{"id":141,"date":"2017-02-05T13:05:20","date_gmt":"2017-02-05T04:05:20","guid":{"rendered":"https:\/\/budo-world.taiiku.tsukuba.ac.jp\/?p=141"},"modified":"2017-09-13T16:01:56","modified_gmt":"2017-09-13T07:01:56","slug":"%e6%ad%a6%e9%81%93%e3%81%ab%e8%ba%ab%e5%bf%83%e7%b5%b1%e5%90%88%e7%a7%91%e5%ad%a6%e3%81%ae%e5%8f%af%e8%83%bd%e6%80%a7%e3%82%92%e6%8e%a2%e3%82%8b-%ef%bd%9e%e5%98%89%e7%b4%8d%e6%b2%bb%e4%ba%94%e9%83%8e","status":"publish","type":"post","link":"https:\/\/budo-world.taiiku.tsukuba.ac.jp\/en\/2017\/02\/05\/%e6%ad%a6%e9%81%93%e3%81%ab%e8%ba%ab%e5%bf%83%e7%b5%b1%e5%90%88%e7%a7%91%e5%ad%a6%e3%81%ae%e5%8f%af%e8%83%bd%e6%80%a7%e3%82%92%e6%8e%a2%e3%82%8b-%ef%bd%9e%e5%98%89%e7%b4%8d%e6%b2%bb%e4%ba%94%e9%83%8e\/","title":{"rendered":"The 1st BAMIS International Forum\u2014Bud\u014d SymposiumInvestigating the possibilities of body and bind integrated science in bud<\/em>\u014d<\/em>~Learning from Kan\u014d Jigoro<\/em>‘s achievements to consider the present~"},"content":{"rendered":"

<\/p>\n

Sakai Toshinobu<\/strong> (University of Tsukuba)1, Maebayashi Kiyokazu<\/strong> (Kobe Gakuin University), Sogawa Tsuneo<\/strong> (Waseda University), Nagaki Kosuke<\/strong> (Hyogo University of Teacher Education), Nagao Susumu<\/strong> (Meiji University), Nakiri Fuminori<\/strong> (Tokyo University of Agriculture and Technology), Murata Naoki<\/strong> (Kodokan), Oboki Teruo<\/strong> (Saitama University), Todo Yoshiaki<\/strong> (University of Tsukuba), Sanada Hisashi<\/strong> (University of Tsukuba), Alex Bennett<\/strong> (Kansai University), Nakamura Isamu<\/strong> (National Institute of Fitness and Sports in Kanoya), Takenaka Kentaro<\/strong> (National Institute of Fitness and Sports in Kanoya), Nabeyama Takahiro<\/strong> (University of Tsukuba), Arita Yuji<\/strong> (University of Tsukuba), Karukome Yoshitaka<\/strong> (Graduate School, University of Tsukuba)<\/font><\/p>\n

Keywords: BAMIS, Body and Mind Integration, Kan\u014d Jigor\u014d, shinp\u014d<\/em><\/strong><\/p>\n

A request for budgetary provisions made by the Ministry of Education, Culture, Sports, Science and Technology (MEXT) (to utilise the diverse academic research functions of universities in an advantageous way) was approved with the acceptance of a project with the theme of “building a sturdy mind through innovations in sports science” (Project Leader: Hideaki Soya). Spanning over four years from 2010, “the Body and Mind Integrated Sports Science Research Project” (Body and Mind Integrated Science: BAMIS) has commenced at the University of Tsukuba – Graduate School of Health and Sport Science, Sports Medicine, Coaching Science, and Systems and Information Technology.<\/p>\n

The aim of this project is to provide explanations for the decrease in the vitality of youth, with innovative sports science that integrates bud\u014d<\/em>, eastern body movement techniques, and scientific knowledge, and to contribute towards the building of a sturdy mind. In order to do this, a new form of “body-mind integrated science”’ is to be investigated, merging sports medicine, neuroscience, cognitive engineering, and body-culture theory, in addition to the bridging of basic research methods with actual on-site physical activity.<\/p>\n

This project consists of four sections: sports medicine, bud\u014d<\/em> and body technique research, cognitive neuroscience, and practical physical exercise research. We are involved in the ‘bud\u014d<\/em> and body technique research’ section (representative: Sakai). For the time being, while looking at bud\u014d<\/em> as a whole, we will focus on understanding the existing experimental results on body and mind integration gathered by the humanity sciences in order to further decide on the course of action for this research project from now. We will also investigate the possibility of integrating approaches of the natural sciences and actual on-site practices.<\/p>\n

This report provides information on the 1st BAMIS International Forum \u2013 Bud\u014d<\/em> Session “Investigating the possibilities of body-mind integrated science in b<\/em>ud\u014d<\/em> ~ Learning from Kan\u014d Jigor\u014d’s achievements to consider the present”, which was held on the 28th of February to the 1st of March, 2011.<\/p>\n

This symposium will debate body and mind integration in bud\u014d<\/em>, with particular focus on Kan\u014d Jigoro (Former Vice-Chancellor of Tokyo University of Education, the predecessor of the current University of Tsukuba) – in commemoration of the 150th anniversary of his birth.<\/p>\n

The symposium took place in accordance with the following schedule:<\/strong><\/p>\n

    \n
  1. Date: 28th of February, 2011<\/li>\n
  2. Location: University of Tsukuba, Meeting Hall<\/li>\n
  3. Program:<\/li>\n
  4. Presentation<\/li>\n
      \n
    • Maebayashi Kiyokazu<\/strong>\u2014Body and Mind Integration Theory of Bud\u014d<\/em> before Kan\u014d<\/li>\n
    • S\u014dgawa Tsuneo<\/strong>\u2014The Body and Mind Problem Seen in Kan\u014d\u2019s J\u016bd\u014d<\/em><\/li>\n
    • Nagaki Kosuke<\/strong>\u2014Internationalisation of J\u016bd\u014d<\/em> (bud\u014d<\/em>) by Kan\u014d<\/li>\n
    • Nagao Susumu<\/strong>\u2014Kan\u014d and his Contemporaries ~Tessh\u016b & Nishikubo~<\/li>\n
    • Appointed Debater<\/strong>\u2014Fuminori Nakiri, Naoki Murata, \u014cboki Teruo.<\/li>\n
    • Commentator<\/strong>\u2014T\u014dd\u014d Yoshiaki, Sanada Hisashi <\/li>\n
    • Emcee<\/strong>\u2014Sakai Toshinobu (Coordinator), Alex Bennett<\/li>\n<\/ul>\n<\/ol>\n

      <\/p>\n

      I. The Purpose of this Symposium<\/strong><\/h3>\n

      <\/p>\n

      Coordinator: Sakai Toshinobu (University of Tsukuba)<\/strong>\n<\/p>\n

      It is certain that body-mind integration in bud\u014d <\/em>is a distinguishing feature of Japanese and East Asian spiritual culture. In particular, the body and mind relational theory in Japanese bud\u014d<\/em> can be said to have been fully realised in the early-modern period (Edo period). Early-modern Japan shut off connections with foreign countries, and the bushi<\/em> governed the country for a period of 260 years in peace \u2013 a phenomenon rarely seen in world history. In an environment such as this, bujutsu \u2013<\/em> which was originally intended for the purpose of defeating enemies \u2013became more culturally interactive, and eventually formed into a superb form of physical culture. <\/p>\n

      Bujutsu<\/em> was based on the premise of confronting one’s mortality in life-death combat with an enemy. It is through the experience of knowing that one’s life could end at any moment that a master of the martial arts comes to realise the effects distress has on the body in extreme conditions. Finding the solution or way of overcoming the debilitating stress became an urgent task. For this reason, an ideal body-mind relationship theory, namely, a refined body-mind integration theory was constructed on the premise that body and mind are inseparable.<\/p>\n

      In contrast to this, at the same time in Western culture there was a leap in the development of modern science on the premise of ‘body and mind dualism’ \u2013 considering the body and mind, or matter and spirit as separate entities.<\/p>\n

      The spiritual culture of Japanese bud\u014d,<\/em> and this (dualistic) Western culture suddenly came face to face after the Meiji Restoration. While Japanese society was undergoing drastic changes with the restoration of imperial rule, the collapse of the feudal system of the shogunate, the opening of the country (kaikoku<\/em>), and the end of bushi<\/em> hegemony, there was an influx of cutting-edge science and technology from the West, and this quickly resulted in a tendency to regard bujutsu<\/em> as a form of meaningless, out-dated combat.<\/p>\n

      Kan\u014d Jigoro, who we pay close attention to in this symposium, was a prominent intellectual who emerged in this tumultuous period. With Japan both westernising and modernising, Kan\u014d succeeded in restructuring bud\u014d<\/em> into something of value. Specifically, his achievements included the simplification and establishment of bud\u014d <\/em>in the school curriculum, and also its internationalisation.<\/p>\n

      It is true that there have been various revisions and refinements in Japanese bud\u014d<\/em>, including the various elements of body and mind integration over time, and they are evaluated in various ways. Regardless of the changes since Kan\u014d’s innovations, we should first try to learn about his great achievements.<\/p>\n

      Additionally, of his contemporaries there were two other important men who contributed to the formation of modern bud\u014d<\/em> with a different direction to Kan\u014d.\u00a0 They were Yamaoka Tessh\u016b and Nishikubo Hiromichi. Although this era has past, contemporary society is beginning to see the limitations of the Western body and mind dualism based modern scientific notions. The world is now focusing on an Eastern, particularly Japanese, body and mind unison. Thus, while it might have seemed as though the idea of body-mind integration that forms the basis of bud\u014d<\/em> was fading out after the Meiji Restoration, it is now beginning to shine brighter than ever.<\/p>\n

      Obviously contemporary society does not generally require “kill or be killed” attitude in its people, and modern b<\/em>ud\u014d<\/em> is not meant for this purpose. So, how do we make use of this Edo period ideals of bud\u014d<\/em>’s “body-mind consolidation” in modern society?<\/p>\n

      \nThe purpose of this symposium is to contribute to the science of future generations, by learning from Kan\u014d’s outstanding achievements, reflecting on his flexible mind and bold actions which played an important part in recovering bud\u014d<\/em> from a difficult situation during the chaotic early years of the Meiji period. Also, it is to provide an opportunity to ponder about bud\u014d<\/em> in terms of how he might have acted today given the need for the Japanese idea of body-mind integration.<\/p>\n

      <\/p>\n

      II. Body and Mind Integration Theory of Bud\u014d before Kan\u014d<\/strong><\/h3>\n

      <\/p>\n

      Maebayashi Kiyokazu(Kobe Gakuin University)<\/strong><\/p>\n

      <\/p>\n

      1<\/em>) The Thought behind the Importance of Learning with One’s Body<\/em><\/h4>\n

      Since the medieval era in Japan, ideals of physicality were considered very important. Experience did not just finish as that, but instead the knowledge gleaned became the basis one’s own theory or ideology. In the religious world, the Zen monk D\u014dgen preached “shinshin datsuraku<\/em> (body and soul being released from any restraints)”, and in the world of n\u014d<\/em>g<\/em>aku<\/em> (Noh theatre), Zeami created a training method for techniques centred on “kata<\/em>”. <\/p>\n

      Amid this, bushi<\/em> \u2013 who rose to power in the medieval period \u2013 lived by putting their lives on the line. This was a lifestyle that placed much importance on the way the body should be. Following this, and until the restoration of imperial rule, Japan’s warriors controlled the country, which inevitably led to a high regard for the ways of the martial arts.<\/em> People who acted as the central figures of the country practised bud\u014d<\/em>, and established it as an integral form of physical culture not just as a means of killing. It was studied in earnest as a way of perfecting one’s humanity, and consisted of intricate technical (gijutsu-ron<\/em>) and spiritual (shinp\u014d-ron<\/em>) theories.<\/p>\n

      To be more specific, bud\u014d<\/em> involved the systemisation of perfecting the mind and techniques through sh\u016bgy\u014d <\/em>(ascetic training), and holistically captured the ideas the body and mind, ki<\/em> (spirit), waza<\/em> (technique), interpersonal interaction, and weapon and body, turning practice into theory.<\/p>\n

      <\/p>\n

      2<\/em>) The <\/em>K<\/em>o<\/em>k<\/em>oro of <\/em>B<\/em>ud\u014d<\/em><\/h4>\n

      The Japanese people like the term “fud<\/em>\u014d<\/em>shin<\/em>” (immoveable mind). However, in bud\u014d<\/em> this phrase has a greater meaning than simply implying a resolute mind. In the Yagy\u016b Shinkage-ry\u016b, a traditional school of swordsmanship, it is stated that “The thought of not moving is an act of movement. Moving is the principle of not moving.” Furthermore, in the Tenjin Shin’y\u014d-ry\u016b, a classical style of jujutsu<\/em>, it is said “Do not just move, move to make (the opponent) move”. In other words, the term “fud<\/em>\u014d<\/em>shin<\/em>” in bud\u014d <\/em>implies a mind which sees through the opponent’s movements, whilst staying calm and collected. <\/p>\n

      Additionally, the character “kokoro<\/em>(\u5fc3)” (mind or heart) is not necessarily referring to the self in Japanese thought. The spiritual idea of transcending the self is referred to by the words “honshin<\/em> (\u672c\u5fc3) (real \/ true heart)” and “muga<\/em> (no-self; the Buddhist concept that in nothing does there exist an inherent self, soul, or ego)”, and this was considered as “satori<\/em> (enlightenment)”. In a state of satori<\/em>, it is the idea of not placing one’s mind in any particular place when confronting an opponent was paramount.<\/p>\n

      “If you don’t put it anywhere, it will go to all parts of your body and extend throughout its entirety. In this way, when it enters your hand, it will realize the hand’s function. When it enters your foot, it will realize the foot’s function. When it enters your eye, it will realize the eye’s function.”<\/p>\n

      <\/p>\n

      3) Bud\u014d and Ki <\/em><\/h4>\n

      In Japan, the body and mind are perceived to be as one, and it is the existence of “ki<\/em>” (vital force or spirit) that links them together. “Ki<\/em>” is also considered important in bud\u014d<\/em>, and how well one controls their ki<\/em> was an important matter. When ki<\/em> is disturbed, the mind is also disturbed, and thus one loses control of one’s body. In the Yagy\u016b Shinkage-ry\u016b, it is said that:<\/p>\n

      “The will can be said to be the master, and ki<\/em> the servant. Will is internal and uses ki<\/em>. If ki<\/em> overruns its bounds, it stumbles.”<\/p>\n

      However, ki<\/em> is not always able to be controlled as desired, and binds our body and mind like an ‘illness’. To find the solution to overcome this predicament was an important task in bud\u014d<\/em>. <\/p>\n

      <\/p>\n

      4) The Techniques of Bud\u014d and the Body and Mind<\/em><\/h4>\n

      In Zen Buddhism, the body and mind are taught as being one (shin-shin ichinyo<\/em>), but this is in the sense consolidation of body and mind in zazen<\/em> (seated Zen meditation). In bud\u014d<\/em> on the other hand, it is unison of body and mind when confronting an opponent that is sought. For instance, in the Yagy\u016b Shinkage-ry\u016b, there is the reverse interaction teaching “ken-tai<\/em>” (\u61f8\u5f85) which loosely translates as “attacking and waiting are the same”. Also, in the Tenjin Shirai-ry\u016b, a technique to gain an advantage over the opponent using the ki<\/em> techniques of “shink<\/em>\u016b”<\/em> “nobi<\/em>” also existed.<\/p>\n

      In j\u016bjutsu<\/em>, the quality of the opponent’s power is a main consideration. Differences in the quality of power is unsound in terms of physics, but to a living human being it does appear to exist. The stimulus applied to the body from the outside world is sent to the brain through the five senses, although it is the imagination of the human mind that recognises and senses it. <\/p>\n

      <\/p>\n

      5) The Body and Mind of Bud\u014d<\/em><\/h4>\n

      In bud\u014d<\/em>, it could be said that the ideal form of body and mind that was desired was not one of constant stability, but rather a free and released form. Even the opponent’s body and mind could be controlled by this state.<\/p>\n

      <\/p>\n

      III. The Body and Mind Problem Seen in Kan\u014d’s J\u016bd\u014d<\/em><\/strong><\/h3>\n

      <\/p>\n

      S\u014dgawa Tsuneo (Waseda University) <\/strong><\/p>\n

      Kan\u014d Jigoro’s style of j<\/em>\u016bd\u014d<\/em> and his views on the body and mind were best summed up in his 1889 lecture titled “The General and Educational Benefits of J\u016bd\u014d<\/em>”. In this lecture, he speaks of j<\/em>\u016bd\u014d<\/em> as whole as it is constructed of “j<\/em>\u016bd<\/em>\u014d<\/em> taiiku<\/em>–<\/em>h<\/em>\u014d<\/em> (physical education method)” “j<\/em>ud<\/em>\u014d<\/em> shushin<\/em>–<\/em>h<\/em>\u014d<\/em> (spiritual growth method)” and “j\u016b<\/em>d<\/em>\u014d<\/em> sh\u014dbu<\/em>–<\/em>h<\/em>\u014d<\/em> (competition method)”. Jud<\/em>\u014d<\/em> shobu-h<\/em>\u014d<\/em> refers to the j\u016bjutsu<\/em> of the Edo period – arresting and killing techniques used in times of war and peace. Jud<\/em>\u014d<\/em> taiiku-h<\/em>\u014d <\/em>refers to the j\u016bjutsu<\/em> made safe to contribute towards physiological body strengthening, the purpose of physical education (the j\u016bd\u014d<\/em> we know today is jud<\/em>\u014d<\/em> taiiku-h\u014d<\/em> that has been turned into a competitive sport). J\u016bd<\/em>\u014d<\/em> shushin-h<\/em>\u014d<\/em> aims to include intellectual development and moral education through the practice of j\u016bd\u014d<\/em>.<\/p>\n

      Kan\u014d also mentioned in his lecture that j\u016bd\u014d<\/em> uses traditional j\u016bjutsu<\/em> as its foundation, and has been modified to suit modern society. However, the important point here is that this modernising and modifications was achieved in the context of education. The terms, “taiiku<\/em> (physical education)”, “chiiku<\/em> (intellectual education)” and “tokuiku<\/em> (moral education)” used by Kan\u014d are the three educational principles of compulsory education in Japan first introduced by David Murray, an American employed by the Ministry of Education during the Meiji period. <\/p>\n

      An inquiry by the Ministry of Education regarding whether or not to adopt j\u016bjutsu<\/em> and kenjutsu<\/em>as an educational subject prompted Kan\u014d to conceptualise j\u016bd\u014d<\/em> using these three educational principles. With an increase in enthusiasm to introduce bujutsu<\/em> into the nation’s schools, the Ministry of Education commissioned the Tais\u014d Densh\u016bjo (National Gymnastics Institute) to investigate whether or not the idea was viable in 1883. A report was presented the following year with Ministry’s conclusions, stating five “beneficial” and nine “harmful or inconvenient” findings. Ultimately, it was decided that bujutsu<\/em> was not a suitable subject to teach in schools. As such, Kan\u014d’s decided to design j\u016bd\u014d<\/em> in a way to counter the nine “harmful or inconvenient” problem areas identified by the Ministry of Education.<\/p>\n

      Kan\u014d’s j\u016bd\u014d<\/em> was created with the aim of transforming j\u016bjutsu<\/em> into a valid form of education (although the j\u016bd\u014d<\/em>sh\u014dbu-h<\/em>\u014d<\/em> was obviously not for schools, it was included to retain j\u016bd\u014d<\/em>’s practicality and bujutsu<\/em> aspects). The theory behind this was body-mind dualism, where the body (Kan\u014d’s understanding of the body being based on physiological concepts) dealt with by jud<\/em>\u014d<\/em> taiiku-h<\/em>\u014d<\/em>, and jud<\/em>\u014d<\/em> shushin-h<\/em>\u014d <\/em>dealing with the mind. Furthermore, the mind was split up into “chiryoku<\/em> (intellectual strength)” consisting of Kan\u014d’s concepts of “kansatsu<\/em> (observation)”, “kioku<\/em> (memory)”, “shiken<\/em> (trial)”, “s<\/em>\u014d<\/em>z<\/em>\u014d<\/em> (imagination)”, “gengo<\/em> (language)”, “tairy<\/em>\u014d<\/em> (abundance)”, and “tokusei<\/em> (morality)” including “aikoku<\/em> (patriotism)”.<\/p>\n

      Kan\u014d<\/em>’s new j\u016bd\u014d<\/em> adopted the three educational principles such as the body-mind theory introduced from the West, which in turn helped modernise and internationalise j\u016bd\u014d<\/em> for Westerners. Although this guaranteed global expansion, it also resulted in the discarding of the “kokoro<\/em>” \u2013 regarded the most important thing in j\u016bjutsu<\/em>. This is clear by understanding the Kit\u014d-ry\u016b’s teaching “hontai<\/em>” (basic posture) of which Kan\u014d possessed full proficiency. Hontai<\/em> in the Kit\u014d-ry\u016b is the same as “fud\u014dchi<\/em>” (immovable wisdom) taught by the Zen priest Takuan, and refers to a mind which is not bound by anything \u2013 the ultimate goal in the training of the Kit\u014d-ry\u016b. Learning and improvement of techniques could be measured by the level of attainment of hontai<\/em>, and as such a special “uketachi no nokoru”<\/em> training method was created. Kan\u014d<\/em> talks of hontai<\/em> as an important concept of the Kit\u014d-ry\u016b for an instant in his lecture, yet uses the word in a sense of a “stable body posture” in a physical sense, rather than in terms of Zen shinp<\/em>\u014d<\/em> (spiritual theory). Shinp<\/em>\u014d<\/em>, like “fudochi<\/em>”, is still inherited by kenjutsu<\/em> and other bujutsu<\/em>, but has been shut out of Kan\u014d’s system of j\u016bd\u014d<\/em>.<\/p>\n

      <\/p>\n

      IV. Internationalization of J\u016bd\u014d<\/em> (Bud\u014d) by Kan\u014d<\/strong><\/h3>\n

      <\/p>\n

      Kosuke Nagaki (Hyogo University of Teacher Education)<\/strong><\/p>\n

      At the time Kodokan J\u016bd\u014d was founded by Kan\u014d in 1882, he knew that it would not only be of use in educating the people of Japan, but also that “People of other countries will praise this as an ingenious training, unparalleled by anything else in the world.” (Kodokan J\u016bd\u014d<\/em> Lecture, 1899). Kan\u014d carried out the internationalisation of j<\/em>\u016bd\u014d<\/em> perfectly based on an ideal of “mutual prosperity” (ky\u014dei<\/em>) between Japan and foreign countries. I would like to discuss how Kan\u014d spread j<\/em>\u016bd\u014d<\/em> to Britain and the world, while retaining its characteristics as a part of Japanese culture. I will also address the important point that “j<\/em>\u016bd\u014d<\/em> is the global standard of j\u016bjutsu<\/em>”. <\/p>\n

      Firstly, I would just like to point out that Kan\u014d never disregarded traditional j\u016bjutsu<\/em>. It may seem like common sense, but making use of the characteristics of j\u016bjutsu<\/em> developed in the Edo period allowed the “traditional culture” of Japan to live on in j<\/em>\u016bd\u014d<\/em>. These characteristics, are embodied in the principle of “j\u016b yoku g<\/em>\u014d<\/em> wo seisu<\/em> (soft overcomes hard)” in line with traditional “bujutsu<\/em>”. Kan\u014d then “standardised” the characteristics of j\u016bjutsu<\/em> from an educational point of view. This standardisation was considered necessary for the new style of education in the Meiji period. A symbolic episode of this would be the integration of the j\u016bjutsu <\/em>factions with the establishment of the “J\u016bjutsu<\/em> shinpan<\/em> kitei<\/em> (rules and regulations for j\u016bjutsu<\/em>)” by the Dai-Nippon Butokukai (1899). This was followed by the formation of the “j\u016bjutsu<\/em> shingata<\/em> (new kata)” (1904), of which Kan\u014d served as chairman of the committee that made them. This integration was possible because Kan\u014d had already created “j<\/em>\u016bd\u014d<\/em>” by reforming j\u016bjutsu <\/em>from an educational perspective.<\/p>\n

      Eventually, Kan\u014d and the term “j\u016bd\u014d<\/em>” behind this educationally driven style of Japanese j\u016bjutsu <\/em>began to be heard by j\u016bjutsu-<\/em>ka<\/em> from all over the world, and by the beginning of 1900, j\u016bjutsu<\/em> started to gain in popularity especially in Europe and America. Kan\u014d became a member of the International Olympic Committee (1909), and in conjunction with this, he worked on further spreading and publicising j<\/em>\u016bd\u014d<\/em> around Europe and America. This infiltrated western countries as “j<\/em>\u016bd\u014d<\/em>” instead of j\u016bjutsu<\/em> after the Taish\u014d era (1912\u20131926). During this process, Kan\u014d pursued “universality” (in other words, a global standard) in order to increase comprehension of foreign participants, and altered the principle of “j\u016b yoku g<\/em>\u014d<\/em> wo seisu<\/em>”<\/em> to “seiryoku zeny\u014d<\/em> (maxim efficient use of energy)”. What must not be overlooked is the aspect of “strength of body and mind”. From this we can see that Kan\u014d had not forgotten that the “mind” belongs with the “body”. <\/p>\n

      Even before this, Kan\u014d had made mention in his famous lecture in 1889 “General and Educational Benefits of J\u016bd\u014d<\/em>” of the educational value of j\u016bd\u014d<\/em> or j\u016bjutsu<\/em> is in physical education (body strengthening), bujutsu<\/em> (i.e. serious competition), and also “sh\u016bshin<\/em> (self-development)”.<\/p>\n

      Sh\u016bshin<\/em> is explained as a wide ranging concept that includes intelligence, morality, and their application to life based on the bujutsu<\/em> training of the samurai. Kan\u014d then raised the ideal of “jita-ky\u014dei<\/em> (\u81ea\u4ed6\u5171\u6804 prosperity of the self and others)” to include “zen<\/em> (good)” in “seiryoku-zeny\u014d<\/em>” (\u7cbe\u529b\u5584\u7528). These eight kanji<\/em> characters became fixed as the guidelines of j\u016bd\u014d<\/em> across the world. I would like to appreciate again j\u016bd\u014d<\/em> (bud\u014d<\/em>) as something that concerns the study of an even “better way of living” through training the “body and mind”.<\/p>\n

      <\/p>\n

      V. Kan\u014d and his Contemporaries: Tessh\u016b and Nishikubo<\/strong><\/h3>\n

      <\/p>\n

      Susumu Nagao (Meiji University)<\/strong>\n<\/p>\n

      An opinion offered by Professor Masatoshi Sugie regarding Kodokan J\u016bd\u014d<\/em> states; “Kan\u014d,<\/em> who enrolled into the University of Tokyo in 1877, progressed his training in j\u016bjutsu<\/em> while at the same time adopting rationalism from the West. It can be considered that this is what effectively helped in accomplishing his modernised system. From this, it can be claimed that Kodokan J\u016bd\u014d<\/em>, based on the heart of “wakon-y<\/em>\u014d<\/em>sai<\/em> (Japanese spirit combined with Western learning)”, is a culture built on a modern foundation that adopts scientific rationalism” (Japan Society of Physical Education, Health and Sport Sciences 56th Taikai \u2013 The Historical Research Section Symposium). <\/p>\n

      Two men who had awareness to be receptive toward the advancing in “modern age” and “Western culture” yet at the same time maintain a level of caution, and who had the consciousness to discover the common points of modern Western culture and Japan showing the good things Japan have to offer to the world, were of Uchimura Kanz\u014d(born in 1861) and Nitobe Inaz\u014d (born in 1862). Both are from the same generation as Kan\u014d,and also received a similar higher education. <\/p>\n

      In the explanation of “Tairy<\/em>\u014d<\/em> (which has two meanings; a character which takes in new ideas without discrimination, and the skill to think of various things simultaneously and put them together without mixing them up)”, it was the idea of “sh\u016bshin-h<\/em>\u014d<\/em>” in the “General and Educational Benefits of J\u016bd\u014d<\/em>” (1889) that Kan\u014d aimed for, and perhaps it is expressive of Kan\u014d himself. <\/p>\n

      On the other hand, during the notable decline of bujutsu<\/em> after the Meiji Restoration, it was through the gekken-k\u014dgy\u014d<\/em> (public fencing performances) instigated by people such as Sakakibara Kenkichi to preserve the existence of bujutsu<\/em>, and also the movements that reconsidered bujutsu<\/em> and employment of martial arts in security forces (such as the police) as a result of the Satsuma Rebellion, that Yamaoka Tessh\u016b showed clear differences to Kan\u014d. Tessh\u016b’s style of kenjutsu<\/em> (the Mut\u014d-ry\u016b) was not aimed at simply practising techniques, nor was it for competition. Its main focus was in the continuous training of the body and mind, in other words, the path to “kensh<\/em>\u014d<\/em>god\u014d<\/em> (enlightenment of the consciousness of one’s true self)”. He established his vision of (ideological) kenjutsu<\/em> through intense training and Zen meditation in his d<\/em>\u014dj\u014d<\/em> (the Shunp\u016bkan). <\/p>\n

      In the administration of bud\u014d<\/em>, Hiromichi Nishikubo (born in 1863) tried to put Tessh\u016b<\/em>’s ideology into practice. The movement to include bud\u014d<\/em> into the regular school curriculum began in the middle of the Meiji period, and by 1910, gekken<\/em> (sword technique) and j\u016bd\u014d<\/em> were accepted as optional subjects in junior high schools. However, Nishikubo worried about the factual deficiencies in this curriculum. With his experience as an administrator, a member of the House of Peers, and the vice president of Dai-Nippon Butokukai, he worked on this by pointing out the importance of such things as cultivating a “bushi<\/em>-like spirit” through the training of body and mind through bud\u014d<\/em>, to standardise the names bud\u014d<\/em>, kend\u014d<\/em>, and j\u016bd\u014d<\/em>, and to improve the quality and quantity of bud\u014d<\/em> education. (For more on Nishikubo, see Arita Y\u016bji’s research). It is said that Nishikubo had no direct contact with Tessh\u016b, however his meeting with Zenjir\u014d Kagawa (Tessh\u016b’s leading disciple) as the head of internal affairs of Yamanashi Prefecture, prompted his adoration of the Mut\u014d-ry\u016b.<\/p>\n

      The achievements of each, Kan\u014d, Tessh\u016b and Nishikubo raised here show the diversity and individuality in the formation process of modern bud\u014d<\/em>, and how they have influenced various areas of today’s j\u016bd\u014d<\/em> and kend\u014d<\/em>.<\/p>\n

      <\/p>\n

      VI. Debate<\/h3>\n

      <\/p>\n

      \u014cboki<\/strong>: The problem with body-mind integration is an important but difficult one. However, I believe we have been able to further improve our understanding of many different issues, and also identify and clarify new areas for consideration. As Mr. S\u014dgawa pointed out, Kan\u014d was able to put the difficult problems of the mind regarding bujutsu<\/em> to the side for the meantime, and open up a path for j<\/em>\u016bd\u014d<\/em> to flourish. Yamaoka Tessh\u016bon the other hand tackled these difficult issues head-on but did not get carried in the tides of the time. <\/p>\n

      Kend\u014d<\/em> was prohibited by order of GHQ after the war. However, by demonstrating its disposition as a sport and agreeing to come under democratic management, it was able to return in 1952. However, with a sense of trepidation that this might lead k<\/em>end\u014d<\/em> down the wrong track, the “Concept of Kendo” was established by the AJKF in 1975. I believe this was meant for us to think back and consider Tessh\u016b<\/em>’<\/em>s way of thinking towards k<\/em>end\u014d<\/em>. His way of thinking focused on the state of the mind in a life or death situation when holding a sword against an opponent, and there is no relationship seen between Tessh\u016b<\/em>’<\/em>s and Kan\u014d<\/em>‘s focus on the mind. As Mr. S<\/em>\u014d<\/em>gawa<\/em> pointed out, it feels as though a new problem has arisen on how we should think of the qualities of Kan\u014d which, overlooked such concepts as f<\/em>ud\u014dchi<\/em>, and the qualities of Tessh\u016b<\/em> which did not. <\/p>\n

      One more important aspect of bud\u014d<\/em> is that it cannot be grasped by words alone. A large part of it can only be comprehended upon the actual implementation of waza<\/em>. On this premise, how should we consider the idea of Japanese “chikara<\/em>” (power or strength) which differs to the western notions of “power”, as pointed out by Mr. Maebayashi? In other words, our focus now turns to how we should think about the Japanese structure of the three qualities; mind, technique, and physical strength (shin-gi-tai<\/em>).<\/p>\n

      Murata<\/strong>: In Mr. Maebayashi’s presentation, it was mentioned that there was a systemization of ‘polishing the mind and techniques’. I would like this to be explained a bit further.<\/p>\n

      Maebayashi<\/strong>: In the Edo period, bud\u014d<\/em> became more than just a means of killing, with a new focus on the quality of the victory of defeat. This pursuit of quality was within the state of satori<\/em> (enlightenment), meaning the demand for a wider, deeper mind by subduing the ego. During this process, it was critical that one had a master who could instruct ideas such as, “your win was not a real win”, and “even though it was a loss, it was a good one.” D\u014dgen also encouraged the search for such a master. The systemisation of perfecting the mind and techniques were built into this master-disciple relationship. <\/p>\n

      Murata<\/strong>: In Mr. S\u014dgawa’s presentation, it was mentioned that Kan\u014d excluded such notions as shinp<\/em>\u014d<\/em> as fud\u014dchi<\/em>. So then, what concepts of the mind did he focus on instead?<\/p>\n

      S\u014dgawa<\/strong>: Techniques started to be thought of as an issue of the mind around the time of Zeami’s F\u016bshikaden<\/em>, which is said to be the oldest such treatise in Japan. However, with regards to bud\u014d<\/em> it was around the Edo period. One thing we need to consider here is the commonly mentioned transition from “jutsu<\/em> (the techniques)” to “d<\/em>\u014d<\/em> (Way)”. A methodical relationship already exists within the use of the expression “from techniques to the Way” as there is a premise that “the Way” is placed on a higher standing than “techniques”. In terms of education, we tend to think that there is a need to raise the position of “technique” to the level of the “Way” to develop the human character. What we really need to think about is when, in what situation, and with what line of thought did this common idea come about? Until now, very few researchers have taken this viewpoint. It is said that the martial artists of the Edo period, borrowing the words of Zen, combined techniques with a focus on the mind, creating a single entity. However, unless we get down to the point of what established the beginning conditions of this historical occurrence, it is likely that body-mind theory would be difficult to debate.<\/p>\n

      To answer Mr. Murata’s question on the concept of the mind that Kan\u014d focused on instead of concepts such as fud\u014dchi<\/em>, firstly the focus on the mind in the Edo period can be split into two parts. One is the mind which deals with ethical issues to do with Confucian ideals of human relationships, and the other is the issue of shinp<\/em>\u014d<\/em> or spiritual ideals from Zen and Buddhism. These two have completely different qualities. Through participation in bud\u014d<\/em> nowadays, one is expected to become well-mannered, and honour his father etc. These are moralistic notions extending from Confucian thought that concern human relationships in society. However, in the bujutsu<\/em> of the Edo period, although this was one consideration, it was also necessary to train the mind in how to best to cut and kill an opponent. This required not Confucianism, but rather a Zen approach to train the mind and spirit (shinp<\/em>\u014d<\/em>) \u2013 and concepts such as hontai <\/em>and fud\u014dchi<\/em> are related to this. As Kan\u014d was a man who had a great desire to improve and better his society, he placed the most importance on Confucian thought for issues of the mind in judo<\/em>, just as was the focus of bushid\u014d<\/em> in the Edo period. I think it was by selecting this moralistic stance that he was able to be accepted by mainstream Japanese society.<\/p>\n

      Murata<\/strong>: In Mr. Nagaki<\/em>‘s presentation, it was mentioned that Kan\u014d changed the wording “j\u016b yoku g<\/em>\u014d<\/em> wo seisu<\/em> (soft overcomes hard)”, a principle of yawara<\/em> in the technical theory of bujutsu<\/em>, into “seiryoku zeny\u014d<\/em>”. Could you elaborate on whether he just changed the wording, or whether he generalised the principle?<\/p>\n

      Nagaki<\/strong>: “J\u016b yoku g<\/em>\u014d<\/em> wo seisu<\/em>” means to defeat the opponent by utilising their power; however, there is a limit to this. When one initiates an attack, he or she is not using the opponent’s power, but actively releasing their own power. Therefore, if it is expressed as “seiryoku-zeny\u014d<\/em>”, the meaning corresponds perfectly. In other words, it was an effort to spread the idea, and make it easier for people overseas to understand. Furthermore, by adding a moral factor into “zen<\/em> (goodness)”, Kan\u014d raised technical theory to a higher level, which could be considered as a way of life. This characterises his ideology.<\/p>\n

      Murata<\/strong>: Regarding Mr. Nagao’s presentation, how should we think about the relationship between physically intense training and the silent meditation training of Kendo practiced by Yamaoka Tessh\u016b.<\/p>\n

      Nagao<\/strong>: I think Tessh\u016b did not consider them as separate in the sense that this area will be trained by sword, and this area by meditation. For example, the benefits of his harsh training method, the “three-day tachikiri <\/em>pledge”, which Tessh\u016b made Kagawa Zenjir\u014d undergo, and the benefits of thorough training through meditation by sitting down with one’s life on the line, being asked Zen questions by a priest, and at times being struck with a stick, may be considered to be the same. The difference is simply the process; in terms of a method to awaken something inside the body, I think both the physical sword training and the silent meditation training were considered the same by Tessh\u016b.<\/p>\n

      Nakiri<\/strong>: I am learning a lot here, however people who are not related to bud\u014d<\/em> or researchers in a field such as the natural sciences would find some parts of this discussion hard to swallow. For example, it seems as though there is a slight difference in the shinp<\/em>\u014d<\/em> theory of Mr. S\u014dgawa and Mr. Nagaki. Also, although the word shinp<\/em>\u014d<\/em> is used, the meaning of it extends from being ‘the way the mind should be’ to an idea of morality, and I think needs to be clearly explained once again so it can be more generally understood. Further, I think there is a need to explain why the mind required for victory leads to an ethical mind.<\/p>\n

      S\u014dgawa<\/strong>:<\/em> The word shinp<\/em>\u014d<\/em> is a Buddhist term, and not all the issues on the mind are to do with shinp<\/em>\u014d<\/em>. In terms of Confucianism, it also deals with the issues of the mind, but the fundamental position of Confucianism and Buddhism differs. For Confucianism, this idea is on the premise of the human society in which we live, whereas in Buddhism, it is more of a focus on the emancipation of the spirit\/soul from human relationships. As a result of these differences, Buddhism and Confucianism have not mixed well from the times of ancient China. It is understood that the word shinp<\/em>\u014d<\/em> is used in the world of Buddhism to express the state in which the mind should be. I also use the word shinp<\/em>\u014d<\/em> in this sense. Shinp<\/em>\u014d<\/em> in the Buddhist sense cannot be seen in Kan\u014d’s systematic j\u016bd\u014d<\/em> theory. My interpretation is that he closed it away.<\/p>\n

      Nagaki<\/strong>: In my opinion it is not necessarily true that Kan\u014d shut out and discarded the mind aspects of bud\u014d<\/em>. In later years, Kan\u014d established a research society on ancient bujutsu<\/em> inside the Kodokan, and began studying old ideal again. What can be said from this is that it was not a case of Kan\u014d forgetting or ignoring the ‘mind’ of bujutsu<\/em> of the early-modern era. My interpretation of Mr. S\u014dgawa’s opinion is that there was a limit to the advancement in this direction as a modern framework was fitted to it. In this sense, our opinions match. Although it is a fact that Kan\u014d kept away from this for a while, my view is that he did not forget his thoughts on traditional bujutsu<\/em>.<\/p>\n

      Nakiri<\/strong>: I would now like to raise a question. The word bud\u014d<\/em> is used around the world, but this word is not in the dictionary. When we translate the word bud\u014d<\/em>, we would translate it as martial arts. Also, relating to bud\u014d<\/em>, there is a society named International Martial Arts and Combat Sports Scientific Society in Poland, but in this case, “martial arts” and “combat sports” are considered separately. So, is the concept of martial arts thought of by Japanese people, and the one thought by Europeans, really the same? There is a need to have a debate about these kinds of questions. If bud\u014d<\/em>’s independence and originality is to be recognised, there is a need to ask these kinds of questions \u2013 using mind and body integration as the keywords.<\/p>\n

      T\u014dd\u014d<\/strong>: In bud\u014d<\/em>, discipline of the mind has two meanings: as a way to develop one’s humanity, and to learn how to control the mind in a battle situation. In either case, I feel the characteristic of Japanese bud\u014d<\/em> can be found in the notion of training the mind (kokoro<\/em>) through use of the body.<\/p>\n

      Sanada<\/strong>: When Kan\u014d’s lecture “General and Educational Benefits of J\u016bd\u014d<\/em>” was given in 1889, he was in the middle of reforming Gakush\u016bin University as the deputy principle. With consideration to this, I feel as though his focus was on the way reality could be changed through a connection with society. Also, “seiryoku-zeny\u014d<\/em>” and “jita-ky<\/em>\u014d<\/em>ei<\/em>” can be taken as Kan\u014d’s “shinp<\/em>\u014d<\/em>”.<\/p>\n

      Soya<\/strong>: While debating on the relationship between the spiritual discipline of bud\u014d<\/em> and the (physical) training of modern sports, I think it would be useful to try and use this to approach the various mental problems found in modern society such as depression caused by stress. <\/p>\n

      <\/p>\n

      VII. Summary<\/strong><\/h3>\n

      <\/p>\n

      Based upon the panel’s presentations and the debate after that, I would like to recap what has been discussed. What I felt throughout this discussion, on the premise of further examination is to be conducted, is that there is a need to focus on two things. One is to do with the consideration of the period of time, and the other being that the mind in bud\u014d<\/em> consists of two minds with different qualities.<\/p>\n

      Firstly, when the time period is considered, the time relating to b<\/em>u<\/em> (martial arts) can be broadly separated into the medieval age defined by the bow, the early-modern era (Edo period) defined by the sword, and contemporary society that is defined by j\u016bd\u014d<\/em>. The medieval age which was defined by the bow and arrow will be excluded from our examination for the time being. Of course, there will eventually need to be a debate on this as well; however, I would like to leave it for now. The focus here is the modern age, up until the Meiji Restoration, and the contemporary period after that. In terms of the history of bud\u014d<\/em> we could probably interpret this as the time before and after Kan\u014d. The things required in each of these periods were different. In the modern age, before Kan\u014d, although it was a peaceful era, one of the things required in bu<\/em> was an integration or unity of body and mind related to the techniques of killing. However the modern period after Kan\u014d, saw Westernisation and modernisation, and in this sense, it was not an epoch that required b<\/em>u<\/em> as a form combat.<\/p>\n

      Regarding the issues of the mind, as Prof. S\u014dgawa clearly pointed out, there is the ‘mind’ that relates to confronting an enemy, and also a mind of morality on the premise of social interaction and human relationships \u2013 both two totally different qualities of the mind that exist in bud\u014d<\/em>. This was already pointed out by Prof. Shinji Nakabayashi over twenty years ago. He called the former mind “artistic” with a spirituality that sought the Way, and the latter as the moralistic and ethical type. Also at this time, as Prof. S\u014dgawa clearly pointed out, the former mind is from Buddhism (Zen), and the latter stems from Confucianism.<\/p>\n

      To summarise today’s debate with this in mind; the man in focus during this symposium, Kan\u014d Jigor\u014d, ignored the Zen mind ‘artistic’, ‘truth seeking’ mind cultivated in early-modern bud\u014d<\/em> \u2013 although he was well aware of it \u2013 and specialised on the ethical mind, creating a new form of j<\/em>\u016bd\u014d<\/em>. He led bud\u014d<\/em> as a whole, and it would be fair to say that this action was due to the sudden change in the values of the society caused by the Westernisation and modernisation of Japan after the Meiji Restoration. Because of this, it was accepted by society, and was a superb scheme by Kan\u014d who was quick to seize the opportunity.<\/p>\n

      However, this is not the only thing the present time needs. Especially, thinking in terms the theme of this project of “building a sturdy mind”, it seems to me that the ‘artistic’, ‘truth seeking’ that was pursued in the early-modern age is also requisite. Therefore, little can be found by focussing all of our efforts on Kan\u014d \u2013 a man who by and large ignored this aspect. <\/p>\n

      We should extend our views to the Zen shinp<\/em>\u014d<\/em> theories of bud\u014d<\/em> which came into maturity from the medieval age to the early-modern age, as outlined by Prof. Maebayashi, or perhaps even to the shin<\/em>p<\/em>\u014d<\/em> theory of ‘being hard on the self’ which was pursued by Yamaoka Tessh\u016b and introduced by Prof. Nagao. While rehashing this into modern form in relation to the body, we need to further examine and discuss these issues. If Kan\u014d was here in this present time, he would have done the same.<\/p>\n

      By making Kan\u014d the entry point of this discussion, we should advance deeper in our search for fundamental issues of body-mind integration of bud\u014d<\/em>. I am certain that this will be a useful contribution to society, just as Kan\u014d aspired to achieve.<\/p>\n

      With the 150th anniversary of Kan\u014d Jigoro’s birth, we need to “follow Kan\u014d to go beyond Kan\u014d”, or precisely “keiko<\/em> sh<\/em>\u014d<\/em>kon<\/em> (think of the past to shine the present)”. I think this is a mission appointed to us as the generations after Kan\u014d, to extend on his work.<\/p>\n

      (Sakai)<\/strong><\/p>\n

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