Many times, the reversal of a state of facts takes the form of a hilarious situation.
And each hilarious situation places the language in the strange position of being an attachment of the context where it is used. The words loose their explanatory weight in the behalf of the movement among the speakers (the physical movement of laughing is a concrete example) and their circumstances.
A simple joke bears on an amount of living atmosphere that would make jealous a speech attentive to find real referents to its propositions.
The Copernican movement of Kantian philosophy might be so impressive exactly for the simple fact of being a reversal movement, one that may provoke someone to laugh at his believes in a realistic view of the world.
The hilarious echo of a discourse does not take always the form of a jest, especially not in a philosophical discourse. Sometimes such echo appears at the start of an account, as in Kant’s Critique, sometimes in the body of the discourse, as in some Platonic dialogues.
Rarely, but maybe this is the most precious manner of being hilarious in philosophy, the end of a discourse saves the possibility of laughing. It is involved the hilarity caused by the reversal of the first movement of any philosophical discourse. Any of them starts from the motivation of explaining a general aspect and as the final result, it comes to be discovered that we cannot think of that aspect in another way than that philosophical discourse did, in spite of our pretence of being all familiar with the general matters.
Therefore, the philosophical discourse needs not to be attentive to not offend the common opinions, if their reversal makes it vivid and, moreover, closer to reality. It does not matter how hilarious or ridiculous could appear to others.