• 한국콘텐츠학회논문지
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• 제15권7호
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• pp.57-74
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• 2015

본 연구에서 논의하는 '무예武藝연기술시스템'은 전통무예 원리를 바탕으로 무예연기술시스템의 체계화를 시도하였다. 무예연기술을 필요로 하는 배우들이 액션연기에 대한 두려움없이 무예연기를 수행할 수 있는 효율적인 무예훈련 방법론을 제시한 '무예武藝연기술시스템'의 내용은 온몸때리기와 복식호흡 수련으로 강화된 단전의 내공을 바탕으로 낙법, 태권도, 택견, 한검, 장봉술 등 외공을 강화시키는 기초 무예수련을 소개하였다. 배우의 몸놀림을 춤처럼 부드러우면서도 격한 운동처럼 강하게 발산할 수 있도록 도와 주는 '무예武藝연기술시스템'은 전통 무예의 정수를 도입하였다. 또한 현 한국 무예연기의 문제점을 해결하기 위한 실천적인 방법론을 구체적으로 서술하고 효율적인 액션연기를 위한 대안을 제시하였다. 정통적인 현대연기술의 연기메소드와 '할리우드 신체기술'(영화연기메소드)의 차이성을 언급하였다. 무예연기술과 카메라 워킹과 연계한 신체연기의 테크닉에 대해 논의하면서 관객의 존재를 강조하는 메이어홀드의 양식주의 연기 개념을 적용한 '할리우드 신체기술'을 무예연기술론으로 응용하였다. 결론적으로 무예연기는 진실한 감정을 내세우는 영화연기술의 고유성인 '아메리카 메소드 액팅'의 일반 연기의 개념과 달리 안정된 폼을 잡는 자세를 중요시 한다. 본 연구는 배우들의 심리적, 신체적 안전성의 도모와 무예연기를 일반연기와 다른 관점에서 훈련함을 목표로 무예연기술시스템을 소개한다.

• International Journal of Advanced Culture Technology
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• 제9권4호
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• pp.180-187
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• 2021

This thesis explores the place and role of a performer's action from a perspective of a director and playwright David Mamet's concept for performer training. This thesis takes inspiration from the idea of Mamet's simple and practical investigation specifically in text-based approach with a performer's bodily function on stage. For Mamet, the writings and practices of many different body-centered training are not rooted in the principle and nature of acting/performance. Reconsidering complicated approaches particularly psychological-oriented theory, practice, and assumption draw on several practitioners takes us beyond the field of visible and/or outer appearance of a performer which in turn leads the performer's body to be as abstract therefore not to being in the moment on stage. Arming the points, we argue that whatever disciplines and/or methods necessarily need to meet the principles and demands of acting/performance/theatre to connect to the materials, an action/objective given by a specific playwright which the performer must inhabit through his/her body. Out of the context, any 'method' serves no purpose. That is, the mechanics of an action is an extension of addressing what a performer's specific needs which shifts his/her body to respond appropriately to the theatrical demands. Taking this argument further, we claim that the purpose of performer training should not be understood as learning and improving techniques or skills for his/her self-perfection. The research finding shows that this resembles to the phenomenon that the visible very often precedes the invisible where the performer's body lose a clarity with no more chance to happen and/or change the event(s). Rather, it is a process of learning what/how to learn which in turn brings us back to the central question of why we do training for what purpose in this contemporary era. Exploring and answering these questions is not only a way to employ the key materials applicable to the theatrical demands but also to achieve the identify as a professional performer/doer on stage.

• 수산해양교육연구
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• 제13권1호
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• pp.117-131
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• 2001

The character of the educational tradition of Germany could be divided into two aspects. One is the humanistic liberal tendency and the other is vocational. From the beginning of the Twentieth Century, however, there has been an attempt to unify these two trends by the . Georg Kerschensteiner is the first of importance to make some comprehensive curriculum for this goal. In Kerschensteiner, the genuine education makes the individual assume his work and role in society, and to develop them by cultivating insight, will and power. His view is well expressed in the slogn "The vocational education is the beginning of the humanistic education." His goal is to make men of independence and autonomy through vocational education. The theory of Kerschensteiner's education is called 'general vocational education'. The reason why is that his vocational education concerns not just technical training for industry, but also general liberal arts. In this point, Kerschensteiner's point of view goes back to Wilhelm von Humboldt, neo-humanist afar in the first half of the Ninteenth Century, and to John Dewey, pragmatist in the contemporary age of Kerschensteiner. Kerschensteiner was much influenced by Humboldt's concepts of power and individuality. These concepts came to be embodied as a principle of vocational education in Kerschensteiner. Furthermore, Humboldt's concept of power could be associated with Dewey's theory of reflexive thinking. The power in Humboldt is to create spirit, which is connected with the world outside through language. The reflexive thinking of Dewey is a process that examines and selects some alternative thinking in the consciousness before acting. This process makes one find the method of problem-solving which results in behaviour. That is the experimental spirit or pragmatic behaviourism. These theories are reduced to the concept of 'work' in Kerschensteiner. And Kerschensteiner's theory of education that has both sides, humanistic and vocational, is similar to that of John Dewey. Dewey brings forward the idea that the vocational education is the best way to cultivate intelligence and emotion, as intelligence operates best in the life. The position of Dewey is in accord with that of Kerschensteiner who intends to cover experiences of various fields of society through practice-learning, and to have knowledge got from outside of school, refuting the misled trend of education isolated from real life. However, there is some difference between Kerschensteiner and Humbolt or Dewey. While the Neo-humanism of Humbolt and the pragmatic education of Dewey put emphasis rather on the liberal arts and culture of individuality, Kerschensteiner is concerned more with the work and life of the reality of society as a group. Kerschensteiner's concept of utility is related to education for the whole man and to the work of the individual and the nation as well as the will and power to practice it. The ideal man of utility of Kerschensteiner is to learn perfectly the value and behaviour of society through vocational life and to have right view of the state establishing a sound mutual relation between individual and state. Kerschensteiner is regarded as a devotee of 'the state of harmony' or 'the ideal of the state', as he makes the state as the criterion for defining the role of the individual. It can be said that Kerschensteiner is not a democrat of the American style as Dewey is, as he makes much of the value of the nation and state. However, he is a humanist and democrat in the point of vocational education. His purpose of education is to make whole men through work and vocational education.