The purpose of this thesis is to interpret Salpuri-chum from the perspective of Adorno's mimesis and derive its argument from an aesthetic point of view. As a research method, a literature search method was used, and theoretical horizon research was conducted centering on ^『Aesthetic Theory_』 (1984), one of Adorno's books, and research was conducted centering on theses and academic journals related to aesthetic approaches. As a result, the theoretical horizon was derived by classifying firstly the meaning of Adorno mimesis, secondly Salpuri-chum as an aesthetic study, and thirdly Salpuri-chum through Adorno mimesis. This study contains the simple desire of the researcher to further expand the artistic value of Salpuri-chum, explore and analyze it from various perspectives, and inherit the preservation value of cultural and historical importance. And it is hoped that this study will contribute to the knowledge and appreciation of Salpuri-chum in a more developed form.

This study investigates the historical roots of the "Toad Dance" that emerged in Dongnae, Busan and documents its music, costumes, and major movements. From the perspective of resonance aesthetics, this study focuses on the Toad Dance performed by Kim, Hee-sang (1924-1995) at the Small Theater of the National Theater of Korea on June 22, 1984. Based on data collected from an interview with Kim, Onkyeong (1938-), the study reveals that the main performance space for the Toad Dance was Gibang (an indoor entertainment space). Kim also disclosed that the Toad Dance was performed by a male-female couple in the Gibang, but by one person in the outdoor space. Through analysis of newspaper articles on multiple performances of the Toad Dance from 1984-1998, as well as video and archival sources of the Toad dances documented by Park, Jinju (1936-1986), the study articulates the following characteristics of the Toad Dance: 1) The dance movements of the Toad Dance are generated based on improvisation; 2) The performance spaces for the Toad Dance include both outdoor and indoor areas; and 3) The Toad Dance symbolizes 'play' and 'origin', represents unique mimic costumes, and utilizes the breathing method based on the Dongnae Deotbaegi rhythm.

The purpose of this study is to examine the aesthetics inherent in Lee Eun-joo’s Sanjo dance, Geumseonmu. The study utilizes literature research and participatory observation methods, including in-depth interviews, oral records, and embodiment. The results of this study are as follows, First, Geumseonmu is a work that combines mind and body, which is a typical characteristic of Sanjo dance. Second, it has inherent feminist tendencies. Third, it is a traditional dance that makes good use of Korean elements. Fourth, it stands out for its artistry through the combination of various art forms. In metaphorical terms, Lee Eun-joo's Sanjo dance, Geumseonmu can be interpreted as a painting that emphasizes lines and empty space, a technique found in traditional Asian paintings. Significantly, her Sanjo dance expresses the factual aspects of external objects and the inner beauty of eternal life through dance.

Through a case analysis of small business CEOs who have accumulated social stress as a result of the pandemic of COVID-19 and participated in a dance movement therapy program, this study analyzes and reconstructs Korean dance movements in order to develop a dance movement therapy program and presents its effects. This program incorporates meditation and breathing exercises based on Oriental philosophy. In particular, the study examined the development process and results of the program in order to expand its scope and apply it to stress, menopausal disorders, depression, and anxiety that are common among the general population.

Firstly, we found that gender neutralizing the feminine dance movements would make male participants more comfortable participating in the program. In addition, the dance movement treatment program using Korean dance movements was found to be an effective alternative complementary therapy for relaxing muscles and solving physical and psychological issues. Moreover, the Korean dance-based movement therapy program, which employs movements and sensibilities that are best suited to Koreans, can further improve the health and well-being of Koreans.

This paper examines the formation and structure of dance music and the relationship between dance and music in order to better understand Kim Chi-hong's style of the twelve-forms Janggo dance. Literature review and oral history research are employed as research methods, and the musical characteristics of sound sources and videos are analyzed using a characteristic decomposition method. The results of the study can be summarized in three points. First, this article revealed that the music of the dance was a Seodo folk song written at the end of the nineteenth and beginning of the twentieth centuries. There is a greater possibility of the twelve-forms Janggo dance and its music interacting during the period. Second, the rhythm of the twelve-forms Janggo dance changes from Jungmori (♩ =65), to Gutgeori (♩ =40), and then to Jajinmori (♩ =70-95) rhythm. Third, music was transmitted along with dance. The process of transferring the twelve-forms Janggo dance is closely related to lyrics, the melody, and the rhythm of “Ginnanbongga”, “Cheongchunga”, and “Hangang-soo taryeong”. This research is important because it indicates that the musical structure and formation of this dance contributed to the transmission and creation of the dance itself.

Maru refers to a basic paragraph in Korean traditional dance, which can be long or short, depending on the performance conditions or the environment. This research aims to determine if there is a paragraph corresponding to Maru in court dance based on the previous study of Han Yeongsuk's Buddhist dance and Mokjung Dance of Bongsan Mask Dance. To this end, Cheoyongmu and Chunaengjeon, representative dances of Hyangakjeongjae, are studied in this paper. Furthermore, the paragraph that was classified by the Jipbagaksa hitting "Bak" was collectively referred to as "Bak paragraph" and the previous methodology on analyzing Maru was applied. As a result of this study, the following results have been obtained. First, the elements that make up "Bak paragraph" of court dance and Maru of traditional dance are lexical chumsawi. Both show similarities in meaning, type, and composition. The court martial arts series, however, shows independence of form and meaning through a simpler and more stable pattern. Furthermore, "Bak paragraph" and the Maru of traditional dance convey a certain message despite slight differences in their compositions. In addition, Maru refers to the phrase of court music as well as the instrumental music of Pungryubang, a chorus or refrain of a folk song. Therefore, "Bak paragraph" and Maru reflect the characteristics of court dance. Also, "Back paragraph" that contains specificity can be considered to represent Maru in a comprehensive sense.

This article explores the philosophy of life contained in Lee Ae-ju’s dance and its theory from a critical perspective. I first discussed the planning intentions of the three works of Lee Ae-ju’s Creative Dance Ttangkkeut, Nanumgut bap, and Balloon Flower, as well as the view of life of her dance. Secondly, the traditional dances of Seungmu, Salpurichum, and Taepyeongchum were explained, and Lee Ae-ju's artistic life and dance worldview were examined. Finally, the meaning and nature of the Lee Ae-ju’s dance, intended to be expressed across traditional and creative dances, were identified and the philosophy of life within it was explored.

An artist who has contributed significantly to the prosperity and development of Korean dance; an innovator who has steered her craft toward opening doors to a new world of creative positivity, Lee Ae-ju was such an artist. While traditional dance of the past and modern forms of creative dance have often been in conflict, Lee’s nationally designated dance has spread its wings defying a century of creative ideology. By adding excitement and style to the rhythm, her art has sublimated dance into a form that embraces rebirth with joy. Through her dance, she gave new life to the creative spark of her field and helped instilling hope for both freedom of expression and democratization.

Based on the concept of "différence" proposed by Deleuze, the purpose of this study is to explore the philosophy of ‘creation and extinction’ in Korean creative dance through an analysis of Cha Soo jung's piece 淸, Open the Blue Sea(2021). Applying Deleuze’s notion of différence to this piece, the sea in 淸, Open the Blue Sea is not the place of death, but of life, and courage for life. Consequently, this study discovers the potential of expanded interpretation of dance as a space for humanities and thoughts by examining its association with the concept of différence, which re-generates the true meaning of life through death. Further, it is essential to examine the possibilities of expression within Korean creative dance by analyzing how dance art elements are connected in the work 淸, Open the Blue Sea to symbolize the place of Cheong's death and the sea through a reinterpretation of Korean classical literature.

This study aims at the description of ecological connection between body and earth(nature) through dances, rituals, and body movements. Referring to some dance studies which assume the body-earth connection as a lever for the realization of ecological relationality, this article illuminates some cases of ecologically related dances, rituals and body movements. In the first, this article reviews recent discourses of philosophy, anthropology, and dance studies on ecological consciousness, experience, ontology, and ecosomatic perception. Recent academic discourses emphasize that the connection is realized by the non-hierarchical relation, free from the perspective of dualism, between human being and ‘more-than-human’ world. Secondly, this article describes concrete cases. The cases show participants’ experiences of various ways or modes of connection, respectively; attentive efforts toward subtle energy in connection, immersion into the ecological world, surrender to earth, sensing reciprocity, realization of body as microcosm of earth, becoming other being and ontological transformation. In sum, this study describes people’s experience of the ecological world connected by dances, rituals and body movements.

In this study, we explore the principles of somatic movement inherent in Eastern psychosomatic disciplines with the aim of developing a somatic movement program for well-being. Taking into consideration the principle known as ‘BRACED’, we examined the Kishinbeop of Kouksundo and the Yukjagigyeol of Hwalinshimbang whose training methods are based upon the relationship between Yin and Yang and the five elements (water, fire, wood, metal and earth) and viscera, and developed the ‘Ohaeng Eumseong Chum’ program. The water dance is a movement that strengthens the kidneys and bladder, paired with the sound of ‘Chwi-’. The fire dance strengthens the heart and small intestine with the sound of ‘Whaw-’. The wood dance is for the lungs and large intestines, and makes the sound of ‘S-’. The earth dance is composed of movements for the spleen and stomach accompanied by the sound ‘Hoo-’. This study contributes to the development somatic movement and to the study of well-being movement, which can help dancers and individuals to get to know their bodies and live a long and healthy life.