Research in the field of school students' peer group activities during recess will undoubtedly clarify many unsettled questions in the field of child development and socialization. This is especially true since children's play groups are seldom seen after school.
Group play activities during recess in elementary schools, however, have not been focused on and no framework for analysis of these groups has been formulated. Therefore, I used this study to search for a framework for detecting play activity of school students' peer group during recess at school.
A small-scale elementary school, comprised of three combined classes, was selected as a research field for the participant observation.
First, there was a question as to whether the total set of the members that was taking part in the observed play activities was regarded as one play group. Given the existence of a fixed leader, the role differentiation in the play group and the cohesiveness of the members, the observed members were regarded as one play group.
Next, the observed play group was examined from the way the peer group organized members, namely, spontaneous selectivity, equality and mobility.
The results of the analysis suggest that the play group during recess at this school can be regarded as a peer group. In some cases, however, equality between members is destroyed by the participation of teachers, analysis should be carefully executed.

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The purpose of this research is to clarify the aims and objectives of Olympic Education in China, which is being developed for the 2008 Beijing Olympic Games, and then to identify the problems in each of the educational stages, according to a review of the history of Olympic Education in China. The research method used was to focus on the literature review and the analysis of websites of the IOC and the BOCOG.
The following four point were brought out according to the aims and objectives of Olympic Education in China: (1) In elementary school, Olympic Education is conducted to evoke recognition and concern about the Olympic Movement through acquisition of basic knowledge about the Olympic Games and development of practical activities; (2) In junior and senior high school, the emphasis is put on the understanding of the Olympic spirit, cultivate fair play, international peace and friendship, and fostering a life-long sport, etc; (3) In the university, Olympic Education is aimed to deepen respect and the mutual understanding of the diversity of culture and human beings through international friendship or through volunteer activity for the general university student. On the other hand, Olympic Education for the physical education students is aimed to train the specialist by teaching a theoretical course; and (4) For the public, Olympic Education is aimed to raise concern about Olympic Games through the mass media, such as television, radio and newspaper. Moreover, it is going to spread Olympic spirit through a community program like the “Shaqu”.
The following four problems can be pointed out: (1) In elementary school and junior and senior high schools, the aims and objectives, teaching methods, learning activity and the standard of evaluation are not decided clearly; (2) In the university, the positioning of the theory and practice of Olympic Education are not clear; (3) For the public, the institutionalization and systematization of Olympic Education are inadequate; and (4) As a whole, Olympic Education about peace and environmental education in China is insufficient.
From now on, it will be important for Olympic Education in China to be deployed as Olympic Educational programs which harmonize multicultural values of eastern and western countries, not as Olympic Education focused on one program in uniformity from western side.

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The purpose of this study is to describe the experience of body in sport from a point of view of Nishida Kitaro's “action-intuition”, and to delineate the situation in which body has the experience in seeing a thing by action.
Nishida considers acting and intuition as immediate coherence. There is no action without intuition, and no intuition without action. Acting is seeing, and seeing is acting. Acting and seeing are one. Therefore, he unifies acting and intuition as a term of “action-intuition”. “Action-intuition” involves the function of seeing a thing by body or action.
Seeing and acting work as immediate coherence in sport. This is considered as the situation in which body has the experience in seeing a thing by action. Therefore, this experience of the body in sport is recognized as the experience of body in accordance with the function of Nishida's “action-intuition”.
Nishida considers that ideal elements are hidden at the base of intuition. The ideal elements can be recognized as property of sensuous retention which is considered to be hidden at the base of the function of seeing a thing by action in sport.

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The purpose of this paper is to examine the morality of fair playfrom the viewpoint of moral philosophy based on Kant's theory. Up until now, we have been confronted with the questions of ‘Why must we be fair?’ or ‘What is fair play?’ in the realm of sports and ethics.
Prior studies about the morality of fair play are roughly able to be classified into two categories. One is the position emphasizing fairness and sportspersonship and criticizing excessive adherence to winning in terms of public morality. The other is the position claiming that the most important thing in sports is just winning. However, these thoughts about morality of fair play claimed in prior studies seem to be unclear.
So, this paper considers the fundamentals of moral conduct through the framework of Kant's philosophy and then points out another thought on the morality of fair play. The concept of ‘lust’ is especially focused upon.
The summary of this paper is as follows:
According to Kant's deontological philosophy,
1. The moral conducts are to stipulate one's own will not to suppose ‘lust’. That is to say, lust should not play a part in your moral conducts. Lust varies among individuals and that is why it is difficult to judge what is good or bad objectively.
2. Fair play does not necessarily mean moral conduct. As long as lust (honor, venality, etc.) is the basis behind your actions, it is not truly a moral conduct even though it may be seen as one.
3. Conducts, in competitive sports as well, are accepted as moral when one's own maxim agrees with the moral principle. However, can a concept such as ‘moral fair play’ be actually accepted in the sporting world? This question still lingers on that how this fair play could be positioned as ‘good’ in the sporting world. The question is the significant matter hereafter.

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The purpose of this study is to establish a more appropriate level of physical education (P. E.) classes for university students as part of their general education by entrusting the management of P. E. classes to students themselves.
When “the Standards of the University Establishment” were updated in 1991, it was criticized that holding P. E. classes in universities was meaningless if the classes were the same kind as those in high schools.
I have decided to let my students manage their own P. E. classes in order to provide a different educational purpose compared to that in high schools.
I have monitored the students who have participated in my syllabus “Let's create our own P. E. classes! All of you who have hated sports and P. E. classes are most welcome!” They have demonstrated abilities to overcome various difficulties by discussion and to organize and manage their P. E. classes safely and enjoy themselves as well. The conclusion of this study is, therefore, that it is worthwhile to hold P. E. classes in universities as part of their general education.

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