一身上の経済
Isshinjō No Keizai
Personal Business Affairs
Whether as an individual person in life, or as a paramilitary figure (soldier, policeman or emergency personnel) proper understanding and conduct of personal business affairs is absolutely essential. No one can survive in life without properly attending upon his own affairs. No soldier, policeman or emergency personnel serviceman can possibly perform their duties if they do not attend upon their own affairs.
One's own life and affairs come first and foremost. The proper order of priority is: Self, family, others and then country. One cannot possibly alter this order of priority. It is impossible to survive if one does not first attend upon themselves. No other orders of business can be conducted without having first achieved operational stability in one's own immediate life-circumstances. So, even in paramilitary concerns, even if as a soldier, one first thinks of and attends upon their own affairs – one must do so, or survival isn't possible.
常生活 Nichijo Seikatsu Helping oneself in daily life
生老病死 Shōrōbyōshi the Four inevitables
生活不安 Seikatsu Fuan Unease about one's life
寿福 Jufuku Long life and happiness
衣食住 Ishokujū Necessities of life
消費生活 Shōhi Seikatsu One's life as a consumer
俗談平話 Zokudan Heiwa Chats about everyday life
可惜身命 Atara Shinmyō Valuing one's body and life
命を捧げる Inochi Wo Sasageru No Koto The matter of giving up one's life
焼け野の雉夜の鶴 Yakeno No kigisu Yoru No Tsuru Parents are known to risk life and limb for their children
虚無恬淡 Kyomu Tentan Maintaining composure by transcending turmoil
思想 Shisō Ideology
死生観 Shiseikan One's opinion on life and death
科学思想 Kagakushisō Scientific thought
旧思想 Kyūshisō Old-fashioned ideas
危険思想 Kaken Shisō Dangerous thoughts
政治思想 Seiji Shisō Political ideology
対外思想 Taigai Shisō Foreign ideology
開国 Kaikoku Opening the country (Japan) to the world
攘夷 Jō'i Expulsion of the foreigners
対内思想 Tainai Shisō Domestic ideology
尊王 Sonnō Reverence for the emperor; advocacy of governmental rule
佐幕 Sabaku Adherence to the emperor
公武合体 Kōbugattai Martial union with the Imperial government
中立 Chūritsu Neutrality
その日の気分 Sonobi No Kibun The mood of the day [public disposition]
友愛 Yūai Friendship
正義感 Seigikan Sense of justice
義理人情 Girininjō Duty and humanity
行為判定 Koui Hantei Judgment of Conduct
対抗判定 Taikō Hantei Judgment of antagonism
結果 Kekka Consequences
お金 Okawa Money
1) 日常生活 Nichijo Seikatsu Helping oneself in daily life
Helping oneself in daily life is the primary objective, isn't it? Help yourself in daily life, damn you. Approach yourself as a separate and distinct party and help yourself out in life. If you don't help yourself out in daily life – who will? Approaching it as a detached third party often helps. Also having basic knowledge of things helps. The following sub-items are relative to such as this basic knowledge and are also traditional to Japanese martial arts.
生老病死 Shōrōbyōshi the Four inevitables
Buddhism (and most other traditional religions) teach that there are four (4) inevitables in human life: Birth, Old age, Sickness, and Death. INEVITABLE. You were born, that you are here is a fact. A fact you had better do something about. Your children will be born, and you had better do something about that to get ready for them and to provide necessary support for them. INEVITABLE. You will grow sick from time to time and you must be prepared to accept and deal with this fact of reality. Likewise your family members, mate and children. INEVITABLE. Old age will come upon you and upon your parents: you must accept and be ready for these occurrences. INEVITABLE. You will die someday. Possibly sooner than later. If you are foolish, very likely sooner than later. Mortality is a fact of life: inevitable. If you do not take care of yourself and your life, if you do not attend upon your children and their lives: death can occur all too easily. It's a daunting thought, isn't it? DOPE. Why do you think budō exists at all? Because some warrior got the shit scared out of him thousands of years ago, damned near died, and surviving it said to himself: “That can't happen again, it almost killed me! I better get ready for that sort of thing if it ever happens again...” and so they formulated the fighting arts. It was: inevitable. But fighting techniques won't help your daily life out very much, and so having learned to seek out techniques and methods, they sought out what would. Life ways, education, personal management skills, conduct of personal affairs became an art.
生活不安 Seikatsu Fuan Unease about one's life
The objective is to help oneself in daily life, now and in the future. But one primary obstacle encountered is often what the Japanese call seikatsu fuan, being concerned about one's life and future. Fear and worry can be inevitable. But they help to fuel one's resolve and can propel you into reasonable action. Reasonable fears about one's life should be taken seriously but unreasonable fears should not be ignored either. Be afraid for your life, be very afraid. Be worried about your affairs also. But in such a fashion as resolves the need for such concerns. Budō is all about prevention of danger, and ultimately this entails alleviation of concerns. Concerns are a symptom of potential threat or danger: Budō is all about prevention of danger, thus tolerating that which produces such concerns is antithetical. Do you study and practice martial arts? Budō is all about prevention of danger, and ultimately this entails alleviation of concerns. Concerns are a symptom of potential threat or danger: Budō is all about prevention of danger.
When encountering unease about one's life, act to alleviate the unease. Act to prevent further unease. Budō is all about prevention of danger. Worry is most commonly an emotional reaction to a perceived threat or danger, whether real or imagined, whether immediate or up-coming. Alleviate the circumstances of danger, preferably before danger occurs. It is antithetical to B not to do so.
寿福 Jufuku Long life and happiness
The objective is to help oneself in daily life, but the overall goal is to enjoy long life and happiness. How you conduct yourself now has much ability to determine what kind of 'long' and 'happy' life you will be living. Consider where you would be, right now, if you had set aside a modest savings for yourself six years ago? What could you have done, starting six years ago, that would have made a difference in your living circumstances right now? How will you think and feel six years from this date, after not having made arrangements? How will you feel in 25 years, not having arranged things for yourself? The only way to enjoy a long and happy life is to have arranged one for yourself. True wisdom: arrange for your sons and daughters, while they are still small children – you will not be sorry.
衣食住 Ishokujū Necessities of life
Here's my pet peave. Let's test your knowledge about LIFE, shall we? WHAT ARE THE NECESSITIES OF LIFE? HOW MANY ARE THERE? Do you think you know? Most people answer that there are three (food, clothing and shelter.) IS THIS YOUR ANSWER? If you answered like this (the standard 3 items): you have no hope of actually surviving. There are six items, not three. And a seventh item, in all honesty.
In my opinion it's the mistaken impressions and improper disregard for one's own life and affairs that are the most common reason why people's lives and households fail. The necessities of life, or sometimes called “the necessities of survival” are as follows:
Food
Clothing
Shelter
Transportation
Communications
Funding for all the above
Lack any of these and you cannot survive, not without obtaining them from someone else anyway. Throughout the centuries all peoples have always required each and every one of these items. One cannot walk everywhere he goes, it doesn't work (no one ever did, they always had transportation animals and carts, etc.) Communication is also required, it always was (remote communication methods have always existed.) Funding for all of the necessities is itself a necessity. The seventh item is the human element itself (you must have other people around you, or you won't survive. Humans are biologically wired to be intimate social creatures.) What if you get caught in the proverbial emergency situation (hurt and stranded in an isolated wooded area)? If you lack any of these six: it's unlikely that you'll survive sad to say but it's INEVITABLE.
消費生活 Shōhi Seikatsu One's life as a consumer
You are alive, you are here. In order to live there will be consumption of both food items and goods, expenditure of monies and other resources at your disposal. This is INEVITABLE. It is also an inevitable fact that you must secure sufficient funds and resources by which to acquire these consumables. Shōhi Seikatsu can also be translated to mean “Helping yourself in life by means of consumption and expenditure.” The term Shō 消 hi 費 means literally “extinguish costs” and so the term means also to cut costs along the necessary course of one's life as a consumer. The objective is to reduce what it costs to live without reducing the quality or quantity of goods and supplies. Don't pay more for less. For example: buy a two liter of coca-cola instead of individual 16 oz bottles at the convenient store [what you pay for one 16 oz will buy a two liter of the same... 3 times the product for the same amount.] Always look and compare costs of everything. Or if not you and your money will soon part and it is INEVITABLE that you and your household will be going without.
俗談平話 Zokudan Heiwa Chats about everyday life
In the authentic historical religions and traditions (of most nations) these 'chats about everyday life' are a customary and common item of conduct. Religious clergy (priests and teachers) and even governmental advisors to the people, by tradition, engage in them with the common class observants (that'd be.... me and you.) There are traditions and customs which dictate what is said and when it's introduced. Much of what is said and discussed is comparable to what you see written on this page. Subject matter discussed includes personal affairs (private and semi-private) business affairs, societal affairs, religious matters and etc. Budō is not different, the Shihan or Sensei can and will engage in such discourses along traditional and customary lines of conversation and conduct – some of this has a religious overture. Do you 'chat about everyday life', does your instructor? You should be. Sometimes documents not unlike this web-page are used as material from which to discourse. Don't have material for such chats? Look around and you'll find some. There is no better thing than to seek education and advice on one own life and affairs, one prospers thereby and never takes losses. Personal affairs (private and semi-private), household matters, business affairs, societal affairs, religious matters and etc.
可惜身命 Atara Shinmyō Valuing one's body and life
This refers to holding one's life dear and conducting so as to protect from harm and to looking after one's health and hygiene. One certainly must never conduct themself in a fashion that leads to harm or injury – this is antithetical to the tenets of budō. Budō is all about prevention of danger and the management of circumstances, it is not tolerable to conduct oneself in a self injurious fashion, nor to misconduct oneself towards one's woman or children. Perhaps an enemy or opponent might try to inflict bodily harm or personal injury upon us – but we aren't supposed to do that shit to ourselves!! This is very much the heart of atara shinmyyō 'valuing one's body and life', as far as the martial arts go. There is additionally such things as: Henkōhō 健康法 Hygienic methods and Shokuseikatsu 食生活 Eating habits and Kaji 家事 Household matters to consider and adhere to, in the preservation of life and health. Thereafter one needs to consider the probability of injury and potential medical treatment (whether injury from having been attacked or from accidental causes.) Knowing how to preserve your own life and health, as well as that of your woman and children. Health has three vectors: physical health, mental health and emotional health. But also, one's life is more than just the mind and body, isn't it? Properly valuing one's life includes proper concern and consideration for one's livelihood and businesses, personal, household and familial affairs. One will not have a pleasant go of it if one does not show proper concern for livelihood and relevant affairs. What good is it to display concern over life and limb but yet to ignore and show disdain for one's own affairs and businesses?
Henkōhō hygienic methods are best summed up by mention of Rokkon shōjō 六根清浄 cleansing of the six roots of perception, a very old term that is universal (the same thing was called the same term in most of the traditions of the various cultures, including Judaism and Islam.) It's universal language and tradition. It refers to maintaining one's health by cleaning (by use of water and a towelette): (1) both eyes, (2) both ears, (3) both nostrils, (4) the mouth and teeth, (5) the upper hairs and (6) the lower hairs. Today we tend to take full body showers and etc, but it's still as valid a concept as it ever was (your hygiene is extremely important to both life and health.) One obvious note on this subject: if you don't clean the mouth and teeth, gum disease and tooth loss will become a fact. It's best to understand Shokuseikatsu eating habits as helping oneself in daily life by reasonable and accurate consumption of food and beverage, not consuming what one should not. DO NOT POISON YOURSELF by overindulgence. Do not fail to eat sufficient daily meals. One point of interest: do not conduct unusual diets, restricting oneself to foods and beverages which are not common place on the shelves. If you do, the body might not be able to handle the modern food additives when such foods are required by circumstance. Similarly, do not conduct unusual diets which might expose the body to previously unencountered chemicals which might momentarily 'poison' the body. Nutrasweet proved somewhat dangerous when consumed in significant quantities such as some people are want to drink cola beverages: it's a good example. Kaji 家事 Household matters are understood as an extension of one's life (as opposed to being literally one's physical life.) What good would it be to be in perfect health but your household matters in shambles which will end up leaving you homeless? But if one should find themselves homeless, one must also then be even more scrupulous about such subjects as are entailed in this Nichijo Seikatsu helping oneself in daily life. When homeless it is inochi gake (mortal danger) which is covered next in the list. During such threats and misfortunes, one must martial themselves and be very cautious lest the conclusion become predictable. Use these methods and principles to save yourself.
命を捧げる Inochi Wo Sasageru No Koto The matter of giving up one's life
While this means such as to lose one's life knowingly (e.g. on such as a battlefield), it also means to devote one's life to some cause. Often I have heard men say that they had given their lives to the martial arts. Or otherwise they said that the martial arts was their way of life. They often showed certain errors in perception about this, maybe this entry will help explain. Inochi wo sasageru is to surrender one's life for what one feels is a good cause. But as it was explained to me, this idea is ancient and from a time in history when one's life was likely to be very short and end tragically. The entire concept of abandoning one's life to a cause is associated, even historically, with people who had nothing to live for and no real means by which to live. It's not ever been associated with healthy or normal thinking. It's antithetical to the tenets of budō to even consider doing so, unless due to circumstances there simply isn't any reason not to. This is historically accurate, examples of self sacrifice are associated with people whom are already terminally ill, have no way out or whom for some other reason have nothing to live for.
Similarly, when approached as meaning to dedicate one's life to a particular thing, for example, monastic life... the historical examples are pretty much the same thing. Not associated with normal or healthy thinking, usually associated with people whom had nothing to lose by doing so (severely underprivileged or even handicapped even if only socially so.) In fact, dedicating one's life to anything external (religions, political movements and etc) has always been frowned upon by the Japanese and most other sensible peoples as being wholly antithetical to a person's own best interests. Tradition and custom identify this practice as being aberrant except wherein doing so affords the socially or otherwise underprivileged person something significantly better than what their original lot in life afforded them. Among the Japanese and many other peoples of the traditional nations: it's nearly illegal, or actually is illegal (and in history, the person could be court ordered to desist and return to conducting his own affairs.) What of the related subject of dedicating one's life to the martial arts, such remarks as are sometimes heard? Some people say that they have given their lives to the martial arts, or to a particular martial art. Or otherwise they said that the martial arts was their way of life. Actually this shows an awful lot of naivety and miscomprehension. Understand that budo as we know it developed over time through centuries of historical outplay. Authentic budo does not espouse the ancient feudalism or it's nobility caste systems of title and station, but instead was one of the edifices that helped dismiss these archaisms as the centuries rolled up to this point in time. YOU COULDN'T EVEN LEGALLY PRACTICE BUDO (of most varieties) IF THOSE CASTE SYSTEMS WERE STILL IN PLACE – it would be a custom and practice reserved for the upper caste nobility, except wherein employed for service to them. You don't exist to serve budo by your life and household, that was the old order, the ancient caste systems – you'd have been a servile underling to the nobility and royalty classes. Budo exists to serve YOU. Budo exists to serve the adherent and to enrich their lives. It is improper language to say that one 'gives themselves' to martial arts, as if the martial arts become the dominant guide in life. But sometimes, some people don't quite mean these sorts of things when such claims are made. Even so, in all honesty, historically speaking, by tradition and custom: it's considered a sign of weakness to dedicate oneself to an external thing. A symptom of incorrect thinking or even being a little bit insane. ONE IS SUPPOSED TO DEDICATE THE THING TO THEMSELVES. Budo and its elements should be dedicated to you, not you to it. Sincere and true religion is the same way: it is supposed to be dedicated to you, not the other way around (it's supposed to facilitate YOUR life, your not supposed to facilitate it's existence. IT'S NOT SUPPOSED TO NEED YOU TO DO THAT.)
命懸け Inochi Gake Life and death; risking one's life
This is the above concept, Inochi Wo Sasageru, at the point of actuality (your butt in a sling.) Mortal danger. Consider what was said above and get your butt out of the sling. On one hand inochi (命) means 'mortal life' and so it means to be in immediate mortal jeopardy. But from our schools teachings, it extends to such things as potential household collapse, unemployment and etc (because these can lead to homelessness, which can lead to exposure, which can take your life.) So, in our school, since the equation indicated is possibly “(something) → (something) → homelessness → exposure → death”, it is all inochi gake (risking one's life.) Similarly, anything at all which potentially leads to mortal threat and a possible outcome of death, it is all viewed as inochi gake.
“(something) → (something) → (something) → exposure → death”, or perhaps “(something) → (something) → (something) → injury → death”
We think of it as a mortal threat LONG BEFORE the actual threat can arrive, since prevention of danger is the primary objective of budo, it is foolish and antithetical (to budo) if one does not view it like this: you will surely meet the danger face to face if you fail in this perception. Learn to recognize circumstances, events and conditions which lead to mortal threat AND TREAT THEM AS IF THEY HAVE PLACED YOU IN IMMEDIATE MORTAL DANGER already.
焼け野の雉夜の鶴 Yakeno No kigisu Yoru No Tsuru Parents are known to risk life and limb for their children
Literally it says: “[like] a pheasant when the plains are burning or a crane on a cold night” and was also known in Europe by a similar saying “[like] a pelican in her piety” which is to say that parents have been known to endanger or bereft themselves on behalf of their children, to spare their child some harm or loss by self-sacrifice. Tradition lauds this as preferable since the child cannot endure it as well as you can. Consider that, by learning and applying the principles such as are represented on this page, one need not bereft either themselves or their child. Most people whom lack, lack as a result of their own misconduct and misjudgments. Hedge yourselves in with good teaching and good advice, proper conduct and management, always increase your on hand stock supplies and provisions – this will save both you and your child from much despair.
虚無恬淡 Kyomu Tentan Maintaining composure by transcending turmoil
This is a very valuable skill and characteristic to cultivate, the ability to maintain one's composure by transcending life's turmoil. To some extent this involves Ninku 忍苦 endurance thru stoicism. Stoicism is the practice of training oneself not to respond emotionally, or at least to control one's emotional reactions to events and circumstances. One way that works well is to take notice of what provokes what feelings, how you emotionally respond to various situations. Recognizing these reactions, one may then resolve to simply note and acknowledge that the feeling is present but not allowing it to dictate your actions. Emotions are healthy but often a person over-reacts and paralysis sets in. Emotional paralysis is worthless since it renders one unable to help themselves. The objective is to be able to help oneself in daily life, so this is undesirable.
Another way to transcend turmoil is to avoid it altogether, create pathways of conduct and event that circumnavigate turmoils. For example, pay your bills and buy the necessary food supplies and etc, take care of business and you will avoid many turmoils that would have been encountered by not doing so. This is the path of not creating turmoils for oneself. There are many ways to avoid and thus have transcended turmoils. Beyond such as ideas as this, there are many ways of maintaining composure also.
思想 Shisō Ideology
This is a broad category that covers many aspects of a person's ideologies in life. Ideology is an extremely important concept since ideas and beliefs are what fuel a person's actions and resolve. Ideas and beliefs are what determine a persons conduct in life, and since the object is to be able to help oneself in life, it is imperative that one's ideologies be reasonable and accurate (or else one will definitely veer off course in life and encounter troubles.) In the traditions of budō which concern themselves with paramilitary and governmental affairs (especially at the Dai-no-heihō levels), ideologies are considered even more important and also it is considered necessary to keep one's ideologies to himself and not divulge them unnecessarily. Furthermore, that one's ideologies be mainstream and not divergent is also mandatory, most especially in regard to paramilitary or governmental affairs. The trustworthy and familiar routes of tradition are preferred because their reliability is known. Please understand that this translates back into matters of personal conduct in life: the trustworthy and familiar routes of tradition are preferred because their reliability is known, mainstream beliefs and conduct are the most reliable (even for you in your own life. )
死生観 Shiseikan One's opinion on life and death
It may seem a little strange as a thought, but many people demonstrate, either by thought and speech or by deed and conduct, an improper opinion and perspective on life and death. Obviously, this could lead quickly to ruin and death should one not correct it. For example, if the material content of this page is not what you would call martial arts, this betrays an integral lack of comprehension which is likely to cause you to dismiss the otherwise valuable information presented here. Fact is that the material on this page is actually the core and foundation of all martial arts, without it, the techniques of fighting are absolutely worthless. Hollow lifeless shells with thin walls. One's opinion on life and death, how to conduct the affairs of daily life and how to live usually determine what course through life we take and what we encounter, good or bad, throughout that course. Pay particular attention to what people say and do, strange or hazardous speech and conduct is a danger sign of improper belief. It's easier to spot in others and then compare and make determinations on one's own approach.
科学思想 Kagakushisō Scientific thought
Modern science has significantly increased man's understanding of life and the world around him, making it easier to live. Scientific thought is preferred to the older modes of thinking which were often based upon ignorance and superstition. Tradition is respected but modern thought works best in a modern world. In fact there is one point which is mandatory to make: the ancient traditions were recorded in the ancient languages, during a different point in history and have been re-interpreted many many times down the ages to reach our hands. FOR ALL WE KNOW, in their language and cultures at the time it is possible that they were saying the same thing we are today (and that it got misinterpreted many times over along the way to reaching us.) This has often been proposed by scholars and historians, and is a very viable concept. Lastly, I must tell you that this term and concept 'scientific thought' (in all languages and cultures) is actually now an archaism left over from a time period when there was still much resistance to the new findings of modern science when compared to the older mores of tradition and culture. The term comes from the late 1700's and was still viable through to the mid 1950's in most parts of the world. Most relevant thinking is scientific based today we simply don't realize it, being that from our earliest educational input forward, we have been taught these concepts and so we always tend to think like this.
旧思想 Kyūshisō Old-fashioned ideas
This is considered to be the exact opposite of Kagakushisō 'Scientific thought', or in some contexts it is what used to pass for 'Scientific thought' but has since been proven incorrect based upon re-exploration and empirical evidence. Old fashioned thinking can be problematic since often it's based off mere superstitions or off of older scientific misconceptions and so is frequently fraught with errors.
危険思想 Kaken Shisō Dangerous thoughts
This is by far the worst occurrence for a human being, but is surprisingly common. Many people harbor outright dangerous thoughts and beliefs, whether about their lives, politics, religion, martial arts (whatever subject.) It becomes an even more pointed problem when it reaches the level of group activity and hence group dynamics generate such monstrosities as the Nazi horrors of WWII. Dangerous thinking must be corrected, dangerous thoughts and beliefs abandoned for the good of one's own life and there's no other way around it. Whatever a man thinks will guide his speech and direct his actions and conduct. Dangerous thoughts lead to self-injurious behavior, whether against oneself or against one's life or circumstances. It's as simple as that. Many modern religions demonstrate very dangerous thinking and belief systems, adherence to these religions is ultimately self injurious. I have seen martial arts dojos that exhibited equally dangerous thoughts and beliefs thus propagating a very unfortunate and idiotic form of martial evil. Toss any flash grenades at the hikers lately, boys?
政治思想 Seiji Shisō Political ideology
One's political ideologies are of paramount importance, and this is a subject that many western martial artists overlook. Budo holds as integral to itself concerns over matters which are paramilitary and political (governmental). This is because budo descends from bujutsu (scienze de armes, in Europe) and hence always was integral itself to governmental and military matters. It flows from the same source-well as military and government arts do. Budo has many doctrines and teachings which are outright governmental and paramilitary, but many westerns do not see it as being related. They are not related they are the same thing: INEVITABLE due to historical origin and path of conduct to this time period. Budo does not AND NEVER DID espouse the old nobility and royalty caste systems, with their rank and title of station. Budo was, in fact, one of the edifices in society at the time which helped tear down these older archaisms as being detrimental to its adherents and society in general. Why are you emulating these socio-political ideologies? BUDO DOES NOT SUPPORT THEM but was instead the enemy of such political systems. You would never have been allowed to engage in the practices of Budo under these older caste systems and here's the kicker, folks – BUDO WAS ILLEGAL UNDER THESE MODES OF SOCIETY and POLITICAL IDEOLOGY. I'll say it again: Budo was outright illegal under these systems. An enemy to these systems. Am I hitting home with you here? Can you see that this is true? Can you see how this is relevant to the subject of Political ideology?This subject serves as a good example of how important one's political ideologies can be, and that subjects which you might think are not related actually are the very thing itself (unrecognized as being a political ideology.) The Japanese have been telling us westerners that we have badly misunderstood Budo, and they have been saying this for about 60 years to date. Can you see now why they would say so?
This model helps you to understand that political ideology is extremely important and that what is not recognized as being a political ideology may in fact be purely a political ideology. Needless to say that political ideologies are what society around us is conducted from, and hence very powerful in that group mechanics come into play and any relevant errors therein may well see widespread calamity or devastation borne in their wake.
対外思想 Taigai Shisō Foreign ideology
On one hand, this refers to ideologies (customs and beliefs) which are foreign to oneself and one's people. These are frequently viewed (often, rightfully so) as being detrimental and somewhat dangerous because they threaten existing modes of life in one's own culture and society. Coincidentally, the American culture is viewed like this by many other nations because it seeks to propagate itself above the culture of others. Sometimes foreign ideologies are welcomed as a chance to expand one's own repertoire and thus increase the good for one's own nation and people. Historically speaking, national isolationism has always proven detrimental and the example of japan's history is presented as a model example, wherein Capt. Cook of the United States Navy forced open the borders of Japan by opening fire upon Edo (old name for Tokyo) from within the bay. The Japanese had isolated themselves nationally until that time period (1888 c.e.) and their military and technological development suffered for it so much that when Capt. Cook opened fire, they had no means of defense. Instead of conquering Japan, the U.S. Navy used the incident to force recognition of the facts and hence force open Japan's borders to trade and commerce. They, uhm, had something we (and the rest of the world) wanted pretty badly. Not to mention their friendship, which has proven even more valuable and fruitful.
開国 Kaikoku Opening the country (Japan) to the world
As I said, the model of Japan's history is presented as an example. But really the entire subject is a matter of having opened one's nation and people to the good that can be had by inter-relationship amid the nations. Cultural exchange and friendship. Reference also the Meiji edict of 1888 for more information. I might point out that the United States had a policy of national isolationism at one point in it's history, and likewise suffered. Just prior to WWII, and it had, in the short length of time it was in effect (? 1885-1936 ?), produced similar results of repressing technological and social advancement. Historically speaking, isolationism is not a worthy venture, it has always caused backwardness and decreases in relevant advancement.
攘夷 Jō'i Expulsion of the foreigners
Again, the model of Japan's history. Historically speaking, expulsion of foreigners and the subsequent isolationism intended has always proven a mistake. Expulsion of disparate groups is still in common practice amid the nations, and certainly not unheard in the United States – the Mexican nationals are deported quite regularly and in significant numbers (this is also a common point of contention in our own town where I live.) Expulsion of disparate groups usually proves to be a mistake, especially since it creates dissensions that show up sometimes as physical violence in our own surroundings, or even as the cause of wars between groups or nations. Not a very good practice.
対内思想 Tainai Shisō Domestic ideology
Originally referred to the domestic ideology of Japan, of course. As a general subject, this refers to that which is native to one's own culture and people. But I should point out that, in most nations, there are a multitude of disparate groups and their relevant cultures – all of these form the tapestry of what constitutes domestic ideology amid the people and hence the nation or country. For example, I am an American Jew (Anglo-Scottish and Jewish ancestry. I'm a white guy.) Jewish culture and tradition definitely fed into the tapestry that is domestic ideology here in the United States (on the back of the U.S. Dollar bill is a star of David formed by many stars of David, a governmental reference to the American jews and their contribution to the nation.) From all of this page, you must by now know that the point of mentioning domestic ideology in the tradition is to point out that domestic ideologies must be benevolent and healthy or they will otherwise pose a threat and cause loss or injury, especially at group levels.
尊王 Sonnō Reverence for the emperor; advocacy of governmental rule
Again, from the model of Japanese history. As a general subject in our school's teaching, it refers to advocating the rule of one's government (local and otherwise.) Supporting, along general lines, governmental rule. Not being a dissident to the society or it's government – which can often bring about personal calamities. Loyalty to one's own government does not often include loyalty to an intruding governmental corpus, such as would be encountered in the event of invasion or conquest. But it might include loyalty to a disparate government wherein such as the model of the American Jews is consulted (most Jews in the world acknowledge the Israeli government as being [one of] their own governments, in addition to whatever national government they live under. Jewish law actually requires this to some reasonable extent.) It's all 'advocating governmental rule'. It is also 'advocating governmental rule' to acknowledge the benevolence of modern governments and to not seek their downfall or to unduly harass them by intruding into what is otherwise their domain.
佐幕 Sabaku Adherence to the emperor; obeying governmental rule
This is, of course, an extension of advocacy of governmental rule. Being a law-abiding citizen. Paramilitary considerations relevant to budo include the idea of obeying and respecting the chain of command when one is a soldier in the military, or a policeman conducting his duties. There is also some relevance to it in the field of emergency work, which often these agencies have a basic ranked paramilitary structure and so to observe and respect the chain of command is likewise advisable.
公武合体 Kōbugattai Martial union with the Imperial government; paramilitary union with the government
I think originally this meant to intermarry as noble families for paramilitary purposes, thus strengthening the Japanese empire. We understand it as a similar thing, wherein one takes up paramilitary governmental involvement on a more or less permanent basis. Becoming a career soldier, policeman or emergency personnel (again, on a career basis). To assume a paramilitary-related position in one's society such as endorses one's government and society in the conduct thereof. My family has long adhered to this convention. This is one logical path for budōka (martial artists) to take in life. Are you a martial artist? Don't know what your gonna do with your life? Don't know what you can or should do to better yourself? Need direction? Kobugattai, motherfucker. There is emergency work (fire-fighters; medical personnel; disaster relief and etc), there is military service (army, navy, air force, marines – be all that you can be!!), paramilitary service (national guard, coast guard and etc), lower end of the field (perhaps more comfortable to enter and maintain for some folks) includes various forms of guard work (night watchmen and etc), medical field has easy entry position working with MR/MI (mentally ill and mentally retarded.) Training and education of various sorts often required, some of it is afforded free of cost to you (always a plus!) Enter, if nothing else, on a volunteer basis to gain familiarity and experience – pursue education and advancement thereafter. Go career!! Got no wife? These fields, each and every one, have females all over the place (literally man, wall to wall womanhood) and they sure look good wiggling around the joint: Kobugattai, motherfucker. Intermarry into the field, you get me? Intermarriage-into-the-field. It's not just a job it's an adventure. You're there, she... looks pretty damned good, hey... what the hell. Kobugattai. It's your life, if you had no direction, no prospects and no real clue what to do: you-are-in-freakin'-luck, buddy.
中立 Chūritsu Neutrality
There is much to be said for maintaining neutrality. As an ideology, neutrality is very useful and beneficial. Knowing what to be neutral about and what not to. Knowing when to enter an argument or squabble and when not to. When to be supportive and when not to. Political neutrality is also a good thing. Neutrality means not to be able to be deceived or manipulated. The middle path and position, if the world (circumstance or scene) is falling apart around you, being neutral and remaining detached and calm is really very useful. Busy yourself with keeping the boat afloat and keeping things running smooth wherever you can. Neutrality is powerful. Religious neutrality, scientific neutrality, political neutrality, social neutrality, personal neutrality.
その日の気分 Sonobi No Kibun The mood of the day [public disposition]
Neutrality in regard to public opinion and items against which those opinions are inclined. Not being caught up in mass frenzies or group outbursts. The mood of the day will eventually change and become a thing of the past, why get caught up in such trivial impressions? Why let such things dictate or influence your conduct? It's your life, can you afford such fleeting surges? When the mood of the day is like a pleasant and breezy afternoon, it is enjoyable (reap the pleasantness of it all). But when the mood of the day is sweltering in heat, or a torrent chilling the bone why allow this to influence you? Escape the misfortune of it all.
友愛 Yūai Friendship
Make and maintain all friendship as an act of neutrality, this increases not only your immediate circles and relevant social resources but also helps you stay informed and advancing in society. Neutrality in regard to friendships will work well because often friends don't belong to the same social groups and neutrality helps one traverse between the various groups from which one's friends come. Good friendships cut through troubles like steel, and this helps one to maintain neutrality (by helping one keep composure.)
正義感 Seigikan Sense of justice
Neutrality does not mean to abandon or dismiss the sense of justice or right. The sense of justice and the sense that justice IS being done is very important. But there is also the principle which says that (whatever transpires in the outplay) IS justice. And that whatever comes thereafter is justice, in some fashion. Actually, for the thinking mind it is comforting to know that whatever happens does entail justice, in some sense or another. In regard to these ideas, the Japanese make mention of the Elephant god, as a deity this is somewhat a reference to universal justice and whatever transpiring in the universe having been justice in some relevant way. The pattern of knowing that whatever transpires is a form of justice, the conduct of universal law (karma, consequences, etc) This is also true of the turmoil and suffering of individuals, and hence is relevant to the subject of helping oneself in daily life. If, in our daily lives, we end up suffering some thing, some misfortune of circumstance: this is somehow, in some way very much justice. We ourselves are usually to blame in some relevant way. Frequently due to our not having made the arrangements we should have, not having conducted our affairs as we should have. But it's also justice when we escape such misfortunes by having taken proper steps, or even merely by lucking out and happening upon an escape therefrom. That is justice as well. To some extent, we can avoid such misfortunes, so really it's a matter of which justice you want to encounter... the justice of suffering or the justice of escaping. How's that for a sense of justice? If we see that a certain party suffers a set back, and that (having no vested interest for which to do so) clearly if we extend ourselves to assist them: we ourselves will suffer lack or loss – is it not justice to refuse? And if we extend the charity and suffer – is this not justice? If they would retaliate for not receiving the assist but in our extending it we would suffer lack or loss, in either outplay we suffer some loss or lack – it then becomes a trade off between interests. But charity is justice, either way.
義理人情 Girininjō Duty and humanity
This is the subject of balancing 'duty' and the facts of human interests. We have the obligations of our duty (whether personal duty, military duty or other forms of duty) but there is also the obligations of the vested human interest (the other folks gotta live too, ya know?) It is the core essence of humane conduct that we are speaking of here. One important vector of Girininjō duty and humanity, is one's own human interests, in the conduct of duty. You wouldn't want to offend or injure yourself by the conduct of duty – that would be worthless, wouldn't it? It's also antithetical to the tenets of budo. What I mean is a two-edged sword, you mustn't have duties (orders or commands) that cause you self-injury via their conduct towards others. Nor ought you to have such as would themselves inflict injury upon you. In the one case, the injury comes from duty conducted towards others (which violates the principles of humane conduct.) In the other case, the injury comes more from your own duties and obligations (being inhumane against you yourself.) A similar case exists wherein the inhumanity impacts your children or family members but not really you yourself. Soldiers don't often encounter this, but the Nazi soldiers of Germany did. Policemen and law enforcement have been known to encounter it also, wherein improper jurisprudence or conduct of society caused breaches that impacted their children or family members. To us as budōka (martial artists) the subject takes on another important vector, we must not wrongfully employ our skills against innocent victims. But also we are, ourselves, subject to inhumane mistreatment when we are perhaps blamed for such misconduct but haven't committed it. Ideas like this, which seek to maintain the balance of duty and humane conduct are what is meant by Girininjō.
行為判定 Kō'i Hantei Judgment of Conduct
This subject deals primarily with judging conduct of engagement or interaction (it is not usually a reference to judging one's personal conduct or that of others.) Kō'i Hantei judgment of conduct is grouped under “ ideology” in recognition of the fact that thoughts and ideas are the deciding factor in conduct and actions. Hence it is itself an ideology on how to handle encountered conduct of engagement or interaction. Kō'i Hantei judgment of conduct could be translated as “making decisions about how to respond to the conduct of another (in engagement or interaction)”. How to help yourself in daily life by dealing with the conduct of the engagement or interaction of another. It applies to any form engagement or interaction. For example, such as a lawsuit against you, how to respond and handle the course of such an encounter, that is kō'i hantei. Knowing how to handle the various types of engagements or interactions that one might encounter by predetermined and ready responses produced through the study of such conduct. Cutting away the unessential (preventing unnecessary turmoil or loss.) Proper situational response and reaction. For the common purposes of the martial arts, this includes proper situational response and reaction during an attack upon your person or property, for example. In fact, that is precisely what the kata of jujutsu were meant for, and also the kumite-kata of karate (among the Koreans they are sometimes called 'dae-ryun'.) The kata are training drills, preset patterns of response to an assault. It is exactly Kō'i Hantei judgment of conduct – and from this the kata derived. There exists a formula method that can be employed, assigning basic numerical value to relevant factors of any type of engagement that allows one to make a mathematical equation of the episode or event and predict the outcome (whether of a fight or of a lawsuit or any other type of engagement or interaction.) One numbers the values 1- 5 as a rating of skill or proficiency and calculates whom of the involved has the higher rating – that party is most likely then to prevail. In the case of martial arts (whether as a real fight or as sparring, or as competitive demonstration) one would list out all relevant vectors (namely, all fields of technique relevant to the fighting art). Next step is to reasonably and accurately gauge the relevant skills and abilities of all participants rating between 1-5 . '1' would be the lowest skill and proficiency level whilst '5' would be the highest. Whoever comes out with the highest score is likely to prevail. In martial arts there are about 10-12 relevant fields. In rating, among the relevant vectors for this would be whether or not the man has rank at all (minus a point or two if not). Also, whether or not they have ever prevailed before (minus a point or two if not). Whether or not this is their first engagement as an individual (minus a point or two if so.)
The whole matter is to say that any engagement can be reduced to numbers in a mathematical formula and the outcome reasonably well predicted. This is true of war between groups or nations, identify the relevant vectors, rate the participants and those with the higher score are likely to prevail. Similar prediction methods exist and are called divination forms. Budo is notorious for divination forms which are to be used for a number of different purposes. Among them is to employ it when one does not know what course of action to take, generating a course of action by divination methods wherein no other course was readily apparent. The above mentioned system is technically a numerical divination method.
Lastly I wish to remind you that these methods (of judging conduct) are meant to apply even in such as helping oneself in daily life.) It's not merely combative engagement, it applies to literally everything.
対抗判定 Taikō Hantei Judgment of antagonism
This is specifically to handle adversarial pursuit and also when you have been arbitrarily 'beaten' in the immediacy. Knowing how to handle antagonistic or rivalric conduct which you encounter. Having been overtaken by the other party, one way to escape is trick the other party in any number of ways. Make use of the character of the other party. The struggle and relevant sub-circumstances also becomes the possible path of recourse or retribution. Make use of their (side's) weak points, especially those which demonstrate behavioral incapacitation. Any incompetency available to exploit. The point is to make them stumble, trip up and if possible to fall. If their immediate efforts or victory collapses then they must regroup. Whilst they regain composure: prevent their regrouping by removing their ability to secure footing or to regain their balance. Keep them restricted to confined spaces whilst enjoying liberality yourself (this can be literal confinement or circumstantial confinement.) Always put them in a position of physical disadvantage. And always exploit any disadvantage which they demonstrate.
Parrying the conduct of the other party, one must recognize that also he does it in the exact same way, calculating the actions you take and seeking to gain or maintain the upper hand. Meaning that the other party employs similar methodology, but not always carrying out their own conduct while making use of all available ability or technical skills. Conceal your own technical skills and expertise. Then, depending on the situation both parties might make disparate use of technical skills. For example, another way to win is to have hidden under cover, perhaps in such as the case of going and searching out their side or relevant facts about the site or circumstance, to hide alongside their conduct or the facts of the circumstance is a shrewd system of approach, use concealment of technical skills. To search something out high and low (to be able to do so and have the advantage of this valuable knowledge) investigate intelligent systems of technical skills to make use of, which have been arranged to make just such achievements.
結果 Kekka Consequences
This refers to the outcome and the path to that outcome of the execution of the judgments of Kō'i hantei. The actions borne of the decisions made in the judging of their conduct against you are the 'consequences'. That is to say that your counteractions, if successful, are the consequences of his conduct. Of course it might prove to go in the opposite direction and it be your consequences which are brought to bear. Obviously, if vanquished yourself, then it was his applications of Kō'i hantei that prevailed. To carry out the conduct of the immediate intended achievement (on your part) would entail exceeding the achievement intentions of the other party in the Judgment of antagonism which if achieved is then your success. This exploitation of the achievement values of the moment and of the variations of the degree of difficulty encountered would determine the degree of success. Notwithstanding potential difficulties, a greater degree of success has been arranged by having been able to surpass the conduct of the other party. Achievement intentions lower than that of the other party and/or available skills and expertise being lower, coupled with the degree of difficulty increases the likelihood that the conduct of judgment will end in mistake and failure.
This is true of his conduct and yours: such judgments will end in mistake and failure. When not adversarial conduct, the 'consequences' are still the same, but it might not be detrimental, of course. As with the entire subject, it is not limited to combative or rivalric situations. You must not lose sight of that fact (I cannot fully address the subject on this one web-page.)
お金 Okawa Money
This is the subject of money as an ideology, and how you address money in life. Your opinion on money and wealth. If your perspective and opinion on money is accurate and healthy then you can enjoy the benefit of that. But if your attitude and opinion on money is wrong, then you will suffer for it. There is the old saying that money isn't everything. But without money one has nothing. There is much truth in the saying that you get what you pay for; which means that buying cheap goods is a waste of money (because the quality is always so poor.) One must not waste or squander money. If there is outgo then there must be an incoming gain from it, or it is squandering. Gambling has this effect, one has an outgo and with nothing acquired by outputting the money. Gambling games do not exist to make you money or to entertain you – from time immemorial they had only one purpose: to trick you into giving over money for nothing, in hopes of winning a jackpot. Money, as an ideology, is extremely important because it costs money to live – one cannot live for free. In order to help oneself in daily life and the course of daily life, one must basically have and employ money. If you accept the facts of money and make them work for you wherein you can, this is a proper approach. If you fail to do so then you are abandoning an advantage, and sometimes you may be doing so into the hands of an enemy or rival. Accept the facts of money, learn as much as you can about them. Make the facts of money, and money itself, work for you wherever you can.
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