연극교육의 관계방식 연구: 마틴 부버의 관계론을 중심으로

Abstract

This study analyzed the relationship methods of theater education using Martin Buber's relationship theory and attempted to examine whether theater education has educational value that can solve the problem of lack of communication in the hyper-connected era. To this end, we first looked at ‘I-it’ and ‘I-Thou’, the core concepts of Martin Buber’s relational theory. The individual relationship ‘I-It’ is characterized by a one-sided ‘monologue’ because it is a method of forming relationships only for the purpose of one’s own experience and use as ‘I’ as an individual for oneself only. ‘I-Thou’ is characterized by ‘conversation’ as ‘I’ as a person recognizes and accepts each other’s differences. Buber believed that in order to overcome 'I-It', the dominant mode of relationship in modern times, the problem of lack of communication was recovered through 'I-Thou' dialogue, which is direct contact through the body on the premise of recognition of the 'you' who is different from me. I wanted to do it. The relationship methods of common experiential elements of theater education were analyzed, focusing on Buber's ‘I-Thou’ relationship method. First, the world of theater education, which determines the way of existence of 'I-Thou', is created by variously reconstructing the memories of the real world stored in the students' bodies through imagination, so the world of 'I-Thou' is created in the 'standardized world of education'. Restore the real world. Therefore, it is possible to recover the lost subjectivity of ‘I’ and ‘Thou’ and provide an encounter between ‘I-Thou’ as a person. Second, theater education provides an ontological situation in the real world in which ‘I’ and ‘Thou’ must cope and react, and the resulting results are created through dialogue and dialogue based on a group cooperation structure. This is a relationship method that can promote humanization by changing the relationship method from ‘I-it’ to ‘I-Thou’. Third, the role experience and audience experience of meeting ‘Thou’ as a person is to understand ‘Thou’ through the specific expression of the character expressed from ‘Thou’ perspective, not mine. Therefore, the accumulation of these experiences can expand the understanding of ‘Thou’ and promote humanization of living together. In this way, theater education has the form most similar to the real world, so it realizes the way human beings exist. Therefore, theater education has an inherent educational value that can solve the problem of lack of communication by restoring the ‘I-Thou’ relationship method. Although it is weak, we hope that theater education will be utilized and expanded in various ways in the ‘competency-centered curriculum’ by newly recognizing the educational value of theater education through this study.