Laughter and the Moral Guide
In the perspective of the moralist, laughter is both an important diagnostic tool (it matters with whom and at whom one laughs), and a potentially dangerous propensity requiring careful monitoring and control. Though differing in their modes of engagement with their target audiences, Dio Chrysostom and Plutarch share a concern with well- and ill-directed laughter at both the level of the individual and that of whole communities: Dio above all (though by no means only) in his Euboean and Alexandrian Orations (Orr. 7 and 32); Plutarch both in his texts on ethical self-improvement in the Moralia and, most colorfully, in his Life of Antony (which shares with Dio’s Or. 30 a particular anxiety about Alexandria as a city of morally dubious laughter). Close reading of these texts has thus much to tell us about the fine texture of moral philosophical engagement with laughter in the Roman Imperial period.