The purpose of this study is to consider principles of the method of coaching (teaching) that brings the value of ‘sport’ to fruition. In this paper I whold like to divide the meaning of ‘sport’ into ‘sports’ and ‘athletics’, and to set up a hypothesis that the value ‘sports’ pursue is enjoyment and ‘athletics’ pursue is winning. From standpoint of this hypothesis, there can be different principles of method of coaching (teaching) to the fruition of the value of ‘sports’ and that of ‘athletics’.
The question I have to discuss in this paper is whether the common principle of method for teaching (coaching) ‘sports’ and ‘athletics’ is recognized. Therefore, I compared the method of coaching (teaching) ‘sports’ and that of coaching (teaching) ‘athletics’. The result of this comparison show that there is the common method of coaching (teaching) but there are different directions of coaching (teaching).
I must point out here that there can be the common method of coaching (teaching) that brings enjoyment and winning to fruition, but the direction i. e. the principle of coaching (teaching) is different. Consequently the principle of method of coaching (teaching) the brings the value of ‘sport (sports and athletics)’ to fruition is various.
In concluding, I should note that the point to be clarified is not the value of ‘sport’, but the value for a man who play it.

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This paper is intended to reconsider the relation between sports and culture. The question here is “how sports were excluded from the concept of culture.” Most studies around this topic have been made on the basis of the cultural philosophy. But this paper takes a different path, i. e. historical approach, to shed light on the hidden history of the introduction of the “Kultur” theory and the exclusion of sports in Modern Japan.
The history began at Ichiko (The First Higher School) in the 20s of the Meiji era, when “Undou” (literally “physical activity, ” often used to mean sports and athletics) was regarded as the symbol of “nationalism” and “school spirit”. A group of individualistic young elite, later called “The Taisho-Kyouyou-Ha (The Taisho Humanists School)” opposed the traditional “athletic school spirit” and a harsh debate between nationalists and humanists was unfolded on the latter half of the 30s of the Meiji era.
Those young humanists, who entered Tokyo Imperial University and grew up to be promised philosophers, established their introspective philosophy of Bunjaku (a manner characterized by loving literature and physical weakness) and had a great influence on the manner of following young people. Iwanami Shoten, Publishers, founded by Shigeo Iwanami, a comrade of Ichiko Humanists Circle, took an important role as a prominent media in broadening and reproducing this Bunjaku manner. As a result, anti-sport philosophy was broadly formed among their following generations.
On top of the written above, “The Taisho-Kyouyou-Ha” played another key role in introducing German philosophy of “Kultur”. They formed the new framework of “Bunka (first Kultur)” under the influence of Bunjaku philosophy, so the concept “Bunka (later culture)” literally means “to make literate” and sports was excluded from the concept.
In this way the common idea was formed in Modern Japan: culture without sports.

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What are human beings in the context of sport? The aim of this paper is to inquire the possibility of the understanding on human beings through sport, proposing the perspectives and the advantages of the current philosophical literature on sport. First, we have classified the modes of the understanding on human beings in four, i. e. human beings (1) as the being objective, (2) as the being selfhood, (3) as the being other, and (4) as a whole. (1) lies outside the scope of this paper since the nature science is dealing with it. The matters of the other three are (2) the understanding on the authentic self, (3) ethical issue of the serious relationship to others, and (4) the limit of the essentialistic view of human beings. Second, we have examined them in detail based on Eassom's discussion on the philosophy of sport. Rorty, who was mentioned in it, has the negative opinion on human nature, that is antifoundationalism. He provides a model of communities in which people themselves intend to the solidarity with the awareness and sensitivity to radical contingency. This model gives those three modes of the understanding on human beings, the suggestions are as follows; (1) The individuals build themselves by making their own experiences of sport into their own narratives which consist of the terms used in a community. (2) The conversation induced by the narratives has a possibility of the mutual understanding on each community. (3) The way from the awareness of the contingency of sport to the solidarity would provoke the intention to wholeness of human beings.

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