Humor

WALL STREET JOURNAL, LOS ANGELES TIMES, AND USA TODAY BESTSELLER • Anyone—even you!—can learn how to harness the power of humor in business (and life), based on the popular class at Stanford’s Graduate School of Business. Don’t miss the authors’ TED Talk, “Why great leaders take humor seriously,” online now. “The ultimate guide to using the magical power of funny as a tool for leadership and a force for good.”—Daniel H. Pink, #1 New York Times bestselling author of When and Drive We are living through a period of unprecedented uncertainty and upheaval in both our personal and professional lives. So it should come as a surprise to exactly no one that trust, human connection, and mental well-being are all on the decline. This may seem like no laughing matter. Yet, the research shows that humor and laughter are among the most valuable tools we have at our disposal for strengthening bonds and relationships, diffusing stress and tension, boosting resilience, and performing when the stakes are high. That’s why Jennifer Aaker and Naomi Bagdonas teach the popular course Humor: Serious Business at the Stanford Graduate School of Business, where they help some of the world’s most hard-driving, blazer-wearing business minds infuse more humor and levity into their work and lives. In Humor, Seriously, they draw on findings by behavioral scientists, world-class comedians, and inspiring business leaders to reveal how humor works and—more important—how you can use more of it, better. Aaker and Bagdonas unpack the theory and application of humor: what makes something funny, how to mine your life for material, and simple ways to identify and leverage your unique humor style. They show how to use humor to rebuild vital connections; appear more confident, competent, and authentic at work; and foster cultures where levity and creativity can thrive. President Dwight David Eisenhower once said, “A sense of humor is part of the art of leadership, of getting along with people, of getting things done.” If Dwight David Eisenhower, the second least naturally funny president (after Franklin Pierce), thought humor was necessary to win wars, build highways, and warn against the military-industrial complex, then you might consider learning it too.

John Allen Paulos cleverly scrutinizes the mathematical structures of jokes, puns, paradoxes, spoonerisms, riddles, and other forms of humor, drawing examples from such sources as Rabelais, Shakespeare, James Beattie, René Thom, Lewis Carroll, Arthur Koestler, W. C. Fields, and Woody Allen. "Jokes, paradoxes, riddles, and the art of non-sequitur are revealed with great perception and insight in this illuminating account of the relationship between humor and mathematics."—Joseph Williams, New York Times "'Leave your mind alone,' said a Thurber cartoon, and a really complete and convincing analysis of what humour is might spoil all jokes forever. This book avoids that danger. What it does. . .is describe broadly several kinds of mathematical theory and apply them to throw sidelights on how many kinds of jokes work."—New Scientist "Many scholars nowadays write seriously about the ludicrous. Some merely manage to be dull. A few—like Paulos—are brilliant in an odd endeavor."—Los Angeles Times Book Review

Idioms are sayings particular to a language and culture. They are baffling to language learners of all ages as they are encountered in casual conversations, read in books, heard from radio, television, and film. Idioms are everywhere. Enjoy these 32 cartoons that were drawn, and colored by pencil, from an ever growing list collected over the course of a year. May interesting ideas and conversations grow from looking at this book.

Although he called himself merely a “printer” in his will, Benjamin Franklin could have also called himself a diplomat, a doctor, an electrician, a frontier general, an inventor, a journalist, a legislator, a librarian, a magistrate, a postmaster, a promoter, a publisher—and a humorist. John Adams wrote of Franklin, “He had wit at will. He had humor that when he pleased was pleasant and delightful . . . [and] talents for irony, allegory, and fable, that he could adapt with great skill, to the promotion of moral and political truth.” In Benjamin Franklin’s Humor, author Paul M. Zall shows how one of America’s founding fathers used humor to further both personal and national interests. Early in his career, Franklin impersonated the feisty widow Silence Dogood in a series of comically moralistic essays that helped his brother James outpace competitors in Boston’s incipient newspaper market. In the mid-eighteenth century, he displayed his talent for comic impersonation in numerous editions of Poor Richard’s Almanac, a series of pocket-sized tomes filled with proverbs and witticisms that were later compiled in Franklin’s The Way to Wealth (1758), one of America’s all-time bestselling books. Benjamin Franklin was sure to be remembered for his early work as an author, printer, and inventor, but his accomplishments as a statesman later in life firmly secured his lofty stature in American history. Zall shows how Franklin employed humor to achieve desired ends during even the most difficult diplomatic situations: while helping draft the Declaration of Independence, while securing France’s support for the American Revolution, while brokering the treaty with England to end the War for Independence, and while mediating disputes at the Constitutional Convention. He supervised and facilitated the birth of a nation with customary wit and aplomb. Zall traces the development of an acute sense of humor throughout the life of a great American. Franklin valued humor not as an end in itself but as a means to gain a competitive edge, disseminate information, or promote a program. Early in life, he wrote about timely topics in an effort to reach a mass reading class, leaving an amusing record of early American culture. Later, Franklin directed his talents toward serving his country. Regardless of its origin, the best of Benjamin Franklin’s humor transcends its initial purpose and continues to evoke undying laughter at shared human experiences.

Two rival businessmen meet in the Warsaw train station. "Where are you going?" says the first man. "To Minsk," says the second. "To Minsk, eh? What a nerve you have! I know you're telling me you're going to Minsk because you want me to think that you're really going to Pinsk. But it so happens that I know you really are going to Minsk. So why are you lying to me?" Four men are walking in the desert. The German says, "I'm tired and thirsty. I must have a beer." The Italian says, "I'm tired and thirsty. I must have wine." The Mexican says, "I'm tired and thirsty. I must have tequila." The Jew says, "I'm tired and thirsty. I must have diabetes."

Inspired by a boy with autism, Unintentional Humor™ is a laugh-out-loud book that highlights the ambiguity of the English language when experienced by a literal mind. Literal interpretations of common expressions such as “Surfing the web,” “You’re in the dog house,” and “Pig out” demonstrate how humor can be used to increase understanding of cultural and developmental language barriers. Unintentional Humor™ is filled with eighty-five true stories and ninety original cartoon illustrations providing great family entertainment for people of all ages. The twenty-three pages of definitions make Unintentional Humor™ an effective teaching tool for both home and school. Unintentional Humor™ is being developed into school curriculum, learning materials, and a series of additional books.

The thirteen chapters in this book are derived from the First International Conference on Jewish Humor held at Tel-Aviv University. The authors are scientists from the areas of literature, linguistics, sociology, psychology, history, communications, the theater, and Jewish studies. They all try to understand different aspects of Jewish humor, and they evoke associations, of a local-logical nature, with Jewish tradition. This compilation reflects the first interdisciplinary approach to Jewish humor. The chapters are arranged in four parts. The first section relates to humor as a way of coping with Jewish identity. Joseph Dorinson's chapter underscores the dilemma facing Jewish comedians in the United States. These comics try to assimilate into American culture, but without giving up their Jewish identity. The second section of the book deals with a central function of humor—aggression. Christie Davies makes a clear distinction between jokes that present the Jew as a victim of anti-Semitic attacks and those in which the approach is not aggressive. The third part focuses on humor in the Jewish tradition. Lawrence E. Mintz writes about jokes involving Jewish and Christian clergymen. The last part of the book deals with humor in Israel. David Alexander talks about the development of satire in Israel. Other chapters and contributors include: "Psycho-Social Aspects of Jewish Humor in Israel and in the Diaspora" by Avner Ziv; "Humor and Sexism: The Case of the Jewish Joke" by Esther Fuchs; "Halachic Issues as Satirical Elements in Nineteenth Century Hebrew Literature" by Yehuda Friedlander; "Do Jews in Israel still laugh at themselves?" by O. Nevo; and "Political Caricature as a Reflection of Israel's Development" by Kariel Gardosh. Each chapter in this volume paves the way for understanding the many facets of Jewish humor. This book will be immensely enjoyable and informative for sociologists, psychologists, and scholars of Judaic studies.

This book addresses the fact that Americans tend to live under a considerable amount of stress, tension, and anxiety, and suggests that humor can be helpful in alleviating their distress. It posits that humor is a useful placebo in this regard; cites studies that show that humor moderates life stress; considers the relationship of religion and humor, especially as means to alleviate anxiety; proposes that Jesus had a sense of humor; suggests that his parable of the Laborers in the Vineyard has humorous implications for the relief of occupational stress; explores the relationship of gossip and humor; and suggests that Jesus and his disciples were a joking community. It concludes that Jesus viewed the kingdom of God as a worry-free existence.