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Jigoro Kano and Kyuzo Mifune - judo in person

Two biographies

1. Jigoro Kano (嘉纳治五郎) (1860-1938) founder of judo and a gentleman

Hachinosuke Fukuda, a teacher of Tenjin-Shinyo school, was one of young Kano's first teachers. (...) One of Fukuda's top pupils, Fukushima, a burly 170-pounder, delighted in smashing the 105-pound Kano about the mat. Kano determined to beat this terror. He studied European wrestling and Japanese sumo secretly, combined some of the elements of each and one day brought off what is today kataguruma (shoulder wheel) on his amazed opponent. Keeping balance as a focal hip point, he soon had a goshi (hip) technique that swept the field. Not content with this he elaborated, added, systematized. He introduced leg movements, which had had no vogue in Jujutsu After 1900 as a result of defeats incurred by Kodokan experts at the hands of the jujutsu-ka Tanabe in katamewaza (ground arts), he was instrumental in bringing this branch of the art in for its share of attention. Previously priority had been given tachiwaza (standing arts). Today both have their advocates.

He started his first club [the Kodokan] in 1882 at Eishoji Temple. In his efforts to systematize the myriad Jujutsu methods into a workable sport, he incurred the displeasure of many who felt that those remnants of an obsolete political-social system would be better off forgotten. Although Kano was a modernist, he believed that the old traditions, where functional, should be utilized in the new era and not be destroyed. The popular feeling against the martial arts in this transition period is seen in a remark of Kano's landlord, the Abbot of Eishoji Temple: 'Mr. Kano is a man of great and matured character. The only fault I find in him is his liking for Jujutsu'.

Through these early years when Judo was developing at the expense of Jujutsu, Kano rose in the educational field. He lectured at various schools and colleges and was appointed Principal of the Tokyo Higher Normal School. In 1889 he traveled to Europe for the first time as attaché' to the Ministry of the Imperial Household, and represented the Ministry of National Education in China in 1902 and in 1905. With such a fast rise in government service and the arduous effort which it must have taken, it is amazing that he was able to put any effort towards Judo. The fact that he was able to create Judo and stimulate it to speedy and great development coincident with his duties as an educator attests to his being a whole man, physically and mentally.

Kano had great organizational talent. He built a nucleus of first-rate judoka around himself, exhorted the Jujutsu masters to adopt his methods, and by firm but gracious example saw the movement flourish. His idea of education was not by teaching alone but by influence, that is, good example. His first students, chiefly Yamashita, Isogai, Yokoyama, Saigo, Suzuki, Nagaoka, Mifune, and Tomita, emulated him and carried his teaching and example throughout Japan.

As a teacher of Judo he appears to have been human. while one writer recalls that he was a strict taskmaster who went about the dojo (club) urging those resting and conversing to be up and about active practice, another student remarks - with an apparent pang of conscience - that the class was sometimes very noisy and disorderly and that their sensei (teacher) often had trouble in quieting it.

Judo progressed and the time came when students no longer told their parents they were going to Mr. Kano's literature class (an earlier deception) but were able to tell them the truth. In the first decade of the 20th century Judo became a part of the curriculum of all middle schools and colleges.

Kano traveled extensively after 1909 to Europe and America. In 1911 he became the first president of the Japan Society of Physical Education and in the following year took two players to Stockholm for the fifth Olympiad. Indeed, he made eight trips as an Olympic representative and always likened the ideals of Judo to those of the Olympic Games. He sent Yamashita in 1902 to teach Judo in America, and other pupils to Europe.

Many stories have been written about Kano's use of Judo. There is not one about his abuse or misuse of it. In 1889 aboard a French steamer in the Indian Ocean he easily threw a huge Russian who had taunted him, and pillowed the Russian's neck before his body crashed into the deck, thereby saving him from injury. For the remainder of the journey the Russian was his most humble pupil. Another time an Englishman averred that while Judo might have some value, it could not work against a boxer. With this, the Englishman assumed a boxing stance. Kano threw a handkerchief into the man's face and in the same motion rocked him off balance, performing the tsukuri of ukigoshi, and then released him without throwing - and possibly injuring - him. And in his demonstrations throughout the world he often met those who attempted to thwart him. One such person was to act submissively as receiver in a choking demonstration. Once on stage, however, he felt expansive and began bulling the tiny Kano about the mat. We draw a veil on what followed ...

Besides his official duties as an educator and his administration of Japanese sport, Kano was a philosopher. He believed that two principles firmly fixed Judo: (1) Seiryoku zenyo, maximum efficiency with minimum effort, and (2) jita kyoei, mutual prosperity. By being efficient and by being helpful he felt that one could not only become a better athlete but also a more complete man. This was the basis of his teaching. These formulae inspired him in his work toward an international language - this, prior to the Esperanto vogue - and the standardization of Romaji transliteration (Kokutei Romazi), the latter for the Japanese government in 1937.

He was a sad man in the thirties when militarism in Japan was on the upsurge, and pulled his Judo and Olympic duties about him as a cloak. He dearly longed for international amity as expressed in the Olympic Games. If he failed in thwarting the war party, he did so, as Thoreau said, 'by making his failure so tragic by courage, that it did not differ from success.' He died at sea in May, 1938, aboard the Hikawa Maru while returning from the Cairo International Olympic Conference. Truly, he as a many-sided man: an educator, fighter, and philosopher - but always a gentleman. He ex-emplified the words of Jeffrey Farnol: 'A gentleman is one born with the God-like capacity to think and feel for others, irrespective of their rank or position ... one who possesses ideal so lofty, a mind so delicate, that it lifts him above all things ignoble and base, yet strengthens his hands to raise those who are fallen - no matter how low'."

A Short biography on Dr. Jigoro Kano, the founder of Judo; from: RW Smith: 'A Complete Guide To Judo: Its Story and Practice.' In: R.W Smith: 'A Complete Guide To Judo: Its Story and Practice. "  Charles E. Tuttle, 1958, page 21-25.

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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