Critics such as Santayana assert that humans, as rational actors, do not have positive reactions to incongruity and the pleasure experienced is to be found in the physical, emotional, and cognitive stimulation and satisfaction from that stimulation (Morreall 1987 Martin 1987). It is this distinction of pleasure separating this form of incongruity from negative results such as confusion and emotional distress. These events entail a sudden shift in psychological state of being, encompassing elements of surprise, all the while maintaining a level of pleasantness at the new situation. Occurrences contradictory to preconceived notions, replete with newness, contrast, inconsistency and surprise, form the basis of amusement and humor (Morreall 1987 Rothbart 1976). Incongruity theory relies on human efforts to create abstract concepts and expected patterns in daily life. This view underscores that humor reinforces social roles promoted by dominant segments of societies, making it clear humor is part of the struggle for and maintenance of power. Hobbes went as far as to note that such behavior was not for great minds, as great minds would only compare themselves with the most capable. Hobbes was cognizant of the power of laughter and by extension, humor) to inflict emotional harm onto others. Traceable to the thinking of Plato and Aristotle, it was formally articulated by Hobbes (Morreall 1987).
The idea that humor is a tool used to maintain an individual sense of superiority at individual and societal scales is found in superiority theory.
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