Introduction

So far, the happy sage has elicited an understanding smile from his audience, or at most approval mixed with pity. Meanwhile, as Eastern philosophy teaches us, the feeling of happiness is the highest kind of initiation into unhappiness, into suffering, which can only be tamed with a contemptuous smile. We also have a glimpse of this true school of positive thinking, which patches up the open wounds of despair, in Camus’ attitude of the haughty laughing Sisyphus or in Kohelet’s hedonistic quest. Not to mention Plato, Spinoza or Voltaire. ‘It’s worth a laugh’ – this colloquial statement contains a great deal of wisdom from painful experience, sprinkled with a pinch of cynical disinclination. The ca-tegory of joy itself synonymously replicates this attitude, perhaps more affirmatively, with less nihilistic thinking behind it.

Saturn and Eros. Joy as a Form of Self-knowledge

The text attempts to show joy in the modern dialectic of knowledge and reification. Both components of this dialectic lead deeper into current problems with the legitimization of science. Melancholic knowledge, personified by such figures as Walter Benjamin or Theodor W. Adorno, is an extension of this primary tension in the instrumentalization of joy as an autarkic affect on the one hand, and a nominalist utopia and fetishism of immediacy on the other. In the article, “melancholic knowledge” is accompanied by two other types of joy: Kant’s ethics of the heart and Nietzsche’s “joyful knowledge”, both seemingly phenomenological, reaching the edge of joy as a condition of possibility or impossibility of life and knowledge. In this way, one can understand the tension that truly radicalizes joyful modernity – stretched between Saturn and Eros, between cognitive theory criticism and fairy tale.