How to download dance plus 3 full episodes
dance plus 3 full episode download
How To Watch Dance Plus 6 All Episode Free How To Download All Episode Of Dance Plus 6 For Free
Dance Season 3 Episode 5 Full Episode HD 15 July 2017 Final Selection
The Kapil Sharma Show Season 2 As Calm As Prabhu Deva द कप ल शर म श 2 Full Ep 109 19th Jan 2020
Super Dancer Season 4 Episode No 1 27 March 2021
Dance 3 Surprising SRK
Dance Plus 6 Today Episode Raghav Comedy Video HUDAI BENGALI SUDIP DHARA
Sridevi Drama Company 21st August 2022 Full Episode Aadi Rashmi Niharika Pragathi ETV Telugu
How To Download Dance Plus 4 Full Episode Dance 4 Full Episode Nasrullah
Raghav Juyal Comedy With Cute Ridhima Pandit Raghav Is So Funny Raghav Juyal Dance
High Fever Dance Ka Naya Tevar HIndi Serial Full Episode 36 Lara Dutta And TV
Dance Plus 6 Full Episode Free म क स द ख How To Watch Dance Plus 6 Danceplus 6 Poppingbrbro
XOMG POP Delivers An AMAZING Performance Of Merry Go Round AGT 2022
Raghav Juyal Comedy Comedy With Dytto Part 8
म झस द स त करन च ह ग Vidya Balan Raghav Ko Laga Zor Ka Jhatka
The Kapil Sharma Show Street Dancer 3D Episode Varun D Shraddha K Prabhudeva Nora F Remo D
Raghav Juyal Help 8 Lakh Rupee Full Episode Please Help Dance Plus Season 6 Episode 1
Free Watch Episode Dance Plus 7
Dance Plus 6 Full Episode RaGhav Juyal Comedy Chutkule Full Masti OneGuy
Raghav Salman Khan Comedy Raghav Juyal And Salman Masti Live
Sunil Grover Raghav Juyal Ki Super Chemistry ITA2021 Coming Soon
مقالات ذات صلة
Dance Plus: All Episodes - Trakt
Rate this show
What did you think?
Hide ads with
Dance + is an Indian dance competition show on Star Plus. Remo D'Souza has taken the show to 'one level up' as contestants face his special squad. Raghav Juyal is the host while Dharmesh Yelande, Puneet Pathak, Suresh Mukund and Karishma Chavan are the captains.
Add to history
Add to collection
Add to list
Hide ads with
Hide ads with
1x01 The audition round
1x02 Final selection round
1x03 Gauhar boosts the contestants
1x04 Saif, Katrina On Dance + Floor
1x05 Shakti scores a hat-trick!
1x06 'Welcome Back' stars on the show
1x07 Salman, Sooraj, Athiya drop by
1x08 Fight for the sixth spot
1x09 Meet the fans of the top eight
1x10 Who gets selected in the top four?
1x11 Akshay, Prabhu Deva drop by
1x12 The Dance + finale
2x01 Dance + Season 2 Takes Off
2x02 Teams Get Going
2x03 Final Selection Round
2x04 Final Chance To Make Top 12
2x05 The Grand Premiere
2x06 Punit Throws A Challenge
2x07 Dance + Goes Dishoom
2x08 New Additions to the Top Six
2x09 Tiger Shroff on the Show
2x10 Tiger Shroff Is Impressed
2x11 Shakti and Punit's Challenge
2x12 A Tribute To Remo
2x13 Hrithik, Bowled Over!
2x14 Faizan Malik is Back
2x15 Independence Day Special
2x16 The Competition Becomes Tough
2x17 Sonakshi Joins The Dance Party
2x18 Dancers Ka Super Tadka!
2x19 Pt Birju Maharaj is all Praise!
2x20 Making it to the Finals
2x21 Prabhudeva, Sonu Sood Impressed
2x22 Second Finalist Announced!
2x23 The Four Finalists are Announced!
2x24 Riteish And Nargis On The Show
2x25 Sushant Singh Rajput On the Set
2x26 Sakshi, Ranbir Rock The Finale
3x01 Remo Is Back!
3x02 Talent Unlimited
3x03 Don't Angry Me, Says Remo
3x04 Dance Like Never Before
3x05 It Gets Tough For Remo
3x06 Dancing Against All Odds
3x07 Grand Premiere!
3x08 International Squad Challenge
3x09 Jab King Khan Met The Contestants
3x10 An Exciting Showdown
3x11 Dytto On Raksha Bandhan Special!
3x12 Desi Dancers Notch It Up
3x13 Akshay Kumar On The Show
3x14 The Hindustani Spirit
3x15 Dance + Pe Bareilly Ki Barfi
3x16 Presenting Philippine All-Stars
3x17 Sidharth, Jacqueline Drop By
3x18 Women Cricketers in Action
3x19 Govinda Ala Re!
3x20 Amardeep's Emotional Act
3x21 Here are the 'Poster Boys'
3x22 'Haseena' on the D+ Stage!
3x23 Farah Turns 25; Kangana Rocks!
3x24 Tiger, Terence and the Top 4!
3x25 Judwaa 2 Stars Spice It Up
3x26 Dance Ke Deva Graces the Finale
4x01 Meet the Talent and the 'Plus'
4x02 Dancers with Extraordinary Talent
4x03 Dance Is For All!
4x04 Some Mind-Blowing Performances
4x05 Shilpa Shetty Joins the Action
4x06 Shilpa Shetty Grooves on the Show
4x07 Bad Contemp Raises the Bar
4x08 The Unbeatable Dream
4x09 Royal Family Is Here to Compete
4x10 Karisma Kapoor on the Show
4x11 Karisma Sets the Stage Afire!
4x12 Cheer for Terence, Geeta, Remo!
4x13 Karen, Ricardo Steal the Show
4x14 A Surprise Awaits Vartika, Chetan
4x15 Shovana Narayan Graces the Show
4x16 Cricket ke Dev, Kapil Dev Is Here
4x17 The Dance Battle Is on
4x18 Remembering the Diva, Sridevi
4x19 B-Unique Crew Give Their Best
4x20 Ranveer, Sara On the Show
4x21 Ranveer, Sara Are Overwhelmed
4x22 Hero No 1, Govinda Is Here
4x23 Dancing with Govinda
4x24 SRK, Anushka, Katrina on the Show
4x25 A Tribute to King Khan
4x26 All for the Dance Legend, Remo
4x32 Performance Infused with Wonder
4x34 Season 4 Finale
5x01 Episode 1
5x02 Episode 2
5x03 Episode 3
5x04 Episode 4
5x05 Episode 5
5x06 Episode 6
5x07 Episode 7
5x08 Episode 8
5x09 Episode 9
5x10 Episode 10
5x11 Episode 11
5x12 Episode 12
5x13 Episode 13
5x14 Episode 14
5x15 Episode 15
5x16 Episode 16
5x17 Episode 17
5x18 Episode 18
5x19 Episode 19
5x20 Episode 20
5x21 Episode 21
5x22 Episode 22
5x23 Episode 23
5x24 Episode 24
5x25 Episode 25
5x26 Episode 26
5x27 Episode 27
5x28 Episode 28
5x29 Episode 29
5x30 Episode 30
5x31 Episode 31
6x01 The Dancing Gurus are Back
6x02 An Array of Splendid Performances
6x03 Who will make the cut
6x04 Mega Auditions begin
6x05 Mega auditions part 2
6x06 The Dance Icon Challenge
6x07 Prabhu Deva rocks the Stage
6x08 The First Battle Plus
6x09 Badshah in the House
6x10 The Competition Heats Up
6x11 Episode 11
6x12 Episode 12
6x13 Episode 13
6x14 Episode 14
6x15 Episode 15
6x16 Episode 16
6x17 Episode 17
6x18 Episode 18
6x19 Episode 19
6x20 Episode 20
6x21 Episode 21
6x22 Episode 22
6x23 Episode 23
6x24 Episode 24
6x25 Episode 25
6x26 Episode 26
Hide ads with
Hide ads with
Find a TV show or movie
What is the difference between a dance and a dance • Episode transcript • Arzamas
Contents of the third lecture from Irina Sirotkina's course "What is modern dance"
In the last lecture we were convinced that dance is not so alien to philosophy as ignorant people used to think about it. Our next step is to show that dance can very well be a philosophy. Remember Nietzsche said that you need to philosophize with both your feet and your head? How they think with their heads seems to be clear. But is it possible to "think with your feet"? But some famous dancers speak directly about this. One of the creators of postmodern dance, Merce Cunningham (we will return to him later), stated: “I am no more philosophical than my legs.” nine0004
The more you get to know the dance, the more you notice contradictions in it. On the one hand, dance is liberation, emancipation of the body. On the other hand, there are a lot of rules in the dance. For example, when dancing with a partner and walking freely, it is important not to step on his or her foot.
Balls have always had very strict rules regarding not only the sequence of movements in each dance, but also the sequence of dances. The aristocratic ball opened with a polonaise, followed by more cheerful mazurka and cotillion. It was carefully prescribed who would dance with whom: it was indecent to dance more than three times with the same gentleman. The outfit was even more strictly controlled: it was obligatory to wear gloves (white and always clean) so that, God forbid, not to touch the skin of a partner. In other words, the ball is very, very codified by custom, rules, prescriptions. However, by the end of it, "ballroom liberties" could also increase. No wonder loves and marriages began at balls. nine0004
Yuri Mikhailovich Lotman wrote something like this: dance exists in the space between discipline and freedom, order and liberties. This is true not only about ballroom dancing, but about dance in general. The existence between order and freedom is the first dilemma of dance, which we will talk about today. By the way, the presence of two different words in the Russian language is connected with it: "dance" and "dance". These words are not full synonyms, they mean different things (I call them concept words). And their origin is different. "Dance" is a word borrowed from the German language (der Tanz), "dance" is a native Russian. The word "dance" entered the Russian language at the same time when the first balls, or "assemblies" appeared, which were arranged by Peter I.
If we place dance and dance on a scale with maximum freedom on one pole and maximum order on the other, then the dance will be closer to the pole of freedom, and the dance will be closer to the pole of order. In dance, as we have seen, there is also freedom, but in dance there is more of it. We call dance a passionate, wild, free, ecstatic dance. Unlike dance, dance is subject to regulations, the rules of the civilization that created it, the laws of art. Dance and dance in a sense oppose each other, like a free expression of feelings - self-control. nine0004
You have probably heard the expressions “nerves dance”, “soul dances”. Buffoons are dancing, a tightrope walker is dancing in the sky above the fair. Buffoons in their dance triumph over the prohibitions of the official repressive culture - it was not for nothing that the church forbade buffoon games. And the buffoons themselves were severely punished: in Andrei Tarkovsky's film "Andrey Rublev", the buffoon is cut off his seditious language.
Free from conventions and restrictions, dance is subject only to music, which itself is an emotional element. The dance cannot be "performed", it can only be surrendered to - like passion or ecstasy, "start dancing". nine0004
As we can understand, dance and dance are also class antipodes: rich and noble people “dance” at balls, peasants “dance”, ordinary townspeople - in a word, the people. The dance is democratic, the dance is aristocratic. Remember how in "War and Peace" Natasha Rostova, trained only in ballroom dancing, unexpectedly for everyone (and perhaps for herself) dances "Russian" to her uncle's guitar - with the full approval of the peasants.
Some even talk about the "dancing instinct", supposedly universal for all people, but I will not subscribe to the biological word "instinct". I prefer to stay in the realm of culture when talking about dance rather than speculating that animals also dance. It seems to me that we are talking about different phenomena here. nine0004
Of course, dance and dancing have a lot in common. Both serve for communication - not only personal, tete-a-tete, but, as sociologists say, are included in the processes of group communication. This is especially noticeable in some dances: look, for example, how much pride and challenge in the movements of flamenco dancers. And in Russian dances, men even have special knees: trick, breaking (hence the colloquial “Well, why are you breaking out?”), snorting, frightening, trepak. This is a challenge, intimidation of an opponent, maintaining one's own morale. They are performed, for example, during aggressive courtship or as a provocation to a fight. Not without reason, at the end of rural holidays, after round dances and dances, street fights often took place. They fought wall to wall (for example, suitors because of a girl with the support of their teams) or on a geographical basis: street to street, edge to edge. Now this tradition has partly passed to modern street dance, street dance - hip-hop. Initially, this is a rivalry between two gangs from different quarters: as in a Russian village, they compete in prowess, intimidate each other, promising to give each other a trepak. nine0004
With this ability of street dancing - a symbolic confrontation - to develop into a real struggle, sometimes with bloodshed and self-mutilation, perhaps the distrust of the authorities in public holidays is connected. The authorities have always tried to put the dance under their control. In pre-revolutionary Russia, the introduction of folk festivals into a "civilized" framework was carried out, in particular, by public organizations - guardians of people's sobriety. In contrast to the taverns, they opened the so-called people's houses, where they drank tea, not vodka. In Soviet times, this tradition was continued by red corners, factory and village clubs, and Houses of Culture. They tried to subdue the free, uncontrollable energy of folk festivals and dances, introduce them into a disciplinary channel, and regulate. For this, they organized "amateur art" (which, of course, is a paradox - organized amateur performance). They published instructions for holding club evenings, collections of "mass games and dances". At 19In 28, at the All-Union Spartakiad, they even organized a “dance championship” between different peoples of the USSR.
The Pyatnitsky Choir, which arose even before the revolution and was an informal gathering of singers and musicians, became "state" and even "academic" under Soviet rule. On the wave of taming the "wild" dance, in the terrible year for the country in 1937, the first State Folk Dance Ensemble was created - it was permanently led by Igor Moiseev. A rather strange hybrid of folk dance and classical ballet appeared - the so-called folk stage dance. The dance began to be staged by special choreographers and taught in special schools, including cultural institutes. Finally, the dance rose to the very top of officialdom: "folk dances" were included in physical culture and other parades on Red Square. Moiseev, Kasyan Goleizovsky, and other professional choreographers, including those from the Bolshoi Theater, took part in staging the parades. nine0004
It is curious that when Isadora Duncan came to Russia on her first tour, her dance was so unusual, it was so different from both balls and ballet that it could not even be called a dance. Journalists, critics, fans unanimously wrote and spoke about Duncan as a dancer. They remembered Nietzsche again (Isadora herself ambitiously imagined herself “a battlefield contested by Apollo, Dionysus, Christ, Nietzsche and Richard Wagner”). Her dance has become for her fans a symbol of rebellion against a repressive culture, a space of individual freedom, where creativity and creation of oneself are possible, where the human "I", the personality, is revealed - or perhaps created for the first time. nine0004 Reenactment of Isadora Duncan's dance by Sylvia Gold. Music by Franz Schubert. 1979
As we remember, the “dancing philosopher” Nietzsche admitted that he would believe “only in such a God who could dance”, and considered lost “the day when we never danced”. He meant, commented Isadora, not pirouettes and entrecha, but "an expression of life's ecstasy in motion." Creating her dance - deeply emotional and personal - Duncan claimed to experience ecstasies on stage and revel in her own "will to dance." This is how she attracted spectators who admired the "rapture of joy of the dancer" and believed that she should be seen "if only because of this joy of hers to dance." Dance-ecstasy, dance-improvisation became the most characteristic utopia of the Silver Age. Man, wrote one of Duncan's followers, must first of all awaken his "will to improvise. " Dance improvisation is "the manifestation and realization of one's higher spiritual and physical "I"". Duncan's fans saw in her dance a means to restore the once lost integrity, to bridge the gap between mind and emotions, soul and body. No wonder her dance was called free, free. nine0004
Michel Foucault has a concept of biopower - this is how he calls the control that modern society exercises over the body of an individual. This is not so much about direct control, but about a set of cultural norms and practices for disciplining the body. It is required to discipline the body, to educate, to subordinate it to control and self-control precisely because they see a danger in the body. The awakening of bodily forces and energies can be fraught both for others and for the “owner of the body” itself.nine0003 Conversely, physicality and dance are often seen as the last island of resistance, including resistance to a normative culture clothed in the words of an ideology.
The dancing body is more than a mere conductor of social norms. Unlike consciousness, it - so these people believe - is able to elude the rigid requirements of morality, relations of dominance and submission, the hypnosis of consumerism, consumerism. The body can become the basis for a radically different relationship. I will neither confirm nor refute this statement - I will leave it open so that the listeners themselves can explore the relations of order and freedom in their body and their dance. nine0004
More to read:
Bakhtin M. M. Folk-holiday forms and images in the novel Rabelais. The work of Francois Rabelais and the folk culture of the Middle Ages and the Renaissance. Ch. 3. M., 1990 .
Kreidlin G. E. Non-verbal semiotics. Body language and natural language. M., 2004 .
Lotman Yu. M. Conversations about Russian culture. Life and traditions of the Russian nobility (XVIII - early XIX century). Part 2: ball. nine0053 St. Petersburg, 1994.
Shay A. Choreographic Politics: State Folk Dance Companies, Representation, and Power. Middletown, 2002 .
Body history. M., 2012.
Radio Arzamas Party goer, chronicler and museum to himself
In the latest episode of the podcast "Tretyakovka after Tretyakov" we talk about Leonid Talochkin, who worked as an elevator operator and watchman, was friends with all underground artists, accepted almost 2000 works from them as a gift and legalized informal art
Do you want to know everything?
Subscribe to our newsletter, you'll love it. We promise to write rarely and in the case of
What is a dance
than the usual movement differs from the dance, which is studied by biomechanics and kinesiology and how at the beginning of the 20th century, the attitude towards the body changed
Read by Irina Sirotkina
Dance as a philosophy
Why God must dance in Nietzsche and how the choreographers talked about loneliness, the future of mankind and the causes of the First World War
Reading Irina Sirotkina Why God must dance 9003 how choreographers talked about loneliness, the future of mankind and the causes of the First World War
How dance differs from dancing
Reading Irina Sirotkina
Why should the authorities control folk festivals, what is the utopia of ecstatic dancing and what is the danger of an undisciplined body
Dance: elements or art?
Why teach natural movements, how to make a dancer a "non-human" being and what do pointe shoes and bio-prostheses have in common
Read by Irina Sirotkina
Why teach natural movements, how to make a dancer a "non-human" creature and what do pointe shoes and bio-prostheses have in common
How dance affects the viewer
Where does agility come from, what is the attraction of acrobatics and why is it more interesting to watch dance if you have tried dancing yourself
Reads Irina Sirotkina the attractiveness of acrobatics and why it is more interesting to watch dance if you have tried dancing yourself
The ideal body for dancing
be able to dance everything
Irina Sirotkina reads
How does a ballet body differ from a jazz body, why Martha Graham would not tolerate virgins in her troupe, and is it possible to be able to dance everything
ordinary movements of an untrained body that shocked the audience in Isadora Duncan and why dance is a desire machine
Reads by Irina Sirotkina
What ordinary movements of an untrained body can tell about what shocked the audience in Isadora Duncan and why dance is a desire machine
9 Modern Dance languages
How to find out Pina Bausch, George Balanchin and other choreographers for several movements of
What danced in the XX century
The most fashionable dances of salons and discos and the most daring phenomena of choreography
History History contemporary dance in 31 productions
Ballets, performances and performances that changed the idea of choreography
Test: Distinguish ballet from opera
Find among the photographs not Giselle, not The Nutcracker and not Swan Lake
left before the subscription price increase.
How the dance affects the viewer • Episode transcript • Arzamas
Contents of the fifth lecture from Irina Sirotkina's course "What is modern dance"
Watching a dance or sports is even more interesting if you yourself are involved in dance, gymnastics or sports. As it is often said, "art is in the eye of the beholder". I see what I see, what my eye sees. And the art of dance is also “in the body of the beholder”, because a person perceives dance not only with his eyes, but with his whole body. This lecture is about the sense of movement, kinesthesia. It, this feeling, not only allows us to move and dance, but also serves as a kind of radar, helping to pick up the movements of others and understand the art of dancing. nine0004
What is the sense of movement, kinesthesia, everyone knows from their own experience. Remember, for example, the pleasant sensations when you get up after a long sitting, stretch, stretch your numb body.
The term "kinesthesia" appeared relatively recently, in the 20th century. Before him, they talked about "muscular", "dark" or even "sixth" sense. Sixth - because traditionally, starting with Aristotle, it is customary to count five senses: sight, hearing, touch, smell and taste. In the middle of the 19th century, the physiologist Ivan Mikhailovich Sechenov argued that when walking, the sensations from working muscles and from the contact of the foot with the ground or floor are important - the resulting feeling of support. Normally, if everything works well for us and nothing hurts, we are not aware of the work of the muscles, but only the movement itself. The sensations that a person experiences when moving, maintaining a posture, gesticulating, or tensing the vocal cords, as a rule, are not conscious or almost unaware. For this they were called a dark feeling and for a long time they were not separated from touch. nine0004
Compared to seeing or hearing, in which the source of sensations is external, kinesthetic sensations originate inside the body. The direct, immediate character of muscular feeling is its important advantage. As the same Sechenov wrote, muscular feeling "goes to the root." And according to the time of its occurrence, the "sixth" sense is actually the first. When an embryo grows in the mother's womb, it does not yet have sight and hearing, but it can already move. This means that he already has a muscular feeling; it is fundamental, basic, and all other feelings are built on top of it. nine0004
At the very beginning of the 20th century, the physiologist Charles Sherrington proposed to call the muscular feeling proprioception, and the neurologist Henry Bastien used the Greek word "kinesthesia" for the same: kinesis - "movement", aisthesis - "sensibility". Since then, this last term has firmly entered the scientific language and has already given rise to several derivative concepts: kinesthetic intelligence, kinesthetic empathy, and even kinesthetic imagination.nine0003 The first of these concepts is kinesthetic intelligence. With the help of muscular sense, we perceive, in particular, spatial relations, thereby carrying out an elementary act of thinking about the relations of things in space. This act of thinking is colloquially called sometimes dexterity - the ability to cope with a motor task quickly and efficiently. And psychologists sometimes talk about motor talent and even measure this ability with special tests.
Dancers are well aware that "thinking" and "muscle" are close. American postmodern dancer Yvonne Rainer at 19In the 60s, she staged a dance, which was called: “The Mind Is a Muscle” (“Mind is a muscle”). Part of this composition, entitled "Trio A", consists of a repetitive series of simple, everyday movements: low jumps, arm swings, squats, and so on. All series are equivalent and follow each other without interruption. Movements are made slowly, under control, not relaxed, in real time and with real weight. The dancers do not stop their efforts and do not lose energy for a moment, showing the same endurance as long-distance runners. The spectator, according to the choreographer's idea, seems to be witnessing the work of the mind - not machine, but human rationality, operations of the mind, which in this case are performed through the body. nine0004
Soviet physiologist Nikolai Bernshtein created the theory of movement construction and operationalized the concept of dexterity. Bernstein was referred to by the American psychologist, the author of the concept of multiple types of intelligence, Howard Gardner, when he spoke about bodily-kinesthetic intelligence ( bodily-kinesthetic intelligence ). Gardner defines bodily-kinesthetic intelligence as "the ability to control one's own movements and skillfully handle objects."nine0003 The idea of the corporeal mind has been in the air for a long time. In 1932, a book by the physiologist Walter Cannon called The Wisdom of the Body was published, and five years later his colleague Mabel Todd published The Thinking Body, about how to develop refined neuromuscular coordination with the help of creative mental imagery and conscious relaxation. Over the past half century, many systems for the development of the human motor sphere have appeared: the Franz Alexander technique, the Moshe Feldenkrais method, Thomas Hanna's "somatics", Lulu Sveigard's "ideokinesis" and others. nine0004
This trend intensified after the Second World War, when people realized that the whole system of education had to be changed. As opposed to control, discipline and authoritarianism, it was necessary to recognize as a value such qualities as openness, awareness, reflection, creativity and freedom. Attention to the body, development of a sense of movement, awareness of the internal state have become the goals of new systems of bodily-motor education. They have replaced training systems based on obedience, discipline, and conformity. According to movement culture historian Georges Vigarello, in the practices that appeared after the war, the main role was assigned to the inner side of the movement, its self-perception. The new approach offered an in-depth study of oneself, awareness of one's body and movements, the use of imagination, visualization of different parts of the body and the formation of a holistic body image. Physiological thought followed the line of increasing confidence in what is called the bodily, moving mind. nine0004
The second concept is kinesthetic empathy. Kinesthesia is not only a way to regulate one's own movements and interact with the world, but also the basis for understanding someone else's movement. As early as the beginning of the 20th century, the German art critic Hans Brandenburg argued that only those who themselves have “developed bodily awareness” can perceive the movements of a dancer. Looking at the dancer, the spectator allegedly makes imperceptible movements himself, which to some extent imitate the movements of the dance. Through kinesthetic sensations from his own body, he is able to better perceive this dance. nine0004
At the end of the 19th century, the hypothesis that the ability to understand the movements of other people is determined by one's own motor experience was formulated by the German psychologist Theodor Lipps. He proposed the term "empathy" - empathy, entry into the inner world of another, empathy for him. And then he began to write about empathy at the level of the body, kinesthetic. According to Lipps, we perceive not only the movement of a living organism, a person, but also movement in general, “pure” or “abstract”, as if reproducing it in an internal plane, imitating it internally. This seems to be less about a literal, physical imitation of movement, such as a reflex flinching at the sight of another person flinching, than about some kind of kinesthetic experience. Simplifying, it can be compared with emotional sympathy, empathy: we ourselves do not directly experience the emotion that another person experiences, but, looking at him, we begin to empathize with her; we ourselves do not move, but, looking at the movements of another, we experience sensations reminiscent of those experienced by a moving person. nine0004
American critic John Martin called this ability metakinesis. If kinesis is physical movement, then metakinesis will be its inner, psychological side. Without this ability for kinesthetic empathy, Martin argued, the audience would have no more pleasure in seeing a ballerina balancing on one pointe shoe than in contemplating a feather floating in the air. The audience applauds the ballerina because they realize the force of gravity, which firmly holds them on the ground. nine0004
Kinesthetics allows us to feel the quality of tension in other people, helps us to guess the intentions of others - they are going to stroke us or hit us. Kinesthetics allow us to avoid bumping into other people as we walk down the street. This is a kind of physiological radar, thanks to which we feel impulses and intentions and react ahead of our consciousness, our thought. Theatrical people know that the kinesthetic feeling is the substance of any performance. It allows the viewer to follow the intentions of the performer, feel and often anticipate them without even realizing how it happens. Acrobatic tricks entertain the viewer at the level of his kinesthetic nature - one of the lower, muscular levels connects the viewer and the actor. Circus and acrobatic performances, built on the power of attraction or on a sense of balance, achieve such a powerful impact, which is often lacking in complex dramatic performances, despite their intellectual, aesthetic strength. That is why circus and street performers became a model for the theater reformers of the early twentieth century. nine0004
Finally, in addition to kinesthetic empathy and intelligence, we can also talk about kinesthetic imagination. With its help, a person is freed from normative, habitual ways of moving and creates new motor "events". The motor nature of kinesthetic imagination was finally recognized relatively recently, at the end of the 20th century, thanks to the work of sports psychologists, as well as physicians who were rehabilitating patients with motor impairment or symptoms such as phantom pain. The researchers tried to show that motor imagination uses all the same parts of the brain as real movement. It turned out, however, that the activation of the motor system during kinesthetic imagination and that which occurs during motor excitation are not identical and only partially intersect. In addition, it was found that during the imagination of a particular movement, the activity of the motor cortex is weaker than during its actual execution. nine0004
Kinesthetic imagination, says dancer and philosopher Maxine Sheets-Johnston, is necessary for both making movement and perceiving it. She gives the example of a person dancing in a circle, forming a certain shape, or "gestalt". His movements are perceived holistically. “We form an imaginary gestalt by representing each moment of the circle as a spatiotemporal present in relation to a spatiotemporal past and future,” she says. - The present is not isolated from the past and the future, it is a jump from the past to the future, a transitional moment in some space-time whole, even if only imaginary. This is not a sequence of images, but a single and inseparable circular line. nine0004
Practitioners also talk about ideomotor movement - imaginary, represented only in the mind: athletes, coaches, dancers. They use this concept to teach new skills. So, for example, before performing some complex movement, the student is first asked to repeatedly play it in the imagination.
Developed kinesthetic imagination is simply necessary for a choreographer who comes up with new movements and dances. A good choreographer does not just see patterns, images of eye movement - he feels them in his body. Or he trusts the dancer to find these patterns, who also looks for them, starting from his own kinesthetic sensations. This is how one of the most successful choreographers of our time, the Englishman Wayne McGregor, creates his compositions. He also likes to talk a lot about the role of kinesthesia and body thinking in dance. nine0004
More to read:
Bernstein N. A. Agility and its development. M., 1991 .
Smith R . Kinesthesia and metaphors of reality. New Literary Review. No. 125. 2014.
Reynolds D. Rhythmic subjects: uses of energy in the dances of Mary Wigman, Martha Graham and Merce Cunningham. Chapter 5 Alton, 2007.