The purpose of this paper is to clarify a change of view of body with the introduction of modern medical science to Yojo and Eisei books. In this paper, we consider the change of the aspect of “knowledge for health” and the concept of “Ki”. The main results can be summarized as follows:
1. “Yojo” in the Edo era preaches how a conduct of “Mi” that existence is decided by relation. The gist of “Yojo” is to circulate “Ki” around the body.
2. The modern medical science: anatomy, biology and chemistry, examines the component of “Ki”, then loses the meaning of “Ki” that circulates around the world. “Ki” changes into “Kuki” that has scientific ingredients. In addition, the modern medical science produces the field of “knowledge for health” of “Kenzengaku”. The knowledge of anatomy, biology and chemistry cause the grasp of body followed the definite regulation and the law that regulates “Yojo”.
3. This causes that “knowledge for health” is based on a definite the modern medical science. Disappearing of “Ki” terminates the relation between body and cosmology, and produces physical and homogeneous body that have no relation to the world and the revolution of “Ki”.

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The purpose of this study is to show that the sport world should choose the common good based on the dispute between liberalist and communitarian.
Though the word liberalism is ambiguous, we define liberalism as the thought based on unencumbered selves (M. J. Sandel), which includes utilitarianism, deontological liberalism, or revisionist's liberalism. Needless to say, liberalism depends on civic virtues.
Liberal democracy in this century destroys the civic virtues, so that liberalism reaches the extreme relativism which denies the past and present values and goodness and affirms the unlimited selfishness, especially economic one.
In favor of communitarians' criticism, we agree with Sandel's contention of situated selves rather than ‘unencumbered selves’ and propose that we should make an effort to recover the common good in our society.
Turning to the sport world, we have gradually swept away its original ethics such as sportsmanship, fair play and the mind of social relationship in England in 19th century. And now the sport world also accepts the tendency of the unlimited self-interest, especially economic one.
The ethics of ordinary world has nothing to do with that of the sport world, but the latter bases on the former. In conclusion, we must note that the sport world should maintain the traditional common good because the ordinary world also needs to reinstate us in the common good.

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The purpose of this study is to interpret what kinds of massages were tried to transmit world wide in the Opening Ceremony of 1998 Nagano Winter Olympic Games on television. I referred to the intentions of the producers of the Opening Ceremony, the ideal of the Organizing Committee, and the aims of the Ceremony according to the Olympic Charter for this interpretation.
The Opening Ceremony in Nagano was planned as festival, spectacle, and ritual performance. The programs were as follows: The ringing bell at Zenkoji Temple to banish earthly desires and purify the soul; The raising of eight log pillars known as Onbashira to form four gates and to consecrate the Olympic Stadium into a sacred arena; The Dohyo-iri Ceremony, the ring-entering ceremony by sumo wrestlers, which reached its climax when the yokozuna grand champion wrestler Akebono entered the dohyo to purify the ground for the athletes; The Nagano Games peace appeal song, which conveyed a message of hope for global peace, sung by schoolchildren dressed as Yukinko (snow children); The parade of athletes preceded by Sumo wrestlers and schoolchildren; The opening ritual according to the protocol decided by the IOC; The global chorus performance of Beethoven's Ode to Joy led by conductor Ozawa linking five cities on five continents with Nagano. By analyzing what kinds of cultural messages these programs had, it is possible to clarify the real aims of the Opening Ceremony.
It can not only be said that the Japanese national culture based on the Nagano local culture was transmitted to the global level, but also that the trans-national culture through the internationalism of the opening ritual ceremony is represented by the global symphony of Ode to Joy. It can also be interpreted that the localism was expressed as the globalism. It is questionable, however, whether these global massages were understood through the world, and whether these were well matched with the educational ideal of Olympism.

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