“‘Foolishness’ needs closer examination,” wrote Christopher Goodey (2004) in Medical History, 48(3). Why, yes, I thought. It does. And it seems especially apropos to revisit this topic today: through his delving into the past, we may well find a more interesting interpretation of contemporary pranksters’ April tomfoolery.
As Goodey points out, “foolishness” is often equated with a kind of “mental deficiency.” (Early texts describing it are now read by doctors as having anticipated modern diagnoses.) And the origins of April Fools’ Day could be read in this way too: on the earliest appearance of the day in English literature — as the 32nd of March — Chaucer’s (1392) cockerel Chanticleer was tricked into being eaten by a sly fox, who was then in turn tricked into letting his dinner escape (in the Canterbury Tales).
But did the origins of April Fools’ Day, in the Middle Ages, reflect this contemporary understanding? Has “foolishness” always been the opposite of “intelligence”?
Goodey suggests that the answer to this question is, simply, “no.” It is misleading, he shows, to reduce one to the other.
The idea of an intelligence peculiar to the human species… arrived only after logic-based methods started to be used to define essences of species, i.e. with the birth of modern biological classification in the eighteenth century. An ability for abstract thinking was perceived as universally human only when political and ecclesiastical élites were challenged over their divine right to prescribe the abstract principles known as “common ideas” to the rest of the population, and individuals started getting ideas by themselves. (p. 290)
In other words, the notion of intelligence as we think of it today is a relatively modern invention. As a result, we cannot read its meaning — or its opposite — into the texts of earlier writers.
Yet, it is the case that many contemporary April Fools’ Day pranks assume the mental deficiency of their targets (i.e., they assume their audience is “stupid”). Having accepted Goodey’s invitation to examine the notion more closely, however, I now suggest that this need not be the case.
Instead, I suggest that “stupid” pranks can be understood as reflecting a fundamental presentism. Recognizing this, and applying Hacking‘s notion of “the looping effect,” there then also seems to be a way out: contemporary pranksters have been led, by this misunderstanding of historical sources, to act differently than they might have otherwise.
Delving still more deeply, it seems that historicist readings of “foolishness” — and thus also of April Fools’ Day — may well be more subversive (and more interesting) than is usually thought at present. As Goodey points out:
Erasmus’s Praise of folly and Brant’s Ship of fools both use foolishness allegorically to attack political and ecclesiastical élites. (p. 292)
We are thus led to wonder: Were Chanticleer and the fox both actually stupid? Or did Chaucer use their foolishness to afford a commentary on a larger issue?
Thus, to close: if you pranked someone today, did your prank assume they were stupid? Or were you subverting something larger?
The petition reads:
Another visually interesting website that may be of interest to AHP readers: 
Studying too hard is bad for your health, according to a book by the 18th-century physician Samuel Tissot entitled Diseases Incidental to Literary and Sedentary Persons, with Proper Rules for Preventing Their Fatal Consequences, and Instructions for Their Cure. The Guardian‘s Marc Abrahams, who writes a regular column entitled “Improbable Research” has just posted a 
The 
I have written quite a lot recently on the stunning revelations that have come forth from Iowa Senator Charles Grassley’s hearings on the extraordinarily lucrative connections between pharmaceutical companies and a number of highly influential psychiatrists. Now Marcia Angell has published a 
A call for papers that I thought might interest some of our readers.