Logic

Mathematics and Humor: A Study of the Logic of Humor by John Allen Paulos

By John Allen Paulos

John Allen Paulos cleverly scrutinizes the mathematical buildings of jokes, puns, paradoxes, spoonerisms, riddles, and other kinds of humor, drawing examples from such resources as Rabelais, Shakespeare, James Beattie, René Thom, Lewis Carroll, Arthur Koestler, W. C. Fields, and Woody Allen.

"Jokes, paradoxes, riddles, and the artwork of non-sequitur are published with nice belief and perception during this illuminating account of the connection among humor and mathematics."—Joseph Williams, manhattan Times

"'Leave your brain alone,' acknowledged a Thurber caricature, and a very whole and convincing research of what humour is may possibly destroy all jokes perpetually. This booklet avoids that threat. What it does. . .is describe greatly numerous varieties of mathematical idea and follow them to throw sidelights on what percentage sorts of jokes work."—New Scientist

"Many students these days write heavily concerning the ludicrous. a few basically have the capacity to be boring. A few—like Paulos—are really good in a wierd endeavor."—Los Angeles instances e-book overview

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Neatly define static phenomenology in contrast: “Static phenomenology begins from species of stable objects, both real objects (for example, natural things) and ideal objects (for example, mathematical propositions), and proceeds both noetically and noematically to investigate the complexes of immanent experiences in which these species of objects attain teleologically to givenness. In the course of such an investigation, and within the ‘phenomenological reduction,’ these objects are regarded purely as the objective correlates of modes of consciousness.

10 In Cartesian terms, I am related to the world as cogito to cogitationes: Anything belonging to the world, any spatio-temporal being, exists for me … in that I experience it, perceive it, remember it, think of it somehow, judge about it, value it, desire it, or the like … The world is for me absolutely nothing else but the world existing for and accepted by me in such a conscious cogito. It gets its whole sense, universal and specific, and its acceptance as existing, exclusively from such cogitationes.

Metaphysics fails because the framework for ultimate reality that it provides can be shown to be nothing more than a construction, a construction in which we have heavily invested. For Nietzsche there is no certainty other than the certainty of one’s own will to decide. The attempts of philosophy or religion to give meaning to life are, for Nietzsche, entirely empty, futile expressions emerging from fear in the face of an indifferent universe. ” 1 See Chapter 11 of Friedrich Nietzsche, The Anti-Christ, trans.

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