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The unfettered mind: writings from a zen master to a master swordsman

London: Shambhala. Edited by William Scott Wilson (1986)

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  1. Cultivating Mindfulness Through The Practice Of Iaidō.Håkan Nilsson - 2017 - Contemporary Buddhism 18 (1):37-46.
    Iaidō is a Japanese swordsmanship art that teaches the practitioner, iaidokan, a series of sword techniques known as kata. The number, and severity of [sword] techniques increases as the practitioner achieves higher grades. To understand and conduct the [spiritual] core of iaidō, the iaidoka must learn how to be attentive and bodily and mindfully present when carrying out these [sword] techniques. In this respect, mindfulness training could be of great help by enhancing the ability of the iaidokan skills in this (...)
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  • An East Asian Perspective of Mind-Body.S. Nagatomo & G. Leisman - 1996 - Journal of Medicine and Philosophy 21 (4):439-466.
    This paper addresses a need to re-examine the mind-body dualism established since Descartes. Descartes' dualism has been regarded by modern philosophers as an extremely insufficient solution to the problem of mind and body, from which is derived a long opposition in modern epistomology between idealism and empiricism. This dualism, bifurcating the region of spirit and matter, and the dichotomous models of thinking based on this dualism, have long dominated the world of modern philosophy and science. The paper examines states of (...)
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  • A critical survey of works on zen since Yampolsky.Steven Heine - 2007 - Philosophy East and West 57 (4):577-592.
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  • Analogy and Comparative Philosophy: A Hermeneutic Retrieval of Confucius and Aquinas.Ann A. Pang-White - 2006 - Society of Asian and Comparative Philosophy Forum 23.
  • Leibliches Üben als Teil einer philosophischen Lebenskunst: Die Verkörperung von Kata in den japanischen Wegkünsten.Leon Krings - 2017 - European Journal of Japanese Philosophy 2:179-197.
    In this paper, I try to show how Japanese practices of self-cultivation found in the so-called “ways” can be interpreted as embodied forms of “caring for oneself ” and, therefore, as part of a philosophical Lebenskunst or art of living. To this end, I refer to phenomenological accounts of the body as well as to a unique notion of practice found in the writings of Dōgen Kigen, a thirteenth-century Japanese Zen master. Central to this essay is a concern with embodying (...)
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