A Historical Study of mind-body oneness in modern Japan

本文是对日本近代1920 - 1945年身心合一的历史研究。研究了不同人所写的许多观点，以阐明他们如何看待身心合一。本研究使用了九位撰写身心一体论的人的观点，他们是：北一喜、藤村丰雄、藤田丽斋、多田正和、木下武二、后藤新平、三桥喜雄、渡边正森和筱原佑一。分析结果如下：九位作者对身心一体论的看法似乎略有不同。身心合一的观点分为三种模式。第一，身心合一意味着为了训练一个人的心灵，需要身体功能和存在的支持。这种模式在20世纪20年代占主导地位。第二，身心合一意味着为了锻炼身体，需要心灵的支持。这种模式在20世纪40年代占主导地位。第三，身心合一意味着狂喜，身体融入心灵。木下武二就是第三种模式。特别是以体育和运动为例，为了训练身体，身心合一需要心灵的支持。本研究未来的方向将是阐明身心合一在实践中如何发挥作用。

This is a historical study of mind-body oneness from 1920 to 1945 in modern Japan. Many opinions written by various people were studied to clarify how they considered about mind-body oneness. This study used the opinions of nine persons who wrote about mind-body oneness, Ikki Kita, Toyo Fujimura, Reisai Fujita, Masakazu Tada, Takeji Kinoshita, Shinpei Goto, Kikuo Mihashi, Masamori Watanabe and Sukeichi Shinohara.The results of the analysis are summarized as follows.There seemed to be a slight difference on the treatment of mind-body oneness among the opinions of nine persons. The opinions of mind-body oneness were divided into three patterns. The first is that mind-body oneness meant in order to train one's mind needed the support of the body function and existence. This pattern predominated in 1920s. The second is that mind-body oneness meant in order to train one's body needed the support of the mind. This pattern predominated in 1940s. The third is that mind-body oneness meant ecstasy, which the body melted into the mind. Takeji Kinoshita typified the third pattern. Especially taking the case of physical education and sports, mind-body oneness meant in order to train one's body needed the support of the mind.The future direction of this study will be one that clarifies how mind-body oneness would work in practice.