Introduction:The purpose of this study was to deepen our understanding of how the judo therapy education system was developed during the Meiji and Taisho periods and to provide fundamental knowledge to elucidate the history of the formation of the judo therapy education system.

Results:This study clarified the following three points.

First, during the Meiji period, the spread of this practical method and bone setting was part of this effort. The spread of sekkotsu-jutsu was intended as a continuation of traditional jujutsu.

Second, during the Meiji and Taisho periods, the traditional sekkotsu-jutsu (techniques) diverged from jujutsu and became judo therapy (1920),which was used by judo instructors.

And this decision was supported by the Dainihon Shidokai, a group of Tokyo-based judo dojo masters.

Third, during the Taisho period, they insisted on the effectiveness of bloodless therapy in traditional medicine in comparison with orthopedic surgery, and spread traditional therapies such as fixation methods used for fractures and dislocations, and medicinal methods for pastes by holding workshops for his members.

Discussion: After legalization, judo therapy became aware of its uniqueness and developed as a profession.. As in the face of competing medical fields, judo therapy became aware of its uniqueness and developed a professional awareness of the treatment of fractures and dislocations.

Therefore, it branched off from judo as it evolved into traditional medicine with a medical basis.

In other words, by laying a boundary with other medical treatments, this became coaptation, and as a result, diverged from jujutsu.

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The purpose of this paper is to construct a framework for consideration about the concept of the body in the educational studies. If our body have inhabited in the world before our conscious come to work, as the Phenomenological studies investigate, modern educational studies can be released from closed view of "Cogito," which claims that the subject is separated from the body and it unilaterally controls the body. The body has rich experiences, that is, the body is "opened" to the world. In order to get a perspective about the "opened body," I make a consideration into two persons of Martial Arts, Jigoro KANO and Morihei UESHIBA. They were persons who lived in modern-constructed era in 20^<th> Japan, practiced old bodily performance, JUDO or AIKIDO, and they also casted their experiences into the words. Between their activities or performances and their thoughts or words, we may be able to find a wisdom, which enables us to fix mind-body dualism, or theory-practice dualism. It seems to us that the comprehension of the body in KANO is "the body as object," and the one in UESHIBA is "the body as subject." These two views of the bodies will be two typical frameworks in investigations to the body in educational studies. Between these two poles, the body "opened to the world" or "inhabited in the world" will emerge vividly.

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Erwin Balz (b.1849-d.1913) came to Japan in 1876 as a foreign employee for the medical department of the University of Tokyo, and spent 29 long years building the foundation of modern medicine in Japan. As such, he paid great attention to the physical strength of young people at that time. In order to improve their strength, he emphasized the importance of kenjutsu and jujutsu training, and highly recommended them. There has been other research on Balz and his interest in kenjutsu and jujutsu. But those are on the fact that he was a member of the committee that conducted the "Kenjutsu-Jujutsu-Chosa" (Survey of Kenjutsu and Jujutsu) in 1883 and what he had to do with kenjutsu, jujutsu, and physical education theory after the survey. Because of this, the details of his involvement with kenjutsu and jujutsu before the "Kenjutsu-Jujutsu-Chosa" have not been made clear. This paper makes an examination into Balz who had a hand in the "Kenjutsu-Jujutsu-Chosa" and was also a foreigner, interacted with in deepening his understanding of kenjutsu and jujutsu. What I have found is that, while it has been argued that the first people to have had a significant influence on Balz, with regard to his thoughts on kenjutsu and jujutsu and his promotion of them, are kenkichi SAKAKIBARA and Jigoro KANO (famous masters of bujutsu [budo] at that time), it can be assumed that their influence became pertinent with regard to kenjutsu after he entered the Sakakibara school for kenjutsu training in April 1883. On the other hand, for jujutsu, we can also consider the years 1878 to 1883, when Balz's companion, Kinnosuke MIURA, who was currently studying Tenjinshinyoryu and was a student of the preparatory department, acted as Balz's interpreter. Miura would have been the first person to offer Balz an understanding of jujutsu, as well as an important person in his life. I think that the role he played as one of the people to have influenced Balz's thinking should be re-evaluated.

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Throughout the course of the popularization of judo, Jigoro Kano refined kitoryu-no-kata (a technique in judo having a profound theory) and developed it as koshiki-no-kata. The purpose of this study is to clarify: (1) the details of kitoryu-no-kata, (2) the development from kitoryu-no-kata to koshiki-no-kata, and (3) Kano’s strategies on the popularization of kata as to which parts of kitoryu-no-kata he valued the most, the methods of the development of kitoryu-no-kata, its meaning and the development from kitoryu-no-kata to koshiki-no-kata. The results are shown below:
(1) Kitoryu is based on a state of unity between the imperturbable mind and body, which is called hontai. According to the Kitoryu jujutsu code, hontai places a strong empathies on spiritual training and harmonizing the mind and body with the universe’s energy source — ki, without being distracted by the moves of the kata or the opponent’s moves. In establishing Kodokan judo, Kano adopted kitoryu-no-kata (grappling techniques in armor which was used in times of war), as a kata with noble principles. In the kitoryu-no-kata style, Kano valued a steady posture (hontai), an imperturbable mind and techniques that disturb the opponent’s posture.
(2) Kano changed the name from kitoryu-no-kata to koshiki-no-kata sometime after 1901. When comparing the two kata, it can be seen that there are five waza (techniques) that acquired a different name and two waza (techniques) that have a reverse order. In the Kitoryu style, a 14-technique session begins and ends with a courtesy greeting. In the Kitoryu style, 14 techniques and seven mudan techniques have been recognized as different forms of kata. Although there is a movement that disturbs the opponent’s posture by grasping and holding his neck in the kitoryu-no-kata style, Kano changed it to pressing against the opponent’s chest instead— from the point of view of safety and elegance.
(3) Ever since the very founding of Kodokan, judoka have been neglecting kata. Kano tried a variety of ways to popularize kata because he felt that students should learn the principles of correct throwing techniques through kata.

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