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Exercise professionals often hold anti-fat attitudes, which contribute to weight stigma and discrimination in physical activity contexts. This study examined the effects of an online weight stigma intervention on exercise professionals' attitudes toward fatness. Participants were 105 exercise professionals who were employed at least part-time at university recreation centers in the United States. In this randomized controlled trial, participants were randomized into an intervention online course to decrease weight stigma or a control online course to learn about communication techniques to enhance motivation for physical activity. Attitudes about fatness were assessed at pre- and post-course using the Fat Attitudes Assessment Toolkit (FAAT). There were significant increases in the fat acceptance composite score in the intervention group compared to the control group, suggesting recreation center staff who completed the intervention WIT FITS course experienced more positive evaluations of fat people as a result of the intervention. [ABSTRACT FROM AUTHOR]

This article examines Nietzsche’s evaluations of silence and laughter as Pyrrho’s two responses to the dilemma caused by doubts about truth in aphorism 213 of ‘The Wanderer and His Shadow’ (WS 213). Contrary to the common belief that speechlessness leads Pyrrho to tranquillity (ataraxia), in WS 213, it is a symptom of his intellectual impotence caused by logical impasse. Silence proves to be subject to the same traps as speeches. In his later period, Nietzsche deems Pyrrho’s impotent will to truth and pursuit of tranquility nihilism. He contends that Pyrrho’s impotence triggers his ressentiment of dogmatists and labels Pyrrho as a Greek Buddhist in unpublished sections writtenin 1888. For Nietzsche, the only antidote to dogmatism and even nihilism is laughter, a way of overcoming Pyrrho’s obstinate will to truth embodied in the form of logical argumentation. Nietzsche seems to attribute the Democritean cheerfulness (euthumia) to Pyrrho, a manifestation of healthy skepticism and a dynamicconstellation of drives that embrace and overcome suffering. In Thus Spoke Zarathustra, Nietzsche claims that laughter is a sign of recovery from a spirit of excessive seriousness, which is embodied by the free-spirited Zarathustra, an antipode to Pyrrho ‘the fanatic of mistrust.’ [ABSTRACT FROM AUTHOR]

In this paper, I revisit a spontaneous laughter event in a college classroom in China to decolonize in three steps my/our otherwise naturalized modernity/coloniality assumptions about teaching/teachers, learning/learners, gender, objects, and classroom space toward a Daoist affective ecological imaginary. First, I invoke postcritical pedagogy scholarship to theoretically recast laughter, often taken as a humorous aberrance, as a mattering pedagogy. Second, I bring in feminist ‘pedagogies of mattering’ to attend to the materiality of the laughter event, further decolonizing hierarchical power and gendered subjectivities into an experienced democracy of flesh and affective movement of collectivity. Lastly, I reinvoke the Chinese Daoist notion tiānrénhéyī 天人合一as a hope-full alternative ethico-onto-episteme to reimagine education as cultivating ecologically responsible and responsive cosmic beings. I end this paper with some penultimate thoughts on theoretical-methodological challenges in decolonizing modernity-coloniality in a Chinese context, as an overseas-returning Chinese scholar, and with/beyond the Western scholarship. [ABSTRACT FROM AUTHOR]

Humans can form an intense bond with their pets through shared love, attachment, and amusement. Through this case study, nurses can develop an increased understanding of how companion pets affect the quality of life of patients with cancer. Oncology nurses may incorporate the awareness of this relationship between patients and their pets into patient care. [ABSTRACT FROM AUTHOR]

The purpose of this study was to examine how individual openness to experience influences humor production and to explore the underlying psychological mechanisms of this relationship, specifically focusing on cognitive flexibility (the cognitive path) and ambiguity tolerance (the motivational path). To comprehensively evaluate individuals' humor production ability, Study 1 employed a subjective self‐report questionnaire on sense of humor, while Study 2 used an objective humor dialogue generation task. The results of Study 1 indicated that openness to experience did not directly impact sense of humor; instead, the relationship between openness to experience and sense of humor was fully mediated by cognitive flexibility. In Study 2, findings showed that openness to experience positively predicted humor production ability, with ambiguity tolerance partially mediating this effect. These results suggest that individuals with higher levels of openness to experience have a greater capacity for generating humorous perspectives. Moreover, the study identified two psychological pathways—cognition and motivation—in the process of generating funny ideas. The specific pathway influenced by the measurement method used for humor production further highlights the importance of both cognitive flexibility and ambiguity tolerance in understanding how openness to experience contributes to humor production. [ABSTRACT FROM AUTHOR]

The evolution and purpose of humor have long been of interest to the scientific community. Humor and laughter play an important role in social, emotional, mental, and physical health and well-being. The purpose of this narrative review is to explore perspectives and research findings of studies on the role of humor and laughter in health promotion and direct care interventions throughout the COVID-19 pandemic. Also discussed is the cross-disciplinary context of studies during the global pandemic, which illustrates the complexity of humor in human behavior and its manifestation in healthcare environments and public health outcomes. This review of studies on humor and laughter behaviors employed during the COVID-19 pandemic points to the need for further work on the potential of humor and laughter for use in direct care interventions, health messaging, health education, and in improving the social bonds and connections among health professionals, patients, and students. [ABSTRACT FROM AUTHOR]

Background: This study investigated the effects of humor therapy on the fatigue levels of patients receiving hemodialysis (HD). Materials and Methods: A single-blind, randomized clinical trial of 66 HD patients for 3 weeks was conducted, in which two groups were randomly allocated - humor therapy and control. In the intervention group, humor therapy sessions were conducted twice a week for 3 weeks. As a pre- and postintervention assessment, the Fatigue Symptom Inventory (FSI) was completed. Results: According to the repeated-measures ANOVA test, FSI values exhibited a significant decline in the humor therapy group and an increase in the control group at the first, second, and third visits (humor therapy vs. control: 30.38 ± 8.75 and 61.80 ± 13.92, P < 0.001; 35.71 ± 10.05 and 69.53 ± 15.32, P < 0.001; and 34.85 ± 9.24 and 70.34 ± 22.26, P < 0.001, respectively) compared with baseline (humor therapy vs. control: 49.26 ± 5.19 and 52.09 ± 11.69, P = 0.204). Conclusion: Findings suggest that humor therapy can effectively reduce fatigue levels in patients presenting with HD. [ABSTRACT FROM AUTHOR]

This article, titled "The Imperative Reflexive Pause in Autoethnography: Creating Presence in Absence," is a forum response by Jeanine Marie Mingé, a researcher and author. Mingé reflects on the experience of losing a loved one and the role of autoethnography in capturing and preserving their memory. The article emphasizes the importance of the autoethnographic pause, which allows for a deeper understanding of the nuances and communication in moments of grief. Mingé also discusses the complexity of the dialectic between presence and absence in these narratives, highlighting the significance of preserving and memorializing the words and details of those who may be lost. [Extracted from the article]

This article examines the use of comedy, specifically satire, in addressing Holocaust denial in the 21st century. It highlights the work of comedians such as Sarah Silverman, Sacha Baron Cohen, and Jon Stewart in exposing the malevolence behind historical distortions through humor. The article explores different case studies, including stand-up specials and satirical news programs, to demonstrate the effectiveness of comedy in raising awareness about the dangers of denial. It also discusses the role of comedians as public intellectuals and the long history of Jews using humor to respond to antisemitism. The article suggests that humor can be a powerful tool in shaping how we think about the past and present. [Extracted from the article]

In a controlled lab experiment, we compared how in-person and robot-mediated communicative settings affected attitudes towards communicators and discourse phenomena related to conversational negotiation. We used a mock interview within-participants experiment design where each participant (mock interviewee) experienced both types of communication with the same experimenter (mock interviewer). Despite communicating with the same person, participants found the in-person interviewer to be more likable, more capable, more intelligent, more polite, more in control, and less awkward than the same person using a telepresence robot. Behaviorally, we did not detect differences in participants' productions of discourse phenomena (likes, you knows, ums, uhs), laughter, or gaze. We also tested the role of communicative expectations on attitudes towards communications. We primed participants to expect that they would be talking to a person via telepresence, a "disabled" robot-person combination using telepresence, or a person in person (between-participants). We did not find differences arising from people's expectations of the communication. [ABSTRACT FROM AUTHOR]

Humorous and eudaimonic entertainment are often treated as theoretically distinct media experiences. Prior research has examined unique outcomes of meaningful entertainment, including making sense of difficulties (MSOD), connectedness, and helping intentions. The present study (N  = 275) experimentally manipulated the presence of humor in a film about cancer to examine how humor relates to these outcomes. Results show that, through the mechanisms of character identification and cancer anxiety, humor experiences positively predict MSOD and feelings of connectedness. This study also presents preliminary findings on a new measure of character coping humor that may be more suitable for use in poignant or somber message contexts. Future research directions concerning the role of moving humor are discussed. [ABSTRACT FROM AUTHOR]

Joking is an incongruous behavior that emerges from within a social framework and is considered a violation of social order. Freudian psychoanalysis sees joking as the revealing of the downside to a socially constructed "reason." Jokes lead to an involuntary action called laughter, which paves the way for the outburst of intellectual tension, and laughter is a shared emotion that results in deepening communal bonds, providing a relief from those intellectual tensions. This article will explore the dramatic actions and comedy inherent in farces that challenge ideological social codes through a reading of W. H. Andrews and Geoffrey Dearmer's one-act play, The Referee, using Freud's relief theory. The analysis is based on Freud's study of jokes in his essay, Jokes and Their Relation to the Unconscious, where he addresses laughter as an act of disposing of unwanted thoughts like a waste to maintain mental health. This article examines the play in accordance with the Freudian idea of jokes being an unconscious action that comes from the unconscious mind, a brief release of mental anguish, and lastly a parallel conversation that occasionally tries to interrupt the reason in front of it. [ABSTRACT FROM AUTHOR]

This study examines the role of laughter in media strategies. The aim is to distinguish between laughter shared 'with' the audience and laughter directed 'at' the audience. The research briefly traces the historical evolution of laughter from a repressed and morally criticised expression to a symbol of wealth and empowerment, a transformation facilitated by media diffusion. The subsequent analysis, based on the Portuguese context, seems to indicate a current tendency towards a more empathetic, lighter, and more visibly expressive form of laughter that transcends boundaries such as age, education, and social status, thus fostering a deeper connection with the audience. This study underlines the profound impact of laughter on audience engagement and highlights the central role of communal laughter—laughing 'with' the audience—in contemporary media communication. In conclusion, the findings suggest that a more empathetic and less critical approach to audience behaviour through laughter has the potential to attract larger audiences. Indirectly, this emerging trend may be indicative of a growing reluctance among members of contemporary society to tolerate ideas or perspectives contrary to their own. [ABSTRACT FROM AUTHOR]

This study examines the role of laughter in media content, focusing on traditional non-humorous entertainment talk shows with hosts, guests and a studio audience. The analysis, which documents over 20,000 instances of laughter in just 60 episodes (one laugh every 20 s), highlights the central role of laughter in this reality. The study concludes that: (1) hosts laughed more than guests and studio audiences; (2) in the programmes analysed, female hosts generated almost twice as much laughter as male hosts; (3) laughter followed a recognisable 'U-shaped' pattern, peaking at the beginning and end of the programme; (4) jokes with sexual connotations elicited the highest levels of laughter; (5) public service episodes had fewer instances of laughter; and (6) the programme with the host who laughed the most had the largest audience. In conclusion, laughter provides not only emotional, but also ideological gratification, based on the (post)modern concept of happiness. [ABSTRACT FROM AUTHOR]

In contemporary society, visual information is influential, not least when businesses are communicating with potential customers. It represents and influences how people understand phenomena. In sports, much attention is directed toward how media represent elite sports and sport stars. Less attention is directed toward children's sports. The aim of this article is to explore and analyze visual representations of children on sport businesses' websites. The sample contained 697 images of sporting children, on which an interpretative content and discourse analysis was conducted. The study shows that the ideal customer emerging on these sites is a White, physically active, able, and slim boy or girl. Consumer culture seems to reproduce and preserve existing normative frameworks rather than producing alternative norms and ideas in children's sport. Moreover, dilemmatic images of children both as competent and as innocent develop, displaying a childhood that should be both joyful and active but also safeguarded. [ABSTRACT FROM AUTHOR]

This study examines the role of laughter in media strategies. The aim is to distinguish between laughter shared ‘with’ the audience and laughter directed ‘at’ the audience. The research briefly traces the historical evolution of laughter from a repressed and morally criticised expression to a symbol of wealth and empowerment, a transformation facilitated by media diffusion. The subsequent analysis, based on the Portuguese context, seems to indicate a current tendency towards a more empathetic, lighter, and more visibly expressive form of laughter that transcends boundaries such as age, education, and social status, thus fostering a deeper connection with the audience. This study underlines the profound impact of laughter on audience engagement and highlights the central role of communal laughter—laughing ‘with’ the audience—in contemporary media communication. In conclusion, the findings suggest that a more empathetic and less critical approach to audience behaviour through laughter has the potential to attract larger audiences. Indirectly, this emerging trend may be indicative of a growing reluctance among members of contemporary society to tolerate ideas or perspectives contrary to their own.

The view of happiness that I propose in this article and derive on the basis of Aristotle’s and Henri Bergson’s ideas recommends that we must first understand life as an activity – not as a sum of accumulated experiences and things; nor a set of projects; nor fateful or haphazard events that befall us, but as a formative activity in which we play a key role. Ἐνέργεια or de l’action are at the core of life and it is by getting a hold of this creative core that we stand to live happily (Aristotle) or joyously (Bergson). For both thinkers, the possibility of happiness and joy comes to the fore, to no small extent, as a certain orientation in our thinking, i.e., as φρόνησις and θεωρία, for Aristotle, and as philosophy for Bergson. Our thoughts inform our choices and actions as well as our view of the world, grounding our sense of meaning, purpose, and value of action. It is by reckoning with the ever-unfolding act of life and with our own actions in it (actions which can be vicious, senseless, and unexamined or creative and constitutive of a life well-lived) that we also take hold of the possibility of happiness and joy.

The aim of the study which adopts an anthropological and pedagogical perspective is to reflect on the community functions of art that uses comedy eliciting laughter. The subject of interest is therefore comedy-related laughter perceived as a socio-cultural phenomenon. The article examines various forms of comedy that cause laugher, and discusses their conditions and transformations. Selected examples from the field of art (literature, theater, film, visual arts) are used for exemplification. The considerations presented in the text arose from the questions about the reasons for the marginal interest in comedy and laughter, including in its community functions, in the theory of aesthetic education and in the contemporary discourse of art pedagogy.

The habitual and normal is not laughable. What is laughable is untenable deviation. Thus, it is either the triumph of the normative or its failure in the face of a new desired norm that is consolidated in laughter. In this regard, laughter expresses the dynamics of comprehension, socialization, and the development of subjectivity; it is the ability to transcend culture inherent in it. Meanwhile, laughter itself appears to be normative in relation to appropriateness: topic, time, place, channel and measure (in relation to art — genre). In the context of digital communication formats, the problem of appropriateness is exacerbated. It does not come down to the issue of recognizing the laughable. There is a possibility of a sharp reduction in the field of the implementation of laughter culture. The work was supported by the Russian Science Foundation, grant No. 22-18-00591 “Pragmasemantics as an interface and operational system of meaning formation”.

Wittgenstein was hostile towards set theory; see his remark in §22 of RFM II: ‘I believe and hope that a future generation will laugh at this hocus pocus’. At the same time, he says that what philosophy owes set theory is ‘tremendous’ and that this is something ‘deep’. I want to clarify these two statements and to reconcile them. The hocus‐pocus remark is mainly directed at the temptation to talk about an own world of sets, focussing on extensions and thereby forgetting the actual mathematical manoeuvres leading to them. Wittgenstein does not shy away from using set‐theoretical symbols and expressions, but he regularly deprives them of their genuine set‐theoretical character. When speaking of the ‘depth’ we encounter with regard to set theory, what he means is the depth explained in PI §111: It arises ‘through a misinterpretation of our forms of language’, and this is particularly so in set theory. [ABSTRACT FROM AUTHOR]

This article explores the work of Louis Bisch, a neuropsychiatrist who wrote for Photoplay magazine in the 1920s. Bisch applied Freudian concepts to film stardom, spectatorship, genres, censorship, and the cinematic apparatus. His articles, aimed at a female readership, presented psychoanalysis as a framework to understand film culture. Bisch's writings offer a unique perspective on the early debates surrounding the cultural impact of film. [Extracted from the article]

This article is a collection of interviews with Dale Tomich, a prominent social historian and professor. The interviews cover Dale's personal history, his time at the University of Wisconsin, and his teaching career at Binghamton University. Dale's work focused on labor, slavery, and capital, and he was influenced by various intellectuals and scholars. The interviews also discuss Dale's relationship with Immanuel Wallerstein and Terry Hopkins, and the impact of their work on his own research. Overall, the interviews provide insights into Dale's intellectual journey and his contributions to the field of social history. [Extracted from the article]

Patients with autoimmune encephalitis (AE) often developed psychiatric features during the disease course. Many studies focused on the psychiatric characteristic in anti-NMDAR encephalitis (NMDAR-E), but anti-LGI1 encephalitis (LGI1-E) had received less attention regarding the analysis of psychiatric features, and no study compared psychiatric characteristic between these two groups. The clinical data of AE patients (62 NMDAR-E and 20 LGI1-E) who developed psychiatric symptoms were analyzed in this study. In NMDAR-E, the most common higher-level feature was "behavior changes" (60/62, 96.8%) and the lower-level feature "incoherent speech" was observed in 33 patients (33/62, 53.2%), followed by "agitation" (29/62, 46.8%) and "incongruent laughter/crying" (20/62, 32.3%). Similar to NMDAR-E, "behavior changes" was most common in LGI1-E (17/20, 85.0%), but the features of suicidality, eating, and obsessive–compulsive were not reported. The top three lower-level features were visual hallucinations (9/20, 45.0%), incoherent speech (8/20, 40.0%), and mood instability (7/20, 35.0%). The comparative study found that "incongruent laughter/crying", in lower-level features, was more frequently observed in NMDAR-E (32.3% vs. 0%, p = 0.002). Moreover, the Bush Francis Catatonia Rating Scale (BFCRS) assessing the catatonic symptoms in NMDAR-E were higher than LGI1-E, but the 18 item-Brief Psychiatric Rating Scale (BPRS-18) showed no difference in the two groups. In summary, both NMDAR-E and LGI1-E often developed psychiatric symptoms. In contrast with LGI1-E, the psychiatric feature "incongruent laughter/crying" was more frequently associated with NMDAR-E, and catatonic symptoms were more severe in NMDAR-E. [ABSTRACT FROM AUTHOR]

This study aims to examine children's actions in relation to the preschool teacher's scaffolding action in a context where an interactive whiteboard (IWB) is used. Over five months, 22 children aged between 4 and 6 years old, along with their five preschool teachers, were video observed. The study of these teaching moments has provided a rich seam of evidence that details the ways children act in relation to their teacher's scaffolding. The results show that children manifest 12 distinct actions including: Giving short responses, Approaching the IWB to engage in the teaching activities; Explaining, Experimenting; Smiling and laughing; Pointing and showing; Working together; Challenging each other; Solving a problem; Using language in meaningful contexts; Expressing emotions; and Comparing the similarities and differences. By mapping children's actions in the scaffolding process, which are often undermined or ignored in the existing research, the findings of this study have expanded and deepened our understanding of the scaffolding process and the notion of scaffolding itself. The findings, further, exemplify how just providing support can contribute to early childhood education, since early interventions, such as the ways preschool teachers scaffold children's actions, are particularly crucial for children's learning and development. [ABSTRACT FROM AUTHOR]

Humour plays a substantial role in the dissemination of ideas, beliefs and practices. In particular, it can offer an alternative framework for addressing situations of struggle, stress and suffering, such as war, political strife and social upheaval. In Palestine, humour is manifested in many everyday interactions, functioning as a coping mechanism and offering a way to confront both the Israeli Occupation and the dire political and economic situation. This article engages with humour as it occurs in the everyday lives of Palestinians, looking at the role of humour in a specific context, in a time of political violence. One of the arguments I wish to make is that each new atrocity or each further erosion of rights is reflected in a new series of 'in-jokes', which enable Palestinians to refer to, make sense of and adapt to the painful realities they encounter in everyday life. The narratives of individuals' lives in Palestine are reflected upon via the exploration of humorous daily discourse which is displayed in jokes and humorous anecdotes. I explore what thoughts, desires and fears individuals and families in Palestine share within their social networks in the form of jokes. In addition, the article traces what kind of jokes are circulated and how people in various situations react to different kinds of jokes. [ABSTRACT FROM AUTHOR]

Although humor production and creativity may be interrelated, no study has examined whether the temperamental basis of humor promotes creativity. The present study investigates whether humor temperament is associated with creativity. Study 1 (N = 620) investigates the associations between humor temperament (i.e., cheerfulness, seriousness, bad mood), self-report creativity, and judges' ratings of verbal creativity (i.e., wit, originality, humor). Self-report findings revealed cheerfulness (r =.49, Bayes factor [BF]10 > 100) and seriousness (r =.24, BF10 > 100) were positively associated with self/everyday creativity, whereas bad mood (r = –.36, BF10 > 100) was negatively associated with self/everyday creativity. Cheerfulness, seriousness, and bad mood were not associated with judges' ratings of originality, wit, and humor in verbal creativity. Study 2 (N = 439) evaluated the associations between humor temperament and judges' ratings of how well individuals coped with daily stressors. Cheerfulness was associated with judges' ratings of effective stress management (r =.23, BF10 > 100) and conflict management (r =.19, BF10 >100), whereas bad mood was negatively associated with effective stress management (r = –.29, BF10 >100). Study 3 (N = 234) examined the associations between humor temperament, comic styles (e.g., fun, nonsense, satire), and judges' ratings of creativity (i.e., originality, wit, humor) in a humor production task. Whereas humor temperament traits were not associated with creativity, comic styles "humor" and "nonsense" were associated with creativity. Results inform the impact of cheerfulness on increasing cognitive flexibility in generating innovation in everyday creativity. [ABSTRACT FROM AUTHOR]

Many philosophers have approached the nature of laughter and various ideas have been put forward in the period from the classical period to the present day. One of the relevant ideas was created by the pioneers of relief theory, who sought the nature of laughter in the act of release from psychological pressure. Relief theory appears as one of the most difficult subjects to diagnose, as a result of its dependence on certain psychological conditions, within the framework of the ecology of Turkish laughter. Bektashi narratives, in which the Turkish–Islamic synthesis is intensely seen, probably take the lead among the Turkish anecdote types that can be included in the subject area of relief theory. In the Ottoman geographical region of the 13th century, Bektashism, which was established with a mystical Sufi understanding based on Hacı Bektaş Veli, started to generate products with an intense subject of laughter over time. It is known that Bektashism, which is the continuation in Anatolia of the Turkish Sufi tradition initiated by Hoca Ahmet Yesevi in the 11th century in the Khorasan region, was also respected by the Ottoman Empire for a long time. Bektashism, which is a continuation of the cultural understanding of Islam, became the subject of anecdotes as a type as a result of certain historical events. In Bektashi narratives, which are reflected in anecdotes as a type, it is easy to determine the situation that causes laughter but difficult to make an analysis of why the matter in question is laughed at. From the narrator's point of view, there is a fear as to why he/she is telling the story, and, from the listener's point of view, there is a feeling of having sinned because he/she is laughing. Bektashi anecdotes, which have an element of laughter other than the classical laughter elements based on equivoke, consist of a suppressed fear in their content. The act of laughter, which occurs when the suppressed fear causes sudden relief, reveals the feeling of having sinned based on the aggressive attitude of the anecdote towards religious figures that has been aroused in the person. This situation brings along the necessity of explaining the laughter element in Bektashi anecdotes with the theory of relief. The interpretation of Bektashi anecdotes based on the views of Sigmund Freud, one of the pioneers of relief theory, on laughter and its relationship with the unconscious has made it possible to evaluate this in the context of "substitution" theory. The theory of substitution, a mechanism identified by Freud on the interpretation of dreams and the content of anecdotes or jokes, occurs in cases where a statement and its response deviate from the direction indicated by the original statement. For the formation of the theory, which is characterised as a psychological deviation or a product of faulty reasoning, a subject contrary to social norms must be dealt with, laughter must not depend on equivoke and it must be found in the last response of a conversation. Based on these data, five Bektashi anecdotes have been identified using the sampling method in the article and substitution theory has been applied to the identified jokes. [ABSTRACT FROM AUTHOR]

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This paper explores the charged line between "laughing with" and "laughing at" people with disabilities. It documents how "the line" is structured, how the line between "laughing with" and "laughing at" is manifested, and how we might reasonably surmise when it has been crossed. Two television series are examined and compared. The first, Love on the Spectrum, is an Australian reality series that follows a number of young adults on the autism spectrum, as they search for love and go on dates with others who also are on the spectrum. Much of the charm of the series is that it evokes laughter, frequently at the seriousness of the people it portrays. The laughter raised during Love on the Spectrum is compared with the laughter encouraged by British comedian Ricky Gervais's 2012–2014 series Derek, which is about a character who many viewers identified as being on the autism spectrum. The paper discusses similarities between the two series, but concludes by proposing that the laughter invited by the protagonists' seriousness during these two series in fact is structured very differently. [ABSTRACT FROM AUTHOR]

Aim: To describe the latest scientific evidence regarding community-based interventions performed on patients in need of palliative care worldwide. Introduction and background: Given the rise of chronic diseases, their complexities and the fragility of patients, we are facing around 56.8 million people in need of palliative care. Community-based healthcare, particularly palliative care, can address social inequalities and improve the biopsychosocial health of disadvantaged populations. Therefore, primary care, as the main health referent in the community, has a central role in the care of these patients. Methods: This is an integrative review from January 2017 to June 2022 that follows the PRISMA statement and has been registered in PROSPERO. PubMed, Cuiden, the Web of Science (WoS), Cochrane and LILACS were the five databases searched. The scientific quality assessment of the articles was carried out following the CASPe methodology. Study selection was carried out by two researchers, A.V.L. and J.M.C.T., using the inclusion and exclusion criteria mentioned below. In cases of doubt or discrepancy, a third author (J.R.S.) was consulted. Results: The interventions mentioned in the 16 articles analysed were classified under the following categories: music therapy, laughter therapy, spiritual and cognitive interventions, aromatherapy, interdisciplinary and community-based teams, advance care planning and community, volunteering, telemedicine and care mapping. Example: Educating people to talk about different ethical issues could improve their quality of life and help develop more compassionate cities. Conclusions: We have identified interventions that are easily accessible (laughter therapy, telemedicine or music therapy), simple enough to be carried out at the community level and do not incur high costs. This is why they are recommended for people with palliative care needs in order to improve their quality of life. [ABSTRACT FROM AUTHOR]

The careers of Jonathan Blewitt and Jolly John Nash spanned the development and consolidation of the Victorian music hall and their provocations of audience laughter by laughing themselves provide case studies for understanding the role of laughter in the material and cultural contexts of that development. Beginning with an examination of Blewitt's originary 'laughing song' The Merry Little Grey Fat Man (1843) and its sources in the theatres of the earlier nineteenth century, the essay traces Nash's self-consciously historicised development of its 'laughing comedy' through his personification of cultural values of jolliness and merriment. While retaining a fascination with the eruptive comedy of Blewitt's song, it argues, Nash negotiated the changing environments of the new entertainment industry through his presentation of a performed laughter that was variously radically innovative, politically conservative and attuned to the later music hall's self-representation as a nostalgically-imbued national 'tradition'. [ABSTRACT FROM AUTHOR]

Introduction: Extensive research has explored the incorporation of humor in therapy, revealing its potential positive effects on clients’ mental well-being and personal growth. However, limited research exists on how coaching could benefit from humor as an intervention and how its utilization impacts the interaction processes and outcomes for both the coachee and coach. Therefore, our research focuses on the use and effects of spontaneous humor within professional dialogues. This paper aims to extract insights from academic literature on humor in adjacent fields and apply these insights to the context of coaching. Methods: This paper offers implications for coaching theory and practice, alongside a proposed research agenda. The initial phase involves analyzing reviews on humor in professional contexts, and coaching. Secondly, following the PRISMA guidelines for review, we identified 13 empirical studies, which address the role of humor in counseling, psychotherapy, and mentoring. Results and discussion: Our findings suggest that humor serves as a valuable tool for establishing and deepening the working alliance, fostering adaptive coping mechanisms in clients, and enhancing the cognitive and behavioral process. Moreover, humor is shown to be advantageous for professionals in navigating challenging client relationships. These findings hold significance for the realm of coaching practice as well. In light of these insights, we propose the integration of humor use in education toolkits for coaching professionals. [ABSTRACT FROM AUTHOR]

This article seeks to untangle the relationship between religion, humour, and feminism by analysing the humour which underscored the campaign for women’s ordination in the Church of England. By examining the wordplay, the cartoons, and the physical objects through which humour was expressed, this article highlights the creativity which underscored the activism of these lesser-known activists. Through centring the experiences of these religious activists, this article extends existing scholarly conversations which seek to diversify understandings of who and what should be considered part of the ‘women’s movement’. [ABSTRACT FROM AUTHOR]

Anxiety can have adverse effects on cognition such as impairing test performance or restricting working memory. One way of reducing anxiety is through humor, and the present research investigated if the perception of laughter, which is often seen as a reaction to humor, could impact self-reported anxiety. Participants completed the STAI battery containing subscales for both state and trait anxiety before and after one of three manipulations: a laughter sounds rating task, a neutral sounds rating task, or a working memory span task. Results showed that perceiving laughter decreased both state and trait anxiety, taking a working memory test increased state anxiety, and perceiving neutral sounds had no effect on either type of anxiety. These findings are interpreted as evidence that the positive emotions induced by hearing laughter help to regulate anxiety by undoing arousal, even when negative emotions are not present. [ABSTRACT FROM AUTHOR]

This article is a conversation between sociologist Bridget Fowler and Les Back. Bridget discusses her life and career in sociology, including her working-class background and exposure to different social perspectives. She also talks about her interest in the sociology of literature and her admiration for scholars like Raymond Williams and Pierre Bourdieu. The conversation emphasizes the importance of social theory and the complexities of sociological research. The text also discusses various topics related to sociology, feminism, and the author's personal experiences, as well as the concept of collective memory and its relevance to obituaries. The author argues for a more democratic and inclusive approach to obituary writing. [Extracted from the article]

In 1983, two philosophers, Michel Foucault and Peter Sloterdijk, engaged with ancient Cynicism and the outspokenness and laughter of Diogenes as a critical practice. Foucault and Sloterdijk did so to position themselves 'after' critique: 'after' a period of and 'beyond' a certain style of dogmatism and theoretical deadlocks that troubled left thinking in the early 1980s (and continue to do so today). I show how Foucault and Sloterdijk, while differing in their critical politics, both read Diogenes' politics of truth as radical subversive otherness. While Diogenes performed this antagonizing critique from a subaltern position, his politics nevertheless risked ending up in a self-righteous intransigence to know the truth. As an alternative, I turn to another politics of laughter in Hellenistic philosophy, that of the Thracian Maid, and its sceptical impulse that is situated 'before', 'beyond' and 'after' critique in the space of what Hans Blumenberg calls Nachdenklichkeit (pensiveness). [ABSTRACT FROM AUTHOR]