Synopsis
George Jennings' chapter "The 'Light' and 'Dark' Side of Martial Arts Pedagogy: Towards a Study of (Un)Healthy Practices" offers a nuanced exploration of the diverse practices within martial arts, identifying both beneficial and potentially harmful aspects. Jennings situates martial arts within the broader concept of 'body cultures', highlighting the intricate interplay between physical practices and cultural contexts. He emphasises the importance of examining these practices not just as physical activities but as complex pedagogical and sociocultural phenomena.

Jennings' chapter underscores the dual nature of martial arts practices—while they can promote physical fitness, mental well-being, and social integration (the 'light' side), they can also involve outdated and potentially harmful practices (the 'dark' side). Through a critical pedagogy approach, Jennings advocates for a balanced examination of these practices, urging researchers to consider both the health benefits and risks associated with different martial arts techniques.

Academic Review

Introduction to the Field
The study of martial arts as 'body cultures' is a growing field within sports coaching and pedagogy, blending sociological, anthropological, and pedagogical perspectives. Jennings' work aligns with previous scholarship, such as Bourdieu’s Theory of Practice and Eichberg’s concept of body culture, to contextualise martial arts within broader cultural and social frameworks. This chapter contributes significantly to this interdisciplinary discourse by offering a detailed examination of martial arts practices and their implications for health and pedagogy.

Core Themes and Contributions
Jennings' chapter is structured around the concept of 'embodiment', which he identifies as a core unifying theme in martial arts scholarship. He reviews the sociological and pedagogical studies that have focused on the outcomes of martial arts training, such as the development of the 'martial habitus', but argues that these studies often overlook the specific practices that constitute martial arts training. Jennings introduces the concept of 'praxiography', or the study of practices, as a methodological approach to address this gap. He defines practices as "meaningful, regulated bodily movements, which depend on a related implicit incorporated knowledge" and suggests that praxiographic research can provide deeper insights into the specific techniques and methods used in martial arts training.

One of Jennings' key contributions is his critical examination of the dual nature of martial arts practices. He acknowledges the positive aspects of martial arts, such as improved physical fitness, mental relaxation, and social belonging, which align with the World Health Organisation's (WHO) definition of health as a state of complete physical, mental, and social well-being. However, he also highlights the potential risks associated with certain traditional practices, such as punching wooden floors or performing press-ups on fingers, which can lead to long-term injuries. Jennings argues that a critical pedagogy approach should balance these perspectives, recognising both the benefits and risks of martial arts training.

Methodological Approaches
Jennings advocates for a multi-method approach to studying martial arts practices, combining observation, documental analysis, and expert interviews. He also highlights the value of personal training diaries and notes, which can provide insights into the experiences of martial arts students. By incorporating these diverse data sources, researchers can develop a more comprehensive understanding of martial arts practices and their impact on health and well-being.

Jennings' methodological approach is particularly relevant for interdisciplinary and multidisciplinary research. He suggests that praxiography can complement other theoretical frameworks, such as Bourdieu’s habitus and Foucault's 'care of the self', by providing a detailed analysis of the specific practices that constitute martial arts training. This approach also aligns with recent trends in the social sciences, which emphasise the importance of studying practices as the basic units of social life.

Situating the Chapter in Current Research
Jennings' chapter contributes to an emerging body of research that examines the pedagogical and health aspects of martial arts. His work builds on previous studies by Channon and Jennings (2014), which explored embodiment in martial arts and combat sports, and extends this research by focusing on the specific practices that constitute martial arts training. Jennings' critical pedagogy approach is particularly innovative, as it combines theoretical analysis with practical considerations, offering a balanced perspective on the benefits and risks of martial arts practices.

The chapter also engages with broader debates in the field of sports coaching and pedagogy, such as the need for interdisciplinary research and the importance of studying practices in their cultural and social contexts. Jennings' work is aligned with recent calls for more empirical research on the health benefits of martial arts, as well as for critical analyses of the potentially harmful aspects of traditional practices. His chapter is a valuable contribution to these ongoing debates, providing a comprehensive and balanced examination of martial arts practices.

Bibliographic Entry
Jennings, G. (2019). The 'light' and 'dark' side of martial arts pedagogy: Towards a study of (un)healthy practices. In C. L. T. Corsby & C. N. Edwards (Eds.), *Exploring research in sports coaching and pedagogy: Context and contingency* (pp. 137-144). Newcastle: Cambridge Scholars Publishing.

Conclusion
George Jennings' chapter offers a compelling and balanced examination of martial arts practices, highlighting both their health benefits and potential risks. By advocating for a critical pedagogy approach, Jennings provides valuable insights for researchers, practitioners, and educators in the field of sports coaching and pedagogy. His work underscores the importance of studying martial arts practices in their cultural and social contexts and offers a methodological framework for future research.

Japanese Summary:
「武道教育の明暗：健康的でない慣習の研究に向けて」ジョージ・ジェニングス著の概要

ジョージ・ジェニングスの章「武道教育の明暗：健康的でない慣習の研究に向けて」は、武道のさまざまな実践について、健康に寄与する側面と潜在的に有害な側面の両方を探るものである。ジェニングスは武道を「身体文化」という広い概念の中に位置づけ、身体的な実践と文化的な文脈の複雑な相互作用を強調している。彼は、これらの実践を単なる身体活動としてではなく、複雑な教育的かつ社会文化的現象として考察する重要性を訴えている。

ジェニングスの章は、武道の実践が持つ二面性を強調している。すなわち、身体的な健康、精神的な健康、社会的な統合を促進する一方で（「光の側面」）、時には時代遅れで潜在的に有害な慣習も含まれている（「闇の側面」）。彼は、批判的教育学のアプローチを通じて、これらの実践をバランスよく検討することを提案し、さまざまな武道技術に関連する健康上の利点とリスクの両方を考慮するように研究者に促している。

学術的レビュー

研究分野への導入
武道を「身体文化」として研究することは、スポーツコーチングと教育学の分野で成長している領域であり、社会学、人類学、教育学の視点を融合している。ジェニングスの研究は、ブルデューの実践理論やエイヒベルクの身体文化の概念と一致し、武道を広い文化的・社会的枠組みの中で位置づけている。この章は、武道の実践とその健康への影響に関する詳細な検討を提供することにより、この学際的な議論に大きく貢献している。

主要なテーマと貢献
ジェニングスの章は、「身体化」という概念を中心に構成されており、これは武道学における統一テーマとされている。彼は、武道訓練の成果や経験に焦点を当てた社会学的および教育学的研究をレビューしながらも、これらの研究がしばしば具体的な実践を見落としていると指摘している。ジェニングスは、「実践の研究」（プラクシオグラフィー）という方法論を導入し、このギャップを埋めることを提案している。

ジェニングスの重要な貢献の一つは、武道実践の二面性を批判的に検討することである。彼は、武道がもたらすポジティブな側面（身体的な健康、精神的なリラクゼーション、社会的な帰属感など）を認める一方で、特定の伝統的な実践がもたらす潜在的なリスクも強調している。例えば、木の床を叩いたり、指で腕立て伏せをするなどの伝統的な練習は、長期的な怪我を引き起こす可能性がある。ジェニングスは、これらの視点をバランスよく検討するための批判的教育学のアプローチを提案している。

方法論的アプローチ
ジェニングスは、武道の実践を研究するための多方法アプローチを提唱しており、観察、文書分析、専門家インタビューを組み合わせている。彼はまた、武道学生の経験に関する洞察を提供する個人のトレーニング日誌やノートの価値を強調している。これらの多様なデータソースを取り入れることで、研究者は武道実践とその健康への影響について、より包括的な理解を深めることができる。

現在の研究における位置づけ
ジェニングスの章は、武道の教育学的および健康面に関する研究の新たな領域に貢献している。彼の研究は、武道や格闘技における身体化を探る前の研究に基づいており、武道訓練を構成する具体的な実践に焦点を当てることで、この研究を拡張している。ジェニングスの批判的教育学アプローチは、理論的分析と実践的考察を組み合わせたものであり、武道実践の利点とリスクをバランスよく検討する新たな視点を提供している。

結論
ジョージ・ジェニングスの章は、武道実践の健康上の利点と潜在的なリスクを強調し、批判的教育学のアプローチを支持することで、スポーツコーチングおよび教育学の分野に貴重な洞察を提供している。彼の研究は、文化的および社会的文脈における武道実践の研究の重要性を強調し、今後の研究のための方法論的枠組みを提供している。

I often get questions about the formal opening and closing of budo training. From my experience, there are no set formalities, but generally, the koryu tend to be more strict in terms of opening and closing ceremonies. In more modern shin-budo (新武道) like karate (空手) and judo (柔道), I have seen everything from no opening ceremony to a fairly strict one. Below, I outline the overall main formats that we use at my dojo.

The Dōjō Kun and Shūgyō no Kokoroe in Traditional Karate Practice.
In traditional karate dojos, the Dōjō Kun (道場訓) and Shūgyō no Kokoroe (修行の心得) play pivotal roles in guiding practitioners not only in their physical training but also in their moral and ethical development. These elements are integral to maintaining the discipline and philosophical underpinnings of karate, ensuring that it is more than just a physical endeavour but a comprehensive practice of self-improvement and ethical living. This framework operates within the broader context of **Kaisai no Genri (開塞の原理)**, or "the principles of opening and closing," which underscores the importance of beginning and ending each session with a clear purpose.

Kaisai no Genri (開塞の原理).
Kaisai no Genri, or "the principles of opening and closing," provides the contextual framework within which the Dōjō Kun and Shūgyō no Kokoroe operate. This principle emphasises the importance of starting and ending each training session with deliberate intent and reflection, creating a structured and meaningful practice.

Purpose:
Kaisai no Genri aims to ensure that each karate session begins with a clear focus and purpose, as symbolised by the recitation of the Dōjō Kun, and ends with thoughtful reflection, as encapsulated by the Shūgyō no Kokoroe. This structure not only reinforces the ethical and moral teachings of karate but also cultivates a disciplined and mindful approach to training.

Application:
By adhering to Kaisai no Genri, karate practitioners create a consistent and purposeful routine. The opening (Kaisai) sets the stage for focused and ethical training, while the closing (Genri) allows for reflection and internalisation of the day's lessons, fostering continuous improvement and personal growth.

The Dōjō Kun.
The Dōjō Kun, often referred to as the Dojo Oath or Dojo Precepts, is a set of guiding principles recited at the beginning and sometimes at the end of karate training sessions. These precepts serve as a moral compass for practitioners, reminding them of the core values they must uphold both inside and outside the dojo.

When It Takes Place:
The Dōjō Kun is typically recited at the start of each class, aligning with the principle of opening (Kaisai) to set the tone for the training session. This ritual helps ensure that students enter the practice space with the right mindset and focus. In some dojos, it is also repeated at the end of the class, which corresponds to the principle of closing (Genri), to reinforce these principles and reflect on how they were applied during the training.

Purpose:
The primary purpose of the Dōjō Kun is to instil a sense of discipline, respect, and ethical conduct in practitioners. It encapsulates the moral and philosophical tenets of karate, serving as a constant reminder of the deeper purpose behind the physical training. By regularly reciting these precepts, students are encouraged to internalise these values, which in turn shape their behaviour and attitude in daily life.

Examples:
While the specific wording of the Dōjō Kun may vary slightly among different karate styles, the underlying principles are generally consistent. Typical precepts include:
1. Seek perfection of character (人格完成に努むること - Jinkaku kansei ni tsutomuru koto)
2. Be faithful (誠の道を守ること - Makoto no michi wo mamoru koto)
3. Endeavour (努力の精神を養うこと - Doryoku no seishin wo yashinau koto)
4. Respect others (礼儀を重んずること - Reigi wo omonzuru koto)
5. Refrain from violent behaviour** (血気の勇を戒むること - Kekki no yū wo imashimuru koto)

Shūgyō no Kokoroe (修行の心得)
Shūgyō no Kokoroe, translated as "Principles of Training" or "Understanding of Discipline," is another crucial component of traditional karate practice. This concept encompasses the ethical and philosophical understanding that underpins the rigorous training and discipline required in martial arts.

When It Takes Place:
The Shūgyō no Kokoroe is often discussed at the end of a training session. This period is typically reserved for reflection on the day's practice, aligning with the principle of closing (Genri). It allows students to consider the lessons learned and how they apply to their overall journey in karate.

Purpose:
The purpose of Shūgyō no Kokoroe is to provide a structured framework for understanding the broader implications of karate training. It encourages practitioners to think deeply about their practice, focusing on self-discipline, perseverance, and ethical conduct. This reflection helps students to internalise the values of karate, promoting personal growth and a balanced approach to life.

Examples:
While the specific teachings of Shūgyō no Kokoroe can vary, they generally include principles such as:
1. Self-discipline - Emphasising the importance of consistent practice and self-control.
2. Perseverance - Encouraging students to persist through challenges and setbacks.
3. Respect - Instilling a deep respect for oneself, others, and the martial art itself.
4. Humility - Reminding practitioners to remain humble and open to learning.
5. Mindfulness - Promoting a mindful approach to training, ensuring that each movement and technique is executed with full awareness and intention.

Closing Thoughts.
Both the Dōjō Kun and Shūgyō no Kokoroe are essential elements of traditional karate practice, operating within the broader context of Kaisai no Genri. They serve not only to guide practitioners in their physical training but also to instil a sense of moral and ethical responsibility. By regularly engaging with these principles, karate students are encouraged to develop a well-rounded approach to their practice, ensuring that they grow not just as martial artists but as individuals. Through the recitation of the Dōjō Kun and the reflection on the Shūgyō no Kokoroe, framed by Kaisai no Genri, the dojo becomes a place of holistic development, where the body, mind, and spirit are harmoniously cultivated.

概要

伝統的な空手道場では、道場訓（どうじょうくん）と修行の心得（しゅうぎょうのこころえ）が、稽古生の肉体的な鍛錬だけでなく、道徳的・倫理的な発展を導く上で重要な役割を果たします。これらの要素は、空手の訓練における規律と哲学的な基盤を維持するために不可欠です。これらは、開塞の原理（かいさいのげんり）の文脈の中で機能し、各稽古セッションの始めと終わりに明確な目的を持つことの重要性を強調します。

開塞の原理（かいさいのげんり）

開塞の原理は、道場訓と修行の心得が機能する文脈を提供します。この原理は、各稽古セッションの開始と終了を意図的かつ反映的に行うことの重要性を強調し、構造化された有意義な練習を創造します。

道場訓（どうじょうくん）

道場訓は、通常、稽古の始めに唱えられる指導原則のセットであり、時には稽古の終わりにも唱えられます。これらの誓いは、稽古生に道場内外で守るべき基本的な価値観を思い起こさせる道徳的な指針となります。

修行の心得（しゅうぎょうのこころえ）

修行の心得は、「修行の原則」または「修行の理解」と訳され、武道の厳しい訓練と規律を支える倫理的・哲学的な理解を包含しています。この概念は、稽古の終わりに反省の時間としてしばしば議論されます。

結論

道場訓と修行の心得は、伝統的な空手の練習に不可欠な要素であり、開塞の原理という広範な文脈の中で機能します。これらの原則に定期的に従事することで、空手の稽古生は、武道家としてだけでなく、一個人としても成長することが奨励されます。道場訓の唱和と修行の心得に基づく反省を通じて、道場は身体、精神、魂が調和して育まれる場所となります。

As a professional teacher with over 30 years in the teaching business, I have seen a few examples of teachers who should not be in classrooms due to their manipulative behaviours. In one rare case where the manipulation, at an emotional level, went too far, we, as a team, intervened and took the appropriate steps. However, while the tendency for such behaviour is very, very, dare I say, minuscule among professional teachers, sadly, I do not see it at such levels in martial arts among those who demand or claim to be sensei.

Sadly, I would suggest that due to a lack of real certification for teaching and thus pedagogy, there is a great risk of you or your child being manipulated at an emotional or sometimes physical level by a so-called sensei who has borderline personality disorders or, in some cases, outright neurotic or psychopathic behaviours.

Below, I provide some guidance on what to look for as potential red flags. As always, if something feels amiss, discuss it with a professional – teachers are usually accessible and can offer insight into how a healthy professional should be acting in the role of "sensei".

Martial Arts Sensei: Psychopathy and Neurotic Behaviours – Warning Signs and Considerations

Martial arts, deeply rooted in tradition, respect, and discipline, often attract individuals seeking personal growth, physical fitness, and mental resilience. However, like any field, it is not immune to the presence of individuals with underlying psychological issues. Understanding the potential warning signs of psychopathy and neurotic behaviours in martial arts sensei is crucial for ensuring a safe and positive learning environment.

Psychopathy in Martial Arts Sensei.

Psychopathy is characterised by persistent antisocial behaviour, impaired empathy, egotistical traits, and often a propensity for manipulative and violent actions. Recognising these traits in martial arts instructors is vital due to their influential role over students.

Key Warning Signs:

1. Lack of Empathy and Remorse: A sensei who shows little concern for the feelings or well-being of students may exhibit psychopathic traits. This could manifest in overly harsh training methods, disregard for students' injuries, or a failure to address bullying within the dojo.

2. Manipulative Behaviour: Sensei who use their position to exploit students, whether for financial gain, personal favours, or other advantages, may have psychopathic tendencies. This can also include creating unnecessary conflicts or divisions among students to maintain control.

3. Grandiosity: An inflated sense of self-worth is another hallmark of psychopathy. Sensei who frequently boast about their abilities, demand excessive admiration, or belittle the achievements of others could be exhibiting this trait.

4. Impulsivity and Irresponsibility: A lack of planning, failure to meet commitments, or erratic behaviour can indicate psychopathy. This could be seen in unpredictable class schedules, sudden changes in training protocols, or irresponsible handling of dojo finances.

5. Superficial Charm: Initially, psychopathic individuals may appear highly charismatic and engaging, masking their true nature. Over time, this facade often slips, revealing their manipulative and uncaring tendencies.

Neurotic Behaviours in Martial Arts Senseis

Neurosis involves chronic distress without delusions or hallucinations. Neurotic behaviours can negatively impact the teaching environment, often stemming from anxiety, depression, obsessive-compulsiveness, and other emotional disorders.

Key Warning Signs:

1. Anxiety Neurosis: Sensei exhibiting excessive worry about minor details, constant nervousness, or a pervasive sense of dread may be suffering from anxiety neurosis. This can affect their teaching, making them overly cautious or irrationally fearful of accidents and mishaps.

2. Obsessive-Compulsive Neurosis: A sensei with rigid routines, an obsession with perfection, and an intolerance for deviations may exhibit obsessive-compulsive behaviours. This can create a stressful environment for students who feel pressured to meet unattainable standards.

3. Depressive Neurosis: Chronic sadness, lack of enthusiasm, and withdrawal can signal depressive neurosis. Such sensei may struggle to maintain a positive atmosphere, potentially leading to a decline in student morale and engagement.

4. Hysterical Neurosis: Dramatic, attention-seeking behaviours and extreme emotional reactions are indicative of hysterical neurosis. Sensei displaying these traits may disrupt the class dynamic, making it difficult for students to focus and learn.

5. Hypochondriacal Neurosis: An excessive preoccupation with health concerns, constantly fearing illness or injury, can be indicative of hypochondriacal neurosis. This can lead to an overemphasis on safety to the detriment of practical training.

Mitigating Risks and Promoting a Healthy Environment

Recognising these warning signs is the first step in mitigating risks. Here are strategies for fostering a healthy martial arts environment:

1. Vigilant Monitoring: School owners and senior instructors should regularly observe classes and interactions to identify any concerning behaviours early on.

2. Open Communication: Encouraging students to voice their concerns and providing a safe, anonymous way to report issues can help identify problems before they escalate.

3. Professional Support: Sensei showing signs of severe neurotic or psychopathic behaviour should be encouraged to seek professional help. Offering support and resources can facilitate this process.

4. Clear Policies: Establishing clear guidelines for conduct, training protocols, and conflict resolution can help maintain a structured and respectful environment.

5. Regular Training: Providing ongoing education for instructors on mental health awareness and management strategies can help them recognise and address their own issues and those of their students.

In conclusion, while martial arts instructors play a crucial role in the personal development of their students, it is essential to remain vigilant for signs of psychopathy and neurotic behaviours. By fostering an environment of open communication, professional support, and clear policies, schools can ensure a positive and supportive learning experience for all.

 withiIntroduction

As someone who has travelled, loved, and lost across three continents, I find the topic of "love" as expressed between two adults a fascinating subject within the human experience. Not that hollywood garbage we are expected to swallow like children but the love that is deep, not really definable and capable of greatness, be that evil or good. However, despite what some may think, the word defies universal understanding, and in some cultures, it appears almost opposite to others. In a recent conversation with a good Chinese friend, she was quick to point out that in China, marriage remains a transactional event while love sits in its own category. She was fairly clear that marriage, with its transactional aspect, would kill the energy needed for love. An interesting perspective and one, I dare say, carries much wisdom. Indeed, even within Japan, I see remnants of this transactional versus "emotional" tension. However, just for fun, as someone raised with a Western perspective, I thought I would share and explore some observations and ideas about this "word" in a few words below.

What is Love?

From a philosophical standpoint, love is often seen as a profound and intrinsic connection between individuals. Aristotle, in his Nicomachean Ethics, described love as a "single soul inhabiting two bodies." This poetic depiction underscores the idea that love transcends mere physical attraction, embodying a deeper spiritual or emotional bond. Similarly, Plato, in his work Symposium, suggests that love is a pursuit of beauty and goodness, a force that drives individuals to seek the highest forms of truth and virtue. This Platonic ideal frames love as a transformative experience, one that elevates the soul and enriches the human condition.

In contemporary psychology, love is often dissected into different components to understand its multifaceted nature. Psychologist Robert Sternberg proposed the Triangular Theory of Love, which identifies three core elements: intimacy, passion, and commitment. According to Sternberg, "different combinations of these three components result in different types of love." For instance, romantic love is characterised by high levels of intimacy and passion, while companionate love is marked by intimacy and commitment but lacks the intense passion of a romantic relationship. This analytical approach provides a framework for understanding the dynamics of love and the varying forms it can take.

Cultural Perspectives on Love

Love is part of a universal discourse, yet its expressions and perceptions can vary significantly across cultures. Having lived in Europe, North America, and Eastern Asia, one can appreciate the rich diversity of views on love that these regions offer.

In Europe, the romantic ideal often emphasises emotional depth and intellectual connection. The European tradition, influenced by the literature of courtly love from the medieval period, often portrays love as a noble and ennobling force. This view is well captured in the works of poets like Dante and Petrarch, who celebrated love as a profound spiritual journey. The European perspective tends to value the idea of love as a lifelong partnership, deeply intertwined with cultural and familial traditions.

In North America, love is often seen through a lens of individualism and personal fulfilment. The American cultural landscape, shaped by notions of freedom and self-expression, frequently emphasises the importance of personal happiness and compatibility in relationships. This is reflected in the prevalence of concepts such as "soul mates" and the pursuit of "true love" as integral to personal identity and fulfilment. However, it is essential to note that this is not the assumed norm, but rather one of many perspectives on love. North American views on love often stress the importance of communication, emotional honesty, and mutual respect in maintaining healthy relationships.

Eastern Asia offers a distinctive perspective on love, deeply rooted in philosophical and cultural traditions such as Confucianism, Buddhism, and Taoism. In many Eastern Asian cultures, love is closely associated with duty, harmony, and social cohesion. Confucian ideals, for example, emphasise the importance of family loyalty and respect, viewing love as a stabilising force that upholds social order. In Japan, the concept of "amae," which describes a sense of dependency and mutual care in relationships, highlights the importance of interdependence and emotional closeness. Similarly, in Chinese culture, the idea of "yuanfen," or destined affinity, suggests that love is a fated connection that transcends individual choice.

Why Does Love End?

The end of love, often a painful and confusing experience, can be attributed to a variety of factors, both internal and external. Philosophically, love's end can be seen as a natural consequence of the impermanent nature of human experiences. As Heraclitus famously said, "You cannot step into the same river twice," implying that change is the only constant. This idea can be extended to love; the individuals involved in a relationship continuously grow and change, sometimes in ways that lead them apart. The transient nature of human emotions and experiences means that love, like all things, is subject to change and decay.

Psychological perspectives offer more specific reasons for the dissolution of love. One significant factor is the mismatch in the expectations and needs of the partners. John Gottman, a psychologist known for his work on marital stability, identified several predictors of relationship breakdown. Among them are "criticism, contempt, defensiveness, and stonewalling," which he refers to as the "Four Horsemen of the Apocalypse." These behaviours erode the foundation of a relationship, making it difficult for love to sustain. Gottman's research highlights the importance of communication and mutual respect in maintaining a healthy relationship. However, most of this work comes from a North American perspective and with it perhaps cultural and normative bias. After all, this, like so much of the human experience, is a complex experience. 

Moreover, attachment theory provides insight into how early life experiences shape our approach to relationships. Individuals with secure attachment styles tend to form healthier, more stable relationships, while those with insecure attachment styles may struggle with intimacy and trust, leading to a higher likelihood of love ending. As psychologist Sue Johnson explains, "Our need for connection with others shapes our brains, our biology, and our behaviour," highlighting how deeply our attachment styles influence our relationships. The patterns of attachment formed in childhood can profoundly affect our adult relationships, often determining the stability and longevity of our romantic connections.

Navigating the End of Love

Understanding why love ends can help individuals navigate the aftermath of a breakup with greater clarity and resilience. Philosophically, one can draw upon the teachings of Stoicism, which emphasise the importance of accepting things beyond our control. Epictetus, a prominent Stoic philosopher, advised, "Make the best use of what is in your power and take the rest as it happens." This perspective encourages individuals to focus on personal growth and self-improvement, even in the face of loss. The Stoic approach to love's end is one of acceptance and inner strength, recognising that external events are beyond our control and that true power lies in our response to them.

Psychologically, healing from the end of love involves acknowledging and processing the associated emotions. Elisabeth Kübler-Ross's model of grief, commonly known as the five stages of grief, can be applied to the end of a relationship: denial, anger, bargaining, depression, and acceptance. Understanding these stages can help individuals navigate their feelings and find a path to emotional recovery. Additionally, engaging in self-care practices, seeking support from friends and family, and, if necessary, working with a therapist can facilitate the healing process. Psychological resilience involves not only understanding the emotional stages of grief but also actively seeking ways to rebuild and restore one's sense of self and well-being.

Conclusion

Love, in all its complexity, is a fundamental aspect of the human experience, deeply explored by both philosophers and psychologists. While the end of love can be painful, understanding its nature and the reasons behind its dissolution can provide valuable insights and coping strategies. By embracing the wisdom from both philosophy and psychology, individuals can navigate the challenges of love and loss, emerging stronger and more resilient.

In the words of Kahlil Gibran, "Ever has it been that love knows not its own depth until the hour of separation." Through the trials of love and its end, we discover the profound depths of our emotions and the enduring strength within ourselves. This journey through love and its potential end offers an opportunity for growth, self-discovery, and a deeper appreciation of the intricate patterns of human connections.

Exploring the cultural nuances of love across Europe, North America, and Eastern Asia reveals the rich diversity in how love is perceived and experienced. Each cultural context provides unique insights and practices that can enrich our understanding of this universal experience, helping us to navigate its complexities with greater wisdom and compassion.

For me, as someone raised in the western tradition, at the end of the day love is a verb and grounded in a spiritual connection which wants the best for someone else even if it means they must leave. Because they do not wish to be part of an "us" it does not mean they reject the "you". Their journey and yours continue just of separate paths.

PS for those tempted to read too deeply into this post please don't for as with most things I post here is is just a collection of my mental meanderings - nothing more nor less. May the force be with you!

This week I have written several ideas/musings on what is karate. To that end I offer a recent academic piece which seeks to partially answer that question - thoughts???

Critical Analysis of "Karate Sports Disciplines from the Spotlight of the Paradigm Shift of Japanese Combat Systems: Analytical Study"

In the contemporary landscape of martial arts, the proliferation of karate styles and competitive formats has often led to confusion and fragmentation. Anatoliy Lozovyy’s study, “Karate Sports Disciplines from the Spotlight of the Paradigm Shift of Japanese Combat Systems: Analytical Study,” addresses this issue by advocating for a structured understanding of karate's diverse competitive disciplines. This review critically examines Lozovyy's work, highlighting its strengths and areas for further exploration.

Background and Context

Lozovyy's study is grounded in his extensive 40 years of practical experience in karate and the results of his research conducted between 2019 and 2022. The central thesis of the paper posits that the various forms of competitive karate should be unified into three distinct disciplines based on their systemic features: Style (Traditional) Karate, General Karate, and Sports (Olympic) Karate. These disciplines reflect different evolutionary stages and societal influences on karate.

Methodology

The study employs a multifaceted approach, combining historical, functional, and social analyses. Lozovyy meticulously examines the origins and developments of karate within different paradigms: the traditional “Bugei” paradigm (military training), the “Budo” paradigm (martial education), and the “Sport” paradigm (modern competitive sport). The methodology is robust, incorporating literature reviews, analysis of competition results, and insights from personal communications with prominent karate masters.

Key Findings

Lozovyy's findings underscore significant systemic differences among the three proposed disciplines:

1. Style (Traditional) Karate: Rooted in the “Budo” paradigm, this discipline maintains a close connection to traditional martial values and techniques. It emphasises spiritual and physical development over competition.
   
2. General Karate: Representing a transitional form, General Karate blends traditional martial arts with modern sports elements. It seeks to balance authenticity with the demands of contemporary competitive frameworks.

3. Sports (Olympic) Karate: This discipline aligns with the “Sport” paradigm, focusing on globalised competitive standards. It prioritises spectacle and accessibility, often at the expense of traditional martial values.

Lozovyy argues that recognising these distinctions is crucial for preserving the integrity and historical significance of karate while accommodating its modern evolution.

Discussion

The study's strength lies in its comprehensive analysis and clear categorisation of karate disciplines. Lozovyy convincingly argues that each discipline serves a unique purpose and caters to different societal needs. His critique of the World Karate Federation (WKF) and its claim to hegemony in the karate world is particularly compelling. He highlights the problematic nature of multiple world championships, which dilute the prestige of the sport and create confusion among practitioners and spectators alike.

However, the study could benefit from a deeper exploration of how these disciplines interact and influence each other in practice. For instance, while Lozovyy touches on the social and cultural impacts of these paradigms, a more detailed examination of their interplay within different karate communities worldwide would provide a richer context.

Implications and Future Research

Lozovyy's work has significant implications for the future of karate as both a traditional martial art and a modern sport. His call for a systematic and unified approach to competitive karate is timely and necessary. By clearly delineating the differences between Style, General, and Sports Karate, he provides a framework that can help practitioners, organisers, and governing bodies navigate the complex landscape of karate.

Future research should build on Lozovyy's foundation by exploring how these proposed disciplines are perceived and implemented across different cultural and institutional contexts. Additionally, examining the impact of these distinctions on karate training methodologies and student development could offer further insights.

Conclusion

Anatoliy Lozovyy's “Karate Sports Disciplines from the Spotlight of the Paradigm Shift of Japanese Combat Systems: Analytical Study” is a thought-provoking and well-researched contribution to the field of martial arts studies. It provides a clear and compelling argument for the recognition of distinct competitive disciplines within karate, reflecting its historical and cultural evolution. While there is room for further exploration, Lozovyy's work lays a solid foundation for understanding and organising the diverse world of competitive karate. This study is a valuable resource for martial artists, researchers, and policymakers seeking to preserve the integrity of karate while embracing its modern transformations.

Bibliographic Entry

Lozovyy, A., 2023. Karate Sports Disciplines from the Spotlight of the Paradigm Shift of Japanese Combat Systems: Analytical Study. *Journal of Kinesiology and Exercise Sciences*, 101(33), pp.30-37. DOI: 10.5604/01.3001.0016.2851.