![[IMG_4854.webp]] Henri Bergson’s ideas on comedy, particularly as articulated in _[[laughter]]: An Essay on the [[Meaning]] of the Comic_, emphasise the mechanical encrusted upon the living and the role of rigidity in human behaviour as key sources of humour. If we consider these principles in light of the differences between Eastern and Western modes of thought (as explored by Jeremy Lent in _[[The Patterning Instinct]]_), several intriguing pathways emerge for developing comedy that reflects or critiques these contrasts. **1. Comedy as a Critique of Western Rigidity** Bergson’s notion of rigidity aligns well with Lent’s portrayal of Western thought as mechanistic, individualistic, and prone to compartmentalisation. Comedy could arise from: • **Satirising the Western tendency to over-systematise:** Situations where rigid logic or hyper-[[Individualism]] leads to absurd outcomes. For example, a character obsessed with personal success undermines collective goals, producing humorous but biting social commentary. • **Playing with the absurdity of control:** Scenes where mechanistic thinking is applied to the uncontrollable (e.g., trying to regulate relationships or emotions with spreadsheets). **2. Humour in Eastern Fluidity and Relational Thinking** Eastern thought, as described by Lent, focuses on harmony, interconnection, and fluid relationships. Comedy here might draw on: • **Exaggerating relational complexities:** Situations where attempts to maintain harmony lead to overly intricate, absurd interactions. For instance, a community collectively avoiding conflict results in a cascade of ridiculous misunderstandings. • **Parodying extremes of balance:** Overzealous efforts to achieve equilibrium—whether in yin-yang dynamics or communal decision-making—could become comedic when taken to ludicrous lengths. **3. Juxtaposing Eastern and Western Mindsets** Humour often arises from contrast. A comedic framework could juxtapose Eastern and Western cognitive patterns: • **Misaligned worldviews in action:** A rigidly logical Westerner and a fluidly adaptive Easterner trying to solve a shared problem might struggle hilariously to reconcile their methods. • **Mocking cultural clichés:** A Westerner’s linear approach to time could clash with an Easterner’s cyclical or relational perspective, creating situational comedy. **4. Comedy of Misplaced Universals** Bergson’s idea of comedy stemming from the universal applied inappropriately resonates with Lent’s critique of Western attempts to impose their worldview universally: • **Cross-cultural absurdities:** A Westerner attempting to introduce mechanistic ideas into a holistic system could generate humour, such as applying an assembly line approach to a tea ceremony. Conversely, an Easterner misunderstanding Western efficiency in a corporate setting could highlight the absurdities of universalising relational thinking. **5. Meta-Comedy on the Nature of Thought** A more philosophical comedy could parody thought processes themselves: • **Rigid vs. dynamic thinking:** Characters representing mechanistic and relational thought could personify their approaches, clashing in exaggeratedly comedic ways (e.g., a debate over how to interpret a Zen koan with one character obsessively calculating answers). • **Breaking the fourth wall:** Characters might comment on their thought patterns, humorously pointing out the limitations and absurdities of their own logic. **Conclusion** Developing comedy that explores the contrasts between Eastern and Western thinking could serve both to entertain and provoke reflection on the underlying cultural metaphors shaping our worldviews. By applying Bergson’s principles—rigidity, the mechanical, and misalignment—this comedy could highlight the absurdities inherent in these thought systems and their interactions, fostering laughter as a bridge between cultures. --- ### **Bergson on "Enshittification": A Vitalist Critique** Henri Bergson’s philosophy—especially his theories of **time (*durée*), creativity, and *élan vital***—provides a compelling framework to critique "enshittification" (the systemic degradation of digital platforms as they sacrifice long-term value for short-term profit). Let’s explore how Bergson might analyse the phenomenon, linking to his broader ideas on Mechanisation vs. Creative Evolution, Closed vs. Open Systems, and Bergson on Intuition. --- ### 1. **Mechanisation vs. Creative Evolution** - Bergson distinguished between the **mechanical** (repeatable, quantifiable processes) and the **vital** (organic, evolving, creative). - Enshittification is a mechanical process: platforms optimize for metrics (engagement, profit) at the expense of organic user experience. Bergson would see this as a failure of *élan vital* (the "vital impulse"), where systems stagnate instead of evolving creatively. ### 2. **Time as Duration (Durée) vs. Clock Time** - Bergson’s concept of *durée* (lived time) contrasts with abstract, quantifiable time. Enshittification treats time as a resource to exploit (e.g., maximizing screen time), ignoring the qualitative experience of users. - He’d argue that reducing human interaction to data points strips away the *durée*—the real, lived meaning of social platforms. ### 3. **Closed Systems vs. Open Morality** - In *The Two Sources of Morality and Religion*, Bergson contrasts **closed systems** (rigid, self-serving structures) with **open systems** (dynamic, inclusive, ethical). - Enshittification is a closed system: platforms become parasitic, trapping users and creators in extractive loops. Bergson would advocate for an "open" approach—innovation that serves life, not just profit. ### 4. **Intuition vs. Analysis** - Bergson valued intuition over pure rationality. Enshittification arises from hyper-rational optimization (e.g., algorithms maximizing ad revenue). - He’d call for reconnecting with intuition—designing systems that align with human flourishing, not just efficiency. ### **Bergson’s Likely Conclusion** Enshittification is a symptom of **mechanistic thinking** triumphing over creative vitality. Bergson would urge a return to *élan vital*—designing systems that evolve organically, respect *durée*, and prioritize open, ethical growth over short-term exploitation. `Concepts:` `Knowledge Base:`