By Winfried Wagner
In this quantity, 9 well known specialists delineate their theoretical or methodological process of Aikidô in potentiating confident dealing with of social conflicts. The authors depict the contribution of the japanese self-defensive artwork Aikidô to the speculation and perform of clash transformation. the concept that of Elicitive clash Transformation (Lederach, Dietrich) inevitably demands a revised realizing of utilized peace paintings and a brand new own profile of the clash employee. this can be the purpose the place Aikidô and conflict/peace paintings meet.
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Extra resources for AiKiDô: The Trinity of Conflict Transformation
G. g. g. in equal, familiar, intimate, private vs. hierarchical, strange, public relational constellation). However, personal space not only regulates the interaction distances between humans, but also the distances between humans and inanimate objects (Horowitz et al 1964). As such, it comprises a part of the “life space” or “life world” (German “Lebensraum” or “Lebenswelt”) of humans in general. To be embedded and embodied, enacted and extended in one´s “life world”, is to be in the “web of life” or, to employ the terminology of aikidô, in the field or sphere of ki.
43 Fig. 3: The embodiment of extension and centralization Dô – The Path of Transformation Generally, the Japanese word dô is translated as “path”, or “practice”. The Japanese character for dô consists of two minor characters: one of them means “feet” or “walking”, the other one means “eye(s)” or “looking”. Therefore, the charakter dô refers to a “path of practice”, on which we obtain experiences and insights. But first, we have to answer two questions about practice in general: Why do we practice (for what reason), and how do we practice (what attitudes do we employ)?
Thus, if you are not able to “project your mind into your hands, even 10,000 techniques will be useless“ (Tesshu, cited by Stevens 1989, 147). What matters is a “mind that stretches throughout the entire body and self” (Takuan, cited by Wilson 1986, 32). The steps to develop mindfulness are the following (for further details, see Wagner 1999): 53 ➢ strengthening the mind, ie. developing the power of concentration; ➢ purifying the heart/mind (misogi, agatsu) to develop open-mindedness; ➢ unifying and emptying the mind in order to realize pure mindfulness or empty-mindedness (mushin).