Hannah Gadsby’s Nanette: Connection Through Comedy

Hannah Gadsby: Nanette (2018) is a brilliant and masterful work of comedy in which Gadsby announces she is quitting comedy. In this article, I draw on classical and contemporary humor theory to explore the comedic content of Nanette and critique Gadsby’s reasons for quitting. Although I largely agree with Gadsby’s concerns about comedy, I argue that the very show in which she presents them, Nanette, stands as evidence against their universal truth. Gadsby argues that comedy is no longer conducive to her health for at least three related reasons. First, the self-deprecatory comedy out of which she has built her career is a symptom of her humiliation which she is no longer willing or able to showcase for the pleasure of others. I argue that while self-deprecatory humor can, of course, be a sign of humiliation, it needn’t be. Comedians, including those on the margins, can and do effectively employ self-deprecation without humiliation or denigration of self, and one way comedians do this is as a ruse to expose the ignorance of the audience or of comic targets not present. Second, Gadsby analyzes jokes and argues their two-part structure, set-up and punch line, is inadequate for telling the whole story of the trauma she has endured as a lesbian who, as she puts it, presents as “gender not-normal.” However, I maintain that, although jokes may not be, stand-up sets are often complete wholes with beginnings, middles, and ends. In fact, Nannette is a prime example of such complex comedy. Finally, she argues that the comedian’s job is to create and dispel tension, but she is no longer willing to take responsibility for or do anything to dispel the tension created when she speaks of her past trauma. But I discuss how Gadsby, as a true master of her craft, is able to create a highly successful and very funny comedy show in which she completely controls the tension while explicitly choosing to leave significant portions of it with the audience. In fact, super stand-up comedy can introduce tension it neglects to remove without sacrificing the humor. Indeed, Hannah Gadsby’s Nanette is a prime example of comedy that powerfully does precisely this.     

员工被上司信任感的形成机制

员工感知到上级对自己的信任是成功建立上下级信任关系的重要前提。然而,学界和业界对员工被上司信任感的形成机制却知之甚少。符号互动理论与社会信息加工理论为深入探究员工被信任感产生的机理提供了理论视角。根据这两个理论,我们提出授权与培养这两种管理行为是影响员工被上司信任感产生的重要因素;授权与培养对员工被上司信任感影响的有效性依赖于员工的目标导向、上司的可信度以及团队焦虑水平;员工被上司信任感的产生会影响员工的忠诚与敬业奉献,影响程度受制于上司所面临的管理风险。     

The effects of trust in authority and procedural fairness on cooperation

The present research examined the effect of procedural fairness and trust in an authority on people's willingness to cooperate with the authority across a wide range of social situations. Prior research has shown that the presence of information about whether an authority can be trusted moderates the effect of procedural fairness. If no trust information is available, procedural fairness influences people's reactions. This is not the case when information about the trustworthiness of the authority is present. In the present article, it is argued that information about whether the authority can or cannot be trusted may also moderate the effect of procedural fairness in predicting levels of cooperation. Assuming that the use of fair procedures by authorities that cannot be trusted is less influential than is the enactment of procedures by trustworthy authorities, it is predicted that trust in authority moderates the influence of procedural fairness on cooperation in such a way that procedural fairness has a positive effect on cooperation primarily when trust in authority is high. Results from 4 studies (2 experimental studies and 2 field studies) provide supportive evidence for this interaction.     

On the Emotional Character of Trust

Trustful interaction serves the interests of those involved. Thus, one could reason that trust itself may be analyzed as part of rational, goaloriented action. In contrast, common sense tells us that trust is an emotion and is, therefore, independent of rational deliberation to some extent. I will argue that we are right in trusting our common sense. My argument is conceptual in nature, referring to the common distinction between trust and pure reliance. An emotional attitude may be understood as some general pattern in the way the world or some part of the world is perceived by an individual. Trust may be characterized by such a pattern. I shall focus on two central features of a trusting attitude. First, trust involves a participant attitude (Strawson) toward the person being trusted. Second, a situation of trust is perceived by a trusting person as one in which shared values or norms motivate both his own actions as well as those of the person being trusted. As an emotional attitude, trust is, to some extent, independent of objective information. It determines what a trusting person will believe and how various outcomes are evaluated. Hence, trust is quite different from rational belief and the problem with trust is not adequately met in minimizing risk by supplying extensive information or some mechanism of sanctioning. Trust is an attitude that enables us to cope with risk in a certain way. If we want to promote trustful interaction, we must form our institutions in ways that allow individuals to experience their interest and values as shared and, thus, to develop a trusting attitude.     

信任以稀为贵?下属感知被信任如何以及何时导致反生产行为

感知被信任是信任相关研究中的重要组成部分, 近年来逐渐受到研究者们的重视。以往研究大多认为, 下属感知被上司信任对下属自身以及组织整体都会产生积极影响, 却忽视了其潜在的负面影响。基于自我评价理论, 本文采用实验研究(研究1、2)与多时间点、多源的实地问卷调查(研究3), 探讨了下属感知被信任的潜在黑暗面。研究结果表明：下属感知被信任会引发下属心理权利感, 进而增加其反生产行为, 下属感知到信任的稀缺性在这一过程中起调节作用。具体来说, 当下属感知到信任的稀缺性较高时, 下属感知被信任通过心理权利感影响其反生产行为的正向中介效应显著; 而当下属感知到信任的稀缺性较低时, 上述中介效应不显著。本研究发现了感知被信任的潜在负面影响, 并明确了其对反生产行为的作用机制与边界条件, 为感知被信任相关研究提供了更加全面、辩证的研究视角, 同时也扩展了心理权利感和反生产行为的相关研究。     

How Many Feminists Does It Take To Make A Joke? Sexist Humor and What's Wrong With It

In this paper I am concerned with two questions: What is sexist humor? and what is wrong with it? To answer the first question, I briefly develop a theory of humor and then characterize sexist humor as humor in which sexist beliefs (attitudes/norms) are presupposed and are necessary to the fun. Concerning the second question, I criticize a common sort of argument that is supposed to explain why sexist humor is offensive: although the argument explains why sexist humor feels offensive, it does not place responsibility for the offense in the humorist or audience that enjoys sexist humor. I develop an alternate account of the offense in sexist humor that places responsibility for offense in precisely those quarters.     

组织中上下级的双向信任：影响及机制

研究采取双向信任的视角,同时考虑组织中员工感知到的来自上级的信任(即,被信任感)和员工对上级信任对员工心理和行为的影响及机制。以737名企业员工为被试、运用问卷调查法、采用结构方程模型分析数据,结果显示：下级的被信任感与对上级的信任正相关;下级对上级的信任对下级工作绩效的影响主要通过心理安全的完全中介作用实现;而下级的被信任感分别通过感激和心理授权的完全中介作用影响下级工作绩效和满意度。     

Trust,Belief, and the Second-Personal

Cognitivism about trust says that it requires belief that the trusted is trustworthy; non-cognitivism denies this. At stake is how to make sense of the strong but competing intuitions that trust is an attitude that is evaluable both morally and rationally. In proposing that one's respect for another's agency may ground one's trusting beliefs, second-personal accounts provide a way to endorse both intuitions. They focus attention on the way that, in normal situations, it is the person whom I trust. My task is to develop an account of the latter insight without the controversial theoretical commitments of the former. I propose a functional account for why the second and third-personal ‘systems’ operate not just in parallel, but in tandem, in support of a cognitivist account of trust.     

HOLDING ONE ANOTHER (WELL, WRONGLY, CLUMSILY) IN A TIME OF DEMENTIA

Abstract: This essay takes a close look at a species of care that is particularly needed by people with progressive dementias but that has not been much discussed in the bioethics literature: the activity of holding the person in her or his identity. It presses the claim that close family members have a special responsibility to hold on to the demented person's identity for her or him, and offers some criteria for doing this morally well or badly. Finally, it considers how even those with dementia can hold others in their identities, and suggests that this kind of holding too can have great moral worth.     

The reward of a good joke: neural correlates of viewing dynamic displays of stand-up comedy

Humor is enjoyable, yet few studies to date have reported that humor engages brain regions involved in reward processing (i.e., the mesolimbic reward system). Even fewer have investigated socially relevant, dynamic displays of real actors telling jokes. Instead, many studies have focused on responses to static cartoons or written jokes in isolation. In the present investigation, we used functional magnetic resonance imaging (fMRI) to examine brain activation in response to video clips of comedians performing stand-up comedy, a more socially relevant task than reading jokes or cartoons in isolation. Participants watched video clips of eight stand-up comedians, half female/half male, that were prerated by a separate group of participants from the same population as eliciting either high or low levels of amusement, thereby allowing us to control for comedian attributes and comedic style. We found that high-funny clips elicited more activation in several brain regions involved with reward responses, including the nucleus accumbens, caudate, and putamen. A regression with participants’ own ratings of humor revealed similar activity in reward areas as well as in regions involved in theory of mind. These findings indicate that dynamic social displays of humor do engage reward responses. The rewarding nature of humor may help explain why it is so valued socially.     

Trust and belief: a preemptive reasons account

According to doxastic accounts of trust, trusting a person to \(\varPhi \) involves, among other things, holding a belief about the trusted person: either the belief that the trusted person is trustworthy or the belief that she actually will \(\varPhi \) . In recent years, several philosophers have argued against doxastic accounts of trust. They have claimed that the phenomenology of trust suggests that rather than such a belief, trust involves some kind of non-doxastic mental attitude towards the trusted person, or a non-doxastic disposition to rely upon her. This paper offers a new account of reasons for trust and employs the account to defend a doxastic account of trust. The paper argues that reasons for trust are preemptive reasons for action or belief. Thus the Razian concept of preemptive reasons, which arguably plays a key role in our understanding of relations of authority, is also central to our understanding of relations of trust. Furthermore, the paper argues that acceptance of a preemptive account of reasons for trust supports the adoption of a doxastic account of trust, for acceptance of such an account both neutralizes central objections to doxastic accounts of trust and provides independent reasons supporting a doxastic account.     

Self-Trust,Autonomy, and Self-Esteem

Self-trust is a necessary condition of personal autonomy and self-respect. Self-trust involves a positive sense of the motivations and competence of the trusted person; a willingness to depend on him or her; and an acceptance of vulnerability. It does not preclude trust in others. A person may be rightly said to have too much self-trust; however core self-trust is essential for functioning as an autonomous human being.     

The effects of embedding social identities on perceived leadership outcomes and the intentional mobilization of group members

According to Identity Leadership, effective leaders make the group matter by embedding social identities in material reality. Across two studies, we explored the potential importance of embedding social identities on group members' perceptions of leader trust, influence, conflict and intentional mobilization. In Study 1, 74 competitive varsity athletes read a vignette describing a coach who was either embedding or not embedding social identities. Participants presented with a coach who was embedding social identities reported significantly greater leader trust, leader influence and intentional mobilization, and significantly lower leader conflict. In Study 2, four football teams each comprising six athletes were assigned to one of two quasi-experimental conditions where a coach either: (1) spent two weeks embedding social identities before spending two weeks not embedding them; or (2) spent two weeks not embedding social identities before spending two weeks embedding them. When a leader stopped embedding social identities after embedding them for two weeks, group members' trust in their leader significantly reduced. When a leader started embedding social identities after not embedding them for two weeks, group members' perceptions of leader trust, leader influence and intentional mobilization significantly increased. Taken together, findings provide preliminary evidence that embedding social identities is beneficial for leader outcomes and intentional mobilization compared to a non-embedding leadership approach.     

PARENTS AND THEIR CHILD AND THE ANALYST IN THE MIDDLE

The first part of this paper explains how the transgenerational mandate influences the mental activity of the child. When a child acts the denied suffering of the parental couple, the analyst risks being imprisoned by the transgenerational mandate. Frequently the analyst is unconsciously asked by the parents to cure without curing because the child's psychological birth, still in the making, threatens the defensive equilibrium of the parents. The analyst is thus caught between the parents and the child and must find his/her own way forward in order to free the child from the burden of the mandate. In the second part of the paper, an analysis of a 5-year-old child is presented. The author shows how a transgenerational mandate may hold a traumatic potential because it can impair heavily the child's capacity to think. The author also describes the way in which she works with the parents and how she manages the setting and the style of the interpretation. She insists in particular on the need to sustain the child's perceptions in order to gradually allow the child to take roots in his/her experiences and therefore develop his/her own identity.     

Edith Stein's Philosophy of Woman and of Women's Education

Edith Stein, Husserl's brilliant student and assistant, devoted ten years of her life to teaching in a girls’ secondary school, during which time she gave a series of lectures on educational reform and the appropriate education to be provided to girls. She grounds her answer to these questions in a philosophical account of the nature of woman. She argues that men and women share some universally human character’ istics, but that they have separate and distinct natures. Her awareness of the rich variety of different personality types and specific differences among individuals allows her to hold an essentialist view of the nature of woman without either stereotyping individual women or assuming that woman's nature is in any way inferior to man's.     

On mirroring in group psychotherapy

“A woman has two images. There is a magical person seen or remembered by those who love her, her finest qualities are flesh and spirit illuminated. She herself knows this ideal self; she projects it, if she is confident; or she daydreams her ideal self; or she recognizes it with gratitude in the admiring eye of others. There is at the same time a second image; the woman as seen by those who dislike or fear her. This cruel picture has an all too powerful mirror in her own negative idea of herself. She sees with fear her own ravaging impulses and most painful of all, a graceless, freakish, and unlovable physical self, this was the mirror her parents held before Edith. Her brothers saw her with love. She herself knew both images. Her life, and her poetry, constituted a flight from the second one.”     

Linking Trust to Trustworthiness

Abstract

Trust is valuable when placed in trustworthy agents and activities, but damaging or costly when (mis)placed in untrustworthy agents and activities. So it is puzzling that much contemporary work on trust – such as that based on polling evidence – studies generic attitudes of trust in types of agent, institution or activity in complete abstraction from any account of trustworthiness. Information about others’ generic attitudes of trust or mistrust that take no account of evidence whether those attitudes are well or ill placed can offer little or no help for those who aim to place or refuse trust well. Information about attitudes is evidently useful to those who aim to influence those who hold them, which explains why polls about attitudes are popular with political parties, advertisers and other campaigning organisations. But where we aim not to influence others, but to place and refuse trust intelligently we must link trust to trustworthiness, and must focus on evidence of honesty, competence and reliability.     

The Pregnant Clinical Psychologist:

Le is a married 35 year old South Vietnamese refugee who works two jobs to support her three children and elderly relatives. The family of eight was one of many boat people whose journey to freedom involved prolonged stress as they left their home secretly and withstood the deprivation of a refugee camp for more than a year before being chosen by a sponsor to relocate in the U.S. Ten years later, Le proudly recites the new responsibilities she has acquired through this transition which have profoundly affected her roles as an employee, mother, and wife. Her story reveals several key elements which hold theoretical significance for the study of successful coping. She refers often to the salience of family values learned early in her life, and the importance of adhering to these during the most stressful periods. She lists several attitudes that helped her maintain hope and focus on her goals during the most difficult times. And, she describes a variety of supportive networks that were developed at different stages of the refugee experience that contributed to a successful transition. These elements clarify the interwoven effects on predisposing factors, coping, and social support on psychological functioning, and imply parameters that clinicians may find helpful in working with a refugee population.     

Misattribution theory of tendentious humor

Male and female subjects were treated rudely or in a normal manner by a female experimenter in order to establish (a) a negative or (b) a neutral affective disposition toward her. Subjects then witnessed her in one of three conditions: (a) She experienced a misfortune that was associated with innocuous humor cues; (b) she experienced the same misfortune, but the humor cues were not present; (c) the same humor cues were present, but no misfortune was experienced. Subjects' facial expressions of mirth were unobtrusively recorded and later coded by naive judges. No appreciable sex differences in mirth were found. Negative dispositions led to greater mirth reactions to the misfortune than neutral dispositions whether or not humor cues were associated with than misfortune. The dispositional variation was of no consequence in the reactions to humor cues as such, however. Under conditions of neutral disposition, mirth in response to the misfortune plus the humor cues was the sum of the mirth reactions to the component parts in isolation. Under conditions of negative disposition, mirth in response to the combination of misfortune and humor cues exceeded the sum of the responses to the components. A misattribution theory of tendentious humor was developed from Freudian thinking, and the findings were considered to be consistent with it although not definitive. Additionally, the findings were considered to give further support to the disposition theory of mirth.     

Abracadabra Tongue: Poetry Magic

The author has known that poetry is magic since she was a child. However when she sat down to write about it she went blank, confronted by the taboo against magic in our rationalistic culture. In the way of Jungian magic she is helped by dream figures. The Muslim Solomon takes her on a flying carpet journey which reveals the magic of poetic influence: how Hafiz influenced Goethe influenced Lorca influenced her, which is how Persian mysticism found its way into her poetry. She tells the story of her development as a poet, how she learned fermentation magic—the difficult and often painful process required by poetic vision and revision in which grapes must be crushed, favorite phrases and metaphors must be ruthlessly smashed. The Queen of Sheba, another dream figure, shows up to tell her version of the story of her relationship with Solomon. She reveals the dark, fierce, and lusty lineage of her “old black magic” and how it has made its way into the author's poetry.