him in intricate and brilliant analysis, providing a logic of illogic. A book that will change how we think about slapstick and film style.” Tom Gunning, University of Chicago “Comedy Incarnate is a brilliant, inventive and lucid examination of Buster Keaton’s The General. Through close textual analysis, Carroll opens up a wide expanse of historical and theoretical territory – positioning The General in relation to the writings of Merleau-Ponty, Bergson, and Poulet, as well as to the films of Chaplin, Lloyd, and Langdon.” Lucy Fischer, University of Pittsburgh “Building on Keaton’s directorial practice as a sort of civil engineer who engaged a mechanical universe, Carroll . . . investigates how Keaton’s emphasis on gags and their intelligibility characterize the film in specific ways. In so doing he opens up an understanding of how Keaton’s comedy of body intelligence works, especially in contrast to contemporaries like Charlie Chaplin and Harold Lloyd, and he shows how intelligence – the artist’s and the viewer’s – informs laughter.” CHOICE Comedy Incarnate explores the intricacies of Buster Keaton’s unique visual style to discover what provokes laughter in his timeless films, paying special attention to The General. Keaton’s precise body comedy, coupled with his unconventional directorial decisions, suggests a new way of analyzing the film in terms of its visual elements as opposed to its narrative. Written by one of America’s foremost film theorists, this in-depth examination of the comedy of the steam, steel, and railroad era will provide a fresh vantage point for analysis of film and comedy itself.

To consider comedy in its many incarnations is to raise diverse but related questions: what, for instance, is humour, and how may it be used (or abused)? When do we laugh, and why? What is it that writers and speakers enjoy - and risk - when they tell a joke, indulge in bathos, talk nonsense, or encourage irony? This Very Short Introduction explores comedy both as a literary genre, and as a range of non-literary phenomena, experiences and events. Matthew Bevis studies the classics of comic drama, prose fiction and poetry, alongside forms of pantomime, comic opera, silent cinema, popular music, Broadway shows, music-hall, stand-up and circus acts, rom-coms, sketch shows, sit-coms, caricatures, and cartoons. Taking in scenes from Aristophanes to The Office, from the Roman Saturnalia to Groundhog Day, Bevis also considers comic theory from Aristotle to Freud and beyond, tracing how comic achievements have resisted as well as confirmed theory across the ages. This book takes comedy seriously without taking it solemnly, and offers an engaging study of the comic spirit which lies at the heart of our shared social and cultural life. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

First published in 1938. This is a survey of Shakepeare's comedies which illustrates the playwright's increasing grasp on the art and idea of comedy. Themes, characters and plays covered include: Romanticism in Shakespearian comedy; Shakespeare's Jew, Falstaff, The Taming of the Shrew, A Midsummer Night's Dream, and The Dark Comedies.

As far as we know, only human beings have a sense of humour – although chimps might laugh when tickled, and dogs respond similarly in play, Seth McFarlane's fan-base is comprised exclusively of humans. Whilst animals and robots might feature as prominent characters in our favourite comic movies, shows and stand-up routines, we have no reason to suspect that their real-life brethren get the joke. Drawing on the philosophy of Martin Heidegger, Shaun May attempts to address this issue – suggesting that there is something distinctive about human beings which grounds our ability to make and comprehend jokes. Guiding the reader through a range of examples, including the films of Charlie Chaplin, the stand-up of Francesca Martinez, the TV show Family Guy and Samuel Beckett's Endgame, he demonstrates that in order to get the joke you have to 'be there'.

In recent years, environmental and human rights advocates have suggested that we have entered the first new geological epoch since the end of the ice age: the Anthropocene. In this new epoch, humans have come to reshape unwittingly both the climate and natural world; humankind has caused mass extinctions of plant and animal species, polluted the oceans, and irreversibly altered the atmosphere. Ironically, our efforts to make the planet more hospitable to ourselves seem to be driving us toward our inevitable extinction. A force of nature, humanity is now decentered as the agent of history. As Jennifer Fay argues, this new situation is to geological science what cinema has always been to human culture. Film, like the Anthropocene, is a product of the industrial revolution, but arises out of a desire to preserve life and master time and space. It also calls for the creation of artificial worlds, unnatural weather, and deadly environments for entertainment, scientific study, and devising military strategy. Filmmaking stages, quite literally, the process by which worlds and weather come into being and meaning, and it mimics the forces that are driving this new planetary inhospitality. Cinema, in other words, provides an image of "nature" in the age of its mechanical reproducability. Fay argues that cinema exemplifies the philosophical, political, and perhaps even logistical processes by which we can adapt to these forces and also imagine a world without humans in it. Whereas standard ecological criticism attends to the environmental crisis as an unraveling of our natural state, this book looks to film (from Buster Keaton, to Jia Zhangke, to films of atomic testing and early polar exploration) to consider how it reflects upon the creation and destruction of human environments. What are the implications of ecological inhospitality? What role might cinema and media theory play in challenging our presumed right to occupy and populate the world? As an art form, film enjoys a unique relationship to the material, elemental world it captures and produces. Through it, we may appreciate the ambitions to design an unhomely planet that may no longer accommodate us.

This multifaceted volume presents the elusive surplus of culture in the spotlight of theory and academic practice. Despite its overtly economic implications, the concept alludes to the added value of sense, common sense and nonsense which is represented as languages of irony, irrationality and absurdity potentially subverting traditional and mainstream “regimes” of culture. Consequently, the “moment of surplus” is inherent in critical interpretation in which supposedly well-entrenched notions suddenly reveal their implicitly shattering and subversive nature. The surplus of culture dwells at the risky intersection of untamed interpretation and tradition. It is the space of the “third” in which literary canons are re-visited, language reveals its hidden political agendas, the Orient reclaims its own cognitive perspective and established structures of cognition are questioned in the tragic-comic gesture of insight. The volume is a must for scholars and researchers in the fields of cultural studies, literature and arts as well as literary theory.

Contemporary television has been marked by such exceptional programming that it is now common to hear claims that TV has finally become an art. In Appreciating the Art of Television, Nannicelli contends that televisual art is not a recent development, but has in fact existed for a long time. Yet despite the flourishing of two relevant academic subfields—the philosophy of film and television aesthetics—there is little scholarship on television, in general, as an art form. This book aims to provide scholars active in television aesthetics with a critical overview of the relevant philosophical literature, while also giving philosophers of film a particular account of the art of television that will hopefully spur further interest and debate. It offers the first sustained theoretical examination of what is involved in appreciating television as an art and how this bears on the practical business of television scholars, critics, students, and fans—namely the comprehension, interpretation, and evaluation of specific televisual artworks.