"Play and Humanity" - Play and Humanity

Japanese: 《遊びと人間》 - あそびとにんげん

...In other words, according to Huizinga's definition, five things are characteristic of play: freedom, extraordinaryness, disinterestedness, separation in time and space, and the governing of specific rules.
[Caillois's theory of "play"]
Caillois, who inherited and criticized Huizinga's theory, presented a definition in "Man and Play" (1958) that was not very different from Huizinga's. However, according to Caillois, Huizinga was too preoccupied with the "culturally creative aspect" of play.

From [Cailhoa]

…At one time, he was invited by Breton to become involved with surrealism, but was astonished by its unscientific nature and decided to choose the sacred reality over the surreal. He immediately formed the Collège de sociologie (sociology research group) with G. Bataille and Leiris (1938). In the same year, Caillois finally set out to elucidate the sacred in Myth and Man, which focused on the praying mantis as its subject. He continued to try to discover the basis of illusion through the form of festivals, animal instincts, the world of dreams, and so on, and finally focused on the idea of play that revolves around the center of the sacred, writing his immortal Play and Man (1958) and On War (1963). On the other hand, he developed a thorough criticism of modern literature in Poetic Deception (1944) and Literary Conceit (1948), and concluded that Saint-John Perse, who matched his actions and beliefs, was the model poet. …

*Some of the terminology that refers to "Play and Humans" is listed below.

Source | Heibonsha World Encyclopedia 2nd Edition | Information

Japanese:

…　つまり，ホイジンガの定義によれば，自由，非日常性，没利害，時間的･空間的な分離，特定のルールの支配，という五つの事柄が遊びにおいて特徴的である。
【カイヨアの〈遊び〉論】
　ホイジンガの所説を継承しかつ批判したカイヨアも，《遊びと人間》(1958)の中で定義についてはホイジンガとさほど変わらぬものを提出している。ただし，カイヨアによれば，ホイジンガは遊びの〈文化創造的な面〉にあまりにもとらわれすぎている。…

【カイヨア】より

…一時ブルトンに誘われてシュルレアリスムに身を寄せたが，その非科学性にあきれ，〈超現実〉よりも〈聖現実〉を選ぶことを決意，ただちにG.バタイユ，レリスらと組んで社会学研究会Collège de sociologieを結成した(1938)。同年，カマキリを観察対象とした《神話と人間》でいよいよ〈聖〉の解明に乗り出したカイヨアは，その後も祭りの形態，動物の本能，夢の世界などを通して幻想の根拠をつきとめる努力をつづけ，ついに〈聖〉の中心に旋回してやまない〈遊〉の観念に着目，不朽の《遊びと人間》(1958)と《戦争論》(1963)を著した。一方，《詩のごまかし》(1944)や《文学の思い上がり》(1948)で徹底的な現代文芸批判を展開，行為と主張を一致させるサン･ジョン･ペルスこそ詩人の見本であるとの結論に達した。…

※「《遊びと人間》」について言及している用語解説の一部を掲載しています。

出典｜株式会社平凡社世界大百科事典第２版について | 情報

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