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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2018.6
- 수록면
- 113 - 125 (13page)
- DOI
- 10.35159/kjss.2018.06.27.2.113
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초록· 키워드
오류제보하기
The purpose of this study is to review the research trends of the Western society in terms of the flow and development of the theory of play as a cultural act.
According to the ancient philosopher Plato, play was non-essential and was related to the pleasure of senses, but it motivated childhood education. Another philosopher Aristotle regarded play as a secondary activity to diligent labor. Rituals in the ancient society were a play in its purest form. However, as play accompanied leisurely activities later on thereby encompassing psychological elements, it gradually became a symbol of mystical realization of cultures.
In the middle ages, religious issue significantly influenced the scope of play. This resulted in play, which played an essential role in both cultural and social areas, to be excluded from research subjects which usually had to be studied with an in-depth approach. However, the value of play was rediscovered by humanists in the Renaissance period, settling as one of the values of physical education.
Johan Huizinga, who reviewed historical theory of play from a skeptical perspective in the modern era, argued that ‘Homo Ludens’ is closer to the human nature rather than ‘Homo Sapiens’ or ‘Homo Faber’. Because Roger Caillois analyzed social phenomenon as a part of various criterions of play, he was more realistic than Johan Huizinga regarding play. The biggest achievement of Roger Caillois was that he provided a key for a more systematic classification of play, but as Huizinga gave prominence to play that it functions in creating cultures while it was being derogated, play could finally be publicly recognized in the modern world.
According to the ancient philosopher Plato, play was non-essential and was related to the pleasure of senses, but it motivated childhood education. Another philosopher Aristotle regarded play as a secondary activity to diligent labor. Rituals in the ancient society were a play in its purest form. However, as play accompanied leisurely activities later on thereby encompassing psychological elements, it gradually became a symbol of mystical realization of cultures.
In the middle ages, religious issue significantly influenced the scope of play. This resulted in play, which played an essential role in both cultural and social areas, to be excluded from research subjects which usually had to be studied with an in-depth approach. However, the value of play was rediscovered by humanists in the Renaissance period, settling as one of the values of physical education.
Johan Huizinga, who reviewed historical theory of play from a skeptical perspective in the modern era, argued that ‘Homo Ludens’ is closer to the human nature rather than ‘Homo Sapiens’ or ‘Homo Faber’. Because Roger Caillois analyzed social phenomenon as a part of various criterions of play, he was more realistic than Johan Huizinga regarding play. The biggest achievement of Roger Caillois was that he provided a key for a more systematic classification of play, but as Huizinga gave prominence to play that it functions in creating cultures while it was being derogated, play could finally be publicly recognized in the modern world.
목차
Abstract
Ⅰ. 서론
Ⅱ. 서구사회 유희론의 흐름과 전개
Ⅲ. 근현대사회와 유희론의 동향
Ⅳ. 결론
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UCI(KEPA) : I410-ECN-0101-2018-692-003140375