"The best ideas come as jokes. Make your thinking as funny as possible." - David M. Ogilvy

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"In the silentest meeting, the eye reads the plain prose of life, timidity, caution, appetite, ignorance, old houses, musty savors, stationary, retrograde faculties puttering round (to use the country phrase) in paltry routines from January to December.

These are the precincts of comedy and farce. And a taste for fun is all but universal in our species, which is the only joker in nature. The rocks, the plants, the beasts, the birds, neither do anything ridiculous, nor betray a perception of anything absurd done in their presence. And as the lower nature does not jest, neither does the highest. The Reason pronounces its omniscient yea and nay, but meddles never with degrees or fractions, and it is in comparing fractions with essential integers or wholes, that laughter begins.

Aristotle’s definition of the ridiculous is, "what is out of time and place, without danger." If there be pain and danger, it becomes tragic; if not, comic. I confess, this definition, though by an admirable definer, does not satisfy me, does not say all we know. The essence of all jokes, of all comedy, seems to be halfness; a non-performance of what is pretended to be performed, at the same time that one is giving loud pledges of performance. The baulking of the intellect, the frustrated expectation, the break of continuity in the intellect, is what we call comedy; and it announces itself physically in the pleasant spasm we call Laughter...

This is the radical joke of life and then of literature. The presence of the ideal of right and of truth in all action, makes the yawning delinquencies of practice remorseful to the conscience, tragic to the interest, but droll to the intellect. The activity of our sympathies may for a time hinder our perceiving the fact intellectually, and so deriving mirth from it, but all falsehoods, all vices seen at sufficient distance, seen from the point where our moral sympathies do not interfere, become ludicrous. The comedy is in the intellect’s perception of discrepancy. And whilst the presence of the ideal discovers the difference, the comedy is enhanced whenever that ideal is embodied visibly in a man. Thus Falstaff, in Shakespeare, is a character of the broadest comedy, giving himself unreservedly to his senses, coolly ignoring the reason, whilst he invokes its name, pretending to patriotism and to parental Virtues, not with any intent to deceive, but only to make the fun perfect by enjoying the confusion betwixt reason and the negation of reason, in other words, the rank rascaldom he is calling by its name...

A perception of the comic seems to be a balance-wheel in our metaphysical structure. It appears to be an essential element in a fine character. Wherever the intellect is constructive, it will be found. We feel the absence of it as a defect in the noblest and most oracular soul. It insulates the man, cuts down all bridges between him and other men. The perception of the comic is a tie of sympathy with other men, is a pledge of sanity, and is a protection from those perverse tendencies and gloomy insanities into which fine intellects some times lose themselves. A man alive to the ludicrous is still convertible. If that sense is lost, his fellow men can do little for him...

The peace of society and the decorum of tables seem to require that next to a notable wit should always be posted a phlegmatic bolt-upright man, able to stand without movement of muscle whole broadsides of this Greek fire. It is a true shaft of Apollo, and traverses the universe, unless it encounter a mystic or a dumpish soul, and goes everywhere heralded and harbingered by smiles and greetings. Wit makes its own welcome, and levels all distinctions. No dignity, no learning, no force of character can make any stand against good wit. It is like ice on which no beauty of form, no majesty of carriage can plead any immunity, — they must walk gingerly, according to the laws of ice, or down they must go, dignity and all. "Dost thou think because thou art virtuous, there shall be no more cakes and ale?" Plutarch very happily expresses the value of the jest as a legitimate weapon of the philosopher. "Men cannot exercise their rhetoric unless they speak, but their philosophy even whilst they are silent or jest merrily ; for as it is the highest degree of injustice not to be just and yet seem so, so it is the top of wisdom to philosophize yet not appear to do it, and in mirth to do the same with those that are serious and seem in earnest"...

In all the parts of life, the occasion of laughter is some seeming, some keeping of the word to the ear and eye, whilst it is broken to the soul. Thus, as the religious sentiment is the most vital and sublime of all our sentiments, and capable of the most prodigious effects, so is it abhorrent to our whole nature, when in the absence of the sentiment, the act or word or officer volunteers to stand in its stead. To the sympathies this is shocking, and occasions grief. But to the intellect, the lack of the sentiment gives pain; it compares incessantly the sublime idea with the bloated nothing which pretends to be it, and the sense of the disproportion is comedy. And as the religious sentiment is the most real and earnest thing in nature, being a mere rapture, and excluding, when it appears, all other considerations, the vitiating this is the greatest lie. Therefore, the oldest jibe of literature is the ridicule of false religion. This is the joke of jokes. In religion, the sentiment is all ; the rite indifferent. But the inertia of men inclines them when the sentiment sleeps, to imitate that thing it did; it goes through the ceremony omitting only the will, makes the mistake of the wig for the head, the clothes for the man. The older the mistake and the more overgrown the particular form is, the more ridiculous to the intellect...

In science, the jest at pedantry is analogous to that in religion which lies against superstition. A classification or nomenclature used by the scholar only as a memorandum of his last lesson in the laws of nature; and confessedly a makeshift, a bivouac for a night, and implying a march and a conquest to-morrow, becomes through indolence a barrack and a prison, in which the man sits down immovably, and wishes to detain others. The physiologist, Camper, humorously confesses the effect of his studies in dislocating his ordinary associations. “I have been employed,” he says, “six months on the Cetacea; I understand the osteology of the head of all these monsters, and have made the combination with the human head so well, that every body now appears to me narwhale, porpoise, or marsouins. Women, the prettiest in society, and those whom I find less comely, — they are all either narwhales or porpoises to my eyes.” I chanced the other day to fall in with an odd illustration of the remark I had heard, that the laws of disease are as beautiful as the laws of health; I was hastening to visit an old and honored friend, who, I was in formed, was in a dying condition, when I met his physician, who accosted me in great spirits, with joy sparkling in his eyes. “And how is my friend, the Doctor?” I inquired. “ Oh, I saw him this morning ; it is the most correct apoplexy I have ever seen; face and hands livid, breathing stertorous, all the symptoms perfect;” and he rubbed his hands with delight; for in the country we cannot find every day a case that agrees with the diagnosis of the books...

The pedantry of literature belongs to the same category. In both cases there is a lie, when time mind seizing a classification to help it to sincerer knowledge of the fact, stops in the classification; or learning languages. and reading books, to the end of a better acquaintance with man, stops in the languages and books; in both the learner seems to be wise and is not...

But the comic also has its own speedy limits. Mirth quickly becomes intemperate, and the man would soon die of inanition, as some persons have been tickled to death. The same scourge whips the joker and the enjoyer of the joke. When Carlini was convulsing Naples with laughter, a patient waited on a physician in that city, to obtain some remedy for excessive melancholy, which was rapidly consuming his life. The physician endeavored to cheer his spirits, and advised him to go to the theatre and see Carlini. He replied, “I am Carlini.”"

--- The Comic / Ralph Waldo Emerson