Eighteenth and nineteenth century philosophers took interest in humour and, in particular, humorous incongruities. Humour was not necessarily their main interest; however, observations on humour could support their more general philosophical theories. Spontaneous and unintentional humour such as anecdotes, witty remarks and absurd events were the styles of humour that they analysed and made part of their theories. Prepared humour such as verbal jokes were rarely included in their observations, likely dismissed as too vulgar and not requiring intellectual effort. Humour, as analysed by several eighteenth and nineteenth century philosophers, was seen as part of daily life or life simulated on stage. In the twentieth century, Freud emphasized a possible ‘relief’ function of ‘prepared’ humour such as jokes. Additionally, linguists began developing theories to analyse jokes. A joke has a particular structure that is constructed with the aim of achieving a humorous effect. This structure makes jokes suitable for linguistic analysis. In the present-day humour research, jokes have become a main topic of research. This linguistically oriented joke research neglects many other forms of humour: spontaneous humour, non-verbal humour, physical humour, and many forms of unintentional humour that appear in real life. We want to survey and re-evaluate the contributions to the humour research of these eighteenth, nineteenth and early twentieth century philosophers and clarify that their more general contributions to the humour research have been neglected in favour of the very restricted form of prepared humour and linguistically expressed and analysed humour as it appears in jokes. We hope that the views expressed in this paper will help to steer the humour research away from joke research and help to integrate humour in the design of human-computer interfaces and smart environments. That is, rather than considering only verbal jokes, we should aim at generating smart environments that understand, facilitate or create humour that goes beyond jokes.

中文翻译：

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“全世界都是一个舞台”：重新审视不协调的幽默

十八和十九世纪的哲学家对幽默感兴趣，尤其是幽默的不协调。幽默不一定是他们的主要兴趣；然而，对幽默的观察可以支持他们更普遍的哲学理论。自发的和无意的幽默，如轶事、诙谐的言论和荒谬的事件，是他们分析的幽默风格，并成为他们理论的一部分。准备好的幽默，例如口头笑话很少包含在他们的观察中，可能被认为太粗俗且不需要智力努力。正如 18 和 19 世纪的几位哲学家所分析的那样，幽默被视为日常生活或舞台上模拟生活的一部分。在 20 世纪，弗洛伊德强调了“准备好的”幽默（例如笑话）可能具有的“缓解”功能。此外，语言学家开始发展理论来分析笑话。笑话具有特定的结构，旨在达到幽默效果。这种结构使笑话适合于语言分析。在当今的幽默研究中，笑话已成为研究的主要课题。这种以语言为导向的笑话研究忽略了许多其他形式的幽默：自发幽默、非语言幽默、肢体幽默以及现实生活中出现的许多形式的无意幽默。我们想调查和重新评估这十八个人对幽默研究的贡献，19 世纪和 20 世纪早期的哲学家们澄清说，他们对幽默研究的更普遍的贡献被忽视了，而倾向于使用非常有限的准备好的幽默和语言表达和分析的幽默，因为它出现在笑话中。我们希望本文表达的观点有助于引导幽默研究远离笑话研究，并有助于将幽默融入人机界面和智能环境的设计中。也就是说，我们不应只考虑口头笑话，而应致力于创造能够理解、促进或创造超越笑话的幽默的智能环境。我们希望本文表达的观点有助于引导幽默研究远离笑话研究，并有助于将幽默融入人机界面和智能环境的设计中。也就是说，我们不应只考虑口头笑话，而应致力于创造能够理解、促进或创造超越笑话的幽默的智能环境。我们希望本文表达的观点有助于引导幽默研究远离笑话研究，并有助于将幽默融入人机界面和智能环境的设计中。也就是说，我们不应只考虑口头笑话，而应致力于创造能够理解、促进或创造超越笑话的幽默的智能环境。