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交剣知愛 kōken chiai Cross Swords, and Come to Know Love

交剣知愛 (kōken chiai), cross swords, and come to know love, is a kendō saying first found in a school manual of 1943. This study follows it back to a textbook of 1930 and asks what its 愛 means.

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Japanese Scroll of Cross Swords, and Come to Know Love (kōken chiai) — Calligraphy by Eri Takase
Cross Swords, and Come to Know Love交剣知愛kōken chiai

Original art by Master Calligrapher Eri Takase

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Abstract

交剣知愛, kōken chiai, cross swords, and come to know love, is a saying of kendō, which the All Japan Kendo Federation's guidance for teachers of 2007 asks them to widen the circle of, and which the federation's Japanese-English dictionary of kendō, of 2000, as two scholars quote it, explains as words teaching mutual understanding and growth as people through kendō, and as the wish to practice again with the partner one has crossed swords with [1][2]. The earliest page carrying the phrase opened for this history is a school kendō manual published in Nagoya in 1943, where it heads a section arguing that kendō is love [3]. A compiler of 1980 credits his entry for the phrase to the third volume of a kendō textbook of 1930 by Takano Hiromasa 高野弘正 and 佐藤卯吉, which could not be read for this history; Takano printed the section in a book of his own in 1953, and the three texts of it differ in ways that rule out the 1953 text being the 1943 one respelled [4][5][6]. In Takano's book the 愛 is love, and from 1964 kendō teachers read it as おしむ, to hold dear and be loath to part with; the federation's dictionary, as quoted, gives the wish to practice with that partner again and uses neither word; I read love as the phrase's first sense and おしむ as the gloss its teachers gave it [6][7][8][2].

Overview

The sense. No general Japanese dictionary read for this history enters the phrase: kotobank has no page for 交剣知愛, and JMdict has no entry for it. The federation's 『剣道和英辞典』 (2000), as Oda Yoshiko 小田佳子 and Kondo Yoshitaka 近藤良享 quote it in 2012, explains it so [2]:

剣道を通して互いに理解しあい人間的な向上をはかることを教えたことば．稽古や試合で剣を交えた相手と，もう一度稽古や試合をしてみたいという気持ちになること．また，そうした気持ちになれるように稽古や試合をしなさいという教えを説いたことば

Words teaching that through kendō we understand one another and seek to grow as people. To come to feel, of the partner one crossed swords with in practice or in a match, that one would like to practice or compete with them once more. Also, words teaching that one should practice and compete so as to come to feel so. The federation's guidance for teachers, 「剣道指導の心構え」, adopted on 14 March 2007, puts the phrase in its note on etiquette: 剣道は、勝負の場においても「礼節を尊ぶ」ことを重視する。お互いを敬う心と形（かたち）の礼法指導によって、節度ある生活態度を身につけ、「交剣知愛」の輪を広げていくことを指導の要点とする。, kendō sets store by "respecting courtesy" even where victory and defeat are at stake. Through teaching etiquette, the heart that respects the other and its forms, the point of instruction is that students acquire a measured way of life and widen the circle of 交剣知愛 [1]. The federation's statement of the concept of kendō, of 1975, on the same page, does not carry the phrase [1].

The words. 交剣 is to cross swords, a word of classical Chinese. The 太平御覽, quoting the 莊子 chapter 說劍, On Swords, has a king say 今日使劍士交劍, today I shall have the swordsmen cross swords, though the text of the 莊子 read for this history has 敦劍 at that place; and the Tang poet Li He 李賀 likens spring rushes to crossed swords, 蒲如交劍 [9][10][11]. 知愛 is to know how to love: the 墨子 complains 今諸侯獨知愛其國, now the lords know only how to love their own states, and Su Zhe 蘇轍 of the Song writes 知愛身而後知愛人, one knows how to love oneself, and then knows how to love others [12][13]. The four characters together are in no text found by a search of Chinese Wikisource or of the CBETA Buddhist canon, and the six places where CBETA has 交劍 are all the name of a pool, 交劍潭 [14]. 愛 may be read おしむ in Japanese. The 日本国語大辞典 heads the verb おしむ 【惜・愛】 and gives as its second sense 捨てがたく思う。残り惜しく思う。愛惜する。, to find it hard to let go; to be sorry to part with; to hold dear, and as its third いとしく思う。いつくしむ。, to feel tenderly toward; to cherish, with an example in which 愛 is read ヲシム, a gloss in one manuscript of the 日本書紀 (720), where another reading of it is めづ; the デジタル大辞泉 gives as its fourth sense （「愛しむ」とも書く）愛する。めでる。慈しむ。, (also written 愛しむ) to love; to delight in; to cherish [15].

The text in English. The federation's own English for the 2007 note renders the phrase the ideal of koken-chiai (the desire to achieve mutual understanding and betterment of humanity through kendo) [16]: the first sentence of the 2000 dictionary's Japanese, without the second. Alexander Bennett quotes that English in 2015, and in 2023 gives the phrase as "Crossing Swords and Knowing Love" [17][18]. The renderings are taken in order below.

The historical record

1943. A school manual from Nagoya. 『眞劍道論』, subtitled 劍道教授要目細目ニ準據, following the kendō syllabus and its detailed program, was published in Nagoya on 20 June 1943; its colophon names as author the 名武赤心會, and as publisher and printer 中尾五郎, at the printing house 一誠社 [3]. No witness read for this history says who the 名武赤心會 were. The book's appendix prints the national school syllabus for kendō and Aichi prefecture's detailed program for it, and its first chapter, on the meaning and aims of kendō, opens on the samurai's resolve, 「死ぬことである」, "it is to die," and on 大東亞の盟主日本, Japan, leader of Greater East Asia [3]. In its sixth part, on the theory of kendō, the chapter on the mind runs through 劍道の四戒, the four things kendō warns against, 殘心, 無念無想, 水月の位 and a section on Yamaoka Tesshū 山岡鐵舟, and then a section headed 〔十一〕 交劍知愛, on pp. 152–153 [3]. The section never explains the four characters. It argues that kendō is love [3]:

「互に劍を交へて戰ひそこに人間の眞の愛を見出す」と言へば、その矛盾を笑ふ人もあらうしまた「劍道は愛である」といへば「人を斬る事が何が愛か」と反問する人もあらう。併しこれは實に皮相な觀察である。凡そ人がその全人格を發露して、魂と魂とを打ち合つてそこに憎しみを感ずる人はあるまい。

"Crossing swords with one another and fighting, there we find true human love": say that, and some will laugh at the contradiction; and say "kendō is love," and some will ask back, "what love is there in cutting people down?" But this is a shallow view. There can hardly be anyone who, bringing out the whole of his character and striking soul against soul, feels hatred there. The section goes on: 劍道は實に全人格の白條であつて、少しでもその性格を匿すことは出來ない, which I read as kendō is truly a confession of the whole character, and nothing of one's nature can be hidden in it (Notes). It quotes the Zen line 電光影裏斬春風, in the flash of lightning, cutting the spring breeze, and tells how, on the fields of the World War, 一度休戰のラッパが響き渡つた時、敵も味方も塹壕を飛出して互に笑顔を以て握手を交換したともいふ, when the bugle of the armistice sounded, friend and foe, it is said, leapt out of the trenches and shook hands with smiles [3]. It closes:

劍道も結局は劍を交へる中に愛を見出すまでに至らなければ野獸の爭鬪と異ならない。武の本義は戈を止むである、戈は戈で戰を意味する。即ち武は戰ふのでなく戰を止める所に存するのである。

Kendō too, unless in the end it comes to find love in the crossing of swords, is no different from the fighting of wild beasts. The true meaning of 武 is to stop the halberd; the halberd means war. That is, 武 lies not in fighting but in stopping the fighting. Under it stands a poem of the Meiji emperor, 國のためあだなす敵はくだくともいつくしむべきことな忘れそ, though you crush the enemy who does harm to the country, do not forget that you must be merciful [3]. The next section is 〔十二〕 忠孝, loyalty and filial piety. I read the section, in a book that opens on dying, as the case for mercy toward the one you fight.

1953. Takano Hiromasa's 『剣道の習い方』. Takano Hiromasa 高野弘正 (1900–1987) was, by the two dictionaries of people at kotobank, head from 1925 of the 修道学院 in Kanda, Tokyo, which his father 高野佐三郎 had opened; he taught at the University of California in 1936 as an envoy of goodwill to the United States; on his return he joined the Asahi newspaper and worked on the founding of the magazine 『新武道』; and he was head of the Nakanishi line of the Ittō school [19]. In his 『剣道の習い方』 of 1953, as the National Diet Library's snippet view shows it, a section is headed 交剣知愛 [6]:

第三節 交剣知愛 剣道は愛である「互いに剣を交えて戦い、そこに人間の真の愛を見出す。」といえば、その矛盾を笑う人もあろうし、また「剣道は愛である。」といえば、「人を切るのを習得するのがどうして愛か。」と反問する人もあろう。しかし、これは実に皮相な観察である。

The armistice is there too, 世界大戦の野に、一度休戦のラッパが響き渡つた時、敵も味方も塹濠を飛び出して, and 武 and the halberd, 戈は戈で戦を意味する [6]. It is the 1943 section, very close, in the postwar spelling, and the next pages of this history show it is not only that. Elsewhere in the book Takano says what kendō's love is [6]:

剣道でいう愛は、ただ平和を事として無事を旨とするものではない。師父の鞭は痛いが、その中には血の淚があふれている。剣道の愛もその中に剛健質実の気を含んでいる。

The love kendō speaks of is not merely a matter of peace and of keeping out of trouble. The whip of a father or a teacher hurts, but tears of blood brim within it. Kendō's love too holds within it a spirit of strength and plain sincerity. A search of the book's text for おしむ, 惜しむ and 愛しむ finds none [6].

1964. 愛 is おしむ. In 『学校体育』 for August 1964, Yuno Masanori 湯野正憲 (born 1915, by the National Diet Library's record), a standing director of the national high-school athletic federation, closes a piece on the naming of the national high-school games so [7]:

願わくば「交剣知愛」剣を交えて愛しむことを知る、愛はおしむと教えられた。

May it be 交剣知愛: to cross swords and come to know 愛しむ. 愛, I was taught, is おしむ. He was taught it, so the reading is older than this page; this snippet window is the earliest text read for this history that gives it. In 1968 he gave the third part of his book 『剣心去来』 the title 交剣知愛, and there writes of 剣を交えるお互いを愛む(おしむ)の心, the heart that holds dear (おしむ) those who cross swords with each other, and that 愛 is not called 愛する, to love: おしむというのである, it is called おしむ [8]. In 1992 he gave the sentence again: 竹刀をまじえることによって愛を知る「交剣知愛」。これは東洋の思想であり、哲理である。愛は愛するとはいわない。おしむというのであ…, "交剣知愛," knowing love by crossing bamboo swords. This is an Eastern thought, a philosophy. 愛 is not called 愛する; it is called おしむ [20].

1976–1982. The phrase in kendō's own books. A handbook for kendō teachers of 1976, by Yuno and others, lists 「交剣知愛」「敬の一字」や「剣道は礼にはじまって礼に終わる」, 交剣知愛, the one word 敬, respect, and "kendō begins and ends with courtesy," among 剣道の練習上の教え, the teachings of kendō practice, in a passage on understanding one another [21]. 森田重郎, in a book of 1979, received from the kendō master 堀口清 a hand towel dyed with it, 『交剣知愛』と染め抜かれた手ぬぐい [22]. The 『日本武道年鑑』 of 1979 reports an eighth-dan teacher, 村岡, lecturing on "交剣知愛" to students abroad who had been waiting for teachers from Japan [23]. A sports-science journal of 1980 writes that kendō friendships are common and that 古くから，「交剣知愛」の言葉がある, the saying 交剣知愛 has been around for a long time [24]. The federation's thirty-year history of 1982 reports a prefecture holding its monthly practice 交剣知愛の名のもとに, under the name of 交剣知愛, for fellowship and the polishing of skill [25].

1980. The compiler's credit, back to 1930. In 『剣道語録』, a book of kendō sayings compiled by Itō Fusaburō 伊藤二三郎 (born 1899, by the National Diet Library's record) and published in 1980, the entry 交剣知愛 (こうけんちあい) is on p. 169, and as the snippet view shows it, it is marked 教3 and begins [4]:

互いに剣を交へて戦い、其処に人間の真の愛を見出す お互いがその全人格を発露発現して、魂と魂とを打ちつけ合って依て以て相研磨するとき、其処に何の憎しみを感ずべきでしよう。

Further on it has 武は「戈を止める」即ち平和であり愛の極みである, 武 is "stopping the halberd," that is, peace, and the height of love, and it ends on a gloss of the four characters, 剣を交へて愛を知る, crossing swords, one comes to know love [4]. The book's explanatory notes give the key: 教 is 『最新剣道教範』 by 高野弘正 and 佐藤卯吉, in three volumes, and the figures are page numbers [4]. So Itō took the entry from the third volume of 『最新劔道教範』, which CiNii Books records as published by 東京開成館 in November 1930, in three volumes, and held by eight libraries in Japan [5]. It was not read for this history (Sources not seen), and Itō's key is the only witness read that the section stood in it.

The three texts of the section. Set side by side (Notes), the 1943, 1953 and 1980 texts differ. Where 1943 has 魂と魂とを打ち合つて, striking soul against soul, 1953 has 打ちつけあつて and 1980 打ちつけ合って; where 1943 has 全人格の白條, 1953 has 発露 and 1980 発現. The 1953 text agrees with the 1980 text against the 1943 one in places and goes its own way in another, so it was not made by respelling the 1943 text; and Itō did not take his entry from the 1953 book, which a search of his book's text for its title, 習い方, does not find. The 1980 text alone glosses the four characters and has no armistice, as far as the snippet windows reach.

1985–2000. 玉利嘉章's motto. A book for women in kendō of 1988 remembers that 範士九段の玉利嘉章先生は「交剣知愛」という言葉をいつも語っておられました, the ninth-dan master 玉利嘉章 always spoke the words 交剣知愛 [26]. A volume of 2000 gives his life in a note: a standing director and vice-president of the All Japan Kendo Federation, a maker of bamboo swords, 座右銘は"交剣知愛", his motto was 交剣知愛, and his death on 17 November 1985, aged 82 [27].

1997. A claimed origin in Saigō. In 『気の剣』, a life of the kendō master Saimura Gorō 斎村五郎 (1887–1969) by Hayase Toshiyuki 早瀬利之, published in 1997, a swordsman marked by the thought of Saigō Takamori 西郷隆盛 leads to this [28][29]:

「交剣知愛」という言葉がある。これは西郷隆盛の「敬天愛人」に由来するといわれ、どちらも人を愛する意味で同じである。

There is the saying 交剣知愛. It is said to come from Saigō Takamori's 敬天愛人, and both mean the same, to love people. 敬天愛人, revere heaven and love people, is known as Saigō's motto by the 四字熟語を知る辞典 [30]. といわれ, it is said: no source is given in the window, and it is the oldest form of the claim found for this history. The 1943 section does not name Saigō, nor does the 1953 text in the windows read.

1997–2000. おしむ, explained. Sakuma Saburō 佐久間三郎 (1912–1997), in 1997: いわゆる"交剣知愛"(剣を交えて惜しむを知る)、ああもう一度あ…, the so-called 交剣知愛 (crossing swords, to know 惜しむ, being loath to part): "ah, once more with…", where the window ends [31]. Okamura Tadanori 岡村忠典, in 1999: 「愛」は「おしむ」という, 愛 is called おしむ [32]. A graduate of 1980, in the history of a university kendō club published in 2000: 私の現在の座右の銘は「交剣知愛」です。あの人ともう一度稽古がしたいと思わせる, my motto now is 交剣知愛: to make someone think, "I want to practice with that person once more" [33]. Beside these, a writer in a journal of the corrections service in 1999 gives it as お互いの剣を交えることによって気持ちが通うようになるという意味, it means that by crossing swords the two come to feel for each other [34].

2000–2012. The federation's dictionary, and a claim about 1970. The federation's 『剣道和英辞典』 of 2000, as Oda and Kondo quote it above, gives the phrase two senses in three sentences: understanding one another and growing as people; and wanting to practice or compete with that partner again, given a second time as a teaching. The second is the sense Sakuma, in 1997, writes beside おしむ, though neither 愛 nor おしむ is in the sentences quoted [2]. Oda and Kondo follow the whole quotation with their own reading of it, which begins つまり, that is, and does not divide it into senses [2]:

つまり，剣を交える相手は，敵ではなく，剣道を通じて人間形成を図ろうとする同志であり，互いに切磋琢磨しながら，老若男女や国籍を問わず，正面から正々堂々と相対し，竹刀を用いて互いの至らぬ箇所を指摘し合う場と捉えようする姿勢が問われている．そして，互いに剣道を通して稽古し，また試合で競い合いながら，相手に対する信頼と尊敬の念を基盤としたコミュニケーション能力が求められているのである．

That is, the partner one crosses swords with is not an enemy but a comrade who seeks, through kendō, to form themselves as a person; what is asked is the stance of trying to see it as a place where, polishing one another, whatever their age, sex or nationality, they face each other squarely and fairly and with the bamboo sword point out where each falls short. And while they practice together through kendō and compete in matches, what is required is the ability to communicate, founded on trust in and respect for the partner. In its own terms the reading is about growing as people (人間形成, 切磋琢磨) with a partner who is a comrade and not an enemy, of any age, sex or nationality, and it adds trust, respect and the ability to communicate, which the dictionary's sentences do not name; it speaks of practicing and competing together, but not of the wish to do so with that partner once more. I read it as taking up the dictionary's first sense, growing as people, with communication, trust and respect where the dictionary has understanding one another, and widening it; and as not taking up the second, the wish to practice or compete with that partner once more. The article, Oda and Kondo's of 2012, calls the spirit of 交剣知愛 FIK 発足時の意義, the significance at the founding of the International Kendo Federation, and gives no source for the claim; the federation was founded in 1970, by their own account on p. 130, where article 6 of its rules (規約第6条), which they quote for its aim, in part 剣道を通じ加盟団体相互の信頼と友情を培う, through kendō to cultivate trust and friendship among the member bodies, does not name the phrase in the words they quote [2].

2007. The federation's guidance. 「剣道指導の心構え」, adopted on 14 March 2007, puts the phrase in its note on etiquette, as quoted above [1].

2024. A report on the Ministry of Finance's kendō tournament: 剣道では、こうした交流を「交剣知愛」と呼びます, in kendō, fellowship of this kind is called 交剣知愛 [35].

What is not a source. Saigō's 敬天愛人 is a claim of 1997 with no source given [28]. The phrase's two words are classical Chinese, and the four together are not, in the texts searched [9][12][14].

The text in English

2007. The federation. The primary emphasis should thus be placed on instruction in the spirit and forms of reiho (etiquette) so that the practitioner can develop a modest attitude to life, and realize the ideal of koken-chiai (the desire to achieve mutual understanding and betterment of humanity through kendo) [16]. The Japanese has 輪を広げていく, widen the circle, and the English realize the ideal.

2015. Bennett, Kendo: Culture of the Sword. Bennett quotes the federation's English for the note, printing the phrase kōken-chiai, with the long mark, and the betterment of humanity where the federation's page today has koken-chiai and betterment of humanity [17].

2023. Bennett, The Insider's Guide to the Japanese Martial Arts. In a box headed KEY BuDo concepts: Koken-chiai … "Crossing Swords and Knowing Love", and in the running text, This ideal is known as koken-chiai (learning love and respect through …, as the Internet Archive's full-text search shows the book in windows. Its text layer garbles the box's kanji and reads nown and ~ ve where I give known and love, and the window stops at through [18]. None of the English read for this history gives おしむ, in what was read of it.

A reading

The record first. The phrase's two words are classical Chinese, and the four together are not found in the Chinese texts searched [9][12][14]. The earliest page opened that carries it is a school manual of 1943, where it heads a section arguing that kendō is love, and the section never explains the characters [3]. A compiler of 1980 credits the section to Takano Hiromasa's textbook of 1930, and the three texts of it, 1943, 1953 and 1980, differ in ways that keep the 1953 one from being a respelling of the 1943 one [4][5][6]. Takano's 愛 is love, with strength in it [6]. From 1964, teachers say 愛 is おしむ [7][8][20][31][32]. The federation's dictionary of 2000, as quoted, gives understanding and growth, and the wish to practice with that partner again; its English of 2007 keeps the first [2][16].

The readings next. Yuno, from 1964 to 1992, and the teachers after him, read 愛 as おしむ, and the 日本国語大辞典's example of 愛 read ヲシム is a gloss in a manuscript of the 日本書紀 [15]. Where a later text gives the sense, it is wanting to meet that partner again (Sakuma in 1997, in a window that breaks off at ah, once more; a club graduate's motto in 2000; the federation's dictionary), and that is the 日本国語大辞典's second sense of おしむ, to be loath to part, more than its third, to cherish; Yuno's own words, the heart that holds dear those who cross swords with each other, are nearer the third [31][33][2][8][15]. Hayase, in 1997, reported that the phrase is said to come from Saigō [28].

What I sign is this. On the evidence read here, the phrase is Takano Hiromasa's, put into a textbook by 1930, on Itō's word and on the variants of three texts read in part through snippets; the Nagoya compilers of 1943 took the section, perhaps from a later text of Takano's, into a wartime school manual, and Takano printed it again under his own name in 1953. The 1930 volume would test this, and it could not be read. The phrase did not come from the war or from Saigō: the war is where it is first found in print, and Saigō is a story of 1997. Its first sense is the one its first texts argue, love: not a soft love, Takano says, but the love that does not hate the one it fights, and that the 1943 compilers put beside the emperor's word to be merciful to the enemy. おしむ is the gloss its teachers gave it, and a good one, with deep roots in the language; it moves the phrase from the fight to the parting after it, and the federation's dictionary keeps that parting beside understanding and growth. I read it as love found in the crossing of swords, and the wish to cross them again as where that love shows. Signed, 典.

Notes

The three texts of the section. As read: 1943 at the page image [3]; 1953 and 1980 in the National Diet Library's snippet view, in windows [6][4].

白條. The 1943 page prints 白條, at the leaf as in the text layer. I read it as 白状, confession, written with 條 for 状, which share the reading じょう, since the sentence goes on nothing of one's nature can be hidden; 1953 has 発露, revelation, and 1980 発現, manifestation, at the same place [3][6][4].

The 1964 page. The snippet that carries the phrase does not show a byline. Yuno's byline is in the snippet before it, the argument runs on without a break, and no other byline is found between, so I take the passage as his [7].

The forms. 交劍知愛 in 1943, with 劍; 交剣知愛 from 1953; 交剱知愛 in 1999, with 剱 [3][6][32]. The 1964 page writes the verb 愛しむ and Yuno in 1968 writes 愛む with the reading おしむ beside it; 佐久間 writes 惜しむ [7][8][31].

交劍 in the 莊子. The 太平御覽 quotes the 說劍 chapter with 交劍 where the text of the 莊子 read for this history has 敦劍 [9][10]. Either way it is a Chinese word for swordsmen meeting, and no Chinese text searched puts 知愛 after it.

A wartime article. Ōtsuka Tadayoshi 大塚忠義's history of kendō of 1995 cites an article of Takano's in the magazine 『剣』 for May 1940, and itself speaks of 交剣知愛の世界, the world of 交剣知愛 [36]. The 1940 article was not reached.

Japanese Scrolls by Master Calligrapher Eri Takase

Japanese Scroll of Cross Swords, and Come to Know Love (kōken chiai) in a block font by Master Japanese Calligrapher Eri Takase
交剣知愛VB5JBlock
Japanese Scroll of Cross Swords, and Come to Know Love (kōken chiai) in a cursive font by Master Japanese Calligrapher Eri Takase
交剣知愛VC5JCursive
Japanese Scroll of Cross Swords, and Come to Know Love (kōken chiai) in Master Japanese Calligrapher Eri Takase's own style (jiun)
交剣知愛VD5JJiun
Japanese Scroll of Cross Swords, and Come to Know Love (kōken chiai) in a semi-cursive font by Master Japanese Calligrapher Eri Takase
交剣知愛VS5JSemi-Cursive

Sources not seen

高野弘正・佐藤卯吉, 『最新劔道教範』, vol. 3, 東京開成館, 1930. The book the 1980 compiler credits. The National Diet Library holds it on paper only; the National Institute for Educational Policy Research has digitized vol. 1 for its Tokyo reading room only. It cannot be read from outside Japan, and it would show whether the section, and the phrase, stood in it [5].

全日本剣道連盟, 『剣道和英辞典』 (Japanese-English Dictionary of Kendo), 2000. Read here only as quoted in 2012; the National Diet Library's digital copy answered no search of its text [2].

『新武道』, the magazine whose founding Takano worked on at the Asahi, and his article in 『剣』, May 1940. Neither was found in the National Diet Library's digital collection; either might hold the section between 1930 and 1943.

高野弘正, 『剣道読本』, 1973. In the National Diet Library's digital collection without a searchable text.

A reader with access to any of these is invited to write to Takase Studios at Tim@Takase.com.

References

  1. 全日本剣道連盟, 「剣道指導の心構え」, 平成19年3月14日制定 (2007), at the federation's site. https://www.kendo.or.jp/knowledge/kendo-concept/
  2. 小田佳子・近藤良享 (Yoshiko Oda and Yoshitaka Kondo), 「日本剣道KENDOの国際展開への課題」, 体育・スポーツ哲学研究 34(2), 2012, pp. 125–140, pp. 130, 136–137, at J-STAGE. https://www.jstage.jst.go.jp/article/jpspe/34/2/34_125/_article/-char/ja/
  3. 名武赤心會, 『眞劍道論 : 劍道教授要目細目ニ準據』, 中尾五郎, Nagoya, 1943, pp. 152–153 (scan 82), the contents (scans 5–6) and the colophon (scan 121), at the National Diet Library. https://dl.ndl.go.jp/pid/1030087/1/82
  4. 伊藤二三郎 編, 『剣道語録』, 1980, the entry 交剣知愛 (p. 169) and the explanatory notes (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/12146675
  5. 高野弘正・佐藤卯吉, 『最新劔道教範』, 東京開成館, 1930, 3 vols., the record at CiNii Books. https://ci.nii.ac.jp/ncid/BA44979501
  6. 高野弘正, 『剣道の習い方』, 大泉書店, 1953 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/2466096
  7. 湯野正憲, in 『学校体育』 17(8), 日本体育社, August 1964 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/6027023
  8. 湯野正憲, 『剣心去来』, 鷹書房, 1968, part 3, 交剣知愛 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/2515922
  9. 『太平御覽』 卷344, 兵部 75, 劍 下, quoting 『莊子』 說劍, at Chinese Wikisource. https://zh.wikisource.org/wiki/太平御覽/0344
  10. 『莊子』 說劍 (ZHUANG 30), Kanripo KR5c0126. https://github.com/kanripo/KR5c0126
  11. 李賀, 「河南府試十二月樂詞」, 二月, at Chinese Wikisource. https://zh.wikisource.org/wiki/河南府試十二月樂詞
  12. 『墨子』 兼愛中, at Chinese Wikisource. https://zh.wikisource.org/wiki/墨子/兼愛中
  13. 蘇轍, 「漢昭帝論」, at Chinese Wikisource. https://zh.wikisource.org/wiki/漢昭帝論_(蘇轍)
  14. CBETA full-text search for 交劍 (six hits, every one 交劍潭), at the CBETA API. https://cbdata.dila.edu.tw/stable/search?q=交劍
  15. 「惜しむ」, デジタル大辞泉 and 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/惜しむ-452482
  16. All Japan Kendo Federation, "The Concept of Kendo" and "The Mindset of Kendo Instruction", March 14, 2007, at the federation's English site. https://www.kendo.or.jp/en/knowledge/kendo-concept/
  17. Alexander C. Bennett, Kendo: Culture of the Sword, University of California Press, 2015, p. 191, read on the house's shelf.
  18. Alex Bennett, The Insider's Guide to the Japanese Martial Arts, Tuttle, 2023, by search highlight only (lending item; page not known), at the Internet Archive. https://archive.org/details/insidersguidetoj0000alex#ft=koken-chiai
  19. 「高野弘正」, 20世紀日本人名事典 and デジタル版 日本人名大辞典+Plus, at kotobank. https://kotobank.jp/word/高野弘正-1087488
  20. 湯野正憲, 『艸生庵残筆』, 島津書房, 1992 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/13128595
  21. 湯野正憲 ほか, 『剣道指導ハンドブック』, 大修館書店, 1976 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/12121609
  22. 森田重郎, 『経済人のころ』, 経済界出版事業部, 1979 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/12000654
  23. 日本武道館 編, 『日本武道年鑑』 第2号 (昭和54年度版), 1979 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/12123405
  24. 『体育の科学』 30(8), 杏林書院, August 1980 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/6085742
  25. 全日本剣道連盟, 『財団法人全日本剣道連盟三十年史』, 1982 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/12141116
  26. 小沢博, 『女性剣道教室』, 島津書房, 1988 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/13297228
  27. 小川忠太郎, 『百回稽古 : 持田盛二範士十段-小川忠太郎範士九段』 別冊, 体育とスポーツ出版社, 2000 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/13999497
  28. 早瀬利之, 『気の剣 : 剣聖十段斎村五郎』, 1997 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/13898265
  29. 「斎村五郎」, 20世紀日本人名事典 and デジタル版 日本人名大辞典+Plus, at kotobank. https://kotobank.jp/word/斎村五郎-1076940
  30. 「敬天愛人」, デジタル大辞泉, 精選版 日本国語大辞典 and 四字熟語を知る辞典, at kotobank. https://kotobank.jp/word/敬天愛人-489086
  31. 佐久間三郎, 『平成・剣道読本 : 地水火風空』 上, 体育とスポーツ出版社, 1997 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/13898324
  32. 岡村忠典, 『剣の道人の道 : 剣道はすばらしい』, 日本武道館, 1999 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/13937956
  33. 『心のかけはし : 九州工業大学剣道部史』, 九州工業大学責善会剣道部後援会, 2000 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/13997007
  34. 『刑政』 110(2), 矯正協会, February 1999 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/2671941
  35. 『伝統を繋ぐ : 第36回財務省剣道大会』, 財務省, 2024 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/14932268
  36. 大塚忠義, 『日本剣道の歴史』, 窓社, 1995 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/13953629

Authors

Tim Jackowski (Systems Architect, Takase Studios, LLC) · 典 Ten (Anthropic Claude Opus 5.5, Takase Studios, LLC)

AI written · Ten wrote the history. Tim Jackowski commissioned it and answers for it.

Not yet reviewed.

Cite as: Tim Jackowski and Ten, "Philology of 交剣知愛 (kōken chiai)," Takase Studios, 2026, https://takase.com/library/philology/koken-chiai.