Kanos examples of Seiryoku Zenyo or Jita Kyoei for everyday life

Hi NBK

As far as study of the original sources (c.f. your comment in bold above, my emphasis), my primary interest is in to what extent the principle of flexibility actually affected jujutsu schools and Kano shihan or their writings, so there's not much incentive for me to go beyond the Three Strategies.

The Three Strategies is only a very short work (about 3800 zi) and it is as I said a mixture of Confucian thought, Legalist, Daoist and Yin/Yang and even Mohist. Yin/Yang is not daoist in origin, there are thoughts of the Yi Jing (classic of changes) and general chinese cosmology and correspondence.

The part "ju" (rou) is completly daoist and I think its worth to study the origin, which is the Laozi. Why? Because "ju" can not be understood without "dao" (universal principle) and "de" (virtue), and the San Lue gives only an abbreviation of "ju".

If you want to understand to what extend the principle of flexibility/yielding/weak affected the jujutsu schools, in my point of view you have to search for the origin and full meaning of "ju" in Laozi Daoism, because sometimes the pupils (jujutsu) of pupils (san lue) catch the master (Laozi) via practice and learning. I would skip the san lue and go back to the source, with a much broader and deeper view of "ju".

.

Thank you, Anatol.  

I would not have thought there was much reason to look beyond the Three Strategies of Huang Shigong to original Lao Tzu material, but then today I read a source quoting Saigó Shiró as he described júdó and the nature of budó versus bugei, and júdó's role in budó.  

In an extended explanation, he was quoted as saying that it is difficult to describe it (júdó) well, and invoked Lao Tzu and his  mysteries and sayings to do so, saying it (júdó)
... has no form
... has no voice (literally, but means 'has no sound')
... has no smell
... and in truth is a miraculous, unfathomable mystery.  
In fact, the manner in which Saigó describes it (júdó) makes me wonder if he is not intentionally blurring the line between the way of yawara (柔道　júdó) and the Way (道　michi, the Tao). He does at least so as a rhetorical mechanism.  

Also Saigó notes that in training the body and mind, despite a hundred hardships and ten thousand sorrows, heaven and earth and a unified (trained? integrated mind/body?) body combine to create a man of noble character 聖人君子, a brave, wise man.  

These are classic Taoist ('it has no form') and Confucian ('wise man', 'sage') terms.  There's more but I don't have time to translate it.  And to me, there's no single apparent reference to  Buddhism in multiple pages of Saigó holding forth.  

Lance Gatling

PS - From the Tao Te Ching (The Way and Its Power)
http://www.acmuller.net/con-dao/daodejing.html

道可道、非常道。名可名、非常名無名天地之始有名萬物之母。故常無欲以觀其妙、常有欲以觀其徵。此兩者同出而異名。同謂之玄。玄之又玄、衆妙之門。

The Way that can be followed is not the eternal Way.
The name that can be named is not the eternal name.
The nameless is the origin of heaven and earth
While naming is the origin of the myriad things.
Therefore, always desireless, you see the mystery
Ever desiring, you see the manifestations.
These two are the same—
When they appear they are named differently.

This sameness is the mystery,
Mystery within mystery;

The door to all marvels.

視之不見、名日夷。聽之不間、名日希。縛之不得、名曰微。此三者不可致詰。故混而爲一。其上不皦、其下不昧。繩繩不可名、復歸於無物。是謂無狀之狀、無物 之象。是謂惚恍。迎之不見其首、隨之不見其後。執古之道、以御今之有。能知古始、是謂道紀。

Look for it, it cannot be seen.
It is called the distant.
Listen for it, it cannot be heard.
It is called the rare.
Reach for it, it cannot be gotten.
It is called the subtle.
These three ultimately cannot be fathomed.
Therefore they join to become one.

Its top is not bright;
Its bottom is not dark;
Existing continuously, it cannot be named and it returns to no-thingness.

Thus, it is called the formless form,
The image of no-thing.
This is called the most obscure.

Go to meet it, you cannot see its face.
Follow it, you cannot see its back.

By holding to the ancient Way
You can manage present existence
And know the primordial beginning.

This is called the very beginning thread of the Way.

大象無形
The great form has no shape.

道隱無名
The Way is hidden and nameless.

Hi NBK

NBK wrote:  Also Saigó notes that in training the body and mind, despite a hundred hardships and ten thousand sorrows, heaven and earth and a unified (trained? integrated mind/body?) body combine to create a man of noble character 聖人君子, a brave, wise man.  

These are classic Taoist ('it has no form') and Confucian ('wise man', 'sage') terms.

The "sage" or "saint" (sheng ren 聖人) is not an exclusively Confucian term. Instead Kongzi used more often "noble man" or "superior man" (junzi 君子). The "Sheng Ren" in Confucianism is more like a natural born moral and wise genius, the "junzi" a noble man, who learned a lot and  is selfcultivated to a very high (confucian) standard. Laozi adresses the Daodejing to the "sage" or "saint" and this term is used about 35 times. Laozi says, that the "saint" or "sage" is like the Dao, acts like the Dao, reigns like the Dao. Zhuangzi uses the term "true man" (zhen ren 真人), sometimes also "zhi ren" (perfect man) or "shen ren" (spiritual man). Zhuangzi 1: "Therefore it is said, 'The perfect man has no self; the spirit-like man has no merit; the holy man no name (fame)" (至人無己，神人無功，聖人無名). Zhuangzi gives a long example, what it is to be like a "True Man" (zhen ren) in Chapter 6 of the Zhuangzi: http://ctext.org/zhuangzi/great-and-most-honoured-master.

"Heaven and Earth" are the most basic cosmology descriptions for "Yang" and "Yin" and they are really not specific daoist. Its common chinese  concept of cosmology and correspondence and it is not in a way of "esoteric", as we in the west would think about. At the opposite its a scientific try of the old chinese, to explain the world of phenomen in a scientific way and not via gods and ghosts or in an anemistic way. Blended with the Book of Changes (Yi Jing), the Traditional Chinese Medicine (TCM) with the ideas of Jing (life essence) and Qi (Life Breath) and Shen (spirit) and with the concept of the Five Phases (wu xing 五行), thats the "classic view of the old chinese, how nature works".

So if "heaven and earth" (yang/yin, the cosmos) and the body (in chinese "body" = shen = 身 and person as a whole can be the same) is unified (beyond yin and yang in a state of balance) you will be a wise and noble man.


Laozi 7:

天長地久。天地所以能長且久者，以其不自生，故能長生。是以聖人後其身而身先；外其身而身存。非以其無私耶？故能成其私

Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?

(translation by Legge)


I don't want to rewrite Judo in a daoist context, but only want to give some ideas of classical chinese thought, which spread to Japan as Confucianism, Daoism, Yin/Yang School, Military School and Chan/Zen Buddhism (which, as I said, is heavely influenced by Zhuangzi Daoism as ideas of spontaneity, naturalness, nature in general, simplicity and not naming = wu ming, bu shi fei = not to distinguish in this and that and "no heart-mind" = wu xin).

.

Anatol wrote:Hi NBK

NBK wrote:  Also Saigó notes that in training the body and mind, despite a hundred hardships and ten thousand sorrows, heaven and earth and a unified (trained? integrated mind/body?) body combine to create a man of noble character 聖人君子, a brave, wise man.  

These are classic Taoist ('it has no form') and Confucian ('wise man', 'sage') terms.

The "sage" or "saint" (sheng ren 聖人) is not an exclusively Confucian term. Instead Kongzi used more often "noble man" or "superior man" (junzi 君子). The "Sheng Ren" in Confucianism is more like a natural born moral and wise genius, the "junzi" a noble man, who learned a lot and  is selfcultivated to a very high (confucian) standard. Laozi adresses the Daodejing to the "sage" or "saint" and this term is used about 35 times. ......

"Heaven and Earth" are the most basic cosmology descriptions for "Yang" and "Yin" and they are really not specific daoist. Its common chinese  concept of cosmology and correspondence and it is not in a way of "esoteric", as we in the west would think about. At the opposite its a scientific try of the old chinese, to explain the world of phenomen in a scientific way and not via gods and ghosts or in an anemistic way. ....
So if "heaven and earth" (yang/yin, the cosmos) and the body (in chinese "body" = shen = 身 and person as a whole can be the same) is unified (beyond yin and yang in a state of balance) you will be a wise and noble man.
....
I don't want to rewrite Judo in a daoist context, but only want to give some ideas of classical chinese thought, which spread to Japan as Confucianism, Daoism, Yin/Yang School, Military School and Chan/Zen Buddhism (which, as I said, is heavely influenced by Zhuangzi Daoism as ideas of spontaneity, naturalness, nature in general, simplicity and not naming = wu ming, bu shi fei = not to distinguish in this and that and "no heart-mind" = wu xin).

.

(above edited down by NBK)
Exactly - there are many non-exclusive concepts in the whole warp and weave, used across a succession of schools of thought, as one builds on another, earlier tradition.    

I read an interesting analysis of Japanese neo-Confucian, which points out that there was so much modification of it to fit into Japanese thought, and vice versus, so that in the end it became something new, and unique to Japan.  So there are very few pure trains of thought to be found, I think, as so many different influences came into and dropped out of vogue.

But, then again, Kanó shihan wrote this:

'Júdó is the 大道 Great Way (CH: Da Dào) of the cosmos that can put all things to practical use; (things like) budó and bujutsu are merely one of the applications of that Great Way.' (i.e., júdó)

Note that Kanó shihan places júdó above budó and bujutsu, not vice versus, which is misunderstood.  

from http://www.newworldencyclopedia.org/entry/Dao
天道 Tian Dào (sky or natural Dào—usually translated religiously as "heaven's Dào")
大道 Da Dào(Great dao—the actual course of all history—everything that has happened or will happen) and
人道 Ren Dào (human dao, the normative orders constructed by human (social) practices).
(Note: Chinese Pinyin pronunciations above)

Lance Gatling

Hi NBK

Dao (jap. do) is a core concept of chinese thinking.

As you showed above, there are three common concepts of Dao as Tian Dao, Da Dao, Ren Dao.  The first one is also the oldest, which arised in early Zhou Dynasty - ruler and heaven should be one (the mandate of heaven, tian ming). Third one is confucian, because in Confucianism Dao is "the right way of man and society" and the right way is benevolence, morality, proper behavior, rightousness, filial piety, loyality and practicing throgh learning and selfperfection and so on. Dao in Confucianism is not a cosmic concept. Second one arised (historically) last in daoist thinking, where Dao is the origin of all being, which nurtures, protects and covers the ten thousend things (wan wu).  

But "Dao" has some developement in meanings, which should not be understand as changing the meanings but as expansion. The oldest is "way" and "walking" and "guiding", later it has a moral and social-political component and meaning as "the right way" and with daoist thought Dao becomes the universal principle. Additionally "Dao" can be read as "method" and "saying".

I read an interesting analysis of Japanese neo-Confucian, which points out that there was so much modification of it to fit into Japanese thought, and vice versus, so that in the end it became something new, and unique to Japan.  So there are very few pure trains of thought to be found, I think, as so many different influences came into and dropped out of vogue.

Thats true but the "new" is ecclectic and syncretist. There are also no original new thoughts in chinese philosophy after 200 A.C (only buddhism, which isn't chinese thinking). The reason maybe was, that the two mainstreams of chinese thinking  - Confucianism and Daoism - both have high respect for the Sages and Saints (Confucianism) and for the Old Times (Daoism), where the whole world was in proper order and harmony and there is nothing more left to say  what Confucius and Laozi (and Zhuangzi) taught about "Dao" und "De" (virtue). We only have to understand, what they said and practice.

Kano speaks (in a big frame) of "Dao" in a daoistic meaning (Da Dao) but also in a "confucian way" as learning and selfperfection (Ren Dao) and last but not least Judo as Method (dao), to practice the way (dao) und understanding the ultimate principle (Dao). Going back to "seiryoko zenyo" and "jita kyo-ei", the first is daoistic (how nature/cosmos works and if you practice in "the way it works"  you have best use of mind/energy) and the second confucian (in which way a person should develop and how people and society should live together) and they are not different but complementary and interfuse each other.


.

NBK wrote:...
Exactly - there are many non-exclusive concepts in the whole warp and weave, used across a succession of schools of thought, as one builds on another, earlier tradition.    

I read an interesting analysis of Japanese neo-Confucian, which points out that there was so much modification of it to fit into Japanese thought, and vice versus, so that in the end it became something new, and unique to Japan.  So there are very few pure trains of thought to be found, I think, as so many different influences came into and dropped out of vogue.
...

Lance and Anatol,

that's also something I alluded to in an earlier post in this thread, albeit in a more general form. Nevertheless, I think, it raises a question:

While to address the original ideas, thinkings, etc. of the matters discussed here, undoubtedly is very interesting and educational, does it really meet the requirements for evaluating something, that emerged in Japan?

If talking about Nihon-den Kōdōkan Jūdō, or about what Kanō-shihan may have thought or meant wouldn't it be necessary to evaluate the different concepts and ideas in a sense that conforms to their perception, adoption and development in Japan, during his time, regardless of possible reductions, mutations, or even flaws? Actually, in case that some ideas would have been incorporated into the Japanese culture with an utterly wrong understanding, aren't odds in favour of them having been included into a certain Japanese system like Jūdō in exactly that, the Japanese comprehension of them, nevertheless?

Could therefore, to look at the original, even lead in a wrong direction sometimes, if varieties from original Chinese interpretations actually exist in Japan? What do you think?

Reinberger wrote:

NBK wrote:...
Exactly - there are many non-exclusive concepts in the whole warp and weave, used across a succession of schools of thought, as one builds on another, earlier tradition.    

I read an interesting analysis of Japanese neo-Confucian, which points out that there was so much modification of it to fit into Japanese thought, and vice versus, so that in the end it became something new, and unique to Japan.  So there are very few pure trains of thought to be found, I think, as so many different influences came into and dropped out of vogue.
...

Lance and Anatol,

that's also something I alluded to in an earlier post in this thread, albeit in a more general form. Nevertheless, I think, it raises a question:

While to address the original ideas, thinkings, etc. of the matters discussed here, undoubtedly is very interesting and educational, does it really meet the requirements for evaluating something, that emerged in Japan?

If talking about Nihon-den Kōdōkan Jūdō, or about what Kanō-shihan may have thought or meant wouldn't it be necessary to evaluate the different concepts and ideas in a sense that conforms to their perception, adoption and development in Japan, during his time, regardless of possible reductions, mutations, or even flaws? Actually, in case that some ideas would have been incorporated into the Japanese culture with an utterly wrong understanding, aren't odds in favour of them having been included into a certain Japanese system like Jūdō in exactly that, the Japanese comprehension of them, nevertheless?

Could therefore, to look at the original, even lead in a wrong direction sometimes, if varieties from original Chinese interpretations actually exist in Japan? What do you think?

Reinberger,

Thank you.  That was my point earlier when I wondered if there was any reason to read beyond the Three Strategies.  Anatol is pointing out source documents, but you rightly question their application to Japanese martial arts philosophies hundreds of years and another culture away.

William Scott Wilson has translated a number of different Japanese philosophic texts.  Reading the introduction of
The Demon's Sermon on the Martial Arts
By Issai Chozanshi, translated by William Scott Wilson
particularly from pg xxi on, could be helpful.  
The Demon's Sermons on the Martial Arts - Wm Scott Wilson

Note the Confucian and Taoist references, then the addition at the later concepts using the words of a Japanese Zen priest to enlighten them.  That may be confusing to some but simply reflects the Taoist influences on the development of Zen.  While many modern Western observers are likely to 'discern' Zen precepts everywhere in martial arts, I think it is more correct to consider the Taoist and Confucian ideals.  (I had a very interesting dinner with the author of 'Moving Zen', a book on karate that describes the training of a young man in karate and his exposure to the Zen thoughts of one of his instructors.  I did not have the heart to tell him that instructor was an outlier, certainly not mainstream.)  

In reading the above link, look at the section on 自然　(JA: shizen, CH: ji ran) naturalness or spontaneity in particular.  While modern júdó books do not stress it at all, Kanó shihan and júdó authors of the 1920's and 1930's would devote entire chapters to the importance of and development of 自然体 - shizentai the natural body position, the basis of all júdó stances.  The words of those chapters make it very clear (to me, anyhow...) that the intent is to prepare the basis for and to cultivate 為無為　(JA: i'mui CH: wei mu wei), action without action, natural / effortless action, action without conscious thought, action taken without preconception, action taken in proper response to outside stimulus and the environment.  I think it can be seen in Kanó shihan's posture and teaching, too:   


And that concept, usually shortened to 無為, is seen by some to be one of the concepts that are key distinctions between certain  neo-Confucian schools of thought.   There are extensive commentaries devoted to dissecting this simple pair.

So, rather than seeing Zen or Buddhism in the Japanese martial arts, I think it more correct to look at the underlying Confucian and Taoist concepts, concepts largely served up and informed by classic Japanese education in the Confucian fundamental texts, the Four Books and Five Classics (四書五經 JA: Shishogokyó CH: Sìshū wǔjīng), which Kanó shihan studied from childhood.   So I am not saying there aren't Taoist influences but believe they largely are conveyed via Confucian texts.   Zen developed near a thousand years later, with different texts and terms, but heavily influenced by Taoism.

As my friend Ellis Amdur might point out, it's Hidden in Plain Sight, the title of his marvelous book, which is due out soon in a new edition.  Hidden in Plain Sight - Ellis Amdur

How does júdó practice start and end?

In 正座 seiza, a word modified from the original term 静座, also pronounced seiza, the neo-Confucian seated quiet sitting 'meditation'.

More later,
Lance Gatling

Hi Mr. Reinberger

Reinberger wrote:[ that's also something I alluded to in an earlier post in this thread, albeit in a more general form. Nevertheless, I think, it raises a question:

While to address the original ideas, thinkings, etc. of the matters discussed here, undoubtedly is very interesting and educational, does it really meet the requirements for evaluating something, that emerged in Japan?

I think so, because Japan is deeply influenced by chinese culture and philosophy. Look at architecture, clothing, chinese characters, literature, confucianism in dayly life, chan/zen buddhism, painting, aesthetics, cosmology, tea ceremony, gardening, go (the game) and so on. Judo is based on tradition, it doesn't emerge out of nowhere.

If talking about Nihon-den Kōdōkan Jūdō, or about what Kanō-shihan may have thought or meant wouldn't it be necessary to evaluate the different concepts and ideas in a sense that conforms to their perception, adoption and development in Japan, during his time, regardless of possible reductions, mutations, or even flaws? Actually, in case that some ideas would have been incorporated into the Japanese culture with an utterly wrong understanding, aren't odds in favour of them having been included into a certain Japanese system like Jūdō in exactly that, the Japanese comprehension of them, nevertheless?

Thats true - but I am no Judo or Budo historian. Confucianism isn't understand in a wrong way in Japan and as NBK said, Kano had an education, where he had to study the confucian classics, chinese characters, kalligraphy, arts of china. Neo Confucianism (better Song Confucianism) isn't different to classic confucianism. It only widens confucianism with cosmology, giving "Li" an expanded meaning (Li Xue) and with the search of "Inner Nature" a more personal turn in selfcultivation (Xin Xue). Second branch is, where the confucian "quiet sitting" is coming from.

Could therefore, to look at the original, even lead in a wrong direction sometimes, if varieties from original Chinese interpretations actually exist in Japan? What do you think?

If you only look at the roots, there must be many wrong interpretations, because you have to look at the context. But as I said, the concepts and teachings of Confucianism and Zen Buddhism didn't really change a lot from their origins. Daoism underwent the biggest changes, because daoism doesnt have strict teaching or tradition nor practice. There are a lot of different sects, also mixed up with confucianism and buddhism and a lot of chinese cosmology, tcm, correlation thinking, magic writing, seals, talismans, rites and ceremonies and so on.

If you look at the original thoughts of Daoism

Ziran = naturalness, spontaneity
Ju = soft, weak, flexible, yielding (as described in the Laozi)
Pu = Simplicity
wu wei = effortless action, natural action
qing jing shen = clear and calm spirit
xu xin = empty heart-mind


I see "sei ryoku zen yo".


But maybe its me, wearing a "Dao lense" ...

Hi Anatol (if I may say so, as it would sound odd to me, to call you "Mr. Anatol" unless it's your surname. Please call me Robert, as well),

now you have me at a loss, exactly with a question, I regard as crucial for the matter in hand. I'm no Jūdō or Budō historian as well, other than an amateur, that is.

I think there's no doubt, that Kanō had an education, that included those Chinese cultural influences you talked about. However, that doesn't  seem to explain how they were  absorbed by him, in his culture. Reading the same texts, doesn't always lead to the same conclusions, interpretations, or applications. The world was - and still is - full of examples of very different interpretations of the same religions, philosophies, ideologies, ... . Look at the various comprehensions and applications of 'socialism', for example. Or look at religions. In Christianity, there are even sects, that provide their own translations of the Bible, to better meet their special criteria, not to mention Islam, that seems to gave/give room for very high cultural achievements and unbelievable primitive barbarism as well.

Regarding China and Japan, one aspect, that seems to be tangent to a "martial art", are the different esteem, that "warriors" were held in, in the two different cultures. In that regard, obviously, Japan developed a significantly different society, irrespective of  the Chinese cultural influences.

Now Lance, especially regarding Confucianism (or Neo Confucianism alias Song Confucianism, as you say), indicates

"... so much modification of it to fit into Japanese thought, and vice versus, so that in the end it became something new, and unique to Japan.",

while you declare

"... the concepts and teachings of Confucianism and Zen Buddhism didn't really change a lot from their origins."

I, for sure, can't say. But I would regard it rather typical, if Japan would've made something very unique out of it, as it happened with so many things in so many respects.

Nevertheless, Anatol, I appreciate the insights you give into Chinese religions/philosophies. I think I've already learned a thing or two, during our conversation here.

Lance,

returning form noboru's homeland yesterday evening (was in Břeclav with the family, over the day), I read your posting and something from the link, you provided. I think, I will have to reread it, perhaps several times, and than resume a contemplation, I already undertook for considerable time now, without coming to a decision: how to look at the values of 'naturalness', having regard to concepts like 'civilisation' and 'humanity'.

Reinberger wrote:Hi Anatol (if I may say so, as it would sound odd to me, to call you "Mr. Anatol" unless it's your surname. Please call me Robert, as well),

now you have me at a loss, exactly with a question, I regard as crucial for the matter in hand. I'm no Jūdō or Budō historian as well, other than an amateur, that is.

I think there's no doubt, that Kanō had an education, that included those Chinese cultural influences you talked about. However, that doesn't  seem to explain how they were  absorbed by him, in his culture. Reading the same texts, doesn't always lead to the same conclusions, interpretations, or applications. The world was - and still is - full of examples of very different interpretations of the same religions, philosophies, ideologies, ... . Look at the various comprehensions and applications of 'socialism', for example. Or look at religions. In Christianity, there are even sects, that provide their own translations of the Bible, to better meet their special criteria, not to mention Islam, that seems to gave/give room for very high cultural achievements and unbelievable primitive barbarism as well.

Regarding China and Japan, one aspect, that seems to be tangent to a "martial art", are the different esteem, that "warriors" were held in, in the two different cultures. In that regard, obviously, Japan developed a significantly different society, irrespective of  the Chinese cultural influences.

Now Lance, especially regarding Confucianism (or Neo Confucianism alias Song Confucianism, as you say), indicates

"... so much modification of it to fit into Japanese thought, and vice versus, so that in the end it became something new, and unique to Japan.",

while you declare

"... the concepts and teachings of Confucianism and Zen Buddhism didn't really change a lot from their origins."

I, for sure, can't say. But I would regard it rather typical, if Japan would've made something very unique out of it, as it happened with so many things in so many respects.

Nevertheless, Anatol, I appreciate the insights you give into Chinese religions/philosophies. I think I've already learned a thing or two, during our conversation here.

Hi.

My aside was regarding what appears to be a relatively new interpretation of Japanese neo-Confucianism.

I think you will find Anatol's posts addressing more classic concepts. I wouldn't think to mix them up.

I research Japanese martial arts history, and this exploration is more or less an aside, as I don't think that anyone*, particularly Kanó shihan, sat down and developed a martial art around Chinese classical philosophy of any flavor. But, clearly he and others close to him cite certain philosophic concepts, and the majority stem from the sources we're addressing. The problem is that they apparently stem from a number of traditions, but I think that's more of our problem (in that we want to understand it in a clear category - is it A? or B?) rather than their problem.

As an example, CK has noted several times that Kanó shihan mentions water many times (IIRC he wrote 'obsession' a couple of times). That is a classic Taoist element associated with 無為 mui (CH: wu wei), the 'effortless action'. Of course, water is important to many philosophies (witness Baptist Christianity, Catholicism, etc.) but this again fits exactly into the flow of Taoism / Confucianism.

But most folks don't understand what happened to Japanese Buddhism in the Meiji era. It was under extensive duress from the government and often many of the people, and changed considerably as a result.

Lance Gatling

* the possible exception might be Shorinji Kempō, established by Doshin Sō, born Michiomi Nakano. He actually wanted to teach religious philosophy to young people but had a hard time attracting them. He developed the martial art as a method of interesting youth in coming to his lectures, and it built into the art of today. But mostly the art existed before his philosophy, which of course is used to illuminate the art.

NBK wrote:... But most folks don't understand what happened to Japanese Buddhism in the Meiji era.  It was under extensive duress from the government and often many of the people, and changed considerably as a result.  

Lance Gatling

* the possible exception might be Shorinji Kempō, established by Doshin Sō, born Michiomi Nakano.  He actually wanted to teach religious philosophy to young people but had a hard time attracting them.  He developed the martial art as a method of interesting youth in coming to his lectures, and it built into the art of today.  But mostly the art existed before his philosophy, which of course is used to illuminate the art.  

Lance,
that reminds me on three conversations I had with Harada sensei, the founder of our school/style. The first one took place in Austria, in the early 1990ies, when I still was a relatively fresh member of his school, already having nearly two decades of other Budō-training "under my belt". We talked about the motivations to teach MA's. As he said, his' was, to spread Buddhism.

The second happened a decade later, one evening in Ōsaka, when I said during a conversation, that no particular religion plays any significant role in my life, other than that influence of Christianity that is noticeable in the culture I'm living in, and the socialization I'd experienced there. He appeared utterly aghast, stating "My whole live is (about) religion". All the more, the decision he later made about succession(s) were rather surprising and unexpected.

The third also happened in Ōsaka, when, during a car ride, he talked about the changes that happened in regard to Buddhism in the Shitennōji, during the last century, leading "back" to what he called a "more original interpretation", called "Wa-Buddhism". Unfortunately I didn't have the opportunity to take notes then, something that would've been absolutely necessary for me to remember the details of something as specific at that. But I digress.

Reinberger wrote:

NBK wrote:... But most folks don't understand what happened to Japanese Buddhism in the Meiji era.  It was under extensive duress from the government and often many of the people, and changed considerably as a result.  

Lance Gatling

* the possible exception might be Shorinji Kempō, established by Doshin Sō, born Michiomi Nakano.  He actually wanted to teach religious philosophy to young people but had a hard time attracting them.  He developed the martial art as a method of interesting youth in coming to his lectures, and it built into the art of today.  But mostly the art existed before his philosophy, which of course is used to illuminate the art.  

Lance,
that reminds me on three conversations I had with Harada sensei, the founder of our school/style. The first one took place in Austria, in the early 1990ies, when I still was a relatively fresh member of his school, already having nearly two decades of other Budō-training "under my belt". We talked about the motivations to teach MA's. As he said, his' was, to spread Buddhism.
......

The third also happened in Ōsaka, when, during a car ride, he talked about the changes that happened in regard to Buddhism in the Shitennōji, during the last century, leading "back" to what he called a "more original interpretation", called "Wa-Buddhism". Unfortunately I didn't have the opportunity to take notes then, something that would've been absolutely necessary for me to remember the details of something as specific at that. But I digress.

If you poke around, you can find references to the Buddhist revival in the Meiji era to become 'more Japanese' in response to the accusations that Buddhism was divorced from the people and insufficiently 'Japanese' and attuned to the times. This in particular, IIRC, applies to the exoteric populist sects (those with openly taught doctrines such as Nichiren, Jodo, etc.) but also to the esoteric (mikkyó, or 'secret teaching' sects such as Shingon and Tendai). Although you should ask them if possible, AFAIK Shitennoji's 'Wa-shu' is an offshoot of Tendai shu, a very old esoteric sect.

NBK wrote:... AFAIK Shitennoji's 'Wa-shu' is an offshoot of Tendai shu, a very old esoteric sect.  

Of course, as the Shitennōji is said to be the oldest Buddhist temple in Japan, founded, like Hōryūji, by Kamitsumiya no Umayado no Toyotomimi no Mikoto, and it's still a kakemono with Shōtoku Taishi, that is placed in a place of honour during Jigen ryū ceremonies, instead of a kamidana. It was also Shōtoku Taishi, who was addressed by Harada-sensei during his school's inaugural ceremony, at several name-givings, and at graduations or awardings of titles.



You might also have noticed the Kikubishi mon used in Jigen ryū. Harada-sensei had pointed out, that the kiku-part of this design alludes to the Imperial kamon. And isn't there a saying, that "Tendai is for the Imperial house, Shingon for the nobles, Zen is for the warriors, and  Jōdo for the people"? Of course I know, that the Zen-part may have been exaggerated.

Hi NBK

NBK wrote:
My aside was regarding what appears to be a relatively new interpretation of Japanese neo-Confucianism.

I think you will find Anatol's posts addressing more classic concepts. I wouldn't think to mix them up.  

I research Japanese martial arts history, and this exploration is more or less an aside,

I am looking at the origin and genuin concepts and ideas, where, when, from which thinkers/philosophers and schools they arise, are elaborated and shaped, what are the key principles and the core ideas and which develepement they take, in which directions they went, what and whom they influenced and when they got mixed, expanded, abbriavated, declined, renewed. As a Historian you have to look at the more concrete and evident (writings, scriptures, documents, letters ...)

as I don't think that anyone*, particularly Kanó shihan, sat down and developed a martial art around Chinese classical philosophy of any flavor.  But, clearly he and others close to him cite certain philosophic concepts, and the majority stem from the sources we're addressing.  The problem is that they apparently stem from a number of traditions, but I think that's more of our problem (in that we want to understand it in a clear category - is it A? or B?) rather than their problem.

We all do have a cultural and social background and its not really important, if you know all these influences, to think and act within. So even if Kano would have known nothing about Confucianism, his high respect and esteem of education and moral-social selfperfection to contribute to society is a core concept of confucianism.

As an example, CK has noted several times that Kanó shihan mentions water many times (IIRC he wrote 'obsession' a couple of times).  That is a classic Taoist element associated with 無為 mui  (CH: wu wei), the 'effortless action'.  Of course, water is important to many philosophies (witness Baptist Christianity, Catholicism, etc.) but this again fits exactly into the flow of Taoism / Confucianism.

"Water" in classical Daoism (Laozi) isn't associated with "wu wei"  (無為) but with "rou" (柔 = ju) and "ruo" (弱):

Laozi 78:

天下莫柔弱於水，而攻堅強者莫之能勝，其無以易之。弱之勝強，柔之勝剛，天下莫不知，莫能行。是以聖人云：受國之垢，是謂社稷主；受國不祥，是謂天下王。正言若反。

Nothing under heaven is softer or more yielding than water;
But when it attacks things hard and resistant there is not one of them that can prevail.
For they can find no way of altering it.

That the yielding conquers the resistant
And the soft conquers the hard is a fact known by all men,
Yet utilized by none.

(transl. by Waley)


Water is also associated with "shan" (善), which is the same "good, virtuous" as "zen" in "seiryoku zenyo"

Laozi 8

上善若水。水善利萬物而不爭，處衆人之所惡，故幾於道

The highest good is like that of water.
The goodness of is that it benefits the ten thousand creatures;
Yet itself does not scramble,
But is content with the places that all men disdain.
It is this makes water so near to the Way.

(transl. by Waley)



"Wu Wei" is associated with the Dao, because the Dao doesn't act with purpose and desires. The idea, that "Wu Wei" is associated with "water" and "flow" and so on, is a western thought, mostly introduced by Alan Watts (The Watercourse Way). "Wu Wei" in his original daoist context is associated with "De" (德 , highest virtue, http://ctext.org/dao-de-jing#n11629 ), acting like the Dao, which doesn't act, but nothing is left undone (dao chang wu wei er wu bu wei, 道常無為而無不為), because of naturalness (ziran 自然) and simplicity (pu 樸 , Laozi 37).


But as you see, "Water" in classical Laozi Daoism is associated with

"ju" (the same is in "Judo") and "zen" (the same as in seiryoku zenyo)


(only wanted to go back to the topic of the thread opener ...)





P.S.:  

Still Water in Zhuangzi Daoism is an example for the clear and calm spirit (qing jing shen 清 靜 神):

When water is still, its clearness shows the beard and eyebrows (of him who looks into it). It is a perfect Level, and the greatest artificer takes his rule from it. Such is the clearness of still water, and how much greater is that of the human Spirit! The still mind of the sage is the mirror of heaven and earth, the glass of all things. Vacancy, stillness, placidity, tastelessness, quietude, silence, and non-action - this is the Level of heaven and earth, and the perfection of the Dao and its characteristics.

http://ctext.org/zhuangzi/tian-dao


To connoisseur of culture, music and art:  http://www.silkqin.com/02qnpu/27sjts/sj03qjj.htm

Anatol wrote:Hi NBK
.....
I am looking at the origin and genuin concepts and ideas, where, when, from which thinkers/philosophers and schools they arise, are elaborated and shaped, what are the key principles and the core ideas and which develepement they take, in which directions they went, what and whom they influenced and when they got mixed, expanded, abbriavated, declined, renewed. As a Historian you have to look at the more concrete and evident (writings, scriptures, documents, letters ...)

as I don't think that anyone*, particularly Kanó shihan, sat down and developed a martial art around Chinese classical philosophy of any flavor.  But, clearly he and others close to him cite certain philosophic concepts, and the majority stem from the sources we're addressing.  The problem is that they apparently stem from a number of traditions, but I think that's more of our problem (in that we want to understand it in a clear category - is it A? or B?) rather than their problem.

We all do have a cultural and social background and its not really important, if you know all these influences, to think and act within. So even if Kano would have known nothing about Confucianism, his high respect and esteem of education and moral-social selfperfection to contribute to society is a core concept of confucianism.

As an example, CK has noted several times that Kanó shihan mentions water many times (IIRC he wrote 'obsession' a couple of times).  That is a classic Taoist element associated with 無為 mui  (CH: wu wei), the 'effortless action'.  Of course, water is important to many philosophies (witness Baptist Christianity, Catholicism, etc.) but this again fits exactly into the flow of Taoism / Confucianism.

"Water" in classical Daoism (Laozi) isn't associated with "wu wei"  (無為) but with "rou" (柔 = ju) and "ruo" (弱):

Laozi 78:

天下莫柔弱於水，而攻堅強者莫之能勝，其無以易之。弱之勝強，柔之勝剛，天下莫不知，莫能行。是以聖人云：受國之垢，是謂社稷主；受國不祥，是謂天下王。正言若反。

Nothing under heaven is softer or more yielding than water;
But when it attacks things hard and resistant there is not one of them that can prevail.
For they can find no way of altering it.

That the yielding conquers the resistant
And the soft conquers the hard is a fact known by all men,
Yet utilized by none.

(transl. by Waley)

Water is also associated with "shan" (善), which is the same "good, virtuous" as "zen" in "seiryoku zenyo"

Laozi 8

上善若水。水善利萬物而不爭，處衆人之所惡，故幾於道

The highest good is like that of water.
The goodness of is that it benefits the ten thousand creatures;
Yet itself does not scramble,
But is content with the places that all men disdain.
It is this makes water so near to the Way.

(transl. by Waley)

"Wu Wei" is associated with the Dao, because the Dao doesn't act with purpose and desires. The idea, that "Wu Wei" is associated with "water" and "flow" and so on, is a western thought, mostly introduced by Alan Watts (The Watercourse Way). "Wu Wei" in his original daoist context is associated with "De" (德 , highest virtue, http://ctext.org/dao-de-jing#n11629 ), acting like the Dao, which doesn't act, but nothing is left undone (dao chang wu wei er wu bu wei, 道常無為而無不為), because of naturalness (ziran 自然) and simplicity (pu 樸 , Laozi 37).


But as you see, "Water" in classical Laozi Daoism is associated with "ju" (the same is in "Judo") and "zen" (the same as in seiryoku zenyo)

(only wanted to go back to the topic of the thread opener ...)

P.S.:  

Still Water in Zhuangzi Daoism is an example for the clear and calm spirit (qing jing shen 清 靜 神):

When water is still, its clearness shows the beard and eyebrows (of him who looks into it). It is a perfect Level, and the greatest artificer takes his rule from it. Such is the clearness of still water, and how much greater is that of the human Spirit! The still mind of the sage is the mirror of heaven and earth, the glass of all things. Vacancy, stillness, placidity, tastelessness, quietude, silence, and non-action - this is the Level of heaven and earth, and the perfection of the Dao and its characteristics.

http://ctext.org/zhuangzi/tian-dao

To connoisseur of culture, music and art:  http://www.silkqin.com/02qnpu/27sjts/sj03qjj.htm

Thanks again, and particularly for adding the kanji.

I added the bold emphasis on the relationship of water to 'jú' - so, I was done in by Alan Watts! and so many years ago. When I first read these texts, there was no internet, no selection of translations of and commentaries on Chinese classics by Waley and Legge freely available on the web.

But your points are well taken, that there are many interpretations of simple quatrains, pairs, etc., and while there is latitude for differences, some widely read interpretations are simply wrong.

One concept to note above is the emphasis on de 徳 JA:toku, or morality in Japanese - Kanó shihan certainly emphasized morality. Moral training was the subject of his first series of books, actually pamphlets, and remained a constant theme throughout his life.

NBK

Hi NBK

NBK wrote:
I added the bold emphasis on the relationship of water to 'jú' - so, I was done in by Alan Watts!  and so many years ago. When I first read these texts, there was no internet, no selection of translations of and commentaries on Chinese classics by Waley and Legge freely available on the web.

Alan Watts has his merits, but he - as a scholar for religious studies  and not reading classical chinese - is mixing up classical daoist thought with zen buddhism, neo confucianism and even advaita. Legge and Waley were sinologists, but as it is in science, science is developing fast and a lot of work was done researching daoism from the nineteeneighties  on to presence.  At the internet there is an overview of many different Laozi translations from scholar-sinologist (Lau, Henricks) to free style feng shui interpretations (Mitchell) in many languages and at the bottom about 100 english versions.

http://web.archive.org/web/20120716224627/http://home.pages.at/onkellotus/TTK/_IndexTTK.html

But most important: You have to understand the classical chinese concepts and ideas of the houndred school of thoughts (諸子百家), to draw your own conclusions, because as Kano as an japanese scholar at the end of the 19th centery to the beginning of the 20th  the Laozi (Daode Jing) doesn't arise out of nohere and also even translations of sinologists have their shortcuts, limitations in style and poetry, flaws, personal bias and affinities.

One concept to note above is the emphasis on de 徳 JA:toku, or morality in Japanese - Kanó shihan certainly emphasized morality.  Moral training was the subject of his first series of books, actually pamphlets, and remained a constant theme throughout his life.

Kano emphases the "De" in a traditional confucian meaning as learning and selfperfection, benevolence and righteousness to contribute to a better society. In classical daoism the "De" of confucianism is refused as a beginning of separation from the Dao and from naturalness and simplicity.

Laozi 38

上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此。


A man of the highest virtue does not keep to virtue and that is whyhe has virtue.
A man of the lowest virtue never strays from virtue and that is whyhe is without virtue.
The former never acts yet leaves nothing undone.
The latter acts but there are things left undone.
A man of the highest benevolence acts, but from no ulterior motive.
A man of the highest rectitude acts, but from ulterior motive.
A man most conversant in the rites acts, but when no one responds rollsup his sleeves and resorts to persuasion by force.

Hence when the way was lost there was virtue;
When virtue was lost there was benevolence;
When benevolence was lost there was rectitude;
When rectitude was lost there were the rites.

...

Laozi 48

為學日益，為道日損。損之又損，以至於無為。無為而無不為

In the pursuit of learning one knows more every day;
In the pursuit of the way one does less every day.
One does less and less until one does nothing at all, and when onedoes nothing at all there is nothing that is undone.



Classic Daoism renewals "De" in its oldest meanings as power or old (highest) virtue (like arete in greek). There is a very well written long paper in english devoted to the developments and meanings of "De" in ancient china, written by Scott Barnwell (pdf file): http://www.sino-platonic.org/complete/spp235_de_character_early_China.pdf


The Daoist "De" is more like the "shan" = zen as in "zeiryoku zenyo" as "good" and "virtuous" in a most matching way with nature, naturalness and simplicity and not as a human concept/idea to correct the way (dao) of man.



This kind of "De" is also very interesting to Judoka (at least to me ...), because of its "best use of energy" or "minimum effort, maximum efficiancy:


Zhuangzi 19.13

The Artisan

The artisan Chui made things round (and square) more exactly than if he had used the circle and square. The operation of his fingers on (the forms of) things was like the transformations of them (in nature), and required no application of his mind; and so his Intelligence was entire and encountered no resistance. To be unthought of by the foot that wears it is the fitness of a shoe; to be unthought of by the waist is the fitness of a girdle. When one's wisdom does not think of the right or the wrong (of a question under discussion), that shows the suitability of the mind (for the question); when one is conscious of no inward change, or outward attraction, that shows the mastery of affairs. He who perceives at once the fitness, and never loses the sense of it, has the fitness that forgets all about what is fitting.

(translated by Legge)


Zhuangzi 3.2.:

The Cook

His cook was cutting up an ox for the ruler Wen Hui. Whenever he applied his hand, leaned forward with his shoulder, planted his foot, and employed the pressure of his knee, in the audible ripping off of the skin, and slicing operation of the knife, the sounds were all in regular cadence. Movements and sounds proceeded as in the dance of 'the Mulberry Forest' and the blended notes of the King Shou.' The ruler said, 'Ah! Admirable! That your art should have become so perfect!' (Having finished his operation), the cook laid down his knife, and replied to the remark, 'What your servant loves is the method of the Dao, something in advance of any art. When I first began to cut up an ox, I saw nothing but the (entire) carcase. After three years I ceased to see it as a whole. Now I deal with it in a spirit-like manner, and do not look at it with my eyes. The use of my senses is discarded, and my spirit acts as it wills. Observing the natural lines, (my knife) slips through the great crevices and slides through the great cavities, taking advantage of the facilities thus presented. My art avoids the membranous ligatures, and much more the great bones. A good cook changes his knife every year; (it may have been injured) in cutting - an ordinary cook changes his every month - (it may have been) broken. Now my knife has been in use for nineteen years; it has cut up several thousand oxen, and yet its edge is as sharp as if it had newly come from the whetstone. There are the interstices of the joints, and the edge of the knife has no (appreciable) thickness; when that which is so thin enters where the interstice is, how easily it moves along! The blade has more than room enough. Nevertheless, whenever I come to a complicated joint, and see that there will be some difficulty, I proceed anxiously and with caution, not allowing my eyes to wander from the place, and moving my hand slowly. Then by a very slight movement of the knife, the part is quickly separated, and drops like (a clod of) earth to the ground. Then standing up with the knife in my hand, I look all round, and in a leisurely manner, with an air of satisfaction, wipe it clean, and put it in its sheath.' The ruler Wen Hui said, 'Excellent! I have heard the words of my cook, and learned from them the nourishment of (our) life.'

(translated by Legge)


Zhuangzi 19.10:

The Swimmer

Confucius was looking at the cataract near the gorge of Lu, which fell a height of 240 cubits, and the spray of which floated a distance of forty li, (producing a turbulence) in which no tortoise, gavial, fish, or turtle could play. He saw, however, an old man swimming about in it, as if he had sustained some great calamity, and wished to end his life. Confucius made his disciples hasten along the stream to rescue the man; and by the time they had gone several hundred paces, he was walking along singing, with his hair dishevelled, and enjoying himself at the foot of the embankment. Confucius followed and asked him, saying, 'I thought you were a sprite; but, when I look closely at you, I see that you are a man. Let me ask if you have any particular way of treading the water.' The man said, 'No, I have no particular way. I began (to learn the art) at the very earliest time; as I grew up, it became my nature to practise it; and my success in it is now as sure as fate. I enter and go down with the water in the very centre of its whirl, and come up again with it when it whirls the other way. I follow the way of the water, and do nothing contrary to it of myself - this is how I tread it.' Confucius said, 'What do you mean by saying that you began to learn the art at the very earliest time; that as you grew up, it became your nature to practise it, and that your success in it now is as sure as fate?' The man replied, 'I was born among these hills and lived contented among them - that was why I say that I have trod this water from my earliest time. I grew up by it, and have been happy treading it - that is why I said that to tread it had become natural to me. I know not how I do it, and yet I do it - that is why I say that my success is as sure as fate.'

(translated by Legge)

I buyed book "Mind Over Muscle-Writings from the Founder of Judo” by Jigoro Kano and compiled by Naoki Murata. There are compilation of more Kano's articles from diferent time of life. There are more interesting notes about Kano views of his principles. I will add some interesting quotes for me to this discussion.

Source: http://ejmas.com/jcs/jcsart_kano_0201.htm
Principles of Judo and Their Applications to all Phases of Human Activity
By Jigoro Kano

Jigoro Kano was the founder of judo. The following is a transcript of a lecture he gave at the Parnassus Society, Athens, Greece, on June 5, 1934. Reprinted at EJMAS 2001. All rights reserved.

Ever since I came to work in public, I have been engaged in Education, for some time filling the post of the Director of the Bureau of Primary and Secondary Education in Japan, and for 24 years being the Principal of the Higher Normal College in Tokyo.

As is natural for a man of such a career, I had to answer many questions like the following:

The use of religion as a means of moral culture no one doubts. But as morals are taught in religion not by reason, but by ‘faith’ or belief, there may be different persons having different beliefs. How can one decide which belief is correct and which is not? In this stage of enlightenment we must solve this question in a way to which everybody will agree. How do you solve this question?
Since thousands of years, thinkers of different countries have advanced hundreds of different views regarding morals. Some have arrived at certain conclusions through their own process of reasoning while others came to advocate something different also from their way of thinking. This is the reason why there are so many different ethical systems. They have been contending under different banners from the time of Plato and Aristotle in the West and of Lao-tse and Confucius in the East. There seems to be no end to the disputes. How do you reconcile these different views?
We all respect tradition and nobody would think lightly of the importance of tradition in the teaching of morals. But how can we prove that morals taught by tradition are always correct, and never need alteration? Do not facts prove that some of the teachings of morality deemed most important at a certain stage in the progress of mankind came to diminish in importance at a later stage? Do not different countries differ in their traditions? Is there any reliable test by which to judge the validity of such tradition so that we can keep to those which we deem valid?
Often confronted with questions like these, it occurred to me that the principles of Judo which I have been studying since my young days can best solve such difficult questions. So I tried to apply these principles to the solution of all the different problems I had to encounter, and in no case did I find any difficulty in applying them.
Those principles of Judo are:

1st. ‘Whatever be the object, the best way of attaining it shall be the maximum or the highest efficient use of mental and physical energy directed to that aim.

2nd. ‘The harmony and progress of a body, consisting as it does of different individuals, however few or many the number of those individuals may be, can best be kept and attained by mutual aid and concession.’

If I had time, and the nature of this Parnassus Society were such to allow me to explain the process by which I had arrived at my conclusions, it would be very interesting and easier for you to understand the real import of what I am going to say. However, leaving that part to a Lecture to be given on some other occasion, I shall now proceed to show you how to apply those principles to different phases of Human Activity.

In feudal times in Japan there were many martial exercises such as fencing, archery, the use of spears, etc. Amongst them was one called Jujitsu, which consisted principally of the different ways of fighting without weapons, although occasionally some weapons were used. In my young days I studied two different schools of this art under three eminent masters of the time. I further received instructions from many other masters representing other schools. But Jujitsu originally was not an application to contests of the principles of science but simply a group of different methods of attack and defence devised by different masters, one school representing a group of methods devised by one master and other schools representing the devices of others. Such being the case, there was no fundamental principle by which to test the validity of those methods.

This led me to study this subject very seriously, and I finally came to conceive of one all-pervading principle, that is: ‘Whatever be the object, it can best be achieved by the highest or the maximum efficient use of mental and physical energy directed to that purpose or aim.’

Then I studied anew, as far as my research could reach, all the methods of attack and defence taught by different masters prior to my time. I then found out that there were many methods which could stand this test while many others could not. Preserving those which I deemed valid and adding many others of my own device which I felt confident could stand the test, I organised in 1882 my own system of attack and defence. Judo is the name of this fundamental principle, as well as the name for this principle, together with its application, whereas Jujitsu is the name for a group of different devices not founded on such principle. I named the institution where this principle is studied, and its application taught, Kodokan, which literally means ‘an institution for studying the way.’

This new attempt proved very successful. In Japan to-day almost no one studies the old methods, Judo being taught in almost all schools above middle grade as well as in the army, navy and the police, and the name Jujitsu has almost been superseded by the new name Judo.

This success in the application of the principle of maximum efficiency to the method of contest led me to think it advisable to make a similar attempt in connection with physical education.

In dealing with this matter I must first of all make clear what is the aim of physical education. I believe the aim of physical education should include at least the four following items: Health, Strength, Utility and Spiritual Training, including Intellectual, Moral, and Aesthetic phases.

Nobody would disagree with this statement, but I wish to call your special attention to the fact that nobody, even the specialists in physical education, seems to study the respective importance of those four items. Are not many of the promoters of physical education laying too much strength and skill? Are not teachers of gymnastics paying their attention almost exclusively to the interior organs and the harmonious development of the body.

Into such mistakes people naturally fall because the aim of physical education is not clearly set forth and the inter-relation of these four items is not seriously studied. This happens because the principle of Maximum-Efficiency is not yet universally recognised and but few people seem to study such a subject from the point of view of this principle.

I shall now proceed to speak about the application of this principle to moral and intellectual training.

In a similar way as I have said in connection with the four items of physical education, the inter-relation of intellectual and moral culture as well as these two with physical culture should be a subject of serious study. However, not only people at large but even educators are quite indifferent to this. In intellectual culture, strictly speaking, the acquisition of knowledge and the cultivation of intellectual power are so correlated that they cannot be treated separately. Still, the cultivation of the power of reasoning and judgment and the mere acquisition of knowledge may be looked at in different lights and the respective share they should have in intellectual culture should be specially studied.

Moral culture also includes several items, and the inter-relation and relative importance of those items should be carefully considered.

First of all moral culture must be pursued from the intellectual side, enabling a man to know what is right and what is wrong and also enabling him to reason out and decide this even under complicated circumstances. At the same time cultivation of the emotional and volitional power, as well as the importance of forming good habits, must not be forgotten. But very few people seem to study these things seriously. This, I believe, is also due to the lack of recognition of the Principle of Maximum-Efficency.

Culture, whether it be physical, intellectual or moral, can only be properly acquired when due consideration is given to the relative importance and correlation of different items included in that culture.

I shall now give one very simple example of how most people are in their daily life regardless of this all important principle. Whenever one has to read a book, magazine or newspaper, on should select out of many such as are deemed most profitable to read at the time. But most people are too regardless about those matters.

The same thing can be said in regard to diet, clothing and housing, and the choosing of things we buy, in the transaction of business, in short, in all daily dealings in Life. Only through the right understanding and correct application of this principle can one make one’s body strong, healthy and useful. One can become a person of high moral and intellectual standing. One can accumulate wealth, sufficient not only to make oneself happy but also to be able to help others and spend for the good of society. Only people who are loyal to our principle can become such men.

Thus, if this principle is applicable to all phases of human activity, the same thing must hold true in regard to the activity of a group of men, whether that be small, as in the case of a party of a few persons or large as in the case of a nation having a large population. But for a group of men to act as an individual it must be well organised, so that every member of the group shall act in harmony one with the other. This harmony can only be attained and retained by mutual aid and concession, leading to mutual welfare and benefit. This mutual aid and concession is therefore another fundamental principle of Judo which is very important for the keying-up and perfecting of social life. Cannot, then, this same principle be applied in a similar way to international relations?

I conclude my Lecture by quoting a part of my speech which I made in Madrid last year on the occasion of the Meeting of the Interparliamentary Union. ‘Fortunately the ideal of international life does not differ greatly among civilised peoples, but when one is asked what lies in the background to make different people have a similar ideal, one may perhaps be puzzled. The moral ideal of religion having belief as its background cannot explain it, since there is no reason why all beliefs should coincide. Then can different systems of philosophy be regarded as the determining force of such coincidence? It cannot be sought in philosophy, because those philosophical systems stand aloof from each other and can never be reconciled.

‘Then what is the real determining force of such a coincidence?

‘The determining force lies in this. Civilised people, living in society, do not even dream of quitting the social life and living entirely secluded from other people. As long as a person wishes to be a member of the community, he must deem it his duty to keep society in being and do his part to prevent its disintegration. Again, so long as a man lives in society he himself is benefited by its progress, while on the other hand, if society deteriorates he loses what he might otherwise get. When any member of society is made conscious of these facts he will be led automatically to endeavour to maintain and improve our social life. To maintain social life every individual member of it must know how to refrain from egoistic conduct and must concede to and help others whenever that is necessary to that end. At the same time one must endeavour to the best of one’s ability to serve society, remembering also to care for oneself so long as that does not conflict with the interests of others and of society at large. This benefiting of society as well as of himself can best be achieved by the highest or the maximum-efficient use of mental and physical energy in that direction. In short, the highest or the maximum-efficient use of mental and physical energy for attaining one’s aim on the one hand, and the mutual aid and concession aiming at mutual welfare and benefit on the other, are the two great determining factors of social harmony and progress. Whether consciously or not, civilised people are being led by these factors. The fact that people now speak so much of efficiency and scientific management, the fact that the League of Nations was formed, and that security and disarmament have nowadays become outstanding subjects, all these show that those factors should be thoroughly studied and their true spirit proclaimed to the whole world.

Memories of Jigoro Kano's Visit to the London Budokwai in August 1933 By Trevor Leggett
http://ejmas.com/jcs/jcsart_leggett1_0300.htm

Journal of Combative Sport, March 2000
Memories of Jigoro Kano's Visit to the London Budokwai in August 1933

By Trevor Leggett
Reprinted courtesy of Richard Bowen and the Budokwai, http://www.budokwai.org. Copyright © 2000. All rights reserved.

At that time the Budokwai was in small premises near Victoria Station. It was originally one of a small line of shops, including a little restaurant. It was a side street; the other side of the street was the high wall of Buckingham Palace grounds. The Budokwai had a ground floor dojo of about twenty tatami; the basement was another dojo of the same size, and the showers and changing rooms.

I was a young judo enthusiast of under twenty years when Dr. Kano came with Mr. Sumiyuki Kotani and Mr. Masami Takasaki. We were able to become members of the Kodokan, and I received from Dr. Kano a Ni-kyu certificate. Dr. Kano watched two English Budokwai members performing Nage-no-kata, and then Mr. Gunji Koizumi and Mr. Yukio Tani perforing Ju-no-kata. Koizumi had introduced some of his own ideas into the kata, and I heard that Dr. Kano remarked: "That is a modification of Ju-no-kata." He himself demonstrated a couple of the Itsutsu-no-kata. It must have been very difficult in the confined space. He made a little explanation for the English members, in his impeccable "Headmaster's English". (I mean by this that each word was separately and clearly pronounced, as an English Headmaster does to set a good example of correct pronunciation to pupils.) He told us that it would be difficult for us to understand the principles shown in the Itsutsu-no-kata. He added, with an unexpected touch of humour: "It is even more difficult to perform it. I myself have been studying it for over forty years, and I think I can now perform the first three correctly!"

On one of the days of his visit, he had been invited to an afternoon garden party at Buckingham Palace. It was arranged that he would come on to the Budokwai (which did not open till about 6 p.m. -- the members all had jobs which they could not leave till about 5:30.) As it happened, Dr. Kano left the Buckingham Palace party at about 5. He was wearing Court dress, which in those days was magnificently decorated with gold braid. As the Budokwai was so close to the Palace, he walked, but found it still closed. It was a warm sunny day, and he had not brought a raincoat. The Budokwai secretary arrived in a hurry just before 6; he looked in at the little restaurant next to the Budokwai, and (as he told me later), he saw this wonderful old Japanese man in full Court dress, sitting very upright and drinking tea, without any sign of embarrassment, before the amazed gaze of a few other customers in the tea shop.
Jigoro Kano doing kata
I heard that on this same European trip, the coach in which Dr. Kano was travelling in Italy went off the mountain road, and nearly over the cliff edge. As it hung there perilously with half its length in space, some of the Italian passengers were almost hysterical with fear, but Dr. Kano sat undisturbed till they were able to climb to safety. (I heard this story at second-hand, so I cannot vouch for its truth in details, but certainly something of the sort happened. Perhaps what I have set down here may confirm some other more direct account.)

In London, Dr. Kano gave a public talk on the principles of judo to an audience of about 250 I should estimate, at the drill hall off Kensington High Street. We had expected it to consist largely of demonstrations of technique, and though he did show some movements, the main part of the talk was on intellectual and philosophic lines. This was a considerable surprise to most of the British audience, but his obvious intellectual capacity, combined with his almost magical charisma as founder of the mysterious judo, completely captivated the audience for nearly two hours.

He illustrated in various ways Saidai Noritsu Genri, which he translated for us as the principle of maximum efficiency. He said that goldfish in a tank could not live without some green stuff, but if there were too much, they could not live either. This particular example did not mean anything to me, as my family had never kept goldfish. But I was fascinated with the point, that to use too much force was against the principle of judo. Before going to university I had asked about the courses. I had been told that taking notes of the professors' lectures was an important and tiring job. So in the three months before going to London University, I learned shorthand, and got to a good speed, 160 words a minute. The high-speed instructor told us that it would be impossible unless we held the pen or pencil about halfway up, and very lightly but firmly. After this training, I had noticed that most of the British people held the pen rather tightly and near the point. This meant that they had to move the hand along the paper after nearly every word. I had noticed casually that this seemed very inefficient. But when I heard Dr. Kano speak of his principle of maximum efficiency as applying not only to technique on the mats but throughout life, I suddenly had a realization of what he meant. The principle could be applied in the smallest things of life as well as the largest things. Too much force -- holding the pen too tightly -- was as bad as too little force -- holding the pen too loosely. I understood that my whole nation, in one of our most common activities, namely writing -- had not understood the principle of maximum efficiency.

Another point he made was that this universal principle could be learnt in various ways -- for example, through commercial activity. But, he said, one of the best ways was through judo practice. He said that judo practice was a very good way to learn (1) self-control, (2) will: how to actualize long-term goals by suppressing short-term desires, and (3) mutual co-operation, rising above a superficial conflict to give mutual aid and benefit. British people were familiar with some of these points. For instance, we had long had a tradition about sport, that it should be training in character: one tries very hard, but one is not cast down in failure, nor over-elated by success. But the sporting tradition had nothing like the scope of Dr. Kano's principle, and it was already becoming eroded by professionalism. As a matter of fact, Dr. Kano was against having judo championships for this very reason, thinking that it probably would destroy the character-forming aspects of judo. In this he seems to have been right.

One of the things that puzzled us was Dr. Kano's insistence that the principles of judo (maximum efficiency: mutual aid and concession leading to mutual welfare and benefit) are all-pervading, though developed in Japan. He said repeatedly that these are not national things, but universal. I could not understand why he insisted on this point; I thought it was obvious. After all, Newton had discovered gravity, but it was not an English thing but a universal principle applying everywhere. Roentgen had discovered X-rays, but they were not German. Why was Dr. Kano emphasizing that judo principles were not specially Japanese, but all-pervading? He added that other branches of budo such as kendo were specialized applications of the universal principle of judo, namely maximum efficiency and mutual aid. It was not till I went to Japan towards the end of the 1930s that I understood why Dr. Kano insisted on this point, and how brave he was in doing so. He saw that Japan's future role would be to contribute to world culture, and not regard itself as a closed and superior society. I realized clearly the nature of that nationalism; high-minded though it undoubtedly sometimes was, I heard Admiral Jiro Nango give an address at the Dojo-biraki in 1940. He said that although Dr. Kano had seemed sometimes to say that kendo and budo in general were applications of the principles of judo, it would be truer to say that judo, like the other branches of budo, were in fact manifestations of the Japanese spirit of Yamato damashii.

Hearing this I realized what a clear-sighted man Dr. Kano was.

Kano passed through Seattle again in July 1936. During his speech on July 6, he told his audience that the spirit of judo was not a spirit of competition but a spirit of cooperation. He added that Japan wanted the Olympic Games because nations became more sympathetic toward one another through competing in sport. Said he, "If China understood Japan’s intentions, they would try to cooperate in all matters. China is torn by internal wars. They misunderstand Japan’s real intention."

Kano’s last visit to North America came during his return to Japan from an Olympic meeting in Cairo in 1938. His first stop was in New York City, and on April 17, Kano and members of the New York Dojo demonstrated judo for reporters, using some Japanese American black belts as his models. As usual, Kano accompanied the demonstration with a speech about how thinking about judo had caused him to create his theories about maximum efficiency and mutual welfare. When a reporter asked him how he reconciled the drive to win with the need sometimes to submit to overwhelming force, he replied, "When yielding is the highest efficient used of energy, then yielding is judo."

Source: article Jigoro Kano in North America by Joseph R. Svinth
http://www.kanosociety.org/articles_2.htm

In the link in last post are two quotes of sources, but the original links to articles on http://www.bstkd.com is alive.
If someone has these texts, prease could you post or link them? It could be interesting for content of this discussion.

Maekawa, Mineo. "Jigoro Kano’s Thoughts on Judo, with Special Reference to the Approach of Judo Thought during His Jujutsu Training Years," Bulletin of the Association for the Scientific Studies on Judo, Kodokan, Report V (1978), reprint from http://www.bstkd.com/kano1.htm.

----- and Hasegawa, Y. "Studies on Jigoro Kano: Significance of His Ideals on Physical Education and Judo," Bulletin of the Association for the Scientific Studies on Judo, Kodokan, Report II (1963); reprint from http://www.bstkd.com/jobo.1.htm.

Source: http://www.yoshinjujitsu.com/kodokan_judo_article.htm

This article is written by Jigoro Kano, the founder of Judo - 1882. From his book entitled “Kodokan Judo”, reprinted by Kodansha International Ltd., 1986

JUDO AS PHYSICAL EDUCATION

Encouraged by my success in applying the principle of maximum efficiency to the techniques of attack and defense, I then asked if the same principle could not be applied to the improvement of health, that is, to physical education.

Many opinions have been advanced to answer the question, what is the aim of physical education? After giving the matter a great deal of thought and exchanging views with many knowledgeable persons, I concluded that its aim is making the body strong, useful and healthy while building character through mental and moral discipline. Having thus clarified the purpose of physical education, let us see how closely the common methods of physical education conform to the principle of maximum efficiency.

The ways in which persons train their bodies are many and varied, but they fall into two general categories: sports and gymnastics. It is difficult to generalize about sports, since there are so many different types, but they share one important characteristic: they are competitive in nature. The objective in devising them has not been to foster balanced physical development or sound health. Inevitably some muscles are consistently overworked while others are neglected. In the process, damage is sometimes done to various areas of the body. As physical education, many sports cannot be rated highly-in fact, should be discarded or improved-for they fail to make the most efficient use of mental and physical energy and impede progress toward the goal of promoting health, strength and usefulness.

By contrast, gymnastics rate highly as physical education. Practice is not injurious to the body, is generally beneficial to health, and promotes the balanced development of the body. Still, gymnastics as commonly practiced today are lacking in two respects: interest and usefulness.

There are many ways in which gymnastics can be made more appealing, but one that I advocate is to do a group of exercises I have tentatively worked out. Each combination of limb, neck and body movements is based on the principle of maximum efficiency and represents an idea. Done in combination, they will effectively promote harmonious physical and moral development. Another set of exercises I created, the Seiryoku Zenyo Kokumin Taiiku (Maximum-Efficiency National Physical Education), is practiced at the Kodokan. Its movements not only lead to balanced physical development but also provide training in the basics of attack and defense.

For physical education to be truly effective, it must be based on the principle of efficient use of mental and physical energy. I am convinced that future advances in physical education will be made in conformity with this principle.

TWO METHODS OF TRAINING

So far I have touched on the two main aspects of judo training: development of the body and training in the forms of attack and defense. The primary training methods for either purpose are (1) kata and (2) randori.

Kata, which means "form," is a system of prearranged movements that teach the fundamentals of attack and defense. In addition to throwing and holding (also practiced in randori), it includes hitting, kicking, stabbing.

slashing and a number of other techniques. These latter occur only in kata because it is only in kata that the movements are prearranged and each partner knows what the other will do.

Randori means "free practice." Partners pair off and vie with each other as they would in an actual match. They may throw, pin, choke and apply joint locks, but they may not hit, kick or employ other techniques appropriate only to actual combat. The main conditions in randori are that participants take care not to injure each other and that they follow judo etiquette, which is mandatory if one is to derive the maximum benefit from randori.

Randori may be practiced either as training in the methods of attack and defense or as physical education. In either case, all movements are made in conformity with the principle of maximum efficiency. If training in attack and defense is the objective, concentration on the proper execution of techniques is sufficient. But beyond that, randori is ideal for physical culture, since it involves all parts of the body, and unlike gymnastics, all its movements are purposeful and executed with spirit. The objective of this systematic physical training is to perfect control over mind and body and to prepare a person to meet any emergency or attack, accidental or intentional.

TRAINING THE MIND

Both kata and randori are forms of mental training, but of the two, randori is the more effective.

In randori, one must search out the opponent's weaknesses and be ready to attack with all the resources at his disposal the moment the opportunity presents itself, without violating the rules of judo. Practicing randori tends to make the student earnest, sincere, thoughtful, cautious and deliberate in action. At the same time, he or she learns to value and make quick decisions and to act promptly, for, whether attacking or defending, there is no place in randori for indecisiveness.

In randori one can never be sure what technique the opponent will employ next, so he must be constantly on guard. Being alert becomes second nature. One acquires poise, the self-confidence that comes from knowing that he can cope with any eventuality. The powers of attention and observation, imagination, of reasoning and judgement are naturally heightened, and these are all useful attributes in daily life as well as in the dojo.

To practice randori is to investigate the complex mental-physical relations existing between contestants. Hundreds of valuable lessons are derivable from this study.

In randori we learn to employ the principle of maximum efficiency even when we could easily overpower an opponent. Indeed, it is much more impressive to beat an opponent with proper technique than with brute force. This lesson is equally applicable in daily life: the student realizes that persuasion backed up by sound logic is ultimately more effective than coercion.

Another tenet of randori is to apply just the right amount of force-never too much, never too little. All of us know of people who have failed to accomplish what they set out to do because of not properly gauging the amount of effort required. At one extreme, they fall short of the mark; at the other, they do not know when to stop.

In randori we occasionally come up against an opponent who is frantic in his desire to win. We are trained not to resist directly with force but to play with the opponent until his fury and power are exhausted, then attack. This lesson comes in handy when we encounter such a person in daily life. Since no amount of reasoning will have any effect on him, all we can do is wait for him to calm down.

These are but a few examples of the contributions randori can make to the intellectual training of young minds.

ETHICAL TRAINING

Let us now look at the ways in which an understanding of the principle of maximum efficiency constitutes ethical training.

There are people who are excitable by nature and allow themselves to become angry for the most trivial of reasons. Judo can help such people learn to control themselves. Through training, they quickly realize that anger is a waste of energy, that it has only negative effects on the self and others.

Training in judo is also extremely beneficial to those who lack confidence in themselves due to past failures. Judo teaches us to look for the best possible course of action, whatever the individual circumstances, and helps us to understand that worry is a waste of energy. Paradoxically, the man who has failed and one who is at the peak of success are in exactly the same position. Each must decide what he will do next, choose the course that will lead him to the future. The teachings of judo give each the same potential for success, in the former instance guiding a man out of lethargy and disappointment to a state of vigorous activity.

One more type who can benefit from the practice of judo are the chronically discontented, who readily blame others for what is really their own fault. These people come to realize that their negative frame of mind runs counter to the principle of maximum efficiency and that living in conformity with the principle is the key to a forward-looking mental state.

AESTHETICS

Practicing judo brings many pleasures: the pleasant feeling exercise imparts to muscles and nerves, the satisfaction of mastering movements, and the joy of winning in competition. Not the least of these is the beauty and delight of performing graceful, meaningful techniques and in seeing others perform them. This is the essence of the aesthetic side of judo.

JUDO OUTSIDE THE DOJO

Contests in judo have as their rationale the idea that the lessons taught in matches will find application not only in future training but in the world at large. Here I would like to point out five basic principles and show briefly how they operate in the social realm.

First is the maxim which says that one should pay close attention to the relationship between self and other. To take an example, before making an attack, one should note his opponent's weight, build, strong points, temperament and so on. He should be nonetheless aware of his own strengths and weaknesses, and his eye should critically assess his surroundings. In the days when matches were held outdoors, he would inspect the area for such things as rocks, ditches, walls and the like. In the dojo, he takes note of walls, people or other potential obstructions. If a person has carefully observed everything, then the correct means of defeating an opponent will naturally become apparent.

The second point has to do with taking the lead. Players of board games like chess and go are familiar with the strategy of making a move that will entice the other player to move in a certain way. This concept is clearly applicable to both judo and our daily lives.

Stated succinctly, the third point is: Consider fully, act decisively. The first phrase is closely related to the first point above, that is, a man should meticulously evaluate his adversary before executing a technique. This done, the advice given in the second phrase is followed automatically. To act decisively means to do so without hesitation and without second thoughts.

Having shown how to proceed, I would now like to advise you when to stop. This can be stated quite simply. When a predetermined point has been reached, it is time to cease applying the technique, or whatever.

The fifth and final point evokes the very essence of judo. It is contained in the saying: Walk a single path, becoming neither cocky with victory nor broken with defeat, without forgetting caution when all is quiet or becoming frightened when danger threatens. Implicit here is the admonition that if we let ourselves be carried away by success, defeat will inevitably follow victory. It also means that one should always be prepared for a contest-even the moment after scoring a victory. Whether a person's surroundings are calm or turbulent, he should always exploit whatever means are at hand to accomplish his purpose.

The student of judo should bear these five principles in mind. Applied in the work place, the school, the political world or any other area of society, he will find that the benefits are great.

To sum up, judo is a mental and physical discipline whose lessons are readily applicable to the management of our daily affairs. The fundamental principle of judo, one that governs all the techniques of attack and defense, is that whatever the objective, it is best attained by the maximum-efficient use of mind and body for that purpose. The same principle applied to our everyday activities leads to the highest and most rational life.

Training in the techniques of judo is not the only way to grasp this universal principle, but it is how I arrived at an understanding of it, and it is the means by which I attempt to enlighten others.

The principle of maximum efficiency, whether applied to the art of attack and defense or to refining and perfecting daily life, demands above all that there be order and harmony among people. This can be realized only through mutual aid and concession. The result is mutual welfare and benefit. The final aim of judo practice is to inculcate respect for the principles of maximum efficiency and mutual welfare and benefit. Through judo, persons individually and collectively attain their highest spiritual state while at the same time developing their bodies and learning the art of attack and defense.

http://en.wikiquote.org/wiki/Jigoro_Kano


Kodokan Judo : The Essential Guide to Judo by Its Fouder Jigoro Kano (1986 translation, page numbers from 1994 edition); some quotes also in "Principles and Aims of Kodokan Judo" at yoshinjujitsu.com

In randori, one must search out the opponent's weaknesses and be ready to attack with all the resources at his disposal the moment the opportunity presents itself, without violating the rules of judo.
p. 22
In randori we learn to employ the principle of maximum efficiency even when we could easily overpower an opponent. Indeed, it is much more impressive to beat an opponent with proper technique than with brute force. This lesson is equally applicable in daily life: the student realized persuasion backed up by sound logic is ultimately more effective than coercion.
p. 23
Another tenet of randori is to apply just the right amount of force — never too much, never too little. All of us know of people who have failed to accomplish what they set out to do because of not properly gauging the amount of effort required. At one extreme, they fall short of the mark; at the other, they do not know when to stop.
p. 23
There are people who are excitable by nature and allow themselves to become angry for the most trivial of reasons. Judo can help such people learn to control themselves. Through training, they quickly realize that anger is a waste of energy, that it has only negative effects on the self and others.
p. 23
Judo teaches us to look for the best possible course of action, whatever the individual circumstances, and helps us to understand that worry is a waste of energy. Paradoxically, the man who has failed and one who is at the peak of success are in exactly the same position. Each must decide what he will do next, choose the course that will lead him to the future. The teachings of judo give each the same potential for success, in the former instance guiding a man out of lethargy and disappointment to a state of vigorous activity.
p. 23
One more type who can benefit from the practice of judo are the chronically discontented, who readily blame others for what is really their own fault. These people come to realize that their negative frame of mind runs counter to the principle of maximum efficiency and that living in conformity with the principle is the key to a forward-looking mental state.
p. 24
Walk a single path, becoming neither cocky with victory nor broken with defeat, without forgetting caution when all is quiet or becoming frightened when danger threatens.
p. 25
Before and after practicing Judo or engaging in a match, opponents bow to each other. Bowing is an expression of gratitude and respect. In effect, you are thanking your opponent for giving you the opportunity to improve your technique.
P. 31

http://en.wikiquote.org/wiki/Jigoro_Kano

Budokwai Bulletin (1947)
I do not feel inclined to take any initiative. For one thing, Judo in reality is not a mere sport or game. I regard it as a principle of life, art and science. In fact, it is a means for personal cultural attainment.
Jigoro Kano, as quoted by Gunji Koizumi in the Budokwai Bulletin (April 1947)

I have been asked by people of various sections as to the wisdom and possibility of Judo being introduced with other games and sports at the Olympic Games. My view on the matter, at present, is rather passive. If it be the desire of other member countries, I have no objection. But I do not feel inclined to take any initiative. For one thing, Judo in reality is not a mere sport or game. I regard it as a principle of life, art and science. In fact, it is a means for personal cultural attainment. Only one of the forms of Judo training, so-called randori or free practice can be classed as a form of sport. Certainly, to some extent, the same may be said of boxing and fencing, but today they are practiced and conducted as sports. Then the Olympic Games are so strongly flavored with nationalism that it is possible to be influenced by it and to develop "Contest Judo", a retrograde form as ju-jitsu was before the Kodokan was founded.
Judo should be free as art and science from any external influences, political, national, racial, and financial or any other organized interest. And all things connected with it should be directed to its ultimate object, the "Benefit of Humanity". Human sacrifice is a matter of ancient history.

Another point is the meaning of professionalism. With Judo, we have no professionals in the same sense as other sports. No one is allowed to take part in public entertainment for personal gain. Teachers certainly receive remuneration for their services, but that is in no way degrading. The professional is held in high regard like the officers of a religious organization or a professor in the educational world. Judo itself is held by us all in a position at the high altar. To reconcile this point of view with the Western idea is difficult. Success or a satisfactory result of joining the Olympic Games would much depend on the degree of understanding of Judo by the other participating countries.

Kodokan Magazine (1974)
Statements of Jigoro Kano (circa 1934), quoted in "Mission of Kodokan Judo", by D. Risei Kano, in Kodokan Magazine (February 1974)

Recently in our country, there has been a steadily increasing number of people who dislike work and pursue leisure and extravagance. Almost everywhere individuals and organizations are fighting with resultant loss of energy that is needed for positive action. In order to save them from this situation, a principle of judo, based on the maximum efficiency concept should be applied as one aspect of modern society and as a natural result of the application of the principle of maximum efficiency, a mutual welfare and prosperity is believed to be the only effective way to ease and neutralize the forces among these individuals and organizations.
Also quoted in "Hints For Judo" by D. Risei Kano, at usadojo.com

In our society today, when we teach the righteous way of life based upon the Theory of judo which embodies the principles of continuous improvement of society, then this righteous life provides a basis of definite proof of this principle and unifies the peoples' way of thinking. Various religious and learned points of view are then made abundantly clear.