Jita Kyoei - an aim for justice
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Jita kyoei - literally:
"You and I
shining together"
"Common wealth for you and others" |
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1. The origins of the
principle in mutual utility
The ideal of jita kyoei as one of the
two principles of Jigoro Kano should be an ambitious goal of global
peace and justice. But what became a huge moral ideal had been started
for him very practically, from his philosophical studies and the
experiences in the dojo, and of course the application of the
principle of seiryoku zenyo:
Seiryoku zenyo, the
principle of judo, can be applied to all aspects of social life. But
a new problem arises at this point: how can seiryoku zenyo be
applied when two or more persons form a group?
When people are by
themselves, the principle of seiryoku zenyo can be applied without
any trouble, but when there is a group of two or more people, it
simply takes one person to act selfishly, and conflict can easily
arise. But if every party in a group avoids acting selfishly and act
considerately to the needs and circumstances of the other people in
the group, then the conflict can naturally be avoid and harmony
achieved. Conflict is to mutual detriment just as mutual harmony is
to mutual gain.
Thus if a group of
people lives together, not only can those people avoid offending each
other, they can also help each other. There are things that cannot be
done alone but need the assistance of others. Furthermore, the virtues
and strengths of one can complement and foster those of another.
Accordingly, the situation affords advantages to each of them that they
would not have alone. This is called sojo sojou jita kyoei, which means
mutual prosperity through mutual assistance and concession. That may be
shortened to jita kyoei.
For this reason, if each
member of a group helps others and acts selflessly, the group can be
harmonious and act as one. Accordingly, the group can make the best use
of its energy, just like as an individual. This principle remains true,
even in the case of a complex society with a population of millions. So,
if seiryoku zenyo and jita kyoei are realized, social life will
naturally continue to progress and develop, and as members of society,
everyone can achieve the results they hope for. (Mind over Muscle, p.
70-71)
So far we might not
consider the principle of jita kyoei as an ethical ideal, but even
though it is. Kano makes his own application of a certain Western
ethical system, the Liberal utilitarianism of Herbert Spencer
(note).
Kano had found the ideas of mutual assistance and support in the
teachings of John Dewey (The School and Society, 1899), and learned
about "mutual respect" from IOC founder Pierre de Coubertin.
Kano used the utilitarian idea of
minimizing waste of energy, whatever the goal should be, if only it
would benefit man and society. Who precisely on this point recognizes
more Western ideas in the jita-kyoei philosophy, is right. (The same
states Niehaus in his dissertation, p. 172 ff)
utilitarianism = a philosophical system
of ethics, which relates the moral value of acts to the benefit (Latin
"utilis") for the whole. Normally this means that an utilitarist strives
to promote what is the highest attainable happiness of mankind.
We have
to remember that Jigoro Kano's principles emerged form:
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An utilitarist system, derived from the
(English) philosopher Herbert Spencer, which Kano combined with the Tao
of Chinese philosophy and spirit of Kito Ryu. (syncretism/fusion of
ideas)
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A moral idealism, which hated violence
and conflict, founded on absolute and universal standards of truth,
beauty, goodness, and unity in everything (holism / Japanese and Chinese
religion and philosophy).
-
A sportive ideal: the philosophy of
Pierre de Coubertin and the International Olympic thinking, which
regarded sport as a means to bring people together.
After all we must remember that Kano had
traveled shortly after the first world war through Europe and he had
seen the horrors of the war and the after-war disasters. Both the
inhumanity of the devastation, as the way people after the war lived
with almost nothing, but efficiently and helpful to each other, had made
a deep impression on him.
Jigoro Kano was at the deepest level a
real syncretist: he united all the ideas that he found somewhere, and
merged the elements that seemed to be fitting for his judo philosophy.
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2. The word 'ei' (栄)
Ji-ta-kyo-ei contains the word "ei" (栄).
It means as much as "happiness, prosperity, prosperity, wealth." But we
should understand it in the sense Kano himself did:
The sign for "ei" is
used in a word like 'luxury' (eiga), in the sense of material
prosperity. But in the word 'honor' (eijoku) it means fame and spiritual
welfare. I consider 'ei' to be an ideal situation, in which at the same
time the greatest material satisfaction, and also, through the
achievement of the highest level of wisdom and virtue, the highest
spiritual satisfaction can be achieved. (Jigoro Kano, 1923.)
All in all, this is the perfection of
the human self in happiness. But in this case, we should not think of
the enlightenment as for example is learnt by Zen Buddhism. Judo is
another kind of martial art as many other oriental martial systems. For
Kano perfection is always a kind of moral perfection, a way on which man
is to be brought to a higher level of civilization. Civilization is
never focused on the individual, because a human being should always be
a social creature according to Kano. From his own upbringing (his
mother) Kano knew how important it was to think altruistically, with
humanity and love. At the level of principles and the society, this
means he should sometimes give up own releases for the sake of the
happiness for all people together. That is the basis of reciprocity and
mutual aid in the concept jita kyo-ei.
In general, human
actions have a purpose. Often we do things subconsciously, but normally,
we also have an intention. In the end we must ask ourselves: do we act
for the sake of our own benefit, or for the benefit of the world? (Kano,
1917)
The individual must strive, with
everything inside him, to reach perfection in the context of an ideal
society:
Superficial people think
that it's impossible to contribute to society or the happiness of
people, if at the same time they want to realize their own luck. Perhaps
they think that they should harm other countries, in order to do
something valuable for their own country. But in reality, the fact is
that the intention to achieve your own happiness, should also be a way
for people and the state. (...) Therefore people strive, in the pursuit
of self-realization, not to harm other people, society, government and
the people in other countries. And while they strive to the realization
of the true self, they benefit one another as much as possible. That is
the way human life must go. (Kano, 1931, KJT3,295-296)
Therefore selfcontrol (see menu Seiryoku
zenyo - selfcontrol) s such an important element. Man must get rid of
superficial and inferior needs, in order to generate deeper and higher
desires. Humans are not slaves of their needs, but free beings who can
control themselves for the sake of higher purposes.
Morality is the way
where we find harmony between the needs of other people, society,
government and mankind. Therefore moral education is a way of training,
the commitment to correct inappropriate behavior. (Kano 1924)
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3. The spirit of the
Samurai 侍
As a real Japanese Kano was familiar
with all modern philosophies, but in one sense also pre-occupied with
old-fashioned, traditional ideals. He was steeped in the culture of the
old military martial arts, which he studied extensively. For Kano,
modern applications and ideals were always rooted in the spirit of the
predecessors. The valuable ideas from the past should have a place in
the judo spirit of the future. This brings him back to the spiritual
ideals of the Samurai, namely:
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Faith / loyalty
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Integrity / noblesse
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Selfishness
In addition, we should note that Kano
idealized the "noble military servants" strongly, based on the original
objectives of religious-moral virtuousness and integrity. That was not
the reality of the military structure in Japan. For the latest versions
of the Samurai army were put on the second plan from 1868 (in the
Meji-era) in favor of a modern army. The Samurai principle was like
sword fighting a subject for the museum. But this only by the way.
Jigoro Kano made from the honest and
serving spirituality of the Samurai something entirely new, a social
concept, which arose from a specific concern about his own time:
All intellectuals recognize that the
government today does not focus
on citizens' interests with the state
as the foundation.
Elections today are far from ideal - in
many cases, personal grain rather than the good of society comes first.
In industry as well, whether in agriculture or commerce, business so
often carried out based on self-interest. It is of course natural that
private business and companies focus on personal gain and profits. But
whether it is an individual or a company, in order to increase profits,
they must also remember to operate in such a way as not to harm society.
(Mind over Muscle p.127)
From the utilitarist philosophy of
seiryoku zenyo and jita kyoei as mentioned above, is growing an almost
'socialist' application of 'class-struggle':
Although there have been
exceptions, in general capitalists look after their own interests only
and do not pay sufficient consideration to the benefit of workers. Thus,
capitalists lack the kindness that the samurai-masters showed toward
their servants in the past, and this led to conflicts in the society.
(p. 129)
With this remarks Kano has a point,
which is also based on utilitarianism. Because it is undeniable that
selfishness is the source of all conflicts and wars and clashes with
optimum efficiency. But you do not have to be a socialist or left-wing
boy to see that we are not a society, if everyone looks in the first
place after himself. For Kano's an unbridgeable gap between
self-interest and selflessness. In 'his' judo there is no place for
selfishness:
At times like these, the
ability to overcome difficulties, endure and be patient, preserve one's
honor, and maintain a spirit of integrity are truly valuable, above all
else. I would like those who practice judo to honor this Samurai spirit.
(p.130)
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4. Selflessness
The core of Jigoro Kano's teachings
about jita kyoei can be summed up with one word: selflessness.
Kano had learned this from his mother at home, but also in the teachings
of the old Samurai. They were people who acted "selflessly and in the
interests of the wider society, where today it seems that concepts of
honor and integrity have been pushed to the background as people have
become overly self-centered." (p.129)
Selflessness <->
selfishness
Judo in the spirit of Kano is: a social
system where the judoka may be not egocentric. Only from that position
he can serve the common good, fairly, with respect (rei) for the other,
civilized and sportively. Therefore precisely those elements in the menu
on the left side. Jita Kyoei means also: master yourself!
The idea of self-mastering and
self-sacrifice for the benefit of the general welfare, had Kano also
found in England, especially in the utilitarianism of John Stuart Mill
who made happiness the ultimate goal of life, but not the happiness of
the individual but the happiness of collective society which every
individual is part of. Therefore, each person must act selflessly
towards the good of others - what is for Mill the rule of “ideal
perfection of utilitarian morality.”
But it also had been a part of the classic
oriental philosophy for long times. For example we quote an old Taoist
story:
In an ancient monastery
there was an old Taoist master who had taught a group of students
the high level principles of his. The day came when the Taoist
Master said to his students, “ The time has come. Tomorrow afternoon
at 2:00 be at the bank of the river and I will give you all your
final test that will enable you to reach consummation [completion of
cultivation].”
The next day all the
students hurried out of the monastery so as not to be late for their
master’s final test. On the way they passed a poor lady crying by a
tree. She said, “Help my son has fallen down the well please help!”
Fearful that they would
be late for their Master all of the students continued to hurry down
the path towards the river, par one. This one student stopped and
looked at his fellow students hurrying away. He then looked at the
lady and then again at the students. In his heart the student knew
that he had to help this lady. However, he also knew that he would
not make it in time for his Master’s final test for consummation.
Knowing this the student walked towards the crying lady, jumped down
the well and rescued the lady’s son. As the student came out of the
well the lady approached him. At that moment to the students
surprise the lady turned into the Taoist Master. The Taoist master
said to the student that he had passed the final test and he would
be the only one who would reach consummation. (source:
clearharmony.net)
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5. From individual to
the greater purpose
Shinichi Oimatsu (Kodokan) writes in The
Bulletin for the Scientific Study of Kodokan Judo Volume VI, 1984 :
The meaning of Seiryoku
Zenyo was clarified even more. According to Kodokan Judo research, the
Kodokan Bunkakai (Kodokan Culture Association) was established [in 1922]
with the purpose of serving society through practice of the principles
of Seiryoku Zenyo, the nature of which is found in the following pledge:
This association
idealizes the achievement of all man's purposes in accordance with the
best application of seiryoku. Based on this doctrine, this association:
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is determined to develop
each and every body into robust health, to refine one's knowledge,
and morals, and to become an effective part of society;
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with regards to the
nation, will respect national unity, esteem history, and be diligent
at improving what is necessary for the prosperity of the nation;
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with regards to society,
will effect thorough harmony through mutual help and mutual
compromise with individuals and with groups;
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with regards to the
world in general, will remove itself from racial prejudice and
strive just as equally to elevate culture, and seek the prosperity
of mankind.
(judoinfo.com)
For that reason Jigoro Kano claims,
wherever he is, that the goals of judo go far beyond the dojo. What is
learned there must be learned on the basis of a practical spirituality
of reverence and respect, but especially to be a way of life, full of
reverence and respect...
Civilized 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 endeavor 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
endeavor 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, civilized 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. (Jigoro Kano,
lecture at the
Parnassus Society, Athens, June 5, 1934)
The International Judo Federation tries
to make this clear when they describe judo:
Judo is much more than
the mere learning and application of combat techniques, however.
In its totality, it is a wonderful system of physical,
intellectual, and moral education. Judo has its own culture,
systems, heritage, customs, and traditions. Moreover, the
principles of gentleness are carried from the practice mats and
into most students' lives, in their interactions with their
friends, family, work colleagues, and even strangers. Judo gives
its students a code of ethics, a way of living, and a way of
being. (...)
But beyond the
development of physical prowess and athletic ability, judo
students learn much more. They learn how to control their
feelings, emotions, and impulses. They learn about values of
perseverance, respect, loyalty, and discipline. Judo students
develop an outstanding work ethic, as well as important social
manners and etiquette. They learn to overcome their fears, and to
show courage under pressure. Through competition and the rigors of
daily practice, they learn about justice and fairness. Through
their experience, they learn about politeness, modesty, and many
other wonderful values that contribute to their development as
successful citizens of society. As such, judo facilitates the
development of important moral knowledge and values, those that
are important to help people to become active and contributing
members of their communities, nations, and the world. In this way,
judo students play an important role in developing societies, and
creating new and better communities for the future.
Judo students also
learn valuable social skills, and build long-lasting and
meaningful relationships with others. The camaraderie, and bonding
that occurs among partners who have shared the rigors of
physically difficult and mentally demanding training are deep,
often providing the basis for relationships that last a lifetime.
Through judo, people are able to develop friendships and integrate
socially almost anywhere. Regardless of the towns you visit, in
your home country or elsewhere, there is bound to be a judo club,
or dojo, where you will be welcomed. Judo is not only a physical
activity; it is an international language that transcends national
borders, cultural barriers, and language difficulties. In this
way, judo links up peoples, communities, and countries; it
performs an important role not only in our individual lives, but
also in the future welfare of our societies in today's
interdependent world.
IJF.ORG, Judo Corner,
Introduction
Nice Words. We can hope that all members of
the judo federation will incorporate this great ideals.
In short, Mitesco repeats what on the page is
about seiryoku zenyo said:
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Seiryoku zenyo is a principle of balance
in humans - optimum use of energy in order to achieve balance or stay in
balance.
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Jita kyoei is a principle of balance in
the society and the world - all the people are optimally balanced.
In this way, the judoka will come from
his own goal to the broader goal of harmony. He helps building a world
that is morally good, true and clean - a world where the common good for
all will exist.
The teachings about jita kyoei is not
just a form of utilitarianism, it's more: benefit. Jita kyoei could be
in this light: general welfare is achieved when all the people working
together for prosperity for all, and not himself. In this world everyone
will be happy.
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6. Peace and justice
In the description of the four main
virtues, we have described justice as part of the jita kyoei. The
welfare of all will be achieved if each person is stepping beyond own
ego and recognizes the other, the fellow man. In that sense Jigoro Kano
deviates from the ideas of the English philosophers. For Kano the right
of a human being is absolute, and he can never be viewed as just an
instrument for a higher purpose. You must always accommodate a fellow in
respond to the deep unity in the cosmos that you have to share with each
other.
Justice can be described in general as:
Justice is the moral
virtue that consists in the constant and firm will to give their due
to the neighbor. Justice toward men disposes one to respect the rights
of each and to establish in human relationships the harmony that
promotes equity with regard to persons and to the common good.
Through the experience of real justice,
a judoka will becomes a man of integrity. In other words, in unity with
himself and his surroundings. That is a skill that is necessary in the
fight on the tatami, but also in life.
For a judoka, it is not strange to say,
in that spirit of jita kyoei, that the combat in judo is never a real
combat, and the opponent never an opponent. All techniques that seemed
to be designed to overcome another, in fact, means to overcome yourself.
Combat is an expression of openness, flexibility and adaptation to the
other (ju), which results in a behavior of peace, gentleness, respect
(wa). In this way someone grows to perfection.
That is what Mitesco searches and
proclaims in judo. Effort for peace. Judo for peace and justice.
