Western humour theory begins with Plato, who attributed to Socrates (as a semi-historical dialogue character) in the Philebus (p. 49b) the view that the essence of the ridiculous is an ignorance in the weak, who are thus unable to retaliate when ridiculed. Later, in Greek philosophy, Aristotle, in the Poetics (1449a, pp. 34–35), suggested that an ugliness that does not disgust is fundamental to humour.

In ancient Sanskrit drama, Bharata Muni's Natya Shastra defined humour (hāsyam) as one of the nine nava rasas, or principle rasas (emotional responses), which can be inspired in the audience by bhavas, the imitations of emotions that the actors perform. Each rasa was associated with a specific bhavas portrayed on stage.

The terms comedy and satire became synonymous after Aristotle's Poetics was translated into Arabic in the medieval Islamic world, where it was elaborated upon by Arabic writers and Islamic philosophers such as Abu Bischr, his pupil Al-Farabi, Persian Avicenna, and Averroes. Due to cultural differences, they disassociated comedy from Greek dramatic representation, and instead identified it with Arabic poetic themes and forms, such as hija (satirical poetry). They viewed comedy as simply the "art of reprehension" and made no reference to light and cheerful events or troublesome beginnings and happy endings associated with classical Greek comedy. After the Latin translations of the 12th century, the term comedy thus gained a new semantic meaning in Medieval literature.

Mento star Lord Flea, stated in a 1957 interview that he thought that: "West Indians have the best sense of humour in the world. Even in the most solemn song, like Las Kean Fine ["Lost and Can Not Be Found"], which tells of a boiler explosion on a sugar plantation that killed several of the workers, their natural wit and humour shine though."

Confucianist Neo-Confucian orthodoxy, with its emphasis on ritual and propriety, has traditionally looked down upon humour as subversive or unseemly. Humor was perceived as irony and sarcasm. The Confucian "Analects" itself, however, depicts the Master as fond of humorous self-deprecation, once comparing his wanderings to the existence of a homeless dog. Early Daoist philosophical texts such as "Zhuangzi" pointedly make fun of Confucian seriousness and make Confucius himself a slow-witted figure of fun. Joke books containing a mix of wordplay, puns, situational humour, and play with taboo subjects like sex and scatology, remained popular over the centuries. Local performing arts, storytelling, vernacular fiction, and poetry offer a wide variety of humorous styles and sensibilities.

LAUGHTER

One of the main focuses of modern psychological humour theory and research is to establish and clarify the correlation between humour and laughter. The major empirical findings here are that laughter and humour do not always have a one-to-one association. While most previous theories assumed the connection between the two almost to the point of them being synonymous, psychology has been able to scientifically and empirically investigate the supposed connection, its implications, and significance.

In 2009, Diana Szameitat conducted a study to examine the differentiation of emotions in laughter. They hired actors and told them to laugh with one of four different emotional associations by using auto-induction, where they would focus exclusively on the internal emotion and not on the expression of laughter itself. They found an overall recognition rate of 44%, with joy correctly classified at 44%, tickle 45%, schadenfreude 37%, and taunt 50%. Their second experiment tested the behavioural recognition of laughter during an induced emotional state and they found that different laughter types did differ with respect to emotional dimensions. In addition, the four emotional states displayed a full range of high and low sender arousal and valence. This study showed that laughter can be correlated with both positive (joy and tickle) and negative (schadenfreude and taunt) emotions with varying degrees of arousal in the subject.

This brings into question the definition of humour, then. If it is to be defined by the cognitive processes which display laughter, then humour itself can encompass a variety of negative as well as positive emotions. However, if humour is limited to positive emotions and things which cause positive affect, it must be delimited from laughter and their relationship should be further defined.

HEALTH

Humour has shown to be effective for increasing resilience in dealing with distress and also effective in undoing negative affects.

Madeljin Strick, Rob Holland, Rick van Baaren, and Ad van Knippenberg (2009) of Radboud University conducted a study that showed the distracting nature of a joke on bereaved individuals. Subjects were presented with a wide range of negative pictures and sentences. Their findings showed that humorous therapy attenuated the negative emotions elicited after negative pictures and sentences were presented. In addition, the humour therapy was more effective in reducing negative affect as the degree of affect increased in intensity. Humour was immediately effective in helping to deal with distress. The escapist nature of humour as a coping mechanism suggests that it is most useful in dealing with momentary stresses. Stronger negative stimuli requires a different therapeutic approach.

Humour is an underlying character trait associated with the positive emotions used in the broaden-and-build theory of cognitive development.

Studies, such as those testing the undoing hypothesis, have shown several positive outcomes of humour as an underlying positive trait in amusement and playfulness. Several studies have shown that positive emotions can restore autonomic quiescence after negative affect. For example, Frederickson and Levinson showed that individuals who expressed Duchenne smiles during the negative arousal of a sad and troubling event recovered from the negative affect approximately 20% faster than individuals who didn't smile.

Using humour judiciously can have a positive influence on cancer treatment.

Humour can serve as a strong distancing mechanism in coping with adversity. In 1997 Kelter and Bonanno found that Duchenne laughter correlated with reduced awareness of distress. Positive emotion is able to loosen the grip of negative emotions on peoples’ thinking. A distancing of thought leads to a distancing of the unilateral responses people often have to negative arousal. In parallel with the distancing role plays in coping with distress, it supports the broaden and build theory that positive emotions lead to increased multilateral cognitive pathway and social resource building.

AGEING

Humour has been shown to improve and help the ageing process in three areas. The areas are improving physical health, improving social communications, and helping to achieve a sense of satisfaction in life.

Studies have shown that constant humour in the ageing process gives health benefits to individuals. Such benefits as higher self-esteem, lower levels of depression, anxiety, and perceived stress, and a more positive self-concept as well as other health benefits which have been recorded and acknowledged through various studies. Even patients with specific diseases have shown improvement with ageing using humour. Overall there is a strong correlation through constant humour in ageing and better health in the individuals.

Another way that research indicates that humour helps with the ageing process, is through helping the individual to create and maintain strong social relationship during transitory periods in their lives. One such example is when people are moved into nursing homes or other facilities of care. With this transition certain social interactions with friend and family may be limited forcing the individual to look else where for these social interactions. Humour has been shown to make transitions easier, as humour is shown reduce stress and facilitate socialisation and serves as a social bonding function. Humour may also help the transition in helping the individual to maintain positive feelings towards those who are enforcing the changes in their lives. These new social interactions can be critical for these transitions in their lives and humour will help these new social interactions to take place making these transitions easier.

Humour can also help ageing individuals maintain a sense of satisfaction in their lives. Through the ageing process many changes will occur, such as losing the right to drive a car. This can cause a decrease in satisfaction in the lives of the individual. Humour helps to alleviate this decrease of satisfaction by allowing the humour to release stress and anxiety caused by changes in the individuals life. Laughing and humour can be a substitute for the decrease in satisfaction by allowing individuals to feel better about their situations by alleviating the stress. This, in turn, can help them to maintain a sense of satisfaction towards their new and changing life style.