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本文是一篇英语论文提纲，本文意在通过席勒的“游戏说”理论来分析和梳理作品中的室内和室外的自由游戏，以及在这些具体场景下体现出的游戏精神，以期进一步地了解在僵化冷酷的体制中“麦克默菲们”为了自由、民主、平等、人性而不惜献身，游戏一生的可贵精神，从而让更多人关注这部作品所体现出来的可贵的个人自由精神的力量和“完整的人性”。

Chapter One THE CONCEPT OF SCHILLER’S PLAY THEORY 

1.1 The Definition of Play, Beauty, and Play Spirit

Play is one of the most common words in people’s lives. Play is also considered to be a cynical attitude toward life. However, play is an indispensable part of human growth. In the West, since Kant began to think about the theoretical issues of play at the end of the 18th century, the theoretical exploration of games in Western intellectual circles has been continuous. 

In ancient Greece, the essence of play was reflected in social life; that is, although artistic and recreational activities are full of competition and honor, this does not contradict the essence of games. The play is to seek happiness, and the play itself is to obtain happiness by winning through equal competition. Heraclitus and Plato’s theory represents the opening of game theory in Western. In the modern age, the representative characters of game theory are Kant and Schiller, whose theories reveal the essence of human freedom (Luo Shuang 30). When aesthetics is understood as freedom, play becomes the regulation of beauty. Schiller’s Aesthetic Education of Man delves into the concept of “beauty,” which is derived from an abstract analysis of human nature, and the play impulse’s object is a living shape. This notion refers to Beauty in its broadest meaning and includes all aesthetic characteristics of phenomena (Schiller 76). “Man plays when he is in the full sense of the word a man, and he is only wholly Man when he is playing” (Schiller 80). Schiller discusses beauty from the abstract analysis of human nature. He idealizes the ancient Greek world and believes that only complete human nature exists in ancient Greece, and modern society causes a complete loss of human nature. This relation between beauty and human nature is based on German reality. Schiller believes that changing the decadent social reality is the key to changing human nature. 

1.2 The Dialectical Relationship Between Sensuous Impulse and Rational Impulse

People have three natures and impulses: sensibility, reason, and play, and their comprehensive unity constitutes a whole person, but people will only tend to one of them at a specific time, thus distinguishing special human nature. In Schiller’s understanding, the “sensuous impulse” (material impulse) and the “rational impulse” (form impulse) in human beings have a dialectical relationship. They are both necessary for the whole human nature and reveal themselves by means of the other. Schiller argues that people are driven by two opposing forces, sense and ration, which pushes people to achieve their respective goals. Schiller calls this driving force an impulse so there are two kinds of impulses in man, sensuous impulse and rational impulse: 

The sense impulse excludes from its subject all spontaneity and freedom, the form impulse excludes all dependence, all passivity. But exclusion of freedom is physical, while exclusion of passivity is moral, necessity. Both impulses therefore compel the mind, the former through laws of Nature, the latter through laws of Reason. So the play impulse, in which both combine 本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。