The purpose of this study is to clarify changes in ideas about

, especially focusing on the theories of the three historians Shigeno Yasutsugu, Matsumoto Aijū, and Naitō Chisō, which were formulated before the “ boom” of around 1905 and until the rise of modern . In this paper, the theories of these three writers will be considered from two main perspectives: “the source of ” and “’s ethics and morality”. On the “source of ”, Shigeno believed to be something that existed from the beginning of the foundation of the country and saw its roots in the Mononobe and Ōtomo families that served the imperial household. Like Shigeno, Matsumoto thought the source of was found in ancient times and the Yamato Court. In previous research, it was asserted that Shigeno was the first return to the source of and emphasise the connection between it and the emperor. Nevertheless, such a view can also be seen in Matsumoto’s work from the previous year. Naito, who wrote his theory two years earlier than Matsumoto, saw the source of as emanating from the generals Nitta and Kusunoki, who protected the imperial household during the Nanboku-chō period. Before the works of Shigeno and Matsumoto, there was also a theory on the origins of based on an historical view inherited from the early modern period, which can be seen in the position of the “Nanchō seitō-ron” (controversy surrounding the Northern and Southern Courts) of the Mitogaku school of Japanese historical and Shintō studies to which they belonged. As for “’s ethics and morality”, the words “ethics” (rinri) and “morality” (dōtoku) were not used in Shigeno and Matsumoto’s theories of . They were critical of the trend at the time to bring historical research and modern ethics and moral education closer together. Thus, their theories of focused on piecing together historical evidence. Naitō, however, used the word “ethics” (rinri) in his discourse. The third decade of the Meiji Period was a time when Japanese literary history was becoming increasingly associated with ethics and moral education. The fact that Naitō was one of the key figures in this movement was thought to be the reason why he spoke of as a source of ethics and morality. In addition, it could be said that such historical trends at that time may have influenced the ideological theory of combined ethics and morality later purported by the scholar Inoue Tetsujirō during the “ boom”.

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The purpose of this study is to clarify the formational process of the thought about women and

seen in Kendo Gokui (1916) by Kagawa Teru. To achieve that aim, the first step was to reveal the context of the thought between women and in the chapter of general statement of Kendo Gokui while looking at the meaning and positioning of . Next, the background of formation of the thought was explored through analyzing the descriptions in the journal titled Seikou.

The results of this study are shown below.

1. Kagawa states in the chapter of general statement of Kendo Gokui that the concept of

was to be calm and resolute against those who are strong and fierce, and show love to those who are weak and suffering. The terms “jindo” (human way) or “Nihon-do” (Japanese way) could also be used instead of “”. Furthermore, Kagawa pointed out a problem with the term “”. According to him, the concept of has been misunderstood in that the spiritual characteristics of “do” (way) in the word “” were only for samurai warriors (bushi), and had no relation to the other farmer, artisan, and merchant classes in Japan. Kagawa thought that from such an interpretation is a “way” for all people and that even women should not be excluded from studying it and benefitting from it. For that purpose, Kagawa recommended practicing kendo. Thus, it became clear that in the relationship between women and , for Kagawa these concepts were at the core.

2. When the background to the formation of thoughts on the relationship between women and

were explored, Kagawa’s view of women and interpretation of in Kendo Gokui were found to be similar to an article he wrote in a journal called Seikou that was published in 1909. For this reason, this journal article by Kagawa was considered to be the beginning of his view on women and found in Kendo Gokui.

3. The background of Kagawa’s article published in the journal Seikou in 1909, firstly, it was the close relationship between girls and budo in girls’ education in the middle and late Meiji era. It was confirmed that, as governor of Saga prefecture, Kagawa was involved in girls’ education by opening a girls’ high school. Furthermore, similarities were found between interpretations of the view of women and

in Kagawa’s Seikou article, and the view of women and described in , edited by Abe Masato and published in 1902. This was not only because of the teacher-student relationship with Yamaoka Tesshu through Kagawa’s kendo training, but also the close time between the two discourses. From these facts, it can be said that the accounts of Yamaoka Tesshu’s verbal teachings were the background for the generation of the view of women and interpretation of in Kagawa’s Seikou article.

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Many recent studies of

, such as Suzuki and Oleg, have stated that the that flourished after the Meiji period was an “invented” tradition that is different from samurai ideology from before the Edo period. However, in order to re-examine the traditional nature of the martial arts and Japanese thought, it is necessary to investigate the continuity of samurai ideology, such as what ideologies in the post-Meiji era were inherited from the pre-Meiji period, as well as the renewed samurai ideology and the ideological changes that occurred which were observed from the collapse of samurai society due to the Meiji Restoration.

The aim of this paper was to discover from the

ideology of Inoue Tetsujiro, a leader in theory from the Meiji period onwards, what kind of pre-Edo period ideology he tried to inherit, and what kind of ideological transition his ideas went through before he wrote his theory of in 1901.

First, with regard to what ideas were inherited from the pre-Edo period, Inoue, as pointed out in previous studies, traced the origin of

to a link with the Emperor. In that, he divided into two parts: “form” and “spirit”. He stated that “spirit”, that had continued from long ago, should be passed on in the future through moral education.

Furthermore, while previous studies have suggested that Inoue established

as an academic discipline and led it in a different direction from practical morality, he states that the “determination” to practically carry out should be passed on in post-Meiji morality. This was confirmed as a different aspect of his work from what has been previously identified.

Next, regarding the ideological changes that occurred up to the writing of Inoue’s

theories, there was a focus on related historical accounts. Previous studies have shown that, with regards to his views on history, Inoue’s position was critical of historical investigation and that history should be used in ethics and moral education. However, these views were not seen at all from 1891 to 1892, but from 1893 they gradually started to be seen in opposition to historical investigation and Christian teachings. From 1899 they were clearly seen to be discussed.

Inoue said that

should be passed on in morality from the Meiji period onwards. This was thought to have been supported by the gradual formation of ideas on trying to apply history to ethical and moral education by 1901.

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Despite the revitalization of the Japanese economy, Japan's status as a technologically creative country in the 21st century is still not tangibly and firmly established. Utilizing my 45 years of experience, I have been talking recently to young engineers about monozukuri , or samurai spirit. In order to strengthen Japanese monozukuri capability, I strongly believe in the need for the development of monozukuri professionals in cooperation with industry, academia and government.

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　1999年にHardenがBest Evidence Medical Education (BEME) を提唱して以後, 主に英語圏から発信される医学教育研究の結果を科学的根拠として医学教育の諸問題について議論する潮流は強まってきている. 一方で, 文化や制度を考慮せずに医学教育, 特にプロフェッショナリズムのようなテーマについて論じると, しばしばその本質を見失う. 本稿では, 日本人医師のプロフェッショナリズムについて, 武士道をそのモデルとした論を紹介する. 本論が我が国における医師のプロフェッショナリズム教育の議論の土台となることを期待する.

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　　In South Korea, the image of Hwarang (花郎）which was symbolized as of military spirit, was reconstructed during the Japanese colonial period. At that time, "Hwarang-do"（花郎道）was created as a coined term for expressing that the spirituality of the Korean ethnics and Japanese "" were the same.
　　Although this term was created for the Korean, the Japanese were mainly involved in the process of creating this term as a colonial ruler. In the Japanese colonial policy, they intended to assimilate Korean into the Japanese way of thinking that for practicing the concept which was Japan and Korea was one body under the slogan of "Naisen-Ittai"（内鮮一体） ． In that context, the Japanese sought common mentality in Korean Hwarang and Japanese 　　 and by the reason of that both has the same belief, they regarded Hwarang was Korean . And this concept "Hwarang is Korean " was spread throughout the Korean society under the Japanese hegemony.
　　Despite Japanese intentions, Hwarang was also used for expressing the anti-Japanese sentiment and then "Hwarang-do" was shifted to be a Korean spiritual pillar to oppose Japanese hegemony.
　　After South Korea became independent, the definitions of Hwarang and Hwarang-do were reconstructed to be South Korean indigenous spiritual cultures during the process that Korean government forced to remove Japanese colonial culture from their society. As a result, "Hwarang-do" became national culture and was widely used in many fields like physical education.

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In the era of globalization, cross cultural understanding becomes critical issues in managing culturally diverse stakeholders. This paper covers case studies of Hokkaido University's Education programs aiming to foster global leader and an importance of Phronesis approach (practical Wisdom) in developing globally active human resources with project management competencies. Firstly, Education programs initiated by Hokkaido University will be introduced along with its school philosophies. One of underlining concepts of the programs is importance of cross cultural understanding and applications of the knowledge into practices, which is thought to be the very essence of Phronesis approach. Cross cultural understanding starts with knowing native culture. In this context, secondly, Japan unique cultural values, such as "", "WA(Harmony)", and "Genba(Workplace power)" will be introduced here in order for the audience to gain better insights on managing a project with cultural awareness,

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This paper reviewed the samurai's thought, the essential part in Tsuda's study of Japan's esprit. The author tried to comprehend one aspect of Tsuda's study of the future of Japan's esprit by analyzing the relationship between the samurai's thought and Japan's esprit. Tsuda criticized Nitobe Inazo's and Inoue Tetsuziro's widely accepted arguments about the samurai's thought that held that was the samurai's moral code that also became the moral standard for Japan's masses. incorporated Buddhism, Shintoism and Confucianism. Loyalty and patriotism also played an important role in . In contrast to the thoughts on advanced by these two men, Tsuda held that the samurai's thought originated from his way of life. This thought began in the Gen-Pei Period, developed in the Warring State Period, and faded in the Edo Period. The samurai's thought consisted of two parts. First, it was related to the relationship between the master and the vassal. Tsuda insisted that this relation was not the loyalty of the vassal to the master, but rather a kind of exchange of service and reward between them. Second, courage, honor, independence, and sympathy were not generated through religious practices but through participation in battles. As a fighter, the samurai behaved against the human's desire for survival. Moreover, it was difficult to establish a stable society based on the relationship between the master and the vassal. Therefore, the samurai's thought could not guide Japan's esprit.

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Early in its establishment, the modern Japanese state introduced draft and schooling systems and made it obligatory for all of its subjects to get military training and to become educated. When incorporating a gender perspective, the difference between the two is obvious. While schooling was for both men and women, the army was only for men. Discussion of the "myth of the National Army" or the "disciplining the subjects" without recognizing this crucial difference might mistakenly reproduce another "myth."
This article attempts to clarify the structure of masculinity by focusing on the Japanese army after the Russo-Japanese War. Masculinity was constructed in daily life in military barracks. This masculinity was "shown" and "tested" in actual battlefields. At the same time, the soldiers were expected to realize the "men's duty." In the Sino-Japanese and the Russo-Japanese Wars, the soldiers' masculinity was scrutinized, converging on "Yamato Damashii (the Japanese Spirit)" and "." The new "" that emerged after the Sino-Japanese War was incorporated in the Japanese military as its spiritual core. The masculinity that was constructed and emphasized in this way contributed to the emergence of extreme irrationality and spiritualism in the "Imperial Army."
The "Imperial Army" depended on the extreme spiritualism to compensate for the scarcity of materials with which to pursue the war, placing too much burden on the concept of masculinity. The spiritualism nurtured "Yamato Damashii" and "" in the military. At the same time, a kind of familism was introduced into the Japanese army after the Russo-Japanese War. That is, barracks were likened to the family and the military discipline and spirit were fostered through "domestic education." Further, the military strengthened its interference into the national school system after the Russo- Japanese War and watched over the thorough infiltration of militaristic patriotism ("Chukun Aikoku") among students. The concept of masculinity was instilled into the minds of both men and women through ordinary education. Men should become soldiers and discard their lives for "royalty and courage." Such masculinity was highly praised and "" was utilized to encourage the spirit.

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Japan is a country consisting of small islands with few natural resources. Located in the northeast of Asia, the Japanese had few opportunities to communicate with other civilizations and cultures. Until the end of the 19th century, Japan continued on its sleepy way. Now, the Japanese economy consists of international corporations ranked globally alongside the United States. This paper examines the modern driving forces behind the growth of both Japan and its corporations. The Japanese Model of Corporate Management consists of three factors contributing to the sustainable growth of Japanese corporations. The Japanese model, however, raises a number of ethical issues. These issues have emerged as the model has been challenged by companies that have adopted the Anglo-American business concepts (e.g., transparent disclosure of information and consolidation of financial statements). (Key words: , Employee Loyalty, Two values, Corporate Governance, Evolution)

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Recently,we meet hard situation to reform systems for global standard. However, ethical problems have been occurred and spread over the nation. Under these views,I would think of the significance of ethics toward 21st century. Historically, we know had been situated as our spirit over centuries. Considering present situation to meet better ethical situationj will take /THE SOUL OF JAPAN ,by Inazo Nitobe,to recall mainly common business ethics. In it,he emphasizes it still continue to shed on us and illuminate our path.He discerns in the code of the samurai;l)Rectitude,2)Courage,3)Benevolence,4)Politeness,5)Veracirty and Sincerity,6)Honour,and 7)The Duty of Loyality. From the view of Business Ethics, these elements must suggest spiritual concepts to solve present situation and promote better view for 21st century.

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