「遊び」をめぐる一試論 --民族・社会・宗教との関連から--

Abstract

本論は, 民族・社会・宗教という学問分野でみられる「遊び」について概観した。まず, 日本「遊び」の語源や言葉の成り立ちを追い, 「遊び」が「何かから離れる」ことや「動き」を伴い, クリエイティブであるという根本的な意味を持つことを示した。そして, 「遊び」が「何かではないもの」などとして捉えられやすいことを挙げ, 否定を根本に孕んでいることを論じた。そこから発展させ, 「遊び」の種々の定義づけに含まれる対立構造などを踏まえながら, 「遊び」が両義性や二律背反性をもつことや, 様々な捉え方をめぐる中で「遊び」とは何かが浮き彫りになってくる可能性を示唆した。仏教との関連では, 遊行僧として知られた一遍上人がその一生を通して「遊び」の体現者であったことを取り上げながら, 「遊び」は聖俗との間にありそれらが円環構造をなすことについて論じた。最後に, 心理臨床実践を「遊び」の諸側面と照らし合わせて, 心理療法のプロセスのなかにいかに「遊び」が関わりうるかについて多角的に考察した。

In this paper, I made a survey of "play" within the disciplines of folklore, sociology and religion, and especially Buddhism. At first, I followed the derivation and origin of the word "play" on the basis of Japanese myth and classic books. Those studies showed that "play" basically has the meanings of "to get away from something, " or "to move, " and it is also creative. I then showed that "play" fundamentally contains the meaning of denial as "play" is often treated as a contrast such that "a thing is not something." Also, I focused on the idea that "play" originally contains ambiguity or antinomy in it on the basis of some conflicts in the definitions of "play"; what "play" is can be examined by "moving around" these definitions. In relation to Buddhism, I discussed the idea that the Venerable Ippen, who is famous as a traveling priest, could be considered as the embodiment of "play" throughout his life. I also pointed out that "play" is regarded as agency between a saint and the laity; the two form a reciprocal structure. In the last section, I studied how "play" can be related to the processes of psychotherapy in multifaceted ways.