이탈리아 Humanism의 初期形成 過程과 그 性格에 關한 硏究 : 단테時代의 휴머니스트들의 活動을 中心으로

김성기 慶熙大學校 1986 국내석사

(The) Grapes of Wrath에 나타난 Humanism에 관한 연구

고성호 崇實大學校 大學院 1991 국내석사

존 듀이의 인간관과 칼 맑스의 인간관의 비교연구 : 듀이와 맑스의 휴머니즘 사상을 중심으로

구봉수 漢陽大學校 大學院 1986 국내박사

휴머니즘론의 사적(史的) 전개 과정 연구 : 1903-1950년대를 중심으로

구장률 연세대학교 대학원 2001 국내석사

본 논문은 한국문학비평사에서 휴머니즘론이 전개된 과정을 사적(史的)으로 고찰한 것이다. 지금까지 비평사 연구는 변화하는 현실에 대응하면서 구성된 각 시기의 중심적인 문학론을 정리하는 데 중점을 두었다. 그런 이유로 시기별 문학론의 연관관계에 관한 고찰은 상대적으로 미약한 형편이다. 특히 해방과 분단이라는 민족사적 사건을 사이에 둔 근·현대 비평사의 내적 연관성은 거의 연구된 바가 없다. 이러한 문제의식에 착안하여 본 논문에서는 1930년대에서 1950년대까지 지속되는 휴머니즘에 관한 비평 논의의 전개과정을 재구성함으로써 한국 근·현대비평사가 어떠한 형태로 관계를 맺고 있으며, ‘휴머니즘’이라는 연결고리가 우리 비평사에서 지니는 의미는 무엇인지 해명하고자 했다. 또한 휴머니즘론을 사적으로 고찰함으로써 한국문학비평사에서 휴머니즘론이 가지는 이론적·실천적 성격을 규정하여 선행 연구의 문제점을 보완하고자 했다. 인간성을 옹호하고자 하는 휴머니즘에 관한 논의는 근본적으로 위기의식의 산물이다. 모든 휴머니즘에 관한 논의는 특정한 역사적 국면에서 인간성이 올바로 발현되지 못한다거나 위협받고 있다는 인식을 전제하고 있기 때문이다. 따라서 휴머니즘론에서 말해지는 ‘인간성’ 역시 현실에 대한 위기의식을 가진 주체의 특수한 입장과 관련되어 있으며, 그런 이유로 선험적인 인간 일반의 성격이라기보다는 특정한 조건 속에서 구성된 역사적 개념이라 할 수 있다. 이와 같은 휴머니즘에 관한 논의는 한국비평사에서 1930년대에 논쟁의 형식으로 처음 등장한다. 일제의 파쇼체제가 일상의 전(全)영역까지 확대·심화되던 때에 백철과 김오성이 주축이 되어 주장한 휴머니즘론은 역설적이게도 식민지 현실에 의한 인간성의 소외에 대해 비판하는 것이 아니라 일제에 맞서 근대비평사를 주도한 프로문학론, 그리고 그 이론적 바탕인 맑스주의에 대한 비판을 주된 내용으로 하며 전개된다. 같은 시기 서구의 반파시즘 인민전선에서 내세운 휴머니즘에 관한 논의와는 달리 일제가 현실의 모순을 변혁하려는 모든 사상운동을 탄압하던 상황에서 휴머니즘론은 중간파의 이데올로기를 대변하는 담론이었다. 또한 역사적 유물론에 바탕한 프로문학론을 인간성을 억압하는 대상으로 간주한다는 데 1930년대 휴머니즘론의 특수성이 있다. 탈역사화된 인간성을 내세우고 도구적 이성이 아닌 합리적 이성 일반을 거부하면서 1930년대 휴머니즘론은 개성과 사회적 실천의 형식을 잃은 주체의 능동성에 대한 강조로 귀결된다. 이데올로기적 담론으로서 휴머니즘론이 가진 이론적 성격을 잘 보여주는 1930년대 휴머니즘론과 비교할 때, 1940년대 휴머니즘론은 이론적 추상성으로 인한 휴머니즘론의 고유한 실천적 성격을 선명하게 보여준다. 세대 - 순수논쟁을 통해 순수문학론의 이론적 바탕이 된 휴머니즘론은 해방 이후, 주체가 처한 주관적 조건과 객관적 정황에 의해 임의적으로 구성되면서 우파의 대표적 문학론으로 자리잡는다. 김동리와 조연현은 휴머니즘론을 통해 비평의 객관적 기준을 해체하고 문학을 신비화시킨다. 그 결과 한국비평사에서 과학적 문예학의 전통은 일시적으로 사라지며, 이러한 상황이 1950년대 비평사가 전개되는 조건으로 작용한다. 비평의 좌표를 상실한 1950년대 평단은 1955년 이후 신진비평가들의 등장으로 인해 새로운 국면을 맞이한다. 전시문학에서 주로 반공을 위한 선전도구로 활용되던 휴머니즘론은 평단의 중심담론으로 새롭게 부상한 실존주의 문학론, 민족문학론의 이념적 지향점이 되면서 분화된다. 이 과정에서 휴머니즘론은 전과 달리 긍정적 기능을 회복한다. 문학이 다시 현실에 대한 구체적 분석에 뿌리를 둘 때, 휴머니즘은 이론적 사유의 실천을 위한 이데올로기적 지향점으로 기능할 수 있었던 것이다. 이처럼 우리는 휴머니즘론을 통해 1930∼1950년대 비평사 전개과정의 내적 연관성을 확인할 수 있다. 휴머니즘론은 한국비평사에서 정치적 비평에 대한 안티테제로 등장했으며 순수문학론과 친체제적 문학론의 이론적 기반이 되었다. 하지만 임화나 안함광의 지적대로 과학적 체계 안에 위치할 때는 1950년대 후반 휴머니즘론처럼 긍정적인 기능을 획득할 수 있다는 사실을 알 수 있다. 아무리 뛰어난 과학적 이론체계라도 이론적 실천을 넘어서 사회적 실천력을 확보하기 위해서는 이데올로기로 전화되지 않을 수 없다. 그러할 때 휴머니즘에 관한 논의는 문학비평에서 올바른 의미의 생산적인 역할을 담당할 수 있을 것이다. This paper gives careful considerations to the historical development of humanism in the history of Korean literary criticism. Until now, studies of historical criticism had been focused on mere arrangements of central literary theory of the era along with responding to changing situations. The considerations were relatively inefficient on the relationship of literary theory according to the times. Specifically, there were nearly no studies on the internal connections of modern and contemporary historical critiques or criticism and namely, two national events, Liberation and Separation of the country. With such a critical mind as a basis, this paper has restructured the developmental process of critical discussions on humanism that continued from the 1930s to the 1950s. We have attempted to figure out how Korean modern and contemporary historical criticism related and what 'humanism' means in our critical history. Moreover, by considering humanism historically, we tried to define the theoretical/practical features of humanism in Korean literary historical criticism and complement the defects of previous studies. Discussions on humanism, which tried to defend humanity, are basically a product of critical awareness. This is because all discussions on humanism are based on the assumption that humanity is not appropriately revealed or is endangered under specific historical circumstances. Consequently, the word 'humanity' mentioned in the Humanist theory is related to the specific view of a subject and is composed of critical minds on the subject of reality. Furthermore, because of such reasons, we may say that it is an historical concept, composed under specific conditions, rather than a transcendental feature of humans generally. The discussion on humanism appeared initially in the 1930s in Korean historical criticism in the form of argument. When Japanese fascism was expanding and deepening in all aspects of daily life, humanism was led mainly by Beak Chul and Kim Oh-sung and focused ironically on criticism of the Proletariat literature and Marxism and not on the alienation brought on by the colonial situation. Proletariat literature had led the modern historical criticism on Japanese imperialism and its theoretical basis was Marxism. During Japanese imperialism, the contemporary discourse merely represented the ideology of neutrals and was insisted on by the Western anti-fascist popular front. However, it was during this time that Koreans in the 1930s were subjected to the suppression of every kind of ideological movement that tried to overcome the contradictions in reality. Based on historical materialism, Korean humanism in the 1930s considered the Proletariat literary theory as the subject that oppressed humanity. The humanism of the 1930s thereby concluded the discussion by stressing the activity of the subjects who had lost their individuality as well as the forms of social interactions, by placing humanity out of historical perspective and rejecting generalists' views with rational reason itself and not instrumental reason. Compared to the humanism of the 1930s, which showed good theoretical features of humanism in ideological discussions, the humanist theories of the 1940s showed clearly the unique practical features of humanism due to theoretical abstraction. Humanist theory that became the theoretical basis of pure literary theory through arguments on generation-purity, later became a representative literary theory of Rights, as it was composed with discretion due to the subjective conditions of the subjects and their objective situations after Liberation. Kim Dong-ri and Cho Yun-hyun dismantled the objective standards of criticism with Humanist theories and turned literature into a mystery. Consequently, the tradition of scientific study of literature disappeared temporarily and such conditions worked as the basis for the historical criticism of the 1950s. Lost the direction of criticism in 1960s, there emerged a new aspect with the appearance of new critics after 1955. Humanist theory, which was mainly used as anti-Communism propaganda in wartime literature, was then specialized, as it became the ideological aim of existentialism and national literary theory. It rose as the central discussion of the critical board. In due time, the Humanist theory recovered its positive functions, unlike what it was until then. When literature focuses on the specific analysis of reality, humanism may function as an ideological aim for the practice of theoretical speculation. We were able to see the internal connections of the developmental history of criticism from the 1930s to the 1950s, by considering Humanist theories. Humanist theory appeared as an antithesis of political criticism in Korean historical criticism and worked as a theoretical basis for pure literary theory and pro-regime literary theory. However, as Im wha or An Ham-kwang had pointed out, when humanism was located inside the scientific system, we found that it could acquire positive functions like the Humanist theory of the late 1950s. Therefore, no matter how superior the scientific theoretical system, it has to be transformed into an ideology in order to gain practical power.

(The) Scarlet Letter에 나타난 Puritanism과 Humanism에 관한 연구

한창우 명지대학교 대학원 1992 국내석사

The aim of this thesis is to analyze Hathorne's puritanism and humanism in The Scarlet Letter. First, I will trace the origin of puritanism and Hawthorne's idea of puritanism. Hawthorne's puritanism was influenced by his immiedienet ancestors, William Hawthorne and John Hawthorne. They made him take the shame for their intolerance, severity. Using Hawthorne, as their representative, they felt guilty and prayed for any sin incurred by them. Therefore, he became a critic of puritanism, even if it meant accepting the doctrine of puritanism. Puritanism, which started from the thoughts about Biblical institutions, restricted old traditions and authority from the Anglican Church. The puritans were calvinist having a proper insistence on the sinfulness and treachery of the human heart. But sovereignity of God was so absolute that the inequalities of men had to be included in God's grand plan. The successors to Geneva puritans, who came to New England as communities of virtuous believers and religious sectarians, were fleeting from persecution. The puritans were more proud of their exceptional ism than they were of despairing from human nature. As Puritanism prolonged in America,so did the medieval christian view of the world and of human destiny, which taught men to distrust their natural inclinations as well as their natural faculties; and to find both their origin and their salvation in a supernatural order. As a puritanic writer, Hawthorne accepted the view that nothing was righteous. He believed that Sin was "original" in man's nature and shared by all alike, even those that were not clearly equal of any specific sin. Second, the study of The Scarlet Letter is furtherly induced by the fact that he kept the balance between puritanim and humanism. In the Last Romances, however, Hawthorne invested his characters with dark delineations of the past, and yet, somehow brings them all into the light of a new day which had none of the implications of that age:the old system, or of the "FALL." Hawthorne's main subjects are the haunted mind, but the setting of the sketches are on neutral ground, which is a stage for creation; out of time, interior between yerterday and tomorrow. Hawthorne showed us his negative views of puritanism. Simultaneously, as well, he showed us that the ideals of humanists turned out a failure by their own self-satisfaction and self-seeking beyond the limitations of human intellect. Greatly dividing the story into three parts in studying The Scarlet Letter and his short stories, they prove that puritanism and humanism is the main streams in the American mind. I described in the first part, the sin from nature and the intellect. Hawthorne thought of the unpardonable sin, not as a sin of passion but as a sin of pride, which consists of a want of love and a reverence for the human soul. In the Second part, as the humanist, Hawthorne shows us that salvation is not from God's love, but from the love between men and women. The redemptive vision, in which Hawthorne believed led to what he saw as the deepest truths, is in "the depth of the heart." The third part shows that Utopian Society would not succeed unless their members had a change of heart and a frosty old bachelor, like when Coverdale needed a girl like Priscilla to warm his heart and give him hope. In Conclusion, Hawthorne expresses his views of humanism and puritanism through the three points covered in this thesis, the problems such as:"Sin", "Salvation", "Community". Accordingly, Puritanism was consulted by prohibitions and imposed by the Will of God. Humanism were recipes for success discovered by the common sense of self-reliance and motivated by an endings of happiness.

손창섭 소설의 반어적 휴머니즘 연구

손영지 부산대학교 대학원 2008 국내석사

Son Chang Seup has become an author who represents the literatures post and after Korean War by reflecting plainly the situations of human beings who had no choice but submitting the uncontrollable war in the society in post and after 1950's. This study aimed to examine his positive point of views toward humans primarily seen in his short stories after the war by questioning his reputations that he was considered as an author with a negative view for humans. Therefore, this study attempted to analyze the fundamental reasons that he had described the characters in his works through the devices so called memory not his point of views toward humans such as contempt, disregard, and cynicism although this study followed the negative evaluations for the characters in his previous works. Memory can be divided into two categories. Firstly, it is the memory, as the memory for ordinary people that can be recalled by subject's will. Hergson called it intentional memory. However, the memory which works without subject's will, time and places is called accidental memory by Bergson. Memory which literature works consider is accidental memory, the latter memory. This memory works critically to human beings who had huge experiences such as wars. In chapter II, the characters that experienced war and lived negative lives because they were exposed by the memory of violent wars due to compulsive regression of the memory of war were divided into three patterns. The first pattern is the worldly characters that disturb and sometimes violate social orders. They seem to belong to society superficially in some types. However, it was examined the reasons that such negative characters increase disturbance in their societies and have no criticism on irregularities in the societies. The second pattern is the characters who are seen in most novels by Son Chang Seup and break off society. This pattern is divided into two categories. The characters that live miserable lives with damaged bodies due to wars and the characters that have no intentions to participate in society and live enervate lives as intellectuals. This study examined the reasons these characters lived lonely and miserable lives regardless of their wills and the isolated aspects. However, although the characters were the victims of in uncontrollable wars who lived miserable lives, the positive communication among the characters was suggested in chapter Ⅲ. The characters who lost their identities and were subordinated to war memories liquidated their live controlled by recognizing other's faces suffering from the loss of identities due to the past memories and the memories through unconditional responsibilities and a sense of joint and were able establish positive identities. The responsibility in this study is not a general responsibility, but an unconditional responsibility based on Levinas who insisted to take care of others when people saw other's suffering faces although people had no mistakes. Through these processes, it is understood that Son Chang Seup attempted to suggest the realization of humanism for humans who lived after the war. However, as the patterns of the characters suggested by Son Chang Seup were dealt in previous studies, it is undeniable true that humans were negative and gloomy superficially. Therefore, in order to evaluate that Son Chang Seup is an author who has humanity, sarcastic humanism suggested in his works should be understood. We must feel the empathy of human works to actualize humanism. It is also the spirit of humanism that people feel the empathy of unreasonable treatment and suppression as our matters and build a relationship with them. Son Chang Seup made it possible to explain why negative human aspects after the war were suggested continuously by applying memory devices. As he showed human beings who were exposed to the violation of memory and the positive communication among them, he succeed in establishing humanism as the establishment of empathy among negative human beings in miserable societies after the war although he failed to advance to the active and behavioral humanism.

Present Perfect: (Post)Humanism and the Search for the New Man in Soviet and Post-Soviet Fantastika

Haxhi, Tomi Columbia University ProQuest Dissertations & These 2023 해외박사(DDOD)

Present Perfect is part intellectual history of the discourse of humanism in twentieth- and early-twenty-first-century Russian culture, and part cultural history of the New Man in the Soviet Union and post-Soviet Russia, looking primarily at works of Soviet and post-Soviet fantastika (science fiction and fantasy). The study employs a critical posthumanist methodology drawn from the work of Jean-Francois Lyotard, and his concept of "rewriting" modernity (here transformed into "rewriting humanism"), and the posthumanist theorization of scholars like Rosi Braidotti and Stefan Hebrechter.The first chapter covers the pre- and post-revolutionary periods, the second chapter the post-Stalinist period, and the third the post-Soviet. The first chapter looks at critiques of humanism in the non-fictional works of religious philosophers and writers (Fedorov, Berdiaev, Ivanov, Merezhkovsky), Soviet ideologues and writers (Lunacharsky, Trotsky, Bukharin, Gorky), and some writers who fall between the two poles (Blok, Mandelshtam, Lezhnev), and covers texts published between 1906 and 1934. The second chapter deals with the works of the Strugatsky brothers' Noon Universe series (1961-86) and the figure of the "Progressor" as the New Man. The third chapter looks at novels by three authors: Petrushevskaya's Nomer Odin (2004), Pelevin's S.N.U.F.F. (2011), and Sorokin's Ice trilogy (2002-05).These works attest to the inextricable interpenetration of the posthuman with the human, of posthumanism with humanism, of the post-Soviet with the Soviet. The study demonstrates how humanism and posthumanism function dialectically: in the best-case scenario, they negate one another to come to a more whole understanding of the human; in the worst-case scenario, this dialectic creates an increasingly more exclusive humanism that reserves the title of ideal subject for fewer and fewer. Moreover, Present Perfect argues that the New Man (that "ideal subject") in Soviet and post-Soviet fiction is best conceptualized as a field of competing discourses, which fall along three lines of development: the animal-man, the machine-man, and the god-man, each with their own critical orientation toward humanism. In both the Soviet and post-Soviet context, writers like the Strugatsky brothers, Petrushevskaya, Pelevin, and Sorokin employ a critical posthumanism to demonstrate, on the one hand, how the New Man is used as a tool for discursive domination that denies otherness, and on the other, how the New Man can be reconceptualized as a tool for a liberatory ethics that affirms it.

A Study on The Ethical Thoughts in Shakespeare's Plays

Zhang, Zhengda 수원대학교 2023 국내박사

자크 마리탱의 '온전한 휴머니즘'의 기초

최승언 서강대학교 대학원 2003 국내석사

프랑스의 철학자 자크 마리탱(Jacques Maritain)은 토마스주의를 통해서 진정한 인간상과 휴머니즘을 조망하고, 이에 대한 현실적이고 구체적인 대안을 제시하려고 했던 철학자이다. 특히 그는 형이상학과 역사적 고찰을 통해 각 시대의 인간관을 조명하고, 비판함으로써 올바른 인간관을 제시하고자 하였다. 만약 우리가 사회제도와 교육 그리고 윤리적 삶의 올바른 방향을 제시하고자 한다면, 무엇보다도 인간에 대한 바른 이해가 선행되어야만 한다. 하지만 현대인들은 구체적인 역사 속에서 이미 잘못된 인간관이 가져오는 폐단들을 겪어 왔음에도 불구하고, 형이상학적으로 그리고 역사적으로 자신이 누구인지를 반성하려 하지 않는다. 따라서 우리는 먼저 각 시대의 구체적인 인간관을 마리탱을 통하여 비판적으로 고찰하고자 한다. 마리탱에 따르면 중세에서 인간은 인격으로 정의되고 있다. 그리고 중세는 신의 은혜와 인간의 자유에 대한 바른 이해가 있었다. 그러나 근대에 들어오면서, 인격적 인간, 신을 통해 밝혀지는 인간의 모습은 사라졌다. 데카르트(Descartes)는 인간을 천사처럼 만들었으며, 근대의 계몽주의는 인간을 이성적이고 합리적인 존재인 것처럼 선전했다. 또 17세기와 18세기에 이룩한 경제적 부는 인간을 물질에 집착하도록 만들었고, 근대 후기 부의 불평등한 분배는 공산주의가 등장하는 계기가 되었다. 그리고 오늘날에는 진정으로 인간을 위한다던 공산주의마저도 유럽과 아시아에서 몰락의 길을 걷고 있다. 이러한 역사적 혼란은 잘못된 인간상에서 비롯된 것이다. 마리탱은 토마스주의에 기초해서 인간을 인격(person)과 개별자(individual)로 규정한다. 그리고 이러한 인격은 신을 통해 해명될 수 있으며, 또 인간이 주체(subject)라는 사실 또한 신을 통해 해명될 수 있다고 주장한다. 즉 인간은 신과의 관계를 통해서 더욱 인간으로서 충만한 의미를 지니게 된다. 따라서 인간은 신과의 깊은 신비적인 관계를 가지고 있으면서도, 이웃과 사회에 영향을 미칠 수 있는 인간이 되어야 한다. 이를 위해 마리탱은 칸트(Kant)를 비판하면서 진정으로 이웃과 공동체를 위한 윤리는 그리스도교적 사랑의 윤리라고 주장한다. 왜냐하면 사랑을 통해 우리는 개인을 넘어서 진정한 우리가 될 수 있기 때문이다. 마리탱은 이러한 인간상에 근거해서 진정으로 인간을 위할 수 있는 휴머니즘을 제시한다. 그는 먼저 진정한 휴머니즘은 영웅주의(heroism)적 휴머니즘이라고 주장한다. 왜냐하면 인간에게는 영웅에 대한 갈망이 있으며, 진정한 영웅에 대한 동경을 통해 사회를 좀더 빨리, 그리고 구체적으로 개혁시킬 수 있기 때문이다. 그리고 마리탱은 서양의 휴머니즘 역사를 조망하면서 그리스도교적 휴머니즘을 주장한다. 왜냐하면 서양에서 나타난 휴머니즘 안에는 이미 그리스도교적 가치를 내포하고 있기 때문이다. 따라서 휴머니즘이 부르짖었던 ‘자유’와 ‘형제애’를 실현하기 위해서는, 이러한 가치들이 가지고 있는 원래의 의미, 즉 그리스도교가 부여했던 의미를 회복해야만 한다. 그러나 마리탱이 주장하는 휴머니즘이 종교적 휴머니즘이기에 불관용적이라고 생각해서는 안 된다. 우리는 그리스도교적 우애를 통해 현세적 질서 안에서 관용을 가지고 살아갈 수 있고, 또 그리스도교적 우애와 사랑이야말로 진정한 관용의 정신이기 때문이다. 결론적으로 마리탱은 ‘온전한 휴머니즘’을 통해서 역사적으로 왜곡된 인간상을 비판하고, 진정한 인간상을 회복하고자 하였으며, 인간의 존엄성과 인격성의 권리를 보장할 수 있는 이론을 제시하고자 하였다. Jacques Maritain who is a French philosopher is providing a model of the way in which the Thomism and religious belief and various cultural, intellectual and political concerns can be interwoven. Specially, he focuses on to prove the image of human of metaphysics and tries to show how we get the right indicator of life for human. Today, people are attached to stay the actual life instead of studying their essential qualities. So, people do not want to reflect on themselves by the view of metaphysical and historical. However, Maritain assume a critical attitude toward this thought. Because, without well understanding man, it cannot go to right way to all education, ethics, and the social system. Therefore, Maritain considers the historical human. According to Maritain, the Middle Ages have given a definition to equal value between man and the Personality. Also, that time has known the freedom and the grace of God as their master in theology and philosophy. As the Modern ages, it disappears the Person that was made clear by God. Descartes describes the man like angel, and Enlightenment publicizes the people that are rational and reasonable. In the 17th, 18th century that is accomplished economic wealth, man would like to stay with only material. And then, the inequality between the rich and the poor in the last of the Modern ages become the reason for Communism. Communism that has become one of the most powerful forces in the world is breaking up in Europe and Asia today. This historical confusion is coming from misunderstanding of the image of human. Maritain divides man into the Person and Individual base on the Thomism. This Person could explain only through God, and also people are the subject for all around the world through God. In order to show this way, Maritain emphasizes the ethic of love in Christian between other men and society against Kant. Only love could make one unity not only being individual. Maritain suggests Humanism for really helping human based on such a human nature. He focuses on Heroism for real Humanism first because human has a desire to be hero and he can reform this society faster and more practical through such a desire of being hero. Moreover, Maritain insists on Christian Humanism. When we study about the origin of Humanism, we can easily find that western Humanism can not get over the Christian tradition because the Western Humanism also include the Christian values. Therefore, we can realize the ‘freedom’ and ‘fraternal love’ really for only human through such a value restored. However, we should not think the Humanism which Maritain suggests is not generous because it is religious Humanism. We can live in the present order with generosity through the Christian love because the Christian friendship and love is the only real spirit of the generosity. Finally, Maritain criticizes pervert human nature historically and tries to recover the real the image of human. Also he shows the theory which can protect the right of a personality and the dignity of man.

Humanism을 통한 Rudolf Von Laban의 藝術 世界에 관한 硏究

이종순 公州師範大學校 敎育大學院 1992 국내석사

Rudolf Von Laban was born in bratislaba, Hungary, in 1879. He was a dancer, philosopher, and teacher who studied dance and human movement all his life. this research aims at surveying the influence of Laban to the modern dance. he moved around a lot because his father was a solider. So he became sociable. Delsarte, Dalcroze, and Duncan had interest in the dance for elites or professional dancers but Lanban was interested in th dance for the public and workers. "What is dance? Why and for what does man dance?" Laban asked himself these philosophical questions. When he took part in the Re-renaissance movement in switzerland during the first world war, he turned a man of existential during the first world war, he turned a man of exitential philosophy and humanism. He didn't say, "You must do this or that." he taught that one must recognize and cherish himself as his own being ot thought and experience. he said we could experience the existialism when we felt the freedom of judgement, and achievement in movement. "man is movement. Movent is life. Man express himself through movement. To dance is to live." These words shows the Laban's existential philosophy which puts emphasis on movement as a means of understanding man. Laban established the modern dance on the basis of freedom and creativity, which was different from the traditional ballet of artificiality and convention. laban was a humanist wih reegards to the free creativity. Laban classified human movement as technical and expressive movement. Also he saw movement consisted of qualitative and quantitative factros. Laban classified the quantative factor as four elements such as time, weight, space, and flow, and then as eight basic movements of pressing, wrinning, punching, gliding, flicking, dabbing, floating, and slashing. the qualitative factor consisted of effort and shape, he said. He invented and developed "Labanotation" by the through study of "Human movemnt". This "Labanotation" is the most important in founding the basis of modern dance, which puts great emphasis on the creativity and freedom of motion. In conclusion, Laban established the modern dance theory, suggested the dance of the public. He was a humanist who was well aware of the freedom and dignity of human being, and put his principles into practice. And Labanotation is the most popular transcription of dance in the world.