In competitive sports such as Kendo and Karate, it is necessary to attack rapidly before the opponent initiates attack or defense situations. This study investigated the relationship between Issokuitto-Men (IM), Tsubazeriai-Hiki-Men (HM), and Toma-Men (TM)’s striking reaction time (RT) and lower-extremity stretch shortening cycle (SSC) performance. Twenty-four university male Kendo players aged 18 to 20 years participated in this study. All participants completed the simple and choice reaction times on the whole body (WB), IM, HM, and TM conditions, rebound jump (RJ), standing broad jump (SBJ), single leg drop jump (SLDJ) for stretch-shortening cycle (SSC) performances. Pearson’s correlation coefficient was calculated between simple and choice reaction times and SSC variables. Significant relationships were only found between SJ with single leg backward direction (r=-0.449). Furthermore, there was no difference in the simple and choice reaction times of the various strikes between regular and non-regular players, and it is possible that their abilities are close. These results indicate that the simple and choice men’s striking reaction times are not related to Kendo players’ SSC performance.

　現在の武道学においては、人間形成を目的とする武道教育において、心と身体をホリスティックに捉える心身関係論が前提として存在し、方法としては身体性の重視を特徴としつつ、身体を通して心を変えるという「身体→心」のベクトルをもつものであり、教育目標である精神的影響として深化し高められる心には二つの精神性（芸道的・求道的精神性／倫理・道徳的精神性）があることが明示されている。日本国内においては、以上のロジックにもとづく武道の教育力は自明のこととして存在すると考えてよい。

　本研究は、ここで確認した武道教育のロジックが海外においても有効に機能しているか、つまり“日本武道の教育力が海外で通用するか？”ということについて、海外における具体的かつ極端な事例をもって検証することを目的とする。

　1989年の体制転換や1991年に勃発したユーゴスラビア紛争からさほど時間の経過していない東欧には、まさに生死の境を経験した人間が今なお若くして健在であり、しかも長きにわたり武道を心の糧として実践している例がある。本研究においては、ユーゴスラビア紛争時における元兵士Ａの事例を研究対象として取り上げる。

　本研究においては、ハンガリーのラジオ放送番組のために行われたインタビューの記録、本人が本研究のために自発的に記述した回顧録、Zoomインタビューの記録、メールインタビューの記録を分析対象とした。

　研究方法としては、先ず上記のテキストを従来の文献学的手法に、質的データ分析方法を援用しつつ分析し、対象者の思想構造を明らかにした。

　結果として、ユーゴスラビア紛争時の元兵士であるＡについて、劣悪な家庭環境が少なからず影響して始めた武道が紛争への参戦の契機となり、スナイパーとして闘った戦時中の狙撃による殺人や、生死の境を経験したことに加え、戦後の一般社会からの疎外感等から、睡眠障害や悪夢ひいては自殺未遂にいたる精神障害を引き起こし、これを武道により克服した過程が明らかとなった。

　本論において、正常な状態ではなく戦争体験による精神障害という至ってマイナスの状況下で、精神的な癒しを強く必要とした極端な事例においても、日本において先学が提示した学説に近い形で、武道実践により人間性を回復していたことが確認された。

　本論の問題設定に対する答えとしては、東欧における本事例においては、武道学における武道教育のロジックは海外においても有効に機能している、つまり“日本武道の教育力は海外で通用する”ことが明らかとなった。

　更に、キリスト教文化圏において武道による人間形成が可能であること、デカルト以来の心身二元論の世界においても日本の武道思想が機能していたこと、修行が進むにつれ「芸道的・求道的精神性」に次いで「倫理・道徳的精神性」が顕現化すること、修行が進むにつれ「芸道的・求道的精神性」の内容が深まり進化することが明らかとなった。

　The purpose of this study is to clarify the kendo spread activities（dojo and schools） of Nakwon Kang（NK）in Korea under Japanese rule（1921-1942）. The method was based on historical analyzing documents（mainly organization’s documents and newspapers realated to NK）. The results are as follows:

１）At the Korean Budokan（1921-1942）, NK implemented the kendo spread activities（holding kendo competitions, conducting mid-winter training, dan/kyu examinations, organizing the kendo expedition team, etc.） in order to promote the unification of the Korean Budo community and the training of the mind and body of the Koreans.

２）At Yeonhee College（1929-1941）, NK taught Kendo to foster students with the harmonious combination of knowledge, moral, and body. The final position of NK in Yeonhee was the head of Budo department and associate professor.

３）At Ewha Womans College（1935-1941）, NK conducted mid-winter training and kyu examination as a master of the kendo department for the purpose of training the female students’ mind and body. Through the examination, NK gave birth to the first female student “kyu” holder in Korea. In conclusion, given the results above, the NK’s kendo spread activities promoted the organization of kendo in Korea（management of competition, dan/kyu examination）for the mind and body training of Koreans through the dojo and schools. and they characterized both the cultivation of “dan/ kyu” holders and expanding the kendo population throughout Korean society.

In the 2018 revision of the High School Course of Study, “prevention and recovery from mental disorders” was positioned as one of the contents of the subject on health. The purpose of this study was to examine the awareness of teaching about mental disorders among university students who obtain teaching certificate for health and physical education of junior high school or high school. In March 2022, using a semi-structured interview method, we conducted interviews of five senior students who belong to the department of physical education at an university in the Kanto region and who will plan to proceed to graduate school in the next academic year. The interview data（utterances） were transcribed and analyzed by the thematic analysis method. As a result, three themes were emerged: “Insufficient acquisition of knowledge about mental disorders”, “Negative image of mental disorders”, and “Motivation to improve guidance on mental disorders”. To improve guidance on mental disorders, first of all, in the teacher training stage, from the fact that mental disorders are a common condition that anyone may potentially get, it is necessary to treat them as a personal problem and motivate students to acquire knowledge on these diseases. In the future, it will be even more necessary to dispel erroneous assumptions on the basis of corrective knowledge and experience and to provide university students with a concept of actual teaching and confidence by presenting specific teaching materials and teaching methods in classes on mental disorders.

　As budo continues to develop internationally, questions of how practitioners abroad perceive budo and how budo-related terminology should be translated has become a pressing issue in recent years. This study focuses on the writings of Donn Draeger. Draeger contributed to the international understanding of budo and has exerted a major influence on non-Japanese practitioners. By investigating Draeger’s usage of the terms “bujutsu”, “budo”, “martial arts” and “martial ways”, all of which are used to indicate “budō”, we aim to clarify his views on Japanese martial arts. In his books Classical Bujutsu, Classical Budo and Modern Bujutsu & Budo, Draeger mainly used the words “bujutsu” and “budo” when describing the martial history, culture, and spiritual aspects he learnt in his study of martial arts. The terms “martial arts” and “martial ways” were introduced for the benefit of non-Japanese with no knowledge or experience of bujutsu or budo. These English terms do not have the same depth implied by “bujutsu” and “budo”. Draeger makes a distinction between “bujutsu” and “budo” in different periods, stating that the purpose differs between “classical bujutsu”, which was designed to kill, and “modern bujutsu”, which aims to subdue the opponent. On the other hand, Draeger considered “classical budo” with its strict sense of spirituality to be more ideal than “modern budo”, which has other objectives to spiritual training such as entertainment or sport. He also thought that classical bujutsu and budo have more value than its modern incarnations.