ON THE ETHNIC DEVELOPMENT OF THE PSYCHOLOGY OF LAUGHTER IN THE LITERATURE OF THE PEOPLES OF THE WORLD

Аннотация

This article presents scientific and theoretical considerations, literary views, interpretations, classifications, and analyses of the ethnic development of the psychology of laughter in the literature of the peoples of the world. Keywords: Hippocrates, "The Madness of Democritus", man, anecdote, philosophy of laughter, theory of laughter, medieval laughter, comparison, scale, logic, political era, field, praise, etc. Works written according to the criteria of art must meet a number of requirements. The success of the work will be ensured only if the author, in covering various situations, can turn readers not only into witnesses of events, but also into participants in them. This is related to poetic skill. From this point of view, the appropriate use of humorous devices in a work of art requires high skill from the creator. Laughter is a person's unique attitude to events. This view is formed by the existing reality and its unique aspects[1]. Mikhail Bakhtin notes that "François Rabelais himself developed the theory of folk laughter, mainly in the preface to the fourth book of his novel, The Old and the New, dedicated to Hippocrates."[2]. At that time, the role of Hippocrates as a theorist of laughter was very large. At the same time, they relied on his medical treatises on the importance of the cheerful, cheerful mood of doctors and patients in the fight against diseases. This is the correspondence of Hippocrates about the “madness of Democritus”, which was attached to the “Hippocrates Collection”, expressed in his laughter. In the Hippocratic Romance, Democritus’ laughter has a philosophical, world- contemplating nature, and all religious and philosophical reflections on human life and the gods, the afterlife, are aesthetically expressed as its theme. Hippocrates bases laughter in this as a holistic worldview, as a specific spiritual attitude of a mature and awakened person. The teachings of the “Hippocrates Romance” about the healing power of laughter and the philosophy of laughter as a course were especially recognized and taught at the Faculty of Medicine in Montpellier. According to Abu Ali Ibn Sina; "The moment a patient laughs, he is one hundred percent in the state of a healthy person"[3]. A member of this faculty, the famous physician Laurent Joubert, published a special treatise on laughter in 1560 under the characteristic title. The great philosopher Aristotle, the teacher of the great Greek conqueror Alexander the Great (356-323 BC), has a famous formula: "Of all living creatures, only man is capable of laughing."[4]. This formula was very popular during the time of Francois Rabelais, and it is considered the most spiritual privilege of man, unattainable in comparison with other creatures. Laughter is a gift from God to man, given in connection with the power of man over the whole universe, his mind and soul, a quality that no other creature has. 1192 ResearchBib IF - 11.01, ISSN: 3030-3753, Volume 2 Issue 5 According to Aristotle, a child begins to laugh on the fortieth day after birth. Only from that moment does he become a man for the first time. Rabelais and his contemporaries also knew Pliny's statement that only one person in the world began to laugh from birth - Zoroaster. This was accepted as a sign of his divine wisdom. Finally, the third source of the Renaissance philosophy of laughter is Lucian, especially his image of Menippus laughing in the afterlife. Lucian's Menippus, or Journey to the Underworld, which was popular at this time, represented the reflection of folk laughter in written literature. This work had a significant influence on Francois Rabelais, namely the episode of Epistemon's stay in the underworld ("Pantagruel"). His "Conversations in the Underworld" also serves as the first steps in the entry of folk laughter into written literature. Here are some characteristic passages from this last part. "Menippus Diogenes advises; if you have laughed enough at what is happening on earth, go to us (i.e., to the afterlife), where you can find even more reasons to laugh; on earth some doubts prevented you from laughing, for example: "Who knows what will happen after the grave?" "Look, as I laughed, you laugh without ceasing and without hesitation."[5]. These are the three most famous ancient sources of the Renaissance philosophy of laughter. They not only reveal Joubert's treatises, but also humanist and literary reflections on laughter, its meaning and significance. All three sources define laughter as universal, world-contemplating, healing and revitalizing, and essentially connected with the ultimate philosophical questions, namely, the questions of "the order of life and death" that Montaigne himself pondered. In the Middle Ages, all the richest folk laughter culture lived and developed outside the official circles of higher ideology and literature. However, it was precisely because of this informal existence that the culture of laughter was distinguished by extreme radicali