Is Karate “Budo” or “Sport”
— From a Standpoint Centered on Kakugo (Resolution)
Before entering into the main argument, I would like to clarify my own position regarding the question, “Is karate budō or sport?”
To state my conclusion first, my view is that budō and sport are not synonymous.
Budō, as I define it, is “an undertaking through which character is formed through the training of martial techniques (martial arts), while at the same time cultivating kakugo(Resolution).”
Here, kakugo does not refer to mere spiritualism or a simplistic notion of mental toughness. Rather, it signifies an autonomous decision to employ one’s technique while being fully aware of the consequences that the technique may have on the opponent, and while possessing the will to accept responsibility for those consequences.
The Formation of Budo and the Inherent Presence of Kakugo
Originally, the training of martial techniques was an activity unique to the warrior class. Likewise, the term “budō” referred to a “way of life” in which those who lived as warriors continued their training with full awareness of the responsibility involved in using technique and of the possibility that such use could determine life or death.
In the feudal era, budō was not merely a set of combat techniques.
Inseparably embedded within it were the resolve to employ technique, the resolve to accept the consequences of that action, and the resolve to stand at the boundary between life and death. Human formation itself constituted the core of budō—what came to be known as bushidō.
Modern Budo and the Redefinition of Kakugo — The Significance of Judo
With the demise of the feudal system and the consequent disappearance of the warrior class, the concepts of budō and bushidō temporarily vanished from the forefront of society. In this context, Master Jigoro Kano reconstructed jūjutsu, which had been cultivated by the warrior class, and founded jūdō as a modern martial discipline.
What is crucial here is that Master Kano did not eliminate ⟨resolve⟩; rather, he redefined it in a form compatible with modern society.
The guiding principles of jūdō training—“the perfection of oneself” (jiko no kansei) and “the beneficial application of that power to society” (yo no hoei)—can be restated as nothing other than a philosophy that seeks to maximize one’s own potential and, through that process, to cultivate the resolve concerning how the strength and techniques thus acquired should be used.
The reason jūdō was able to develop cannot be attributed solely to the systematization of techniques or the clarity of its theory. Its essence lies precisely in the fact that it translated ⟨resolve⟩—which had been central to martial arts—into a value that could be shared within modern society.
Contemporary Budo and Sport — Conditions for Competition Without Losing Kakugo
In contemporary times, budō has increasingly become sportified, strengthening its sporting characteristics. This trend itself need not be denied. What is crucial, however, is that in the process of competition and sportification, the core of budō—kakugo—must not be lost.
Specifically, the following are manifestations of kakugo that should be made visible within competition:
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An attitude that does not damage the opponent’s dignity even in victory
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A stance that treats techniques not merely as means of winning, but as actions accompanied by responsibility
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The selection of techniques that rejects the mentality of “as long as it hits” or “as long as it works”
All of these are expressions of kakugo that ought to be visible in competition. Those who engage in competitive sport while understanding budō bear the responsibility of embodying kakugo within the competitive arena.
A Prerequisite for Revising Judging Criteria — A Competitive Structure that Internalizes Kakugo
Here, I will address the judging criteria of Kyokushin competition.
I do not take the position of wholly rejecting the current criteria. Diverse forms may exist in both martial arts and competition. However, in any form, unless “character formation through martial training and the cultivation of kakugo” are realized, it cannot be called budō.
The moment competition is reduced to a mere exchange of techniques for the sake of winning, kakugo disappears.
The Axis of Judging Is “Effective Striking” — Evaluating Techniques Accompanied by Kakugo
What I believe should be placed at the center of Kyokushin competition judging is “effective striking” (yūkō dagingeki, yūkō-da).
Effective striking does not mean simply a strike that lands.
It refers to a technique executed by integrating distance, timing, posture, and intent, and delivered with the resolve to accept its consequences.
The reason that ippon in kendo and ippon in judo are so highly valued is that they make visible not only an excellent technique, but also the resolve of the practitioner who employs it.
Kakugo as Seen in Boxing — A Philosophy Inherent Even in Sport
Even in boxing, which is a sport, “clean, effective hits” form the axis of judging. A knockout is merely a result that lies along that continuum.
The essence lies in accuracy, effectiveness, technique, and the decision to strike.
Here too, the resolve to employ technique is inherent.
For this reason, boxing is not a mere exchange of blows, but a discipline that stands as a legitimate sport.
Challenges in Kyokushin Competition — A Structure in Which KakugoBecomes Invisible
In contemporary Kyokushin competition, there exists a structure in which “toughness,” “number of strikes,” and “damage tolerance” tend to be excessively valued. As a result, endurance and wars of attrition increasingly overshadow the resolve required to execute techniques. This is not a desirable state, either as budō or as sport.
“Ippon,” “waza-ari,” and “effective strikes,” which are intended to evaluate techniques accompanied by kakugo, are essentially nothing more than gradations in the intensity of such techniques. However, by establishing “damage” as an independent evaluative category, Kyokushin competition has produced adverse effects: the essence of effective striking is misunderstood, strikes devoid of resolve are rewarded, and competition tilts toward attritional fighting.
I believe that what ought to be evaluated in budō competition is not how much damage is inflicted upon the opponent, but how fully a technique is embodied with kakugo.
That said, it is not denied that techniques inherently include varying degrees of damage as effects. For example, ipponincludes the effect of substantial damage, while waza-ari includes moderate damage. Such conceptual organization is possible. However, if budō is to function as human education, and if competition is to aspire to a high-level sporting ideal, the ultimate criterion for evaluating techniques must not be damage, but rather the excellence of technique and skill, and the resolve of the person who embodies them. Only in this way can high social value be cultivated not only in budō, but also in sport.
Toward Competition That Makes Kakugo Visible
If kakugo (resolute awareness) is inherent in combat sports, competitors will no longer treat techniques lightly, spectators will be able to understand the meaning of those techniques, and society will be able to recognize educational value in the sport.
By adopting, as criteria of evaluation, not an abstract notion of “strength” but techniques and attitudes accompanied by kakugo, combat sports can be elevated into a set of values shared by society as a whole. This, I believe, is precisely the condition under which combat sports, as budō, can continue to possess significance in contemporary society.
