On Bushido - Part II

Blog Article/Post Caveat (Read First Please: Click the Link)

I wrote some stuff on this thing we all call, “Bushido,” and here is a link to search results on the subject at my primary karate and martial art blog: http://isshindo.blogspot.com/search?q=bushido

In a recent article that followed up a previous article by the same author where the concept of, “Bushido,” was once again addressed in what I see is an effort to convey a more truthful and factual understanding of this most often misunderstood Japanese concept called, “bushido.” 

It comes down to the human brain’s pension to create stories to support things we perceive as we travel through this very difficult life we live. If you want to know more about the brain’s work in our lives and how we live it according to that matrix called, “The Brain,” then read the book, to start, titled, “Incognito by David Eagleman.” 

This recent article will tell us that how we understand bushido and its connections to historical Japanese feudal era samurai stories (hint: strong emphasis on the term stories). It turns out that the creation of bushido is very much a modern thing and that it is more a propaganda effort to get a populace behind a mind-set leading to war, WWII to be exact as well as other skirmishes of the late 1800’s and early 1900’s, 

I quote, “Japan needed a way to stir up its people, to engage them in a dream of conquest and expansion, one fueled by the burning coals of their own righteousness and ‘specialness.’ The gas for this fire was, ‘Bushido.’” 

Bushido is a modern term to my understanding and its first real presence came when the first book was published on the subject that gave the Japanese the very thing they wanted to, “Stir up its people, etc.” The articles author actually spent a good number of years training in Japan and tells us that he had never once heard reference to the term and the author was studying the older more traditional, “Koryu,” martial arts where you would expect to hear the term if it was that important. He stated, “In the classical martial arts, bushido is never mentioned, because bushido does NOT really mean anything. It’s a vague term, like ‘Patriotism,’ that has emotional value but not much in the way of a rational definition.” 

Then there were one or two other things within the story that got my attention and one is our belief system that the peasants, etc., created empty-hand and farm implement tools to weapons for protection against samurai, etc. It appears historically speaking that samurai vs. peasants didn’t really spur on the need for empty-handed and/or kobudo like implements created from farming tools. It appears they didn’t actually need it and I quote, “Commoners could and often did stage strikes, even rebellions, usually over taxes (sound familiar). And armed with rakes and hoes, they nearly always defeated the samurai if things got violent.” 

It appears more and more that in truth things like their, “Confucianism,” belief in unquestionable loyalty toward interdependency was, like most things turned to the benefit of the Japanese leadership, was perverted to gain them what they wanted - just like any other human who takes actions either good or bad to get what they want. 

It appears that those in charge created and pushed myths and propaganda to, my words here - brain wash the people to achieve certain political goals, etc., to conquer others and so on. 

Now, our karate and martial arts are based on what the Okinawan and Japanese teachers passed on to their students and to us, the military occupiers. We need to remember that, “our teachers and our teachers teachers were all young men growing up in the prewar era of Japan and Okinawa and then the war time era that followed. The myths and propaganda, in strong likelihood, brainwashed them as well including the effort to “Institutionalized karate and martial arts into its educational systems.” 

The author continues to let us know that the modern dojo was effected by this mythical and propaganda driven effort more so that any so-called historical connection of samurai and confucianism, etc., that meant one who practiced and trained would have, “Bushido spirit,” and that they connected historically to some sort of samurai status more from stories of a mythical nature rather than reality. In truth, the author states, “In reality, much of the spirit of the dojo has more to do with the imperialistic goofiness of Japan’s fanatical military of the 20th century.” 

Misunderstanding, misconceptions, teachings based on myths and propaganda and other such nonsense have pretty much obscured the real spirit of budo. I also liked another martial artists who trained for a long period in Japan who said his Japanese sensei told him upon leaving to return home to America something like he is American and should teach as American’s teach rather than attempt to teach Americans in a manner like how Japanese teach. It makes sense. 

Bibliography (Click the link) + Lowry, Dave. “Karate Way: Another Look at the Historical Meaning of Bushido.” Black Belt Magazine. February/March 2016.

On Budo and Bushido

Blog Article/Post Caveat (Read First Please: Click the Link)

A recent article spurred or inspired this article on budo and bushido. In that article it seems a lot of assumptions and agenda driven meme’s were used as well. Hmmmm.

Budo [武道] simply defined as, “Military arts; martial arts and makes reference to the term Bushido.” 

Bushido [武士道] simply defined as, “Bushido; samurai code of chivalry.” 

The terms didn’t exist in the feudal era of Japan. When referred to as a samurai code of chivalry the person making the reference actually used the title of the samurai when he wrote the book and coined both budo and bushido. As to its traditional roots, however that is defined, that is questionable as to historical facts or even truth. 

Budo and Bushido were first coined as terms in the book written around 1899 by its author Inazo Nitobe titled, “Bushido: The Soul of Japan.” I believe personally that his effort was an attempt to give some historical meaning to the feudal era with its colorful Samurai, chivalrous warriors of Japan. 

Even the current information on these terms states, without definitive proof beyond the times mentioned articles and books, that Arthur M. Knapp, a non-Japanese, who wrote, “The samurai of thirty years ago had behind him a thousand years of training in the law of honor, obedience, duty, and self-sacrifice.... It was not needed to create or establish them. As a child he had but to be instructed, as indeed he was from his earliest years, in the etiquette of self-immolation." 

I put forth this theory, the budo and bushido were created to give support to the continuance of the colorful history or stories of samurai toward fostering of a more modern morally driven social belief that would support the efforts of the Japanese in their continued conquests of surrounding countries/states such as China and Korea, etc. This also gave credence to the effort to train and condition the populace prior to WWII to create a mind-set of a warrior that met the needs of Japan in justifying the upcoming war. As some will recognize this is also why disciplines like Okinawan Karate were educationalized to teach and train Okinawan youth for membership in the military in support of Japan’s war efforts. 

There are hints toward what Nitobe Sensei wrote in his books but like most articles and books of modern times, for that particular era when it was written, the influences of the individual authors and their perceptions, perspectives, intent, and background along with all socially driven influences both societal and familial tend to lead the content of such writings toward an agenda that may or may not be conscious. 

I will admit that like many meme’s, etc., that the end result did generate an excellent tome or book that is, could and can be used toward self-improvement with the intent toward socially accepted self-enlightenment but as to its actual historical intent and meaning and to its actual application in the world of the Samurai, that is questionable and possibly just plain fictional. The Japanese are well know for their use of fiction to create hero’s that their society needed and wanted much like every other society of our world. When we need it we use or create or manufacture hero’s to move our military and society toward the accepted and dictated agenda’s accordingly. 

All of it is kind of a propaganda machine and is often cited toward generating an agenda by all humans including us. We tend to use it and quote it as a means of instilling a mystique like quality to attract students, students who pay for lessons and lessons to inspire more students, etc. 

In a nutshell the book on Budo and Bushido is just the cultural metaphor toward a goal and in martial arts it is to promote it giving it a life that hopefully will be passed down over the ages just like the Japanese passing down their samurai heritage toward a lasting cultural historical and social belief that makes their cultural unique and respected. In the end, there is absolutely nothing wrong with that effort, it is a part of our human nature toward survival.

Read more on, “The Cultural Metaphor.” http://isshindo.blogspot.com/2015/08/the-cultural-metaphor.html

Bibliography (Click the link)

Bushido, A False Sense of Understanding

This is my perspective, my view and mine alone. Recently I commented on a reference to the Code of Bushido with an underlying belief and understanding that it was some code the exemplified the warrior of Japan often referred to as "Samurai." As a result of my comment and some solid references provided by the author of that post I have come to some new beliefs and understandings as to both Japanese Warrior Samurai and the "Code of Bushido."

It would have been nice if the code actually existed during the times of the Samurai but in reality, according to current sources which can change, it was merely a "by word of mouth" passed along at the convenience of the Samurai. It was not a rigid code but one of "flexibility" where the Samurai or military noble warrior could "adjust" it to fit what was perceived at the time as "just warfare" which was open to interpretations at the moment along with the dictates of the Emperor and Shogun, etc. I might add according to the sources extended into WWII.

It was not really a set code of ethics or martial ethics but something that was loosely used where it become subject to corruptions as indicated above and was actually "vague and fluid" depending on any number of ideologies and influences due to perceived level in society and/or nobility, etc.

In reality the code was developed and written by a number of Japanese authors over a period of centuries which at the moment actually served that moment in times current strategic and "political" goals of whomever was in power.

So, in my view if it was not actually written in any concrete form and that form was not available to any of us today we have no real clue as to its validity and use. It was not until Inazo Nitobe wrote his view of it in 1899, i.e. 1900's :-), that it become known and/or accepted by the Japanese and even then because it was written by someone who was not nor had any nobility or warrior experience plus from a religious view that was not readily accepted at the moment was only accepted by the military because they could use it to suit their purposes of uniting Japan and justify the conscription of its people to benefit their actions opening WWII.

Now, to me this smacks of subversion of a code that could have provided ideals of acceptable societal behavior both military and civilian. Even tho our intent in today's martial systems is to use such a code to do just this its historical basis and beliefs are inaccurate to say the least. This does not mean that it cannot still be used to benefit but to believe that this is due to some belief in the nobility of Samurai warriors would be "just plain wrong."

This misconception has created a belief and view of Samurai that only can be exemplified in "fictional characterizations" vs. "reality." As with a lot of historical views it is the victorious who tend to write it with a slant toward their needs, beliefs, etc. so it will live on and propagate through our instruction of the martial arts. It is a glorious and exciting view unsubstantiated by history but what the heck, "It is just so cool!"

Please note the title of the article, i.e. emphasizing "Deceit." Also, it must be noted the basis of the article is referencing the brutality of WWII in relation to Bushido as well as other writings such as the "Hagakure." This post hopefully will inspire the reader to view and read the entire article. Who wants their hero's shot down, not me!

Sources:
Bushido: The Valor of Deceit written and posted on the "military history online" web site and written by Holly Senatore [it should be noted that this post is not endorsed nor validated by Ms. Senatore but merely my interpretations as to the content I read in her article.

Bushido: The Seven Virtues of the Samurai

First, the seven virtues:


義 - Gi - Rectitude (Right Decisions)

勇 - Yu - Courage

仁 - Jin - Benevolence

礼 - Rei - Respect

誠 - Makoto - Honesty

名誉 - Meiyo - Honor

尽忠 - Chugi - Loyalty

First, the bushido code most of westerners have been exposed to is one written by a Japanese who had not been an actual samurai, i.e. the dual sword wielding kind who we would consider Musashi like. I am not a "koryu" practitioner nor am I any expert on this other than my understandings and perceptions as a westerner.

Today I read a group of posts on "honor." Some spoke directly from an interpretation of honor or Meiyo as to the bushido virtues while others spoke of the military, etc. All from their personal exposure and perceptions - like mine. I would ask, who's honor? Who's interpretation? Who's perceptions?

I can speak from a military view as a Marine. I can also speak toward it some what as a martial artists, i.e. karate-jutsu-do of Okinawa. I can also speak from my views as a person influenced by all the above. To a point ......

I even created my own code for me. The real trick as with all things of martial origins is to actually "live" the code not just know the code. Then where does this code enter into the picture when your confronted with violence? Would your belief in this "code" open you to damage or would you then subvert that code by dropping it off at the front door in return for "permission" to do what is required to remove damage and reach safety?

Another view, does the code cover things like social and anti-social violence and what they entails, i.e. damage or even death, arrest and prosecution, civil suits, medical bills, disabilities, etc.?

Is this code merely a selling point or some rhetoric that allows you to sound cool to those not in the know? If you feel a need to adapt a code then using these as a source to begin may be beneficial but remember that the code must be "today's code," not some ancient code of feudal samurai that may or may not apply to today's societal bindings. Just because you can recite them or have them read to you in training does not make one a samurai or one of the code, the seven virtues of the samurai, Bushido.

Martial Art?

Blog Article/Post Caveat (Read First Please: Click the Link)

People in the community tend to lump everything under this one label, martial art. The community tends to get into some pretty interesting conversations when it comes to defining the term leading to as many definitions as there are styles and systems. In truth, as to its original definition, the one used as a lump-sum type label is valid, for this time and place and disciplines - for there are many.

Martial Art [武] The term in English-Japanese is "Bu." Bu and its character/ideogram are also translated to English as, "the art of war; martial arts; military arts; military force; the sword; valor; bravery; military officer; military man." 

In Essence, although many use the term "budo," bu is the term for martial arts as well, as can be seen above, other meanings. 

Caveat: this is a personal point of view with as much research as one person can do and, yes, it is adding to the cacophony of voices on the subject so take it, consider it if you please and then either accept it as truth or possibility or reject it as "not your cup of tea." 

Budo [武道] these characters and ideograms translate to English as, "martial arts; military arts; Bushido." This is the unique characteristic of language with emphasis on Japanese/English because dependent on how one uses it such as how the Japanese use it; how the Okinawan's use it; how we use it and how other cultures use it. Like the old Isshinryu adage, "All bottles are good; they all serve a purpose."

Back to what I feel is the best definition to martial art. The question brings to mind, when was it first used? I did as much research as I could in both books and Internet as well as other sources such as articles, etc., only to find that the term or phrase may have not been used, much like the term bushido, until the very late 1800's and early 1900's. Bushido, in Japan and elsewhere, didn't really come into use until it was written about by, "Inazo Nitobe." It was something useful, for those times, for the Japanese war efforts.

I can't find anything definitive that says the term martial art was in use prior to that period. I can't find anything definitive that spells out the term or phrase and what the originators meant when using it. So, like almost all things of modern martial disciplines we are on our own and we can pretty much make up and use what ever way we want and it may be correct, for our time, place and usage.

So, in my use I don't really like using martial art but I do so that readers of my materials relate better to what I try to present. In truth, I prefer martial disciplines leaving the term art out of it so it takes on a more generic form better suited to the community. 

I also don't use either to explain what I believe is Okinawan karate. I don't feel that karate, in its essence and original form, is a martial anything for I see it more a civil thing while martial disciplines are more about military systems relating to combat. 

Combat being those socially and governmental sanctioned actions of war to achieve certain processes and to attain certain resources and objectives using violence governed by said governmental and world social rules and laws. Modern stuff for combat and war in those years that we assume developed martial arts was way different. 

A dominant theme in the translation is military; military art, force, sword (related to early Japans samurai, soldiers of war in those times), valor, bravery, military officer and man, etc., dominating that definition. So, in truth, since everything taught and practiced in the martial communities is more about sport or some philosophical practices that leaves war, military and combat out the window.

War: a state of armed conflict between different nations or states or different groups within a nation or state.

Military: relating to or characteristic of soldiers or armed forces. the armed forces of a country.

Combat: fighting between armed forces. take action to reduce, destroy, or prevent (something undesirable).

As people know nothing we do, no matter how we advertise it, in karate or other disciplines of a semi-martial nature is about war, military, or combat. All the terms, including martial arts, are more about sales, influence principles and compliance efforts than actually what each system or discipline was actually designed for, assuming we really know what they were originally designed for. 

Martial art as a label today is a misnomer, not reality ... except ... like many things times, situations, cultures and beliefs can and do change those very things. With that said, Martial Arts "today, in this moment, and in these times as the community believes it to translate to or be defined as" is accurate and as long as one doesn't try to relate it as traditional, historically accurate or how the ancients used it, if they ever used it, would make it incorrect and inaccurate.

The reason I hit on these things is the whole, the combination of various things collectively used are believed to be true when they are not but singularly as stand-alone toward certain atomistic views then it may or might be feasible as a modern term or phrase. 

This is why I advocate using terms as accurate as possible. Even so, even my mediocre efforts toward more accuracy is open to human fallibility so the effort continues, much like karate training and practice of modern philosophical efforts, to improve and correct and to be accurate as "humanly possible." 

In short, martial arts as defined is a military combat war oriented term not usable as presented for what we train and practice today. Martial Discipline although more appropriate and can crossover isn't exact enough either. Bu or Budo or Bushido are also not the best terms to use either except as sales rhetoric but that won't stop either. 

I prefer using self-protection, karate and other disciplines of like nature and other terms appropriate until I discover more appropriate and accurate terms. 

It comes down to what we were given by our teachers, mentors and sensei but that has been found over the years to be a bit questionable, at least in the non-physical use of the systems and disciplines we practice such as karate. We accept that because in the true sense of such things those who came before more often than not have the "best intentions" of how and what they teach and pass down. I advocate questioning things even of those things passed to us from the proverbial "masters and grand masters" because, like my sensei's teachings, they have a ton of knowledge and understanding to pass down; the applicability of what they teach is always beneficial for that teachings intent in application be it sport or protection; and they are all human and therefore fallible so it is left up to the student to question, research and remove the chaff from the wheat so that what we do evolves and changes to be valid and efficient for our times. 

Is all this going to stop folks from using all the various inappropriate terms? Not in the slightest because those terms changed and evolved to reflect the times, the training and practice environments and thus have become something appropriate for now. As to the connections to the ancients and traditions, well that is questionable and tenuous at best but we shall march on just the same regardless.

More on the subject of martial art: 

https://isshindo.blogspot.com/2016/05/the-art-in-martial-art.html

https://isshindo.blogspot.com/2015/02/martial-arts-vs-pseudo-martial-arts.html

https://mymartialselfdefensephilosophy.blogspot.com/2013/10/karate-martial-art.html

https://mymartialselfdefensephilosophy.blogspot.com/2016/01/karate-vs-martial-art.html

https://mymartialselfdefensephilosophy.blogspot.com/2016/05/the-art-in-martial-art.html

https://mymartialselfdefensephilosophy.blogspot.com/2015/02/making-distinction-between-martial-arts.html

https://karatequestions.blogspot.com/2016/01/karate-vs-martial-art-why-make-that.html

https://karatequestions.blogspot.com/2013/07/how-do-i-know-if-i-am-practicing.html

https://karatequestions.blogspot.com/2016/01/ok-i-accept-your-premise-of-karate-not.html

Bibliography (Click the link)

Butoku (Martial Virtue)

Blog Article/Post Caveat (Read First Please: Click the Link)

Currently, martial virtue is defined as, “To train with only the thought of being able to finish and not with the thought of progressing.”

A concept of an old master of Okinawan karate, “Your fingers and the tips of your toes must be like arrows, your arms must be like iron. You have to think that if you kick, you try to kick the enemy dead. If you punch, you must thrust to kill. If you strike, then you strike to kill the enemy [Ikken Hissatsu].”

It has also been stated, “Martial Virtues explores the place of the martial arts in the development of moral character. ... “

As well as, “Martial Virtues scrutinizes such qualities as courage, wisdom, justice and benevolence in turn, employing the lessons of modern psychology to understand how these virtues can be cultivated within ourselves and others.”

The dictionary says, in general: 

• Virtue: behavior showing high moral standards.
• Martial: of or appropriate to war; warlike.

Kind of an oxymoron phrase, martial virtue, I.e., the idea of developing high moral values in applying warlike behaviors.

“Martial arts are codified systems and traditions of combat practiced for a number of reasons such as self-defense; military and law enforcement applications; competition; physical, mental, and spiritual development; entertainment; and the preservation of a nation's intangible cultural heritage.” - unknown

“Although the term martial art has become associated with the fighting arts of East Asia, it originally referred to the combat systems of Europe as early as the 1550s. The term is derived from Latin and means ‘arts of Mars’, the Roman god of war.” - Unknown

Can one assume that the tenets of bushido provide the fundamental principles of martial virtue? [Rectitude 義, Courage 勇, Benevolence 仁, Respect 礼(禮), Honour 名誉, Honesty 誠, and Loyalty 忠実.]

Bushidō (武士道, "the way of the warrior") is a moral code concerning samurai attitudes, behavior and lifestyle.

Bushi Katagi (武士気質, literally 'warrior temperament'). The consistent ideal is martial spirit, including athletic, military skills and valor: fearlessness toward the enemy in battle.

• Rectitude: morally correct behavior or thinking; righteousness.
• Courage: the ability to do something that frightens one; strength in the face of pain or grief.
• Benevolence: well meaning and kindly.
• Respect: a feeling of deep admiration for someone or something elicited by their abilities, qualities, or achievements; due regard for the feelings, wishes, rights, or traditions of others.
• Honor: high respect; great esteem; adherence to what is right or to a conventional standard of conduct.
• Honesty: free of deceit and untruthfulness; sincere.
• Loyalty: giving or showing firm and constant support or allegiance to a person or institution.

Note: I utilized a check mark in lieu of numbers because numbering tends to suggest and influence the way a person perceives, interprets and follows when presented so check marks. 

Modern Martial Virtues

What makes a martial artist virtuous and why does it even matter? Yes, as all martial artists already know, it isn’t just about those virtues found in the bushido tenets but something else altogether.

When should they be taught and how do we, as Sensei, judge the practitioner? What authority do Sensei have that gives them the responsibility and privileges that speak for that community as well as the social structure in which each person lives?

These questions, and more, are what I will try to convey to the reader stressing their importance before a person chooses to follow the path, the martial way.

I plan on using this bushido tenets we are familiar with but present them in a way more appropriate to modern times.

These are presented in a form that one can chunk into learnable and memorable terms to better encode them into our minds or memories. Repeating them over time solidifies them into a form that remains, mostly, intact.

• Rectitude: morally correct behavior or thinking; righteousness.
• utterly dependent on culture, beliefs and the social fabric in which an individual lives, works and plays. 
• Influenced a great deal from the social fabric of family, friends and acquaintances while also influenced by ’others’ as to how they perceive those cultures, beliefs and clan or tribal survival rules, etc.
• The overall character and personality of the person as well as how they are influenced by dojo-members, especially sensei and senpai, all contribute to how one applies their skills whether it be sport, defense (actual and legal) and philosophical. 
• It is the product of such things that build the foundation on which one acts morally be it in thinking, be it in their behavior. 
• Righteousness is that double edged sword one must be wary and aware of simply as it pertains to themselves and their perceptions of others righteousness - all of which may or may not be the same. 
• Courage: the ability to do something that frightens one; strength in the face of pain or grief.
• Life itself be it involving violence or some lessor form that falls to the survival instincts of flight-or-fight. 
• Fear is that state of mind one must control rather than ignoring or trying to suppress because fear is natural and necessary for our very survival. To control one’s fear is to use that fear as an enhancement rather than an obstacle or hindrance to action of mind, body and spirit. 
• Pain and its resulting emotional state of mind are also tools of progress and movement rather than stagnation into a state of motionless stagnation. 
• Benevolence: well meaning and kindly.
• Benevolence depends on oneself and their perceptions of others in the whole that is the scheme of things be they normal or abnormal. 
• Be wary of how you perceive others for our natural tendency to bias that perception against our own way is dangerous, a double edged sword that, as you already know, cuts both ways. 
• Respect: a feeling of deep admiration for someone or something elicited by their abilities, qualities, or achievements; due regard for the feelings, wishes, rights, or traditions of others.
• It is critical to remember that respect is about that others abilities, qualities, and/or achievements, etc., as they understand it in their way, culture and beliefs for often, there are differences and we must respect and accept those differences even when they go directly against our way, cultures and beliefs. 
• Honor: high respect; great esteem; adherence to what is right or to a conventional standard of conduct.
• Ask yourself, what is right and by the standards of whom? 
• You can honor and have respect for others even in the face of dissonance or divergence of your standards and expectations. 
• Make if about how that others honor, esteem and standards of conduct that best connect with yours even if by a tenuous thread and use that to make sure you ‘get along.’ 
• Honesty: free of deceit and untruthfulness; sincere.
• Once again, it depends on the individual, clan or tribe and their respect, honor, expectations and standards because conflict and resulting violence often arise of of the differences and a lack of acceptance and willingness to connect and ‘get along.’ 
• Loyalty: giving or showing firm and constant support or allegiance to a person or institution.
• Loyalty is a win-win relationship that must not be blind or susceptible to human blinders due to biases and dissonances that come from belief, understanding and acceptance without exposure to violence or grave harm. 
• One must NOT allow loyalty to circumvent or diverge from core beliefs and cultural/social necessities that mean survival of self, family and clan. 
• Loyalty to ONESELF is always first and foremost to the individual and that is why finding and connection to other like minded others makes for a strong tribal social connectedness that is strong, resilient and progressive so one’s tribe, family and self survive in the best of times and in the absolute worst of times. 

All this, and more, are what make for not just a virtuous person but a virtuous martial lifestyle especially as it involves the use of mind and skills through proper spirit to achieve goals that result in survival by avoidance first and violence as a last resort. 

For reference and sources and professionals go here: Bibliography (Click the link)

Honor

Mr. John Vesia, a Sensei who resides, teaches and blogs from Long Island New York, wrote a post on "Fighting Words ..... " which you may want to read first hand here: http://www.martialviews.com/

He, rightly so, provides a story to show how "honor" has and still does get us, the male species, into heaps of trouble. I really liked his post today and it got me to thinking about "honor." What is it and why does this most important traits we males tend to fight over, go to war over and often die for? Do we truly know and understand what honor is and do we know when it became such an important aspect of human interaction - mostly male because few females get into a conflict over something that cannot be touched, felt or traded for anything of value.

Is it possible that we allow our monkey brains attach some perceived value on this word "honor" and if so who and what validates the meaning behind honor? Is this some carried over knights of the round table honor that has been built up into something it was never meant to be through the "urban legends, stories and fables" passed down and exaggerated over time?

How many lives have been lost over some perceived slight to one's honor? My recent studies on the Bushido and samurai connections toward the traditional martial arts through their culture and beliefs brings about the question, what is honor in the martial arts? Is it accurate or is it subverted depending on the who and the why of its conveyance through martial practices and training?

Maybe today's martial karate-ka is subject to influences that are unrealistic due to television, movies and other "stories" both presented as non-fictional and sometimes fictional. Once you get an answer to a question you end up with about a dozen more questions all requiring answers to achieve some semblance of truth and understanding that is reasonable and prudent in their application to a life that interacts with others in life.

Honor: Respect and esteem are tied to the meaning of honor which seems to be tied to that persons perceptions, cultural influences and overall belief systems that are both personal and driven by the requirements of the group, tribe and societal needs for survival. Honor is achieved by a person or thing whereby it is a credit earned from the same group, tribe and society driven by the requirements of their culture and beliefs. Honor is a privilege also bestowed in the same way.

One who has "honor" tends to be held is an exalted position in regards to others. This seems hierarchical in a sense as one who is in receipt of honor by others is thus in a higher and stronger position. This can and does promote jealousy, resentment and envy of the one in the honorable position that can either promote a desire to do better to reach that level or promote a desire to bring the one in a place of honor down of the pedestal ..... a double edged sword.

Honor can also be that something conferred upon a person as a distinction such as the "medal of honor" for bravery above and beyond or similar to a world achievement of honor such as "Gandhi Peace Prize or the International Peace Prize."

Honor is also "honor with regard to great respect." It is tied to "privilege" which in of itself causes a disturbance in the balance of interpersonal and group relations, i.e Jealousy, contempt and envy.

The one that I suspect leads to a good deal of conflict today is honor as it is tied to "respect" where one is shown respect or is required to display respect towards someone or something. It is that state of being honored where a group honor's another for some reason, act or perceived requirement.

It can be tied to a quality of being honorable but the requirements toward what is honorable is a bit muddy. A person of honor is also subject to the group, tribe and society with its culture and beliefs. Who says what makes an honorable person and is that set of requirements of an honorable nature.

The samurai code of honor which is tied to the bushido, the way of the warrior, is also filled with both acts of honor and acts of dishonorable actions. If you take the opportunity to dig deep you find that both sides of the coin of good and bad are filled by the Bushido that is part and parcel of the samurai culture. The wonderful thing of this code is that it still lives in the Japanese culture and it has some wonderful traits that fit all cultures across the world but also has some less than stellar traits that even the Japanese would and should consider losing.

Which to keep and which to lose is another question and only those who adapt the code can determine which is of value and which is not. Maybe honor is service to others without expectations.

In closing I don't come to any conclusions as to what honor is but would like to say for martial karate honor is that trait that allows the practitioner to achieve a level of enlightenment that promotes peace and non-conflict interactions with all peoples and the details of that can determine what it takes to have and hold "honor."

p.s. Oh, by the way, a fight may begin under the heading of "honor" but the actual tactics used will have nothing to do with honor or right or "FAIR." In that light the fight has nothing to do with honor either, it is simply monkey brain stupidity driving you into a "mess."

Hey, Tough Guy!

So, ... you think you're a tough guy. Maybe you are and regardless, you will find the following of great interest and benefit to your image as a, "Tough Guy!"

The “tough guy” image often conjures up a sense of resilience, strength, and independence. However, when this image is coupled with good character, strong personality, and honor, it represents an ideal of integrity and responsibility. Below are some key positive traits of a tough guy with good character, along with references from philosophy, martial arts, literature, and history.

1. Integrity and Honor

A tough guy of good character is not just physically strong but also morally upright. His word is his bond, and he lives by a code of honor, much like the Bushido code followed by the samurai (Nitobe, Bushido: The Soul of Japan, 1899). He does not betray his values for personal gain and stands firm in his beliefs, even in adversity.

“Without integrity, nothing works.” – Werner Erhard

2. Self-Discipline and Control

True strength lies not in uncontrolled aggression but in self-discipline. This aligns with the martial arts principle of Fudoshin (不動心), or “immovable mind,” where a warrior remains calm and composed under pressure (Draeger & Smith, Comprehensive Asian Fighting Arts, 1980). A tough man who cannot control his emotions is not truly strong; rather, his discipline defines his power.

“It is not the man who has too little, but the man who craves more, that is poor.” – Seneca

3. Courage and Bravery

Courage is not the absence of fear but the ability to act in spite of it. This aligns with the Stoic philosophy of Memento Mori (knowing death is inevitable and still living with purpose) (Marcus Aurelius, Meditations). The tough guy does not run from danger or responsibility but faces life head-on.

“A knight is sworn to valor. His heart knows only virtue. His blade defends the helpless. His might upholds the weak. His word speaks only truth. His wrath undoes the wicked.” – Code of Chivalry

4. Loyalty and Protectiveness

A tough guy of good character does not seek fights for ego but will fiercely defend those he loves. This mirrors the role of the guardian in both warrior traditions and leadership (Plato, Republic). Whether a family man, mentor, or protector, he is someone others can rely on in times of need.

“A superior man is modest in his speech but exceeds in his actions.” – Confucius

5. Humility and Quiet Confidence

A true warrior does not boast about his toughness but carries himself with a quiet strength. This aligns with the concept of Shibui (渋い) in Japanese aesthetics—elegance through subtlety and depth (Hume, Japanese Aesthetics and Culture, 1995).

“The oak fought the wind and was broken, the willow bent when it must and survived.” – Robert Jordan, The Fires of Heaven

6. Adaptability and Mental Toughness

The truly strong man is adaptable, able to endure hardship without losing his resolve. This aligns with Kishi Kaisei (起死回生), the Japanese term meaning “to revive from the brink of death,” which speaks to the ability to turn failure into success through perseverance (Cleary, The Japanese Art of War, 1991).

“Do not pray for an easy life; pray for the strength to endure a difficult one.” – Bruce Lee

7. Emotional Control and Compassion

A tough guy who lacks compassion is simply a brute. The best warriors understand the balance of hardness and softness, akin to the Yin/Yang philosophy in martial arts (Tokitsu, The Inner Art of Karate, 2010). He can be fierce when needed but is also capable of deep kindness.

“A warrior is not about perfection, victory, or invulnerability. He is about absolute vulnerability.” – Dan Millman, Way of the Peaceful Warrior

8. Resilience and Perseverance

Life will test him, but he does not break. This resilience is embodied in Gaman (我慢), a Japanese term meaning endurance through hardship with dignity (Hurst, Armed Martial Arts of Japan, 1998). He pushes forward, no matter the obstacle.

“Fall seven times, stand up eight.” – Japanese Proverb

9. Wisdom and Learning

A tough man is not just physically strong but also wise. He is constantly seeking knowledge and understanding, embodying the philosophy of Kaizen (改善), or continuous improvement (Imai, Kaizen: The Key to Japan’s Competitive Success, 1986).

“A fool thinks himself to be wise, but a wise man knows himself to be a fool.” – Shakespeare

10. Independence and Self-Reliance

He does not wait for others to save him or make decisions for him. He understands the power of Isshin (一心)—wholehearted commitment to his path (Suzuki, Zen Mind, Beginner’s Mind, 1970).

“We do not rise to the level of our expectations; we fall to the level of our training.” – Archilochus

Conclusion

The ideal “tough guy” is not just a fighter but a man of depth, wisdom, and honor. He is resilient yet compassionate, disciplined yet adaptable, strong yet humble. His toughness is not just about physical prowess but about character—the ability to do what is right, even when it is hard.