About Humor, Memes, Memofacturing, and Humor Iq… 7343

Elmahdi Elbakkar, 8 mon.

- Society - Philosophy -

2.7 min read.

I can’t unsee how big of a memes fan I am, I would recognize some classic memes from the first sight. I feel sorry for my friends as I flood them with many memes about almost everything. I keep quoting some famous memes. All these typical Gen Z activities made me realize something: everyone understands memes, they are universal. On top of that, they pass down messages efficiently as our average attention span is decreasing generation after generation due to the unlimited distraction sources. I can’t be the only one noticing these two essential points as marketing experts already did and are focused on leveraging the full potential of this new universal means of communication. The recent assassination attempt on Trump produced one of the most iconic pictures on the web. These pictures not only stayed in our pockets but made it to T-shirts as memes in almost no time. The memes industry paid the price of its success, the unlimited desire to monetize everything, saw us being surrounded by commercial memes based on a product, not an idea… Memes are ideas, not products. I made memes myself to express ideas on certain topics. I remember when our university decided to rebrand and change its logo. I found the design too simple for the announced duration of work compared to the old logo, it was super creative. A lot of people reacted to it and immediately grasped its meaning without me having to explain the meaning. We all agree that memes unveil a huge hidden potential. We can universally express ourselves: isn’t the dream of everyone? Isn’t that the most requested thing? Isn’t that the origin of generational conflicts? When thinking about writing this article, I did not intend to talk about memes only, but to detail mainly one notion: Humor iq. We usually see people posting memes and explaining the reference behind them, some people don’t get the idea initially but end up understanding it after the explanation, but some don’t get it at all. It’s not the case only with memes but with all humor content, making us think: Does understanding humor count as an intelligence type? We were all proud at a certain moment for making a funny joke or getting a meme, we can be prouder when googling the word “ Humor Iq” as the main idea appearing is the high correlation between the ability to produce humor and high intelligence. Humor, nowadays is audio-visual content, interfering often with more than two senses (recalling a previous taste or smell experience). Let us examine the 7 types of intelligence: - Linguistic intelligence - Logical-Mathematical intelligence - Spatial intelligence - Bodily-Kinesthetic intelligence - Musical intelligence - Interpersonal intelligence - Intrapersonal intelligence Humor content has words, the choice of words matters. Brilliant humorists know how to choose the exact words that will make sense and, eventually the essence of the joke. Good speakers rule the world… Some memes are complicated and require a certain analysis to decipher their logic, as there are also other memes about complex topics, it goes both ways: the content and the structure. Complexity induces a certain logic requiring logical intelligence to decipher the structure and the content. Some humor content requires imagination as the humorist takes us into an adventure guided by his or her descriptions usually to set up a scene required for the joke being made. Spatial intelligence is essential for a better understanding. We can go all day finding relationships between Humor intelligence and the 7 types of intelligence. I am not trying to prove that humor understanding requires different types of intelligence nor prove that all types of intelligence form humor intelligence. I am speculating on the status of humor intelligence: is it a type of intelligence? Does Humor intelligence induce the other types? If what we said about humor, being a human creation, is true, then it is for all human creations like music, poems… For each type, we can define intelligence and link to the other types. Are there seven types of intelligence, is this framework valid to describe all types of intelligence? What is the case for the spiritual and natural aspects? Can we define a valid framework to reflect on intelligence? This reflection gave me headaches as I, like philosophers, seek generality in the description, a theory of everything, but like consultants, I end up realizing that within the general there is a pinch of specific. Frameworks are an effort toward englobing certain notions but personal interpretation is always necessary. Life tends to be mechanical and requires some spice, and humor is one of a good spice. Far from the intelligence and framework speeches, Humor is human before all, some things are worth being enjoyed rather than complicating them. “ Genius takes time and extraordinary effort “

Elmahdi Elbakkar

600

THE ADVENTURES OF TOM SAWYER - PREFACE 2300

Bluwr X Commons: Mark Twain, 2 y.

- Short Stories -

0.6 min read.

Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 2364

Bluwr X Commons: Marcus Aurelius, 2 y.

3.7 min read.

1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.