Abstract

The author of the article aims to explore the functions and tasks of laughter in the context of modern life, as well as the difficulties that people face today, including stress and the search for identity. She proves this by refuting two common positions that exist in the academic space: 1) the understanding of laughter as a means of destroying hierarchy or as a transgressive force with the destructive potential to expose social ills; 2) the contagious nature of laughter. In the author's opinion, these positions are not able to describe and explain the phenomena taking place in the modern world. Instead of interpreting laughter as a transgression of social roles, the author proposes to understand it as a means of demarcation, that is, as an act that affirms social roles rather than destroys them. According to the author, through the act of laughter, a person demonstrates not only an understanding of the essence of a joke, but also support for the values embedded in it. Using the Lacanian notion of paroisse and the analysis of designated places for laughter, the author argues that agreement with implicit values in a joke makes it possible to identify with a certain group of people, as common values are one of the factors that unite individuals. The joke and the reaction to it with laughter become a way of communication, where the subject identifies himself in the act of laughter. The author concludes that modern people assert their identity through laughter. Using the example of contemporary comedy genres, the author demonstrates the emergence of a new interpassive function of laughter, which is opposed to its contagiousness. The interpassive nature of laughter has emerged due to the need of a modern person to replace their emotions. It can be seen as a symptom of the modern state of the subject, who is under constant stress. Due to the overloaded life, modern subject is forced to push emotions to the background. The culture of consumption and pleasure has become so widespread and accessible that the individual does not refuse certain ways of enjoyment, but transfers this function to other objects. The modern subject no longer has to take on the exhausting role of a laughing person, and thanks to the interpersonal nature of laughter, laughs and enjoys through the Other. The author concludes that such a transfer allows the modern person to feel that the action of laughter has been performed.