In this paper, it is insisted that teachers should shift the general viewpoint of physical education to a new one; “education of the human body”. It is not sufficient for physical educator to train only physical body or sports. Physical education lacks an important viewpoint that focuses on the human body and its education for until now.
Generally speaking, we concern healthy body in daily life and tend to turn our eyes to appearance of others. Instead, the body has an important function. In order to understand the function, we have to distinguish two phases of the body; the physical body and the human body. We should pay attention to the human body itself. The distinction allows us to clear the matter why children are able to move intentionally. Moreover, it does us to educate the human body of them. This consideration also notices the blind spot of the assertion of the mind-body oneness.
The human body becomes wise by own logic. Namely, children can perform actively and realistically based on the human body that is able to get practical relation to others. Their communication ability is closely connected to the ability of human body. According to change of the human body, their way of life becomes adaptable to any situation. In short, the wise body let them be able to establish concrete relations with friends or other things.

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The purpose of this paper is to clarify “Considerate Body” as the capacity of forming interpersonal relationship, which can be brought up in physical education, from phenomenological viewpoint. Phenomenology can present the viewpoint to reconsider the formation of interpersonal relationship. Because it deals with the fundamental question what the other is for “I” in one of its themes of “experiencing someone else.”
This paper consists of four parts: first, theories of interpersonal relationship are surveyed focusing on communication skills, sympathy or moods. It reveals that it is not enough just to explain the importance of them for the question of interpersonal relationship. Then, the question how those arise is referred from phenomenological viewpoint. Secondly, considerateness is analyzed in the concrete situation of daily life. Thirdly, how “I” perceive the other in considerateness is examined. Lastly, the idea of “Considerate Body” is presented. In this paper, the term of considerateness is used in phenomenological examination of the formation of interpersonal relationship.
The conclusion of this paper is as follows: It is necessary to put oneself in the other's position for considerateness. This is related to sympathy. However, this does not mean that “I” can completely understand what the other is or thinks. Husserl explains this aspect of “a mediacy of the other” as concept of “appresentation.” To experience the other is to constitute “alter ego.” This paper regards this viewpoint as “existence of the other's body” for “I.” It means that body of physical object is recognized as body of the other. “I” am considerate for the other as body, and at the same time, for myself as body. In this sense, “Considerate Body” can be “body as capacity” with a motive that “I can.” The experience of human movement in physical education is to be reconsidered from the viewpoint of “Considerate Body” for its new perspectives.

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It seems recently to be focused on moral education in Japan. How does physical education connect with moral education? And how may the physical education contribute for moral education? A purpose of this paper is to prospect for physical education as moral education. At first I would like to confirm the positions of physical education and moral education in a Japanese course of study and the like and to rind out issues. Secondly I clarify the limitation of the current moral education by examining (the theories of) moral education critically while considering the issues. At last I propose a viewpoint to get over the limitation and prospect for the potentiality of physical education as moral education. The result is as follows. The physical education has the potentiality of the moral education as far as to propose bodily experience. However, as well as physical education, it seems that our all activity is bodily experience. Therefore we must re-examine what does it mean that bodily experience is “bodily” in future.

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The purpose of this study was to compare Mushin (the state of no thought, no mind), A. H. Maslow's Peak Experience, and M. Csikszentmihalyi's Flow. Masters have purported Mushin as the goal of Budo and Geido throughout the history. This study clarified the community and the difference of these three.
This research was based on literatures written by a Japanese master swordsman who had lived in 17^th century (Munenori Yagyu), his teacher in Zen (Takuan), a Zen master (D. T. Suzuki) in present day, Maslow, and Csikszentmihalyi. The meanings of Mushin, Peak Experience, and Flow were identified by the literatures review. Then these three were compared to clarify the community and the difference of them.
The results were as follows:
Mushin is to devote oneself to what one is doing. Mushin is to feel oneself, to consider what one should do, and to decide what one does. Peak Experience and Flow concerns the phenomenon in which one devote oneself. This is the community of them and Mushin. But, Peak Experience and Flow are psychological state that isn't accompanied by any consideration or decision, however they are necessary for Mushin.
Mushin is just to devote oneself on what one really wants to do. Peak Experience and Flow include this, too. This can be called as living Mushin. Because, this Mushin concerns what one really wants to do. With this Mushin, one actualizes what one is, and one's life can be said to be living.
But, in the case of Peak Experience and Flow, they also include the phenomenon in which one is concentrated on something naturally and automatically. The moment of laughter at a funny story is an example. This can be called as Mushin that isn't living. Because, one doesn't actualize what one is with this Mushin. This Mushin has danger side. This Mushin doesn't concern the thing that one really wants to do. So, in this Mushin, one isn't living.
Peak Experience and Flow include both of Mushin. And, Mushin that masters has purported as the goal of Budo and Geido is just living Mushin. It is the difference of these three.

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