쉴러의 ‘미적교육론’으로 본 대중교육으로서의 생활무용이 갖는 의의

Abstract

WhatRecently, the meaning of dancing has been changed from "something to watch" to "something to experience and enjoy." Dancing is being highlighted for its changes toward popularity. It can be said that such popularity is the most prominent change in the post-modern trends of art. However, it cannot be denied that such one-side trend of most art genres and social cultures has sought only for visible changes. It needs to be noted that the value and meaning of such popularity should be discussed first before seeking for the diversity of contents and focusing on putting into practice. In other words, it is necessary to rethink why art should be popularized and why it is important for us to develop such process into educational processes that could become a life-long education. That a thesis about body and movement acquires meanings from the aspect of a life-long education is not different from the quest for identity. According to these purposes of the research, German philosopher Schiller's writings were explored. Schiller's view on human asserts that "beauty" is a very intrinsic part, and it gives an important clue in the process of seeking for humanization. That is, beauty is regarded as transcendental human nature and the most essential element. From this aspect, "beauty" surely needs to taught thoroughly. He asserts these values of "beauty" in a few books of his. Among his books, "Über die ästhetische Erziehung des Menschen in einer Reihe von Briefen(Letters Upon The Aesthetic Education of Man)" stresses how the relation between art and beauty is important in human's life. In addition, this book explains in detail the fact that such importance ought to be taught throughout human's life. His assertions make an aesthetic suggestion that it is appropriate to mention that dancing enhances the value of life and should exist as educational form. In the process of explaining the human nature and aesthetic education, he explains them with play-impulse, form-impulse, and sense-impulse. What he focuses on is that play-impulse is working as starting point toward the general human nature. In other words, he asserts that play-impulse, which is in the middle between sense-impulse and form-impulse, plays the role of impetus that creates the harmony between sense-impulse, which is in the field of sense, and form-impulse, which is in the field of reason. It seems that he puts emphasis on the transcendentality of play as other philosophers did while explaining about human and culture. The importance can be summarized into his proposition that man can play only when he is complete, and man is complete as long as he plays. It can be said that he provided a logical basis that could be of a help to dance education whose ultimate purpose is to realize the creativity of man. That is, dancing as part of school education and life-long education can make it possible that people can have aesthetic experience based on its sportive aspects. It is thought that such aesthetic experience has meanings as contents that could enrich human nature and culture, and as a series of education that seeks for the completion of a more desirable personality.