This book presents close-readings of seven post-millennial comedic films: Up in the Air, Tropic Thunder, JCVD, Winnebago Man, The Trotsky, Be Kind Rewind, and Hamlet 2. It is a sequel to Stanley Cavell’s 1981 landmark study of the comedic genre, Pursuits of Happiness, where he examines seven comedies of Hollywood’s “Golden Age.” Khan puts forward the idea that comedies, once centred on the conventional “happy ending,” are no longer interested in detailing the steps to any ending we might call happy. Instead, the agenda of most culturally serious comedies today is to “spoof,” to make all that is fair foul. The seven films presented here risk a type of cultural nihilism—spoofing for the sake of spoofing and nothing else, indicative not of film’s promise but its failure. By equating the failure of film with the failed national politics of Canada (or the failed politics of nationalism and community more generally), this study shows that comedy has less to do with happiness and more to do with the grotesque. The films analysed represent hyper-realized forms of comic irony and move towards what theatre knows as tragedy, or a tragic vision.

Born Julius Marx in 1890, the brilliant comic actor who would later be known as Groucho was the most verbal of the famed comedy team, the Marx Brothers, his broad slapstick portrayals elevated by ingenious wordplay and double entendre. In his spirited biography of this beloved American iconoclast, Lee Siegel views the life of Groucho through the lens of his work on stage, screen, and television. The author uncovers the roots of the performer’s outrageous intellectual acuity and hilarious insolence toward convention and authority in Groucho’s early upbringing and Marx family dynamics. The first critical biography of Groucho Marx to approach his work analytically, this fascinating study draws unique connections between Groucho’s comedy and his life, concentrating primarily on the brothers’ classic films as a means of understanding and appreciating Julius the man. Unlike previous uncritical and mostly reverential biographies, Siegel’s “bio-commentary” makes a distinctive contribution to the field of Groucho studies by attempting to tell the story of his life in terms of his work, and vice versa.

Examines Nietzsche's thinking on the virtues using a combination of close reading and digital analysis.

This book is a thorough study of Nietzsche’s thoughts on nihilism, the history of the concept, the different ways in which he tries to explain his ideas on nihilism, the way these ideas were received in the 20th century, and, ultimately, what these ideas should mean to us. It begins with an exploration of how we can understand the strange situation that Nietzsche, about 130 years ago, predicted that nihilism would break through one or two centuries from then, and why, despite the philosopher describing it as the greatest catastrophe that could befall humankind, we hardly seem to be aware of it, let alone be frightened by it. The book shows that most of us are still living within the old frameworks of faith, and, therefore, can hardly imagine what it would mean if the idea of God (as the summit and summary of all our epistemic, moral, and esthetic beliefs) would become unbelievable. The comfortable situation in which we live allows us to conceive of such a possibility in a rather harmless way: while distancing ourselves from explicit religiosity, we still maintain the old framework in our scientific and humanistic ideals. This book highlights that contemporary science and humanism are not alternatives to, but rather variations of the old metaphysical and Christian faith. The inconceivability of real nihilism is elaborated by showing that people either do not take it seriously enough to feel its threat, or – when it is considered properly – suffer from the threat, and by this very suffering prove to be attached to the old nihilistic structures. Because of this paradoxical situation, this text suggests that the literary imagination might bring us closer to the experience of nihilism than philosophy ever could. This is further elaborated with the help of a novel by Juli Zeh and a play by Samuel Beckett. In the final chapter of the book, Nietzsche’s life and philosophy are themselves interpreted as a kind of literary metaphorical presentation of the answer to the question of how to live in an age of nihilism.

Disputing the common misconception that nihilism is wholly negative and necessarily damaging to the human spirit, John Marmysz offers a clear and complete definition to argue that it is compatible, and indeed preferably responded to, with an attitude of good humor. He carefully scrutinizes the phenomenon of nihilism as it appears in the works, lives, and actions of key figures in the history of philosophy, literature, politics, and theology, including Nietzsche, Heidegger, Camus, and Mishima. While suggesting that there ultimately is no solution to the problem of nihilism, Marmysz proposes a way of utilizing the anxiety and despair that is associated with the problem as a spur toward liveliness, activity, and the celebration of life.

"The awareness that the absurd view is both progressive an destructive, serious and hilarious,yet the only possible view, permeated American humor," writes Richard Hauck in the opening chapter of this engrossing study of American humorous fiction. The American absurdist, he finds, takes the exploration of meaninglessness as "a grim and hilarious game"; philosophically a nihilist, he is nonetheless "cheerful" in his persistence in creating comedy in the face of an unresponsive universe. Mr. Hauck begins his survey with Benjamin Franklin, whose writings he regards as "the first well-known" and fully expressed American humor of the absurd," and proceeds to a telling examinationof the grim "tall tales" of the western frontier. Against this background he explores in detail the work of Melville and Twain, Faulkner and John Barth.