Henri Bergson, the influential French philosopher, is well known for his exploration of time, consciousness, and creativity, but his work on comedy is also a notable contribution to both philosophy and literary theory. In his 1900 essay Laughter: An Essay on the Meaning of the Comic, Bergson delves into the nature of comedy, seeking to understand why we laugh and what function laughter serves in human society.
In this blog post, we will explore Bergson’s key ideas on comedy, how he links laughter to human behavior, and why his analysis remains relevant in understanding humor today.
Laughter as a Social Gesture
Bergson begins his essay by emphasizing that laughter is fundamentally a social act. For Bergson, people laugh at certain behaviors, actions, or situations because they recognize something out of place—a departure from the fluid, spontaneous nature of human life. Laughter, in his view, serves as a corrective mechanism, reminding individuals to stay in tune with social norms and expectations.
He asserts that laughter is rarely directed at inanimate objects or abstract ideas; rather, it is most often aimed at human behavior. Comedy arises when human actions become rigid or mechanical, betraying a lack of flexibility or awareness. According to Bergson, laughter has a moral dimension because it encourages people to avoid such mechanical behavior and remain conscious of their adaptability to social life.
The Mechanical Encrusted Upon the Living
One of Bergson’s central ideas is that comedy occurs when the “mechanical encrusts itself upon the living.” By this, he means that human beings, who should be fluid, adaptable, and responsive, become comedic when their actions are repetitive, rigid, or machine-like.
For instance, when a person slips on a banana peel and falls, the humor comes from the fact that they momentarily lose their conscious control, appearing as though they are being operated by some external, mechanical force. This break in natural fluidity evokes laughter because it contrasts with the freedom and unpredictability we associate with human life.
The more a person’s behavior mimics that of a machine—thoughtless, habitual, or overly formulaic—the more they become an object of comedy. Bergson argues that this mechanization of human behavior is a key source of humor across various forms of comedy, from slapstick to satire.
Comedy as a Collective Action
Bergson is clear that laughter is a group phenomenon. People do not often laugh when alone—laughter is something that is shared. Comedy, then, is not just a personal reaction but a communal activity that reinforces social cohesion. The corrective function of laughter serves to gently mock or criticize behaviors that deviate from what society considers normal.
Laughter, in this sense, acts as a social regulator. It highlights behavior that, though not immoral or harmful, is somehow incongruous or inappropriate. Bergson suggests that society laughs at such behavior to bring individuals back into alignment with social norms.
An example of this is found in classic comedic tropes like the “fool” or the “clown,” characters who embody the mechanical, repetitive, or exaggerated actions that contrast with everyday social expectations. These figures are humorous because they represent a detachment from reality, an inability to adapt, or an overemphasis on one single trait at the expense of human complexity.
Comedy and Emotion: The Absence of Feeling
Another interesting aspect of Bergson’s theory is his view on the relationship between comedy and emotion. He argues that true comedy arises from a temporary suspension of empathy. For laughter to occur, there needs to be a certain detachment from the characters or situations being depicted.
If we feel deep empathy for the person experiencing a comedic misfortune—like the character who slips on the banana peel—we may feel pity rather than amusement. However, if we are emotionally distant enough, we are able to see the absurdity of the situation and laugh. This emotional distance allows for the purely intellectual appreciation of incongruity or rigidity, which are the sources of humor in Bergson’s view.
This explains why tragic or serious situations can turn into comedy when viewed from a different perspective. It’s not the event itself that determines whether we laugh or cry, but the level of emotional engagement we allow ourselves to have with the situation.
The Role of Comedy in Art and Literature
Bergson’s theory of the comic also applies to the arts, especially in literature, theater, and film. He suggests that comedy often works by presenting characters who are out of touch with their surroundings, whether through exaggerated behaviors, rigid attitudes, or a failure to adapt to the fluidity of life. Classic comedic figures, from Molière’s hypocritical Tartuffe to Charlie Chaplin’s Little Tramp, exemplify this idea of human beings behaving mechanically in a world that demands flexibility and spontaneity.
In literature, characters often become the subjects of comedy because they are stuck in certain roles, unable to escape their routines or expectations. Their inability to change or grow becomes their comedic flaw, and the audience laughs at their rigidity, knowing that adaptability is a necessary part of life.
The Timelessness of Bergson’s Ideas on Comedy
Henri Bergson’s exploration of comedy is still relevant today, not only in understanding why we laugh but also in shedding light on human behavior and societal expectations. His ideas help explain why certain things continue to be funny across time and cultures—because they touch on the universal experience of humans sometimes acting like machines, unable to fully respond to the richness and fluidity of life.
Whether we’re watching a slapstick comedy or enjoying a more intellectual satire, Bergson’s insights remind us that laughter is deeply connected to our social nature and our ability to recognize the absurdity of mechanical behavior. Through comedy, we critique ourselves and others, using laughter as a way to navigate and refine the complexities of human life.
Conclusion
Henri Bergson’s Laughter: An Essay on the Meaning of the Comic offers a profound exploration of the mechanisms of comedy. His ideas about the “mechanical encrusted upon the living,” the social nature of laughter, and the detachment from emotion necessary for humor continue to shape our understanding of why we laugh. For Bergson, laughter is not just a simple reaction to humor but a complex social tool that reflects and refines human behavior. Whether applied to art, literature, or everyday life, Bergson’s philosophy of comedy invites us to reflect on the nature of laughter and its important role in shaping our world.
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