, vilāsa - shining, sudden appearance, playing and pursuing an occupation, līlayati - light, frivolous insignificant sides of playing. Sanskrit (4) krīdati - denoting the play of animals, children, adults, divyati - gambling, dicing, joking, jesting. Greek (3) παιδιά - pertaining to children's games, ἄθυρμα - associated with the idea of the trifling, the nugatory, ἀγών - for matches and contests. The order in which examples are given in natural languages is as follows: Other words used with the "play-" prefix are play-function and play-form. The chapter title uses "play-concept" to describe such words.
Huizinga attempts to classify the words used for play in a variety of natural languages. Play-category, play-concept, play-function, play-word in selected languages Of all the possible uses of the word "play" Huizinga specifically mentions the equation of play with, on the one hand, "serious strife", and on the other, "erotic applications". We must leave to one side the question whether the disappearance of ludus and ludere is due to phonetic or to semantic causes." "It is remarkable that ludus, as the general term for play, has not only not passed into the Romance languages but has left hardly any traces there, so far as I can see. Perhaps the most extraordinary remark concerns the Latin language. Huizinga has much to say about the words for play in different languages. Word and idea are not born of scientific or logical thinking but of creative language, which means of innumerable languages-for this act of "conception" has taken place over and over again. The play concept as expressed in language In this way Huizinga suggests the universally understood concept of play is more fitting to both societies to describe this phenomenon. The savage, however, knows nothing of the conceptual distinctions between "being" and "playing" he knows nothing of "identity'\ "image" or "symbol"." "He has taken on the "essence" of the kangaroo, says the savage he is playing the kangaroo, say we. Scholars of religion use western terminology to describe non western concepts. There is a difference in how western thought expresses this concept and how "primitive" religions view this. Huizinga shows that in ritual dances a person 'becomes' a kangaroo.
Play is connected with no material interest, and no profit can be gained from it.Play is distinct from "ordinary" life both as to locality and duration.Huizinga identifies 5 characteristics that play must have: One of the most significant (human and cultural) aspects of play is that it is fun. Huizinga begins by making it clear that animals played before humans. Play is older than culture, for culture, however inadequately defined, always presupposes human society, and animals have not waited for man to teach them their playing. Nature and significance of play as a cultural phenomenon The translator explains in a footnote in the Foreword, "Logically, of course, Huizinga is correct but as English prepositions are not governed by logic I have retained the more euphonious ablative in this sub-title." Contents I. The English version modified the subtitle of the book to "A Study of the Play-Element in Culture", contradicting Huizinga's stated intention. This title was repeatedly corrected to "in" Culture, a revision he objected to. He writes that he titled the initial lecture on which the book is based, "The Play Element of Culture". Huizinga makes it clear in the foreword of his book that he means the play element of culture, and not the play element in culture. The concept of the magic circle was inspired by Homo Ludens. It influenced later scholars of play, like Roger Caillois. Homo Ludens is an important part of the history of game studies. Play-element in contemporary civilization 3.2.1 Play-category, play-concept, play-function, play-word in selected languages.
0 kommentar(er)
