This study aims to identify the structure of sports games in order to analyze soccer games. In the last paper, we focused on the structure of “competition” as “play” to clarify the concept of “competition” which is the basis for the meaning of “bodily movement competitions (sports)”. In doing this, we were able to formulate the function for this structure through the following comparative function.
On a condition of r, A = cf (a, b) = a>b, a = b, a<b
(where, r : rule, A : agon, cf : comparative function,
a : contestant, b : opponent,> : win, = : draw,< : loss)
Our next topic is to consider the concept of “bodily movement” that is an attribute of “bodily movement competitions (sports)”. In this paper, we clarified that “bodily movement related to competition” has four characteristics: usability, expression, acquisition, and reciprocity.
Specifically, expression, which has a deep connection with the composition of human movement in sport. The human movement in sport is the imitation images created by mimesis (mimicry) as the geometrical phase shift. This geometrical phase shift allows for a variety of movement forms and for expression of individual physical ability.
Our future topic is the last aim of this study, to clarify the entirety of “bodily movement competitions (sports)” based on the results considered in our earlier papers.

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The purpose of this paper is to consider the argument on PE teacher critically, in order to clarify the necessity of body theory of PE teacher.
General argument on PE teacher mainly focuses on quantitative analysis of teaching skills. In such an analysis, the unquantifiable relationship between teacher and student in class is to be omitted. However, education is based on this relationship as “lived world” in phenomenology. In “lived world” body plays the essential role. This is why this paper discusses body theory of teacher, especially PE teacher.
To conclude, body theory of teacher which is qualitative analysis of education is to be established to clarify educational experience as “lived world”, and then PE teacher's body as symbol is to be specified, on the basis of which the analysis of quantified data of teaching skills are to be meaningful.

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The purpose of this paper is to clarify the basis of the validity of rules of game.
The traditional framework of the discussion (formalism vs. ethos theory, internalism vs. externalism, etc.) cannot answer the issue mentioned above.
The author seeks to verify whether the basis of the effectiveness of rules (the basis for rules to function as rules) is the basis of validity of the rules (the basis for the appropriateness of the content of the rules).
The author then presents a framework for discussion of positivism vs. interpretivism. This structure of discussion corresponds to the legal positivism vs. Dworkin dispute in the philosophy of law.
Positivism emphasizes norms based on facts such as written rules and customs and is effective for discussing the rationale for the effectiveness of rules.
Interpretivism, in contrast, focuses on the interpretation of rules supporting integration of the rule system and is useful for discussing the rationale for the validity of rules. An interpretive approach seeking to find the ethos (or principles) of games may identify the basis of the validity of rules.
Even if a player engages in conduct conforming to the rule of games, i.e., rational behavior to win without violating the rules, his/her actions may be criticized by those who watch. If so, the validity of the rules that are the basis for rational behavior may be questioned. The problem is the relationship between the ethos (or principles) of games and the rules.

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The purpose of this paper is to clarify the necessary condition for the training by which pupils and teachers learn their essential mind. This study is based on the literature that writes about the stage of masters of Budo, Geido, and Zen, who learned their essential mind deeply.
The stage of masters of Budo, Geido, and Zen is the stage of Mushin. Mushin is the stage at which we feel our own essential mind, and decide how we live according to the moving of our essential mind.
We have two kinds of trainings. One is the training by which we get skills and knowledge. The other is the training by which we learn our essential mind. This study clarifies the necessary condition of latter one.
To learn the essential mind of ours, we have to be aware of our essential mind. The stage at which we are aware of our essential mind is the stage of Mushin. So, to learn our essential mind, we have to be at the stage of Mushin that is the same stage of masters.
We have two kinds of training by which we learn our essential mind. One is the training to learn our essential mind by ourselves. The other is the training to learn our essential mind by reciprocal relation action of pupils and teachers. At both kinds of training, the necessary condition is our Mushin.
To be at the stage of Mushin is to be serious, to be earnest, and to be at the stage of fight with real swords. To be serious, earnest, at the stage of fight with real sword is the necessary condition for us when we learn our essential mind.

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