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Biographie

1. Jigoro Kano (嘉纳治五郎) (1860-1938) Gründer des Judo, Gentleman

Hachinosuke Fukuda, ein Lehrer von Tenjin Shinyo-Schule, war einer der ersten jungen Lehrer Kano's. (...) Einer der Top-Fukuda Schüler, Fukushima, ein Kerl von 80 kilo Gewicht, hatte Freude daran, die  48 kilo Kano auf die Matte zu schmettern. Kano war entschlossen, diesen Terror zu zerschlagen.

Er studierte heimlich europäisches und japanisches Sumo-Ringen, kombinierte einige der Elemente und eines Tages wandte er, was man heute Kata Guruma (Schulter-Rad) nennt zum Erstaunen seines Gegners an. Um über den Hüftschwerpunkt das Gleichgewicht zu halten, hatte er sich bald eine Goshi (Hüft) Technik angeeignet, mit der er das Feld fegte. Nicht zufrieden mit dem was er erarbeitet hatte, fügte er hinzu und systematisierte.

Er führte Fußtechniken ein, die im Jujutsu nicht in Mode waren.

Nach 1900 als Folge der Niederlage von Tanabes JuJutsuka in Katame Waza (Boden Kunst) gegen die Kodokan Experten, waren sie hilfreich um in dieser Branche der Kunst für Aufmerksamkeit zu sorgen. Vorher hatte Tachi Waza (Stehende Kunst) Prorität. Heute werden beide vertreten.

Er eröffnete seinen ersten Club [Kodokan] im Jahr 1882 am Eishoji Tempel. In seinen Bemühungen um eine Systematisierung der unzähligen Jujutsu Methoden in einen praktikablen Sport, bekam er den Unmut vieler Personen zu spüren, die der Ansicht waren, dass die Reste von einem überholten politisch-gesellschaftliche System besser vergessen wären.

Obwohl Kano eher fürs Moderne war, glaubte er, dass die alten Traditionen, welche funktionierten, in der neuen Ära genutzt und nicht zerstört werden sollten. Die populäre Meinung gegen die Kampfkünste in dieser Übergangsphase zeigt eine Bemerkung von Kano's Vermieter, dem Abt vom Eishoji Temple: "Herr Kano ist ein Mann von großem und reifem Charakter. Den einzigen Fehler den ich an ihm finde ist seine Vorliebe für Jujutsu.

In diesen frühen Jahren, als Judo auf Kosten des Jujutsu in der Entwicklung war, stieg Kano in den Bildungsbereich ein. Er lehrte an verschiedenen Schulen und Hochschulen und wurde zum Principal der Tokyo Higher Normal School.

Im Jahre 1889 reiste er zuerst nach Europa als Attache an das Ministerium des kaiserlichen Haushalt und vertrat dann 1902 und 1905 das Ministerium für Nationale Bildung in China.

Bei solch einem schnellen Aufstieg in der Regierung und all den mühsamen Anstrengungen, ist es erstaunlich, dass er in der Lage war, sich weiterhin um das Judo zu bemühen.

Die Tatsache, dass er in der Lage war es zu schaffen, Judo schnell und gut zu entwickeln, sowie gleichzeitig seiner Tätigkeit als Erzieher nachzugehen, zeugt von ihm als ganzen Menschen, körperlich und geistig.

Kano hatte großes organisatorisches Talent. Er baute einen Kern aus den ersten Judokas um sich, ermahnte die Jujutsu Meister seine Methoden zu übernehmen, ging entschlossen aber freundlich mit Beispiel voran und sah wie die Bewegung aufblühte. Seine Idee der Bildung, nicht durch den Unterricht allein, sondern durch Einfluss, war ein gutes Beispiel. Seine ersten Studenten, vor allem Yamashita, Isogai, Yokoyama, Saigo, Suzuki, Nagaoka, Mifune, und Tomita eiferten ihm nach und zeigten seinen Unterricht und seine Beispiele überall in Japan.

Als Lehrer für Judo erschien er sehr menschlich. Während sich ein Schriftsteller daran erinnerte, dass er ein strenger Zuchtmeister war. Wenn er durchs Dojo ging, drängte er zur Ruhe und führte Gespräche über aktive Praxis. Ein anderer Student bemerkte, scheinbar mit Gewissensbisse, dass die Klasse manchmal sehr laut und unordentlich war und ihre Lehrer oft Probleme hatten, ruhig zu bleiben.

Das Judo schritt fort und die Zeit kam, an dem die Studenten nicht mehr ihren Eltern erzählten, sie wären auf dem Weg zu Mr. Kano's Literatur-Klasse (früher Täuschung), sondern in der Lage waren, ihnen die Wahrheit zu sagen. In der ersten Dekade des 20. Jahrhunderts wurde Judo ein Teil des Lehrplans für alle mittleren Schulen und Hochschulen.

Kano reiste 1909 ausgiebig nach Europa und Amerika. Im Jahre 1911 wurde er zum ersten Präsidenten der Japan Society of Physical Education gewählt und im darauf folgenden Jahr nahm er zwei Spieler mit nach Stockholm für die fünfte Olympiade.

Tatsächlich machte er acht Fahrten als Vertreter der olympischen Representative und immer verglich er die Ideale des Judo mit denen der Olympischen Spiele. Er schickte Yamashita 1902 nach Amerika und andere Schüler nach Europa, um dort das Judo zu lehren.

Viele Geschichten wurden über die Verwendung von Kano Judo geschrieben. Es gab nicht eine Beschimpfung oder gar Missbrauch.

1889 an Bord eines französischen Dampfer im Indischen Ozean warf er einfach einen riesigen Russen, welcher ihn verhöhnt hatte und stützte seinen Hals, bevor sein Körper aufs Deck schlug, womit er ihm eine Verletzung ersparte. Für den Rest der Reise war der Russe sein bescheidenen Schüler. Ein anderes Mal behauptete ein Engländer, dass Judo vielleicht einen Wert hätte, aber gegen einen Boxer könne es nicht funktionieren. Davon ausgehend, nahm der Engländer eine Boxhaltung ein.

Kano warf ihm ein Taschentuch ins Gesicht und mit der gleichen Bewegung brachte er ihn aus dem Gleichgewicht, führte die Tsukuri des Uki Goshi aus ohne ihn zu werfen, denn womöglich hätte er ihn dann verletzt.

Und bei jeder Vorführung, überall in der Welt, begegnete er Leute die versuchten, ihm in den Weg zu treten.  Eine solche Person sollte zum Beispiel Uke sein, bei so einer Vorführung von Würgetechniken. Kaum auf der Bühne, wie auch immer, fühlte er sich stämmig und begann wie ein Stier über den winzigen Kano auf der Matte herzufallen. Wir ziehen einen Schleier über das was folgte ...

Neben seinen offiziellen Pflichten als Erzieher und seiner Verwaltung des japanischen Sports, war Kano ein Philosoph.

Er war der Meinung, dass zwei Prinzipien das Judo festlegten: (1) Seiryoku zenyo, maximale Effizienz mit minimalem Aufwand und (2) jita kyoei, Gegenseitige Hilfsbereitschaft zum Wohlbefinden für Alle.

Durch die Effizienz und Hilfestellung, fühlte er, dass man nicht nur zu einem besseren Athleten, sondern auch zu einem komplett besseren Menschen wird.

Dies war die Grundlage seiner Lehre.

Diese Formeln inspirierten ihn in seiner Arbeit auf eine internationale Sprache - dieses war Esperanto - und der Standardisierung der Romanji Transkription (Kokutei Romazi), der letzten für die japanische Regierung im Jahr 1937.

Er war ein trauriger Mann in den dreißiger Jahren, als der Militarismus in Japan Einzug hielt und zog seine Judo-und Olympia-Aufgaben über sich, wie einen Umhang.

Er sehnte sich sehr nach der internationalen Freundschaft, die in den olympischen Spielen zum Tragen kam.

Als er im Durchkreuzen der Kriegspartei versagte, tat er so, wie Thoreau sagt: “machte es sein Versagen nicht so tragisch wegen seinem Mut, so dass es sich in nichts unterscheidet zum Erfolg.”

Er starb auf See im Mai 1938, an Bord der Hikawa Maru, während der Rückkehr von der Internationalen Olympia-Konferenz in Kairo. Er war wahrhaftig ein vielseitiger Mann: Ein Erzieher, Kämpfer und Philosoph - aber immer ein Gentleman.

Er veranschaulichte die Worte von Jeffrey Farnol: "Ein Gentleman ist ein Geborener mit göttlicher Kapazität zu denken und zu fühlen für andere, unabhängig von ihrem Rang oder Position ... einer, der Ideale besitzt, so erhaben, einen Geist, so fein, dass es ihn über alle unedle und gemeine Dinge erhebt und dennoch stärkt seine Hände, um diejenigen, die gefallen sind, egal wie niedrig, hoch zu helfen..

Eine Kurzbiographie von Dr. Jigoro Kano, dem Gründer des Judo, in: R.W.Smith: Creator of Judo, Gentleman. In: R.W. Smith: 'A Complete Guide To Judo: Its Story and Practice.' Rutland and Tokyo: Charles E. Tuttle, 1958, Seite 21-25. Übersetzung: Norbert Bosse.

See also: bstkd.com/JudoHistory/HistoryKano.htm

2. Kyuzo Mifune (三船久蔵) (1883-1965) The ideal pupil

• bstkd.com/JudoHistory/HistoryMifune.htm

• Wikipedia Engels

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The application in the way

The application of the principles of seiryoku zenyo had particularly practical consequences. The energy must be expressed in life. Jigoro Kano had the capacity to adapt a complex theory (which he had distilled from a martial art) and apply it to new principles for a new way in the dojo. The great widening of the theoretical principles, which have been given to the Japanese educational- and martial-arts culture, led to the beginnings of judo and the foundation of the Kodokan. A new way, with balanced techniques and strong moral principles. A way with goals on the basis of inner strength and gentleness.

1. From Jujutsu to judo

Jigoro Kano developed the judo thoroughly different from Jujutsu schools existing in his time in Japan. Thus we have the first difficulty. Jujitsu? Jujitsu? What Jujutsu?

The history of Jujutsu is a constant development in itself. Information about it we can find on wikipedia (English)

What Mitesco cares about, is the inner core of the transition, as Jigoro Kano saw it. Kano himself was not at all against Jujutsu. He criticizes in his writings the image-building around Jujutsu, as if they would just fight for violence, and use dangerous techniques. But meanwhile, it was a perception that seemed largely true.

Of course, Jigoro Kano saw from his own experience that Jujutsu has the combat as its primary objective . It was a martial art, with the skill (jitsu) as the means to the goal of surviving. Yes, there were Jujutsu schools where the death of the partner in the combat was incalculated. That was of course never acceptable for Kano.

But Kano was in the first place also a teacher, a philosopher, an idealist. An outstanding personality, in terms of civilization and intellectual skill. Exactly that is the key to understand why the name Jujutsu was replaced in the end. Kano confirms that in good Jujutsu training many elements of physical education can be found. Indeed, all body parts are practiced during training. It also has a number of moral and spiritual values in it. He also says: "Although it is not without its flaws, when we consider Jujutsu as a whole, it is nevertheless a truly valuable cultural heritage, and one that must be preserved." (Mind over Muscle, p. 17)

The idealist Kano therefore initially tried to believe that only on a number of points should be improved in Jujutsu, to create a coherent method of physical, intellectual and moral education. Kano not only practiced the Jujutsu; he studied all the elements to come to the conclusion ... that it was time for another way. For his analysis went beyond the mere martial art.

The Jujutsu at the time of Jigoro Kano was not one system of martial arts, and although some progress could be detected, it was just not enough. The old Jujutsu was just too conservative, and the young professor Kano was far too progressive in order to be able to keep to the old Jujutsu masters. Many Jujutsuschools were in his eyes 'uncivilized'. Kano was irritated for example, about tournaments between Jujutsuka and sumo-wrestlers, and performances for making money. He considered that "prostituting a martial art", and he found it disgusting. That was one reason for the new name. In addition to all valuation, he realized that the old Jujutsu couldn't be saved.

The second reason was indeed the classic Jujutsu techniques and the practice in schools. There was quite a disorder in the classes, dangerous and raw techniques were practiced in uncivilized ways. Good theoretical education of techniques was rare - which was not suited to the traditional Japanese educational culture with a sensei in which the master learned techniques by deeds instead of words.

The image of Jujutsu was not good: it was more common for training streetfighters, then what the name itself means: a "gentle skill".

The third reason for the new name was even more fundamental. Gradually Kano had experienced that jujutsuka's had little attention for any other purpose than the techniques. Possibly they did not only physically behave brusquely towards Kano, but also received his ideas with laughter. The proud Japanese describes this obviously not in his classes, but if the Kodokan will ever publish the diaries, we could speculate on such experiences. We could also say that Kano was too intelligent just to keep it to martial techniques. He was the professor in spe, who had such a broad vision on Japan and the entire world, that his goals were previously hampered by an excess of love for fighting. He explained in other words, its purposes simply a way beyond. Jujitsu came intentionally no further than the combat. Kano saw that combat was not more than a means - and not even a main. The aim of Kano was higher: a perfect world. His way was the most efficient use of energy, the ability to form an ideal. At the end of life someone should have contributed something to development, civilization, improvement of mankind. Between the exercise and that purpose doesn't lay combat, but a way that spans years. A lifelong pilgrimage. A do.

"There were various reasons why I chose not to use the term “jujutsu,” which described what was ordinarily practiced, and instead employed the name “judo.” The main reason was that “do” (way) is the major focus of what the Kodokan teaches, whereas “jutsu” (skill) is incidental. I also wanted to make clear that judo was a means of embarking on the do." (Mind over Muscle, p.19 - view note about the name 'judo', see below)

Judo was for Kano a way of life. He was risen above the Jujutsu.

That life had to lead to a school where that road used to be teached: the Kodokan.

While the old form, jujutsu, was studied solely for fighting purposes, Kano's new system is found to promote the mental as well as the physical faculties. While the old schools taught nothing but practice, the modern Judo gives the theoretical explanation of the doctrine, at the same time giving the practical a no less important place.

T. Shidachi, 1892, at judoinfo.com.

I therefore spent several years developing my ideas, and finally established Kodokan Judo. I did this by thoroughly researching the jujutsu that had existed up until that time as much as possible, keeping what I felt should be kept, discarding what I felt should be discarded, thoroughly studying the techniques and theories, and establishing them in a way that would be most applicable to today's society

 

Jigoro Kano Mind over Muscle, p18.

 

 

Jujitsu: the art of self-protection. Jujitsu: the art of self-protection.
Judo: the art of self-perfection. Judo: the art of self-perfection.

(Note:) According to Niehaus Kano referred to the naming of judo back to a term that already in 1714 was used for the first time in a Jujutsuschool. In the own words of Kano: "to honor the merits of the predecessors." (Andreas Niehaus:  Leben und Werk Kano Jigoros (1860 - 1938)  page 210)

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2. Kodokan judo   講道館

Kyuzo Mifune writes about it:

"Maximum-efficient use of power". That's how Master Kano himself described Kodokan judo. If you simply ask: "What is judo?" the answer is revealed in the meaning of the Chinese characters' ju no michi "(meaning : the way of ju). This means conforming with nature and the true principles of the universe. It is the path all humans must walk. Master Kano also explains the essence of ju: "Ju is a beautiful concept conforming to logic, virtue and splendor, it is the reality of what is true, good and beautiful. The expression of Judo through technique, which is acquired by technical training based on scientific study." Judo is the pursuit of the one truth expressed in human movement, with the harmony of spirit and body.

(The Canon of Judo, p21)

 

 

Jigoro Kano says:

Judo began with the study of martial arts, and then it gradually became clear that it could be applied to physical education, intellectual training, moral education, social interaction, management and people's everyday lives. Some people believe that judo simple means practicing at the dojo. (...) (...) Though it is certainly one aspect of judo, it is only a small part of it. With Judo, in every endeavor you must imagine the best goal and use your mental and physical energy in the most effective manner in order to accomplish that goal - put simply: seiryoku zenyo is that what today's Judo is. For that reason judo is not merely a martial art, but more the basic principle of human behavior.

 

Mind over Muscle p.77

 

Where did all this came from? Jigoro Kano was a man who melted things like: religion, philosophy, martial arts. East and West, it did not matter, as long as it's practical experience and practicable. He was a real syncretist, but despite the diverse sources of the Kodokan judo is his way a clear concept:

Kano felt a natural synthesis between his Japanese old culture, Chinese philosophy, and Western sport theory. After he opened his school at Eishoji Temple, he named his style Kodokan Judo, to not only distinguish it from ju jitsu and earlier judo schools, but to emphasize that this was something new: a martial art that stood for a martial philosophy consistent with ancient Chinese concepts of Taoist concepts of daily life, and, as importantly, a philosophy based upon European ideas of societal progress by individual endeavor. "We all go forward together" was an idea that Kano readily embraced, and expressed as a guiding principle "Jita kyoei," literally, "going forward, shining together." This was not a concept with tangible roots in any Oriental system of philosophy. Reorganizing ju jitsu principles into an efficient, scientific method of movement, he added the physical principle of maximum efficiency, minimum effort, as "Seiryoku zenyo." This too, appears to have come from English philosophy, although it blended nicely with  Taoist thoughts Kano found in Chinese literature.

Daigaku Judo Dojo MT USA

That is Kodokan judo: Seiryoku Zenyo as a means and Jita Kyoei as the purpose. A radically new way.

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a. Kodokan judo: the way of the spirit and the goal     About the complete history of the Kodokan exists an excellent web page. We recommend the Daigaku Judo Dojo at the University of Montana ... (Click on the image right) The following text has been taken from this webpage     The way

The "Do" ending had enormous philosophical meaning. It was Japanese for the Chinese word "Tao." The Do form of martial art was a new concept. In place of older accumulations of technical skills, Judo linked these technical applications to the idea of philosophy and ethical application. The idea in Tao was to create a "natural man" free of prejudices, but bound by the development of character. Training in a prescribed manner toward a specific ideal of human behavior would elevate both the human and the human society. Adherents of Tao were to seek understanding of the whole of life through the intensive study of a segment of it, sensing and experiencing nature. Self-perfection, the goal of Tao, was ultimately a Zen concept: of experiencing being the means to enlightenment, rather than attempting to substitute intellectual analysis for profound experience.

The physical experience, then, was useful in this quest only when it became natural, uninhibited, and spontaneous. Kano saw in British Philosopher Herbert Spencer's ideas of mutual effort in society to create a better society the modern, practical expression of these ancient Chinese concepts, and "mutual welfare and benefit" was a natural expression of how Kano believed individuals in society should function. Judo was meant, in its most basic elements, to be a physical expression of an ideal human society. note (see also menu 'jita kyoei')

Kuzushi - the fundamental difference

But Kano also saw in ju jitsu the antithesis of his concept of Do. Jujitsu was an amalgam of ideas and technical skills. The execution of the skills themselves often required either great strength, or superior leverage. In either case, damage, injury, disability and even death were not necessarily intentional, but plausibly accidental outcomes of the confrontational nature of the techniques themselves. Kano understood the idea of Kuzushi -- off-balancing prior to the execution of a technique -- had made a profound difference in both the manner and the strength necessary to execute a technique. Strong contenders suddenly became relatively weak when off-balanced. Iikubo, the jujitsu master, had been thrown easily when kuzushi was applied. (...) Kano, the Chinese literature specialist, looked back to Lao Tzu for inspiration; a two thousand year old guide to create a new martial system.

"Off-balancing." It was a new concept. Although it had undoubtedly been used before, no one had recognized it as an organizing principle. "Kuzushi." It was one of those "moments" of revelation brought about by years of hard work, sweat, study, and realization. Suddenly, the real meaning of "ju" became apparent, and much more obvious. The word "ju" had been applied to a myriad of physical styles and techniques, before the true physical nature of the concept was discovered. "Ju" was effective particularly when "kuzushi" was used. Ju and kuzushi are not the same thing. Ju is a strategy. Kuzushi is a tactic. Kano found a most effective tactic to implement the strategy. (See also menu kuzushi)

Summary by Mitesco

In summary, we can say what was distinctive of the Kodokan judo-compared with Jujutsu?

• Syncretism, fusion of Jujutsu technique with Taoist philosophy and English utilitarianism - which led to a new and peaceful way as a means to the maximum efficiency in energy, and balance between mind and body.

• Ideas of seiryoku zenyo and jita kyoei as principles of ethical and practical action - broadening of the martial element to a global form of coexistence and perfection.

• Application of Kuzushi as the principle of martial art with seiryoku zenyo: soft technique wins against power.

Judo is the way of the highest or most efficient use of both physical and mental energy. Through training in the attack and defense techniques of judo, the practitioner nurtures their physical and mental strength, and gradually embodies the essence of the Way of Judo. Thus, the ultimate objective of Judo discipline is to be utilized as a means to self-perfection, and thenceforth to make a positive contribution to society..

 

("Kodokan Judo Gaisetsu" (summary of Kodokan Judo), 1915)

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More about Kodokan-judo and dojo-training: "The Way of Seiryoku Zenyo-Jita Kyoei and Its Instruction" By Shinichi Oimatsu (Kodokan) The Bulletin for the Scientific Study of Kodokan Judo, Volume VI, 1984. Link: judoinfo.com.

Jigoro Kano in front of the Kodokan 講道館 in Tokyo

NOTE  TO THE ETHICS OF HERBERT SPENCER

Spencer adopted a utilitarian standard of absolute value: the greatest happiness of the greatest number of people. The completion of the evolution (Spencer was except ethicist also Darwinist-sociologist and admired the principle of "the survival of the fittest") was maximizing utility. In a perfect society, individuals would not only delight (the highest purpose of the utilitarists) experienced by the exercise of altruism ('positive charity'), but also try to avoid suffering to others to do ('negative charity). They had to respect instinctively the rights of others, and that leads to the general maintenance of the principle of justice.
Spencer had influence on the Japanese philosopher Tokutomi Soho, who believed that Japan was on the edge of becoming from a "military society" into an "industrial society", and that it was necessary to take over Western ethics.
Jigoro Kano took a part of that reasoning into the description of the jita kyoei. We see his concerns about politics come back in his writings. What he did not take over from utilitarianism was the absolute standard of joy. Kano was too much in the spiritual school of Tao taught to enjoy the wicked (and wasting of energy) and let it to be justified. He therefore adopted the terms and social goals, and filled it with absolute standards of virtue and definitions of good and evil (which true utilitarists don't.)
 

utilitarianism = philosophical ethics, that describes the moral value of transactions in terms of utility (Latin 'utilis') for the whole. Normally this means that an utilitarist strives to promote what is the highest attainable happiness of mankind.

back to the text in the menu 'Seiryoku'.

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