- Related Topics:
- satire
- stand-up comedy
- comedy of manners
- marivaudage
- screwball comedy
- On the Web:
- Routledge Encyclopedia of Philosophy - Comedy (Oct. 30, 2026)
comedy
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What is comedy in literature and performance?
Comedy, in literature and performance, aims to amuse, contrasting with tragedy, farce, and burlesque. Classic comedy views humans as social beings, holding a mirror to society's follies to encourage improvement.
Aristophanes' plays exemplify Greek Old Comedy, blending humor with political issues. New Comedy shifted to private affairs of imaginary characters, influencing European comedy through the Renaissance.
Comedy arose from Dionysian revels and vegetation rituals. Aristotle saw tragedy depicting better-than-average men, while comedy portrayed worse ones. Henry Fielding distinguished comedy from burlesque, focusing on human nature in civilized society rather than the monstrous.
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What are some common features of comedy?
Comedy is a type of drama or art form designed to amuse, in contrast to tragedy, farce, or burlesque. It holds a mirror up to society, using humor to correct follies and vices.
Common features of comedy include:
* Characters According to the Tractatus Coislinianus, characters in comedy can be impostors, self-deprecators, or buffoons.
* Satire Comic drama often employs satire, highlighting contradictions between virtue and practice, and judging professions and actions against certain standards.
* Irony Comedy views individuals as a mix of instinct and intellect, which allows the audience to see things from multiple perspectives.
* Romantic elements Romantic comedy contrasts an ideal with reality but typically resolves by realizing the ideal through clever plots and coincidences.4 Britannica SourcesCreated from Britannica articles using AI. AI can make mistakes, so verify using Britannica articles. -
How is comedy different from other types of drama, like tragedy?
Comedy and tragedy, both types of drama, differ in their approach to humans and their purpose. Comedy, according to the classic view, focuses on humans as social beings and aims to correct societal follies by holding a mirror up to them. Tragedy, however, explores moral ambiguities, often involving protagonists with a flaw that leads to their misfortune.
Aristotle suggests tragedy imitates men who are better than average, while comedy imitates men who are worse. Unlike tragedy, which seeks to evoke pity and fear and provide catharsis, comedy's primary object is to amuse. While tragedies often begin in calm and end in turmoil, comedies typically start with trouble and end in peace, offering a resolution or restoration of balance.
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What are some popular forms of comedy in literature and performance?
Comedy in literature and performance takes many popular forms, each with unique characteristics:
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Satire Uses ridicule, irony, or caricature to censure vices and inspire social reform.
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Slapstick Features broad humor, absurd situations, and vigorous, often violent, action. Its origins can be traced back to the 16th-century Italian commedia dell’arte.
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Low comedy Provokes laughter through boasting, boisterous jokes, drunkenness, and fighting.
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Farce Is a type of humorous entertainment. It provides a fantasy where the protagonist satisfies roguish impulses with impunity.
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How do writers and performers create humor in comedy?
Writers and performers use various techniques to create humor in comedy, such as satire, parody, and incongruity. Satire employs wit, irony, or sarcasm to expose and discredit vice or folly, often through caricature or direct criticism. Parody deflates pretense and undermines pathos by highlighting weaknesses.
Incongruity, or the collision of different frames of reference, is another tool for creating comedy. This can involve juxtaposing the trivial and the exalted or using wordplay, such as puns, to create humor. Low comedy utilizes boasting, boisterous jokes, drunkenness, and other riotous activity to provoke laughter.
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How has comedy changed over time in literature and performance?
Comedy has evolved significantly in literature and performance over time. Rooted in ancient Greek phallic songs and Dionysian revels, it began with improvisation.
Old Comedy, exemplified by Aristophanes, used satire and derision to address political issues. New Comedy shifted to private affairs with stock characters and clever plotting, influencing European comedy for centuries.
The 18th century saw a sentimental turn, blending tragic and comic elements, while the 19th-century novel became a medium for social criticism. Modern tragicomedy reflects the unreconciled ironies of life, mixing joy and pain.
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comedy, type of drama or other art form the chief object of which, according to modern notions, is to amuse. It is contrasted on the one hand with tragedy and on the other with farce, burlesque, and other forms of humorous amusement.
The classic conception of comedy, which began with Aristotle in ancient Greece of the 4th century bce and persists through the present, holds that it is primarily concerned with humans as social beings, rather than as private persons, and that its function is frankly corrective. The comic artist’s purpose is to hold a mirror up to society to reflect its follies and vices, in the hope that they will, as a result, be mended. The 20th-century French philosopher Henri Bergson shared this view of the corrective purpose of laughter; specifically, he felt, laughter is intended to bring the comic character back into conformity with his society, whose logic and conventions he abandons when “he slackens in the attention that is due to life.”
Here comedy is considered primarily as a literary genre. The wellsprings of comedy are dealt with in the article humour. The comic impulse in the visual arts is discussed in the articles caricature and cartoon and comic strip.
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Origins and definitions
The word comedy seems to be connected by derivation with the Greek verb meaning “to revel,” and comedy arose out of the revels associated with the rites of Dionysus, a god of vegetation. The origins of comedy are thus bound up with vegetation ritual. Aristotle, in his Poetics, states that comedy originated in phallic songs and that, like tragedy, it began in improvisation. Though tragedy evolved by stages that can be traced, the progress of comedy passed unnoticed because it was not taken seriously. When tragedy and comedy arose, poets wrote one or the other, according to their natural bent. Those of the graver sort, who might previously have been inclined to celebrate the actions of the great in epic poetry, turned to tragedy; poets of a lower type, who had set forth the doings of the ignoble in invectives, turned to comedy. The distinction is basic to the Aristotelian differentiation between tragedy and comedy: tragedy imitates men who are better than the average and comedy men who are worse.
For centuries, efforts at defining comedy were to be along the lines set down by Aristotle: the view that tragedy deals with personages of high estate, and comedy deals with lowly types; that tragedy treats of matters of great public import, while comedy is concerned with the private affairs of mundane life; and that the characters and events of tragedy are historic and so, in some sense, true, while the humbler materials of comedy are but feigned. Implicit, too, in Aristotle is the distinction in styles deemed appropriate to the treatment of tragic and comic story. As long as there was at least a theoretical separation of comic and tragic styles, either genre could, on occasion, appropriate the stylistic manner of the other to a striking effect, which was never possible after the crossing of stylistic lines became commonplace.
The ancient Roman poet Horace, who wrote on such stylistic differences, noted the special effects that can be achieved when comedy lifts its voice in pseudotragic rant and when tragedy adopts the prosaic but affecting language of comedy. Consciously combined, the mixture of styles produces the burlesque, in which the grand manner (epic or tragic) is applied to a trivial subject, or the serious subject is subjected to a vulgar treatment, to ludicrous effect.
The English novelist Henry Fielding, in the preface to Joseph Andrews (1742), was careful to distinguish between the comic and the burlesque; the latter centres on the monstrous and unnatural and gives pleasure through the surprising absurdity it exhibits in appropriating the manners of the highest to the lowest, or vice versa. Comedy, on the other hand, confines itself to the imitation of nature, and, according to Fielding, the comic artist is not to be excused for deviating from it. His subject is the ridiculous, not the monstrous, as with the writer of burlesque; and the nature he is to imitate is human nature, as viewed in the ordinary scenes of civilized society.
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The human contradiction
In dealing with humans as social beings, all great comic artists have known that they are in the presence of a contradiction: that behind the social being lurks an animal being, whose behaviour often accords very ill with the canons dictated by society. Comedy, from its ritual beginnings, has celebrated creative energy. The primitive revels out of which comedy arose frankly acknowledged man’s animal nature; the animal masquerades and the phallic processions are the obvious witnesses to it. Comedy testifies to physical vitality, delight in life, and the will to go on living. Comedy is at its merriest, its most festive, when this rhythm of life can be affirmed within the civilized context of human society. In the absence of this sort of harmony between creatural instincts and the dictates of civilization, sundry strains and discontents arise, all bearing witness to the contradictory nature of humanity, which in the comic view is a radical dualism; efforts to follow the way of rational sobriety are forever being interrupted by the infirmities of the flesh. The duality that tragedy views as a fatal contradiction in the nature of things, comedy views as one more instance of the incongruous reality that everyone must live with as best they can.
“Wherever there is life, there is contradiction,” says Søren Kierkegaard, the 19th-century Danish existentialist, in the Concluding Unscientific Postscript (1846), “and wherever there is contradiction, the comical is present.” He went on to say that the tragic and the comic are both based on contradiction but “the tragic is the suffering contradiction, comical, painless contradiction.” Comedy makes the contradiction manifest along with a way out, which is why the contradiction is painless. Tragedy, on the other hand, despairs of a way out of the contradiction.
The incongruous is “the essence of the laughable,” said the English essayist William Hazlitt, who also declared, in his essay “On Wit and Humour” in English Comic Writers (1819), “Man is the only animal that laughs and weeps; for he is the only animal that is struck with the difference between what things are, and what they ought to be.”