【PART 4 16:30-17:45】日本的思想文化とSEEラーニング/Japanese philosophy and culture as contemplative learning

16:30 – 17:15  Prof. Nishihira Tadashi, Sophia University.　

Title:  Compassion and the Transmission of Techniques: Feeling the Self, Cultivating Within, Grasping the Crux

「わざの伝承」とコンパッション　－私を感じる・内側を耕す・コツをつかむ

BIO:

Tadashi NISHIHIRA is Professor and Vice Director in the Institute of Grief Care at

Sophia University, and Professor Emeritus at Kyoto University.

Nishihira was born in 1957 in Yamanashi prefecture and studied German philosophy

and educational philosophy at Shinshu University, Tokyo Metropolitan University, and the University of Tokyo. He became a lecturer and assistant professor at Rikkyo

University Faculty of Letters in 1990, then an assistant professor and associate

professor at the University of Tokyo Graduate School of Education from 1997. In 2007,

he became a professor at Kyoto University Graduate School of Education. 

Nishihira specializes in studies of Human Lifecycle, pedagogical  anthropology,

Tthanatology, and Japanese Philosophy. Research interests have focused upon

studies of Human Transformation, Care and Spirituality. His recent interests are in the Japanese traditional and philosophical insights of those topics. 

Main publications

 (in Japanese) include: 

Philosophy and Psychology of E.H. Erikson (University of Tokyo Press, 1993); Spiritual

life-cycle in the work of Jung, Wilber, and Steiner (University of Tokyo Press, 1997);

Philosophical investigation into Zeami's teaching of Exercise and Expertise (University of Tokyo Press, 2009); Dynamism of Mu-shin :No-mind-ness, (Iwanami shoten, 2014)

(in English) include:

Self-Cultivation in Japanese Traditions, Journal of Educational

Philosophy and Theory, Philosophy of Education in a New Key: East Asia (A collective

project of the PESA executive), Published Online: 28 May 2020, The Structure of

“Shuyo= Cultivation”: The Understanding of a Unique Japanese Educational Tradition within Translation, Educational Studies in Japan No.15, pp.109‐124, ‘No-Mind’ and ‘No-Body’: Consciousness and the Body from a Japanese Philosophical Perspective, in: Living Body’s Experiences, (ed) Pr. Bernard Andrieu, L’ Harmattan, Paris, 2021, pp.11-31, Self-cultivation in Japanese Traditions: Shugyo, Keiko, Yojo, and Shuyo in Dialogue、in: Moral Education and the Ethics of Self-Cultivation,　(ed) Michael A Peters, Tina Besley and Huajun Zhang, Springer, 2021, pp. 61-78. 

Title: 「わざの伝承」とコンパッション　－私を感じる・内側を耕す・コツをつかむ

 Compassion and the Transmission of Techniques: Feeling the Self, Cultivating Within, Grasping the Crux

概要/Abstract:

SEEラーニングは「〈わたし〉を感じる」ことから始まる。では、コンパッションを願う教育が、なぜ「〈わたし〉の身体感覚」から開始されるのか。その問題を「わざの伝承」をめぐる知恵から考える。　

コンパッションの育成は「わざの伝承」に似ている。どちらも子どもの内側から自発的に育つことが重要である。そしてどちらも「〈からだ〉の感覚」が大切になる。「〈からだ〉の感覚」を耕しておく」ことが必要になる。では「〈からだ〉の感覚を耕す」とはどういうことか。

1）〈わたし〉を感じる。自分の〈からだ〉に生じている感覚をそのまま素直に（正直に・ストレートに）味わう。その難しさに気付く。

2） 身体感覚をつかむ。〈わざ〉につながる運動感覚を感じる。動かすのではない。まして自分の身体を対象（object）にして観察するのもない。そうではなくて、例えば、動き始める際に、自分のからだの内側に生じていることを、味わう。あるいは、能動的に動き始める前に、既に動いている〈からだ〉の感覚（運動感覚・キネステーゼ）を感じる。そうした〈からだ〉の感覚を耕しておかないと、いずれ、「コツをつかむ」ことができない。そしてコンパッションも、本当の意味では、育たない。

　3）この「〈からだ〉の感覚」は個人の「内」に留まらない。外側ともつながっている。しかし外側を客観的に観察するのではない。逆に、内側を主観的に感じるだけでもない。〈からだ〉の感覚は、内と外を共に含んだ「場の全体」とつながっている。〈わたし〉をその内に含んだ「存在磁場」と響き合っている。

　4）さて、そうした感覚を日本語はどう語ってきたか。二つの言葉を見る。ひとつは「無心」。目的も意図もなく、欲から離れて、我を中心にしない。negative capabilityとも近い。もうひとつは「無常観」。とりわけ「仕方がない」という言葉に注目する。この日常語は多様な意味を持ち、その曖昧さが、複雑に屈折した思いをそのままそっと、包み込む。「場の全体」をやわらかく包み込む。

　5）最後に、わざを伝える「指導者」の問題を見る。例えば、スポーツコーチの困難、道場における師匠の困難。指導者が自らの「〈からだ〉の感覚」を疎かにするとき、子どもたちの視点が見えなくなる。子どもたちの「内側に自発的に生じてくること」と自らの「〈からだ〉の感覚」を響き合わせることができなくなってしまう。

そうした「わざの伝承」の知恵から、コンパッションの育成を考える。同時に、実はコンパッションが、わざの伝承の基盤にあることを確認したい。

SEE Learning starts with “feeling the self.” Why would education that aims at compassion begin from “the bodily sense of the self?” I wish to consider this problem from the wisdom surrounding the transmission of traditional techniques (waza).

The cultivation of compassion is similar to the transmission of waza. Both value the spontaneous upbringing of the inner world of the child. And in both, “the sense of the body” is crucial. It is necessary to cultivate this bodily sense. What does it mean to cultivate this?

1. Feel the “self.” Honestly and directly sense the sensations arising in one’s body just as they are.

2. Grasp bodily sensations. Feel the kinesthetic sense of waza. It is not about moving, nor about turning one’s body into an object for observation. Rather, for example, when one begins to move, savoring what arises from within one’s body. Or before actively initiating a movement, feeling the (kinesthetic) sense of the body as already moving. If one does not cultivate such a sense of the body, one cannot grasp the crux of the technique, nor truly educate for compassion.

3. This “bodily sense” does not stop inside the individual. It connects to the outside. But not as an objective observation of the outside, nor inversely as a subjective sensation of the inside. Bodily sense is connected to the “totality of topos/place [ba]” that encompasses within and without. The self resonates with the “magnetic field of Being” that the self includes within.

4. How has this sense been taken up in the Japanese discourse? We examine two ideas: First, “no-mind” (mushin), being without aim or intention, letting go of desires, not centering on the self—similar to “negative capability.” Second is a “sense of impermanence” (mujōkan), focusing particularly on the phrase, “that can’t be helped” (shikata ga nai). That everyday phrase bears a multiplicity of meanings, and softly enfolds vagueness and complex refractions of thought as they are. It envelops the “totality of topos.”

5. Lastly, we will consider the problem of the “teacher” who transmits waza. For example, the difficulties of a sports coach or the challenges of a dōjō master. If the teacher neglects their own “bodily sense,” they lose sight of the perspective of students. One is no longer able to have one’s “bodily sense” resonate with “what spontaneously arises within” students.

We will consider the education of compassion from the wisdom surrounding “transmission of waza.” Simultaneously, we will see that in truth, compassion lies at the foundation of the this transmission.

17:15-17:30 response: performance by Teruhiko Honda

 本田 陽彦（ほんだ てるひこ）：研究者、吟道家（吟号：本田豊陽）。

1993年生まれ、福岡県出身。

九州大学21世紀プログラム卒業、九州大学大学院人間環境学府教育システム専攻修士課程修了。同大学院博士後期課程。

公益財団法人日本吟剣詩舞振興会公認 福岡県吟剣詩舞道総連盟 豊晃吟道会（豊晃吟道会・小塩晃楼会長） 準師範。

*吟剣詩舞（ぎんけんしぶ）とは、漢詩や和歌を詠う「吟詠（ぎんえい）」と、吟詠に合わせて刀（剣舞）や扇（詩舞）を用いて舞う「剣詩舞（けんしぶ）」を総称した日本の伝統的な芸道。

小学生の頃より吟道を齊藤裕晃副会長に師事。幼少期より数多くの舞台・コンクールに出演。西日本吟詠大会少年吟士権者、最優秀吟士権者の称号を授与される。令和４年度全国吟詠コンクール青年の部優勝・総合優勝し、高松宮妃記念杯・文部科学大臣賞・NHK杯等を授与される。弟の恭裕（晃裕）と共に「本田兄弟」として活動しながら、準師範として指導につとめている。

また、幼少期の自己存在の自明性が揺らぐ原体験を経て、中学生の頃から観照的実践（contemplative practices）の修習をはじめ、大学では仏教哲学、精神病理学、神経科学等から「仏教とマインドフルネス」に関する学際的研究を行う。修士課程から瀬平劉アントン准教授に師事し、自他の抜苦与楽を願いつつ深い人間理解に至るための研究を臨床教育学（clinical pedagogy）の領野で開始する。観照的教育学（contemplative pedagogy）を研究し、スピリチュアルな位相を含めたホリスティックな経験を分析可能にする質的な現象学的研究法（記述的現象学にACT: Acceptance and Commitment Therapyのプロセスモデルを接続することで自己との関係の仕方を分析射程に含める）を開発（修士論文『観照的教育学の教師の困難〜現象学的アプローチ〜』）。

現在、博士課程において、文脈的行動科学（Contextual Behavioral Science）の科学哲学と心理療法理論を軸に、この世界を身体ぐるみで生きる人間のホリスティックな理解を深めるための質的心理学的研究を行なっている。井本由紀先生のアドバイスから着想を得た、研究参加者のマインドフルな経験の叙述を研究者が支える「マインドフル・オート現象学（MAP：Mindful-Auto-Phenomenology）」を試み、研究者のリフレキシビティを重んじる研究法を構築している。特にインタビュー調査における自己内intra-・自他間inter-で展開する即興的な関係反応に自覚的であることが、研究やセラピーのコンピテンシーにいかに関与するかに関心を寄せている。

医療、教育、宗教、司法など、さまざまな領域との対話を積極的に行い、自身の教育実践や教育カウンセリングにも精力的に取り組んでいる。

観照的実践としての吟詠：伊都キャンパス“開発”で失われた無数の小さき生命の魂を尋ねて」（https://devoraneumark.com/works/ginei/）

Honda Teruhiko: Researcher, Ginei Practitioner (Stage Name: Honda Hoyou)

Born in 1993 and grew up in Fukuoka Prefecture

Graduated from Kyushu University’s 21st Century Program and Kyushu University’s Human-Environment Studies, Educational Systems Graduate Program. Currently working on a PhD within the same department. 

Certified by the Nippon Ginkenshibu Foundation, Member of the Fukuoka Prefecture Federation of Ginkenshibu-do, Hokou-Gindoukai School Associate Grand Master 

*(President of the Hokou-Gindoukai: Korou KOSHIO) 

*Ginkenshibu is a collective term for the traditional Japanese performing arts “Gin-ei”(recitation of classical Chinese and Japanese poetry) and “Ken-shibu” (Gin-ei recitation accompanied by dance).

Studied under Yukou SAITO (Vice President of Hokou-Gindoukai) from the age of 7. He has performed on stage and in numerous competitions throughout his career, winning several accolades including the titles of “Shonen Ginshikenjya” (2006) and “Best Ginshikenjya” (2017) at the West Japan Gin-ei Competition. He managed to secure the national title in 2022 by taking first prize in both the youth division and overall championship of the National Gin-ei Contest where he was awarded the Princess Takamatsu Memorial Cup, the MEXT Prize, and the NHK Cup. Together with his younger brother, Yasuhiro, the two actively perform together as the “Honda Brothers”. Teruhiko also serves as the Associate Grand Master of the Hokou-Gindoukai school, working hard to nurture and send off the next generation of Gin-ei Practitioners into the world.

In his other work, Teruhiko studies and engages in contemplative practices- a pursuit spurred by a significant existential event that left a deep impression on him in his formative years. His educational and spiritual paths led him to conduct interdisciplinary research in college on “Buddhism and Mindfulness” from the perspectives of buddhist philosophy, psychopathology, and neurology. This led him into the school’s masters program under Associate Professor Anton Sevilla Liu. In his graduate period, Teruhiko sought out a method that would enable him to reach a deeper understanding of human beings without compromising the compassion one must hold toward the other (自他の抜苦与楽). He found such an approach within the field of clinical pedagogy where he specialized in research on contemplative pedagogy. Here, he developed a research method that merged the Acceptance and Commitment Therapy model (Hexaflex) with a descriptive contextualist approach that allowed him to qualitatively analyze the holistic picture of a person’s experience. This methodology was able to remain inclusive of the spiritual dimension of one’s being, especially within the context of the educational setting. 

(Master’s Thesis: “The Difficulties of Contemplative Teachers: As Analyzed through a Phenomenological Approach.”). 

Currently, in his doctoral program, he is using the scientific philosophy of Contextual Behavioral Science and psychotherapeutic theories to build a foundation for a new type of qualitative psychological research that to understand people, not just in terms of their singular experience, but as inter-relational beings.This time, he hopes to develop a method with added emphasis upon the organicity of one’s experience. Inspired by the advice of Dr. Yuki Imoto, he has worked on a way for researchers to better support people’s narratives of their own mindful experiences through an approach called "Mindful-Auto-Phenomenology (MAP)".

MAP places value on the researcher’ own reflexive capacity, especially during the self-intra- and inter-personal developments that occur throughout the interview process. MAP takes interest in the researcher’s ability to remain attentive towards the improvisational quality that arises within our relational responses to one another as well as how this attentiveness can lead towards more effective (and heartful) outcomes in research and therapy.

Teruhiko stays actively involved in discussions across various fields -including medicine, education, religion, and law- all of which funnel into his work as a researcher, teacher, and educational counselor.

“GINEI AS A CONTEMPLATIVE PRACTICE: Visiting the Myriad of Souls of Lost Small Lives from the Ito-Campus "Development" of Kyushu University”（https://devoraneumark.com/works/ginei/） 

Chair and Moderator: Dr. Anton Sevilla-Liu

Bio: Anton Sevilla-Liu is Associate Professor for Clinical Pedagogy at Kyushu University, Japan. His research examines how to transform education using the insights of Japanese Philosophy combined with contextual psychology. He is the author of Watsuji Tetsurô’s Global Ethics of Emptiness: A Contemporary Look at a Modern Japanese Philosopher (2017) and the co-translator of Nishihira Tadashi's The Philosophy of No-Mind: Experience without Self (2024). He is also one of the editors of the Journal of Japanese Philosophy.