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意味生成としての「スポーツ運動」体験の構造 久保 正秋Masaaki Kubo:``Semantic generation'' through experience of sports movements: A structural analysis. Japan J. Phys. Educ. Hlth. Sport Sci. 60: 617 633, December, 2015 AbstractThis study was conducted to examine the structure of``semantic generation'' that occurs through experience of sports movements. First, by examining the body theory of Yuasa, we considered how, during the practice of sports movements, the body schema synchronizes with the body movements of others, the materials employed, and one's own body movements. Second, we analyzed the special experience of sports movements based on the model of triple cybernetics, arguing that synchronization of the body schema gives rise to the special experience. Finally, we discussed how this synchronization of the body schema during the practice of sports movements changes the relationship between one's self and the world. The results of our study were as follows: 1) Yuasa argues that the relationship between mind and body has a double structure, i.e. a surface structure and a basal structure, the former belonging to the area of consciousness, and the latter to the area of unconsciousness. He points out that a sort of body schema exists in the basal structure, and argues that subliminal action through the body schema occurs prior to consciousness. 2) In the practice of sports movements, the body schema synchronizes with the body movements of others. When batting in baseball, the batter synchronizes with the movement of the pitcher. When dancing in a pair, one dancer synchronizes with the movement of the other. Similarly, the body schema synchronizes with materials such as a ball, a bat, and so on. In tennis, the player synchronizes with the ball in order to hit it. And the body schema synchronizes with the individual's own body. When performing ‰oor exercises, the gymnast synchronizes the body schema with the objective and physiological body. 3) Based on the model of triple cybernetics, the special experience of sports movements allows transcendence from the social system to the eco-system. The world consists of personal, social and eco (nature) systems. In the practice of sports movements, synchronization of the body schema arises at this level of the personal system so that it can lead into the eco-system. 4) This special experience in the practice of sports movements changes the relationship between one's self and the world. We are usually conscious of the existence of others as``Es'' in the social system. However, in the eco-system individuals are conscious of the existence of others as``Du''. In this way, there is a change in the relationship between one's self and the world. This is``semantic generation'' through experience of sports movements.
The purpose of this study was to consider the direction of research on physical education as "becoming." A full discussion of this topic poses several problems. The first is that the meaning of "semantic generation" in education is indistinct. The second is that the relationship between the experience of melting into the world (yokai taiken) and the special experience (peak experience/experiencing flow) arising from bodily movement has not been fully discussed. The third problem is that the methods for arguing about the special experience (yokai taiken) as "non-savoir" is obscure. These problems have led to a loss of direction in studies of physical education as "becoming". The present study was an attempt to overcome these problems in order to clarify a suitable direction of research on this topic. The results of this examination were as follows: 1) "Semantic generation" in education involves making, creating and generating an intellectual sense or meaning. In this context, however, "becoming" yields different phases of meaning. "Becoming" in the educational context is considered to involve reconstruction of a new world view that transcends usefulness, and special experience (yokai taiken) is considered to be of great importance to education as "becoming". 2) "Becoming" arises through special experience (yokai taiken), which melts into the special world beyond the self (ecosystem) through a genuine interest in the object (allocentricity). The special experience (yokai taiken) and the special experience that arises from bodily movement are much the same. The experience of bodily movement has a close relationship to the end and the means. However, this special experience (yokai taiken) occurring through bodily movement represents liberation from the useful relationship between the end and the means. This is the beginning of education as "becoming." 3) The special experience (yokai taiken) occurring through bodily movement is the beginning of education as "becoming" and the experience has been designated "non-savoir." The situation of "non-savoir" is an absence of "wit" and "noesis", and no study can argue the situation as "non-savoir." Nevertheless, as the experience of "nonsavoir" elicits certain effects, a study can argue the effects of the experience. 1) Physical education as "becoming" ought to be considered as a reconstruction of a new world view that transcends the usefulness of action. 2) The special experience (yokai taiken) occurring through bodily movement ought to be considered as an educational experience, separated from the relationship between the end and the means. 3) The experience of "non-savoir" occurring through bodily movement ought to be discussed in terms of the effects of the experience.
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