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Explores how spiritual values are learned and mind and body developed through the practice of the Japanese arts.
In Encounter with Enlightenment, Robert E. Carter puts forth the East, and specifically Japan, as a source of possible solutions to the world's social, economic, and environmental problems. Not only is the book a sustained scholarly analysis of both the religious and philosophical roots of Japan's distinctive ethical approach to life, but it also provides the Western reader with a context for understanding Eastern values—values that although familiar to the West tend to be deemphasized. Encounter with Enlightenment begins a horizontal fusion between East and West, and establishes a common ground for mutual understanding and for working toward an ethical approach that could resolve some of the earth's difficulties.
This unique history of Japanese armed martial arts--the only comprehensive treatment of the subject in English--focuses on traditions of swordsmanship and archery from ancient times to the present. G. Cameron Hurst III provides an overview of martial arts in Japanese history and culture, then closely examines the transformation of these fighting skills into sports. He discusses the influence of the Western athletic tradition on the armed martial arts as well as the ways the martial arts have remained distinctly Japanese. During the Tokugawa era (1600-1867), swordsmanship and archery developed from fighting systems into martial arts, transformed by the powerful social forces of peace, urbanization, literacy, and professionalized instruction in art forms. Hurst investigates the changes that occurred as military skills that were no longer necessary took on new purposes: physical fitness, spiritual composure, character development, and sport. He also considers Western misperceptions of Japanese traditional martial arts and argues that, contrary to common views in the West, Zen Buddhism is associated with the martial arts in only a limited way. The author concludes by exploring the modern organization, teaching, ritual, and philosophy of archery and swordsmanship; relating these martial arts to other art forms and placing them in the broader context of Japanese culture.
This landmark work provides a wide-ranging scholarly consideration of the traditional Asian martial arts. Most of the contributors to the volume are practitioners of the martial arts, and all are keenly aware that these traditions now exist in a transnational context. The book's cutting-edge research includes ethnography and approaches from film, literature, performance, and theater studies. Three central aspects emerge from this book: martial arts as embodied fantasy, as a culturally embedded form of self-cultivation, and as a continuous process of identity formation. Contributors explore several popular and highbrow cultural considerations, including the career of Bruce Lee, Chinese wuxia films, and Don DeLillo's novel Running Dog. Ethnographies explored describe how the social body trains in martial arts and how martial arts are constructed in transnational training. Ultimately, this academic study of martial arts offers a focal point for new understandings of cultural and social beliefs and of practice and agency.
Educational philosophies of self-cultivation as the cultural foundation and philosophical ethos for education have strong and historically effective traditions stretching back to antiquity in the classical ‘cradle’ civilizations of China and East Asia, India and Pakistan, Greece and Anatolia, focused on the cultural traditions in Confucianism, Taoism, and Buddhism in the East and Hellenistic philosophy in the West. This volume in East-West dialogues in philosophy of education examines both Confucian and Western classical traditions revealing that although each provides its own distinct figure of the virtuous person, they are remarkably similar in their conception and emphasis on moral self-cultivation as a practical answer to how humans become virtuous. The collection also examines self-cultivation in Japanese traditions and also the nature of Michel Foucault’s work in relation to ethical and aesthetic ideals of Hellenistic self-cultivation.
In Overcoming Modernity, which contains the last writings from Yuasa, the prominent Japanese scholar reconsiders the modern Western paradigm of thinking and in its place proposes a more holistic worldview. A wide range of topics are examined, including the relationships between language, being, psychology, and logic; Jung's concept of synchronicity; the Yijing (Book of Changes); paranormal phenomena; physics and metaphysics; mind and body; and teleology. Through these explorations, engaging a wide range of Western and East Asian thought, Yuasa offers an alternative to the scientific worldview inherited from the seventeenth and eighteenth centuries. This new paradigm involves the integration of space-and-time and mind-and-body, thematics brought together through what Yuasa calls "image-thinking," a mode of thinking that incorporates image-experience.
Watsuji Tetsuro's Rinrigaku (literally, the principles that allow us to live in friendly community) has been regarded as the definitive study of Japanese ethics for half a century. In Japan, ethics is the study of human being or ningen. As an ethical being, one negates individuality by abandoning one's independence from others. This selflessness is the true meaning of goodness.
A guide to the practice, history, and etiquette of budo, the study of Japanese martial arts for self-cultivation—written by an American martial arts master The study of budo, or the Japanese martial arts for self-cultivation, is a lifelong path toward perfection of character. Here, Dave Lowry, a sword master who has practiced and taught budo for over forty years, addresses the myriad issues, vagaries, and inconsistencies that arise for students of karate-do, judo, kendo, kenjutsu, aikido, and iaido as their training develops. He examines such questions as: • What is the relationship between the student and teacher, and what should one expect from the other? • What does rank really mean? • How do you correctly and sensitively practice with someone less experienced than you? • What does practice look like as one ages? • Why do budo arts put such an emphasis on etiquette? • And many others Lowry also gives practical advice for beginning and advanced students on improving structural integrity in posture and movement, focusing under stress, stances and preparatory actions before engaging with an opponent, and recognizing a good teacher from a bad one.
Budo, the way of the martial arts, is at heart a path of spiritual cultivation and self-realization whose aim is to develop a strategic mind that makes combat unnecessary. Kenji Tokitsu explains the philosophy of karate as budo and looks deeply at the key concepts that are essential for developing the budo mind in karate practice. These concepts are: • distance and timing, • rhythm, anticipation, and intuition, • and the cultivation of explosive but focused energy. These concepts are difficult to teach, but mastering them is the ultimate goal of any true martial artist. Tokitsu expertly guides the reader through these elusive ideas with clarity and a practical view.
This book is an inquiry into ki-energy, its role within Eastern mind-body theory, and its implications for our contemporary Western understanding of the body. Yuasa examines the concept of ki-energy as it has been used in such areas as acupuncture, Buddhist and Taoist meditation, and the martial arts. To explain the achievement of mind-body oneness in these traditions he offers an innovative schematization of the lived body. His approach is interdisciplinary and cross-cultural, offering insights into Western philosophy, religion, medical science, depth psychology, parapsychology, theater, and physical education. To substantiate the relationship that ki-energy forms between the human body and its environment, Yuasa introduces contemporary scientific research on ki-energy in China and Japan, as well as evidence from acupuncture medicine and from the experience of meditators and martial arts practitioners. This evidence requires not only a rethinking of the living human body and of the mind-body and mind-matter relation, but also calls into question the adequacy of the existing scientific paradigm. Yuasa calls for an epistemological critique of modern science and explores the issue of the relation of teleology to science.