Here is the top ten reasons why this post is late. However, the Reformation's more negative view of the body, exemplified by such moves as the spiritualization of the Eucharist, marked a turn in the opposite direction: in England, for instance, one Particular Baptist group agreed that future members must never make jokes, and certain Puritan pamphlets, putting the case for the closure of theaters, seem to urge a return to John Chrysostom's view. (For a somewhat contrary view that discusses the significance of Martin Luther in the history of laughter, see Zwart, chapter 4.) It is from this general trend that Bakhtin derives his view that, in contrast to the Renaissance view of laughter that he associates with Rabelais, Cervantes, and Shakespeare, for whom laughter "has a deep philosophical meaning … Certain aspects of the world are accessible only to laughter" (p. 66), from the seventeenth century onwards, what laughter is left becomes diminished: its "cold humor, irony, sarcasm" (p. 38) and the like are "a laughter that does not laugh" (p. 45).

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