Journal articles: 'Homo ludens'

1

Krul, Wessel. "Huizinga's Homo ludens /Huizinga's Homo Ludens." Sociologie 2, no. 1 (March 2006): 8–28. http://dx.doi.org/10.1347/sogi.2.1.8.

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Souza, Joyce Karine de Sá. "Homo ludens." (Des)troços: revista de pensamento radical 2, no. 1 (August 25, 2021): 89–107. http://dx.doi.org/10.53981/destroos.v2i1.34385.

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O objetivo deste texto é apresentar a noção de jogo formulada pela Internacional Situacionista em sua fase inicial (1957-1960), marcada pela crítica à alienação na arte e na cultura assimiladas pela estrutura econômica capitalista burguesa. Vinculado à ideia de construção de situações, o jogo assume a função de unir a teoria à práxis e, para compreendê-lo, é preciso descrever o que os situacionistas entendem por decomposição na arte e a influência de Johan Huizinga quando desenvolvem a crítica contra a mercadorização da cultura, característica do capitalismo. Se, conforme defendiam os situacionistas, é necessário desenvolver uma nova maneira de viver que eleve a vida ao que a arte prometia, é por meio do jogo e da construção de situações que eles entendem que os obstáculos da alienação espetacular-mercantil podem ser aniquilados.

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3

Théra, Michel. "Homo Sapiens, Homo Ludens." Journal of Optimization Theory and Applications 172, no. 1 (December 29, 2016): 1–8. http://dx.doi.org/10.1007/s10957-016-1044-5.

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4

Garot, Matthieu. "Homo addictus, homo ludens." Addictions, no. 87 (February 1, 2009): 7–9. http://dx.doi.org/10.35562/canalpsy.532.

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5

Сахарова, О. В. "Дискурс HOMO LUDENS та HOMO LUDENS у драматургічному дискурсі." Мова і культура, Вип. 19, т. 5 (185) (2017): 28–35.

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6

Сахарова, О. В. "Дискурс HOMO LUDENS та HOMO LUDENS у драматургічному дискурсі." Мова і культура, Вип. 19, т. 5 (185) (2017): 28–35.

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7

Silcox, Mark. "Homo Ludens Revisited." Southwest Philosophy Review 33, no. 1 (2017): 1–14. http://dx.doi.org/10.5840/swphilreview20173311.

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8

Karasik, Vladimir. "HOMO LUDENS: ROLE CHARACTERISTICS." Kognitivnye Issledovaniya Yazyka 24 (2016): 354–69. http://dx.doi.org/10.20916/2071-9639-2016-24-354-369.

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9

Грабовська, І. ""Homo Ludens" Йогана Гейзінги." Генеза, no. 1 (4) (1996): 115–16.

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10

Peñuela Contreras, Diana Milena. "Antropotécnicas y dimensión del homo ludens en la educación superior en Colombia." Praxis & Saber 8, no. 18 (September 13, 2017): 49. http://dx.doi.org/10.19053/22160159.v8.n18.2017.7244.

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En este artículo se explora el funcionamiento de los ejercicios de formación activa en la configuración de la dimensión del homo ludens, característicos de dinámicas específicas que se pueden englobar como educación complementaria en la universidad del siglo XX —extensión social y bienestar universitario—. Para ello se hará énfasis en los usos metodológicos de la noción de antropotécnica, con el fin de mostrar cómo estos ejercicios de formación activa implicaron técnicas de producción de sí —psico-antropotécnicas— y de los otros —socio-antropotécnicas— en la configuración de una ética pragmática a nivel universitario. El artículo se divide en cuatro segmentos: Antropotécnicas y dimensión del homo ludens, Formación complementaria en la educación superior: adaptación activa y modulativa, Ejercicios antropotécnicos y configuración de la dimensión formativa del homo ludens en la universidad y Ética pragmática y homo ludens.

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Šaulauskas, Marius Povilas. "Homo irretitus: politicus, faber, ludens." Sociologija. Mintis ir veiksmas 29, no. 2 (December 11, 2011): 5–15. http://dx.doi.org/10.15388/socmintvei.2011.2.6125.

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Įtinklintasis informacijos visuomenės žmogus, homo irretitus, gimęs ir augęs paskutiniajame XX-ojo amžiaus dešimtmetyje, sulaukė pilnametystės pirmojoje šio tūkstantmečio dekadoje – tapdamas nebeatsiejamu nūdienio homo politicus, homo faber ir homo ludens branduoliu. Pirma, visuotinė telematinių technologijų skvarba įtinklino globalinį bendrabūvį tiek Vakaruose, tiek ir kitose sparčiai besivystančiose šalyse. Skaitmeninis sklastas paliovė būti universalia, t.y. ir endogenine, ir egzogenine, socialinės atskirties forma – jis išvirto tolydžia socialine diferenciacija, kuri replikuoja socialinio saito mechanizmus bei laiduoja nuosaikią socialinės susieties dinamiką. Antra, globalizuojanti verslo ir darbavietės telematizacija nulėmė principinę daugumos profesinių veiklų priklausomybę nuo informacinių technologijų potencialo ir jų nuolatinės raidos. Dirbančiojo homo irretitus dabartis ir perspektyvos jau tiesiogiai pareina nuo jo skaitmeninių kompetencijų lygmens, jų įgijimo bei tobulinimo galimybių. Trečia, skaitmeninių kasdienio gyvenimo ir popkultūros pavidalų simbiozė tapo įprastinio bendrabūvio dominante, kurią vadelioja kolektyvinės ir sinchroninės daugiadarbystės žaismo imperatyvas. Taip homo irretitus ludens patapo ir globalinio skaitmeninio pasaulio valdovu, ir jo klusniu pavaldiniu. Ir ką gi tokia trisluoksnė dvidešimtmečio homo irretitus dėlionė žada ateičiai? Ar iš tiesų naujieji spėriai telematizuojamo gyvenimo virsmai yra ne tik nematyti, bet ir negalimi nuspėti?

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12

JUNG, Yong-Su. "Human definition through Homo ludens." Journal of the Daedong Philosophical Association 82 (March 31, 2018): 85–103. http://dx.doi.org/10.20539/deadong.2018.82.04.

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13

곽영근. "Homo Ludens in Moral Education." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 50 (December 2015): 31–52. http://dx.doi.org/10.17282/ethics.2015..50.31.

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14

Stykow, Petra. "Homo ludens im sozialwissenschaftlichen Seminar." KZfSS Kölner Zeitschrift für Soziologie und Sozialpsychologie 52, no. 2 (June 2000): 311–28. http://dx.doi.org/10.1007/s11577-000-0034-6.

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15

Cho, Eun-Ha. "Gamephobia, From Homo Ludens To Cyberspace." Journal of the Korea Contents Association 13, no. 2 (February 28, 2013): 137–46. http://dx.doi.org/10.5392/jkca.2013.13.02.137.

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16

Gómez Cimiano, Jesús. "El HOMO LUDENS de JOHAN HUIZINGA." Retos, no. 4 (March 29, 2015): 32–35. http://dx.doi.org/10.47197/retos.v0i4.35092.

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JOHAN HUIZINGACatedrático en Grominga y Leyden, presidente de la Sección de Humanidades de la Real Academia de Holanda, JOHAN HUIZINGA (1872-1945) llevó a la perfección la tarea de reconstruir las formas de vida y las pautas culturales del pasado. Con HOMO LUDENS, una de sus últimas obras, el gran historiador holandés, incitado por las fecundas ideas orteguianas acerca del sentido deportivo de la vida, se propuso mostrar la insuficiencia de las imágenes convencionales del "homo sapiens" y el "homo faber".

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17

Ostwald, Michael J., and Kim Williams. "Beyond Homo Ludens: Architecture and Mathematics." Nexus Network Journal 20, no. 1 (March 19, 2018): 5–8. http://dx.doi.org/10.1007/s00004-018-0370-3.

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18

Miller, Patrick B. "Homo Faber-Homo Ludens: Sport History and the Working Class." International Labor and Working-Class History 44 (1993): 79–94. http://dx.doi.org/10.1017/s0147547900012242.

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19

Greguss, Pal, and Emo Rubik. "Homo ludens opticus The Magic Optical Kit." Optics News 14, no. 5 (May 1, 1988): 6. http://dx.doi.org/10.1364/on.14.5.000006.

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20

Spyropoulos, Alexandros. "On Personal Cinema, Media and Homo Ludens." Third Text 21, no. 2 (March 2007): 171–80. http://dx.doi.org/10.1080/09528820701273372.

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21

Gintis, Herbert. "Homo Ludens: Social rationality and political behavior." Journal of Economic Behavior & Organization 126 (June 2016): 95–109. http://dx.doi.org/10.1016/j.jebo.2016.01.004.

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22

Wojciechowska, Justyna. "„Twarze dzieciństwa” we współczesnych tekstach literackich." Świat i Słowo 33, no. 2 (January 2, 2019): 1. http://dx.doi.org/10.5604/01.3001.0013.7835.

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W artykule opisano „twarze dzieciństwa” przedstawione we współczesnych tekstach literackich. Analizę przeprowadzono w oparciu o wybrane książki dla dzieci, które częściowo stanowią lektury proponowane w podstawie programowej lub mogą być rozwinięciem czytelniczych zainteresowań. Opis odwołuje do klasyfikacji Grzegorza Leszczyńskiego, który wyszczególnił: homo ludens, homo domesticus, homo scholasticus, homo artifex, homo legens, tractatus de arte moriendi. Typologia została poszerzona o kategorie charakterystyczne dla czasów współczesnych.

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23

Ivanchenko, Maria, and Pavel Arkhipov. "Homo Ludens, Machine Ludens: The Way to Ideal Neural Network and Background of Posthumanism." Ideas and Ideals 13, no. 1-1 (March 19, 2021): 151–65. http://dx.doi.org/10.17212/2075-0862-2021-13.1.1-151-165.

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The article consists of an introduction, a main part with three sections and a conclusion. The purpose of the study is to disclose the content of the concepts of “A Man Playing”, “A Machine Playing”, “Posthumanism” and “Essentiocognitivism”; review current advances in artificial intelligence and neural networks. The article focuses on the philosophy of posthumanism in the context of its application in machine learning, as well as a new philosophical concept called “essentiocognitivism” in its relation to artificial intelligence. The object of the study is the philosophical concept of essentiosocognitivism. The subject of the article is the consideration of certain aspects of this concept related to artificial intelligence as a “playing machine” and the positioning of a human being in the world of posthumanism. In the course of the work, critical methodology was used, on the basis of which the strengths and weaknesses of artificial neural networks were highlighted, the current state of the most famous playing neural networks, such as OpenAI and Alpha series from DeepMind, was analyzed, and the upcoming development of AI is considered in the context of a technological singularity. A philosophical comprehension has been made of certain aspects of essentiocognitivism, which play an important role in the history of the development of posthumanism. It is noted that the future of neural networks is largely determined by the gaming industry and moves towards the creation of a strong artificial intelligence, like the Playing Machine. Scientific novelty consists in examining a fundamentally new concept in the history of philosophy and substantiating the place and role of AI in the evolution of intelligent man. In the course of work, it was revealed that AI and, in particular, promising neural networks allow us to predict the probable future of mankind. As a basic thesis, we use the position derived from biological sciences that the evolution of the species Homo sapiens is not over, and will continue in a technological manner. As a result of the study, a working concept of essentiocognitivism was introduced, and the conclusion was made that trans- and posthumanism can solve many global problems of mankind. It is emphasized that the future lies in the creation of a strong AI.

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24

Koval, Ekaterina Al. "Normativity, Play, Morality: The Act of “Homo Ludens." Ethical Thought 18, no. 2 (October 2018): 129–37. http://dx.doi.org/10.21146/2074-4870-2018-18-2-129-137.

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25

Kernan, Jerome B., and Teresa J. Domzal. "Getting a Life: Homo Ludens as Postmodern Identity." Journal of Travel & Tourism Marketing 8, no. 4 (March 2000): 79–84. http://dx.doi.org/10.1300/j073v08n04_06.

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26

Mäenpää, Pasi. "An Essay On Spirituality Of Homo Ludens Urbanus." Nordic Journal of Religion and Society 22, no. 01 (February 10, 2017): 1–14. http://dx.doi.org/10.18261/issn1890-7008-2009-01-01.

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27

Ivanov, A. G. "Homo Ludens 2.0: The Limits of Mythologization in the Digital Space of the Game." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 20, no. 1 (2020): 31–36. http://dx.doi.org/10.18500/1819-7671-2020-20-1-31-36.

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28

Lee, Sang Hoon. "The Need for Change in Baby Boomers’ Perception of Work: A Holistic Understanding of Homo Laborans and Homo Ludens." Christian Social Ethics 35 (August 31, 2016): 307–39. http://dx.doi.org/10.21050/cse.2016.35.11.

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29

Radchuk, Olga, Wolfgang Kerbe, and Markus Schmidt. "Homo Politicus meets Homo Ludens: Public participation in serious life science games." Public Understanding of Science 26, no. 5 (June 13, 2016): 531–46. http://dx.doi.org/10.1177/0963662516653030.

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Public participation in science and gamification of science are two strong contemporary trends, especially in the area of emerging techno-sciences. Involvement of the public in research-related activities is an integral part of public engagement with science and technologies, which can be successfully achieved through a participatory game design. Focusing on the participatory dimension of educational games, we have reviewed a number of existing participation heuristics in light of their suitability to characterize available mobile and browser science games. We analyzed 87 games with respect to their participatory and motivational elements and demonstrated that the majority of mobile games have only basic participative features. This review of the landscape of participative science games in the domain of life sciences highlights a number of major challenges present in the design of such applications. At the same time, it reveals a number of opportunities to enhance public engagement using science games.

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Daniel-Wariya, Joshua. "Rhetorical Strategy and Creative Methodology: RevisitingHomo Ludens." Games and Culture 14, no. 6 (July 24, 2017): 622–38. http://dx.doi.org/10.1177/1555412017721085.

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This article revisits Johan Huizinga’s theory of play in Homo Ludens by considering his rhetorical and methodological choices. The essay examines particular concepts that have been subject to hermeneutical debate and suggests they might be understood through an appreciation of how Huizinga deliberately cultivated clashing points of view in his work as an embodiment of his poetic methodology. This methodology is, in turn, reflected by particular rhetorical practices evident in his writing style. The essay discusses three specific rhetorical devices used by Huizinga in Homo Ludens to make knowledge about play. With these realizations about Huizinga’s rhetoric and methodology in mind, the essay then contextualizes his use of the term magic circle within the political agenda of Huizinga’s writing in general as a philosophical response to logical positivism. The essay concludes by reflecting upon how an appreciation of Huizinga’s rhetoric, methodology, and politics might be helpful for student-researchers.

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31

Astakhova, ЕLENA. "RAMÓN GÓMEZ DE LA SERNA, HOMO LUDENS - PLAYING MAN." Cuadernos Iberoamericanos, no. 2 (June 28, 2016): 66–71. http://dx.doi.org/10.46272/2409-3416-2016-2-66-71.

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The article discusses some elements of the work of the Spanish writer Ramon Gomez de la Serna, who introduced to the world literature genre of so-called Greger (from the Spanish. greguería) - the shortest statements linking metaphor with the humor. The genre is analised from morphological, syntactic, and func-tional point of view, as well as its poetic signs. The conclusion is that in our times, when the stereotypes rule the world, an unusual look at the reality is of particular importance for creativity. Many examples are cited.

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32

Zalewski, Cezary. "Nowoczesny homo ludens. Paryski hipodrom w korespondencji Henryka Sienkiewicza." Białostockie Studia Literaturoznawcze, no. 8 (2016): 109–26. http://dx.doi.org/10.15290/bsl.2016.08.07.

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33

Tanghe, Koen B., and Peter Stanley Fosl. "Homo Ludens (1938) and the crisis in the humanities." Cogent Arts & Humanities 3, no. 1 (October 19, 2016): 1245087. http://dx.doi.org/10.1080/23311983.2016.1245087.

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34

Ballesteros, Jesus. "La constitución de la imagen actual del hombre." Tópicos, Revista de Filosofía 15, no. 1 (November 28, 2013): 9. http://dx.doi.org/10.21555/top.v15i1.396.

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Este artículo analiza críticamente tres modelos diferentes del ser humano: el homo faber, o humanismo tecnocrático, dominante en la modernidad desde Descartes y Bacon hasta Marx; el homo natura y el homo ludens, que representan modelos antihumanistas de la modernidad tardía. Frente a estos modelos podemos encontrar un cuarto: el homo patiens o humanismo excéntrico, abierto a Dios, los otros y la naturaleza. Sólo este modelo da un fundamento consistente a la universalidad de los derechos porque este identifica los conceptos de persona y ser humano.

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35

Clouzot, Martine. "Homo ludens, homo viator. Le jongleur au cœur des échanges culturels au Moyen Age." Actes de la Société des historiens médiévistes de l'enseignement supérieur public 32, no. 1 (2001): 293–301. http://dx.doi.org/10.3406/shmes.2001.1819.

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36

Veleanu, Corina. "Homo Juridicus and Homo Ludens: An Approach in Affective Jurilinguistics." Comparative Legilinguistics 48, no. 1 (December 1, 2021): 5–33. http://dx.doi.org/10.2478/cl-2021-0015.

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Abstract This paper offers a multilingual perspective from the point of view of affective jurilinguistics on the link between the concepts of justice and play through media and literary discourses. The emotional impact of social norms on the members of any social group is highlighted, while individual and collective identity is built by playing. Playing is construed as a socializing activity per se, be it under an explicit or hidden form. Homo ludens is, by definition, a homo juridicus, too, as he complies with the rules of the social games which characterize life in a community. Researchers in the field of affective neurosciences have demonstrated that our perception of the world is first and foremost affective. The rational construction of concepts and discourse follows affective perception and is rooted in it. In the field of justice, this means that a person needs to feel safe within the group they belong to and make sure that their life and the group’s will go on. Perception is the result of a permanent social contract which is renewed regularly and cathartically through arts. Alain Supiot stated that man is a metaphysical animal, adding that “the life of the senses in a human being is intertwined with the meaning of life” (Supiot 2005: 7). By perceiving the world through his senses, the human being must bond with the other human beings, being thrown to the others through words. Thus, “the bond of the Law and the bonds of the words are intertwined in order to introduce every new-born baby to humanity, that is to give meaning to their life, in the double sense, general and juridical, of this word” (Supiot 2005: 8). Affective jurilinguistics appears to be a privileged area of multidisciplinary research in pragmatics, discourse analysis, history of mentalities and neurosciences, as well as a useful instrument for the observation of language and discourse phenomena within legal texts and texts which are related to the field of law and justice (journalistic and literary texts, etc.)

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Taysina, E. A. "THE POSSIBILITY OF COGNITIVE PRACTICES BALANCE." Humanities And Social Studies In The Far East 17, no. 3 (2020): 51–59. http://dx.doi.org/10.31079/1992-2868-2020-17-3-51-59.

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The main purpose of this paper is to analyze the balancing of a contemporary person between two or several hypostases: the deep inner self and the shallow external network of social links (and vice versa – the deep "ensemble of social relations" and the alienated "functive"), between "homo sapiens" and "homo ludens" ("Animal symbolicum") as well as examples / attempts of reconciliation and / or a direct collision of explanatory paradigms that break each other.

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조성배. "Playing Characteristics of Experiential Digital Products - Focused on Homo Ludens -." Journal of Korea Design Forum ll, no. 41 (November 2013): 241–50. http://dx.doi.org/10.21326/ksdt.2013..41.021.

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Павленко, О. Е. ""Міф про Сизифа" А. Камю в контексті концепції "Homo ludens"." Вісник Київського національного університету імені Тараса Шевченка. Філософія. Політологія, вип. 87/88 (2007): 87–90.

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40

Hüsler, Laurenz, and Erich M. Platzer. "Business Angels – A Subspecies of the homo oeconomicus ludens." CHIMIA International Journal for Chemistry 68, no. 12 (December 17, 2014): 844–46. http://dx.doi.org/10.2533/chimia.2014.844.

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41

Kaczmarek, Wojciech. "Recenzja książki Ryszarda Strzeleckiego pt. „Homo ludens kultury współczesnej”, Bydgoszcz 2019." Dydaktyka Polonistyczna 14, no. 5 (2019): 256–58. http://dx.doi.org/10.15584/dyd.pol.14.2019.20.

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Dodig-Crnkovic, Gordana, and Thomas Larsson. "Game Ethics - Homo Ludens as a Computer Game Designer and Consumer." International Review of Information Ethics 4 (December 1, 2005): 19–23. http://dx.doi.org/10.29173/irie164.

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Play and games are among the basic means of expression in intelligent communication, influenced by the relevant cultural environment. Games have found a natural expression in the contemporary computer era in which communications are increasingly mediated by computing technology. The widespread use of e-games results in conceptual and policy vacuums that must be examined and understood. Humans involved in designing, administering, selling, playing etc. computer games encounter new situations in which good and bad, right and wrong, are not defined by the experience of previous generations. This article gives an account of the historical necessity of games, the development of e-games, their pros- and cons, threats and promises, focusing on the ethical awareness and attitudes of game developers.

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Eicher-Catt, Deborah. "Learning to take play seriously: Peirce, Bateson, and Huizinga on the sacrality of play." Semiotica 2016, no. 212 (September 1, 2016): 259–76. http://dx.doi.org/10.1515/sem-2016-0135.

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AbstractThis paper contextualizes the topic of play as an essential aspect of homo ludens (Huizinga 1949, Homo ludens: A study of the play-element in culture. Abingdon: Routledge). I explore play as an abductive, semiotic process and phenomenological event according to Peirce’s categories of experience known as Firstness, Secondness, and Thirdness. We find that play is an integral aspect of human learning and, in some of its manifestations, can be linked to the sacred dimension of human existence. My method of analysis is to combine the theoretical insights of Charles S. Peirce (particularly his notion of musement as pure play) and communication theorist Gregory Bateson’s ideas about serious play in social interactions. We learn to take play seriously given that it simultaneously brings us to the threshold of both ineffability and intelligibility. We also learn something new about the sacrality of human learning as a reflection of what Peirce calls the absolute mind (2010 [1892], The law of mind. In The Peirce Edition Project (eds.), Writings of Charles S. Peirce: A chronological edition, volume 8 [1890–1892], 135–157. Bloomington, IN: Indiana University Press). I advocate that play and learning are thus sacred or integral to human growth and evolution.

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Tavares, Francisco Mata Machado, and Ellen Ribeiro Veloso. "Quando o carnaval chegou: ativismo político no anverso histórico do Homo ludens." Revista do Instituto de Estudos Brasileiros, no. 64 (August 23, 2016): 224. http://dx.doi.org/10.11606/issn.2316-901x.v0i64p224-248.

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O debate filosófico sobre a pertinência da categoria hegelo-marxista da alienação, em terras brasileiras, não se contém no âmbito estritamente conceitual, revelando-se de maneira significativa sua dimensão fática. O filósofo Vilém Flusser, por exemplo, valeu-se dos atributos sócio-históricos da sociedade brasileira para tecer uma crítica ao conceito de alienação e, assim, justificar a sua tese de que há no marxismo hegeliano um universalismo que não contempla realidades como a do Brasil. Este artigo se propõe a reavaliar o diagnóstico apresentado por Flusser, de modo a infirmar, a partir de um estudo de caso centrado na greve dos garis de 2014 no Rio de Janeiro, a generalização de que o brasileiro seria o Homo ludens, cuja realidade se manifesta na alienação. Sugere-se, assim, uma interpretação alternativa para a relação entre o lúdico e o político no Brasil e, por via oblíqua, a reabilitação da noção hegeliana de alienação em face da crítica fenomenológica que Flusser lhe confere.

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Nam, Kyung-ah. "The philosophical Project about the Concept, Death Drive : Death Drive in "Homo Ludens"." Journal of the Daedong Philosophical Association 75 (June 30, 2016): 25–44. http://dx.doi.org/10.20539/deadong.2016.75.02.

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Vandewaetere, Sara. "Playing after Auschwitz. The case of Primo Levi and Johan Huizinga’s Homo Ludens." Incontri. Rivista europea di studi italiani 30, no. 1 (July 2, 2015): 46. http://dx.doi.org/10.18352/incontri.10055.

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Deschênes, Gervais. "Scriptural illustration applied in the homo faber-religious-ludens spiritual model of leisure." Leisure/Loisir 42, no. 3 (July 3, 2018): 259–79. http://dx.doi.org/10.1080/14927713.2018.1535909.

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Печарський, А. Я. "Homo Ludens і літературоцид у психоаналітичних вимірах української прози першої третини ХХ ст." Магістеріум, Вип. 38 (2010): 52–56.

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West, Michael. "Huizinga’s Homo Ludens and the Element of Playfulness in Emily Dickinson." Anglia 140, no. 1 (March 1, 2022): 93–115. http://dx.doi.org/10.1515/ang-2022-0006.

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Abstract In Homo Ludens Johan Huizinga defined play as a free activity outside “ordinary” life, viewed as “not serious”, “connected with no material interest” or possible “profit”, “proceed[ing] within its own proper boundaries” by “fixed rules”, and fostering groups shrouded in “secrecy stress[ing]” their separateness “by disguise or other means” (1949: 13). He audaciously argued that human culture originated in play and to some extent remains play. His analysis illuminates how Dickinson approached aspects of culture like language, religion, war, law, politics, love, education, and art. Nourished by affluent gentry privileges and prejudices, Dickinson’s detached playfulness strikes some as socially irresponsible. Does defending her seriousness validate Huizinga’s claim that “solitary play is productive of culture only in a limited degree” (1949: 47), or should we challenge Huizinga here? Did her privately circulated works have any impact on culture, and if so, how? Strategies of withdrawal, inconclusiveness, and depersonalization ultimately turned her playful poetry into high culture.

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Bergonzoni, Carolina. "Fantasmata and Presence: A Comparison Between Domenico da Piacenza (1455) and Simona Bertozzi." Congress on Research in Dance Conference Proceedings 2016 (2016): 21–26. http://dx.doi.org/10.1017/cor.2016.4.

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Simona Bertozzi is an Italian dancer, choreographer, and performer based in Bologna, Italy. From 2008 to 2012, she worked on the project Homo Ludens. I propose this project, composed of four performances, as a case study that will investigate the multifaceted term “presence” within the context of dance. As a result of my research, I make an argument that a definition of presence, defined as a tension between motion and stillness, can be founded on Domenico da Piacenza's treatise Dela Arte di Ballare et Danzare (c. 1455).

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Journal articles on the topic 'Homo ludens'

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