{"id":2821,"date":"2026-02-08T10:06:29","date_gmt":"2026-02-08T01:06:29","guid":{"rendered":"https:\/\/budobooks.jp\/?p=2821"},"modified":"2026-02-08T10:06:31","modified_gmt":"2026-02-08T01:06:31","slug":"budo-beat-54-the-philosophy-of-zanshin-no-5-the-history-of-zanshin-part-4","status":"publish","type":"post","link":"https:\/\/budobooks.jp\/?p=2821","title":{"rendered":"Budo Beat 54: The Philosophy of Zanshin No. 5 \u2013 \u201cThe History of Zanshin\u201d (Part 4)"},"content":{"rendered":"\n

The \u201cBudo Beat\u201d Blog features a collection of short reflections, musings, and anecdotes on a wide range of budo topics by Professor Alex Bennett<\/a>, a seasoned budo scholar and practitioner. Dive into digestible and diverse discussions on all things budo\u2014from the philosophy and history to the practice and culture that shape the martial Way.<\/em><\/p>\n\n\n\n

The following is a translation of No. 5 of my 25-article series titled \u201cThe Philosophy of Zanshin\u201d (\u6b8b\u5fc3\u306e\u54f2\u5b66) published in Japanese in the Nippon Budokan\u2019s monthly magazine,\u00a0Gekkan Budo<\/a>\u00a0(\u201cBudo Monthly\u201d, May 2023, pp. 32-38). It\u2019s a rough translation, but I hope it offers some insight. You can read the previous articles in this particular series at the following links:<\/mark><\/em><\/p>\n\n\n\n

No 1. The Philosophy of Zanshin \u2013 \u201cThe Essence of Budo\u201d<\/a><\/h6>\n\n\n\n
No 2. The Philosophy of Zanshin \u2013 \u201cThe History of Zanshin (Part 1)\u201d<\/a><\/h6>\n\n\n\n
No. 3. The Philosophy of Zanshin \u2013 \u201cThe History of Zanshin\u201d (Part 2)<\/a><\/h6>\n\n\n\n
No. 4. The Philosophy of Zanshin \u2013 \u201cThe History of Zanshin\u201d (Part 3)<\/a><\/h6>\n\n\n\n

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\u201cThe History of Zanshin\u201d (Part 4) – Zanshin in Other Cultures<\/strong><\/p>\n\n\n\n

Introduction<\/strong><\/p>\n\n\n\n

As shown in the previous articles in this series, zanshin<\/em> has continued to evolve over the centuries, becoming one of the defining principles of modern budo. It is often described as the sustained alertness that follows the execution of a technique, a state in which physical readiness and mental composure are maintained so that no opening is given and any counterattack can be met without hesitation. Yet zanshin<\/em> has never been limited to mere attentiveness after the strike. It functions simultaneously as posture, awareness, ethical restraint, and judgement, compressing multiple layers of conduct into a single term.<\/p>\n\n\n\n

This raises an obvious question. If zanshin<\/em> arises from situations of confrontation and danger, is it really unique to Japanese budo? Or is it simply one cultural expression of a more universal human response to conflict? In Western military, police, and law-enforcement contexts, a closely related idea has gained prominence under the label situation(al) awareness (SA). At first glance, the two appear similar enough to be treated as equivalents, and zanshin<\/em> is increasingly translated as \u201cawareness\u201d or \u201csituational awareness\u201d in English-language explanations of Japanese martial arts.<\/p>\n\n\n\n

The purpose of this article is not to argue for cultural exceptionalism, nor to deny the existence of comparable attitudes in other martial traditions. Rather, it is to take a look how different cultures have articulated the problem of sustained awareness in combat.<\/p>\n\n\n\n

The Idea of Zanshin in Non-Japanese Martial Traditions<\/strong><\/p>\n\n\n

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From ancient warfare to modern conflict, human beings have repeatedly engaged in armed violence for reasons ranging from territorial disputes and ideological differences to competition over resources. Despite advances in science, technology, and diplomacy, war continues to occur across the globe, leaving devastation on all sides. The persistence of conflict throughout human history serves as a reminder of the innate aggressiveness and complexity of human nature. Viewed from this perspective, it seems reasonable to regard a concept such as zanshin<\/em>, which arises directly from situations of confrontation, as something essentially universal rather than culturally exceptional to Japan.<\/p>\n\n\n\n

Is zanshin<\/em>, then, truly a concept unique to Japanese budo? The term is often rendered in English as \u201clingering mind\u201d, \u201cremaining heart\u201d, \u201cfollow-through\u201d, or \u201cawareness\u201d \u201ccontinued vigilance\u201d etc. Yet none of these expressions adequately captures the depth and range of nuance contained in the Japanese word. There is, quite simply, no single English term that fully encompasses what zanshin<\/em> implies in the context of what I have explained in my articles to date.<\/p>\n\n\n\n

If we look elsewhere in Asia, close parallels can be found. In the competition rules for kendo (kumdo<\/em>) in Korea, the definition of a valid strike is almost identical to that used by the All-Japan Kendo Federation. Article 12 states that a valid strike is one executed with full vigour and correct posture, accurately striking the designated target with the correct part of the bamboo sword (jukto<\/em>) along the correct blade angle, and \u201caccompanied by sonsim<\/em>. (\u5b58\u5fc3 J: Zonshin<\/em>)\u201d. Here, the term sonsim<\/em> is used in place of zanshin<\/em>. The kanji used is also different (\u6b8b\u5fc3 vs. \u5b58\u5fc3 Sonsim<\/em> is defined as \u201cmaintaining one\u2019s true mind firmly within the heart; its opposite is bangsim<\/em> (carelessness or inattentiveness).\u201d[1]<\/a> It essentially translates as \u201ckeeping the mind present\u201d.<\/p>\n\n\n\n

The term sonsim<\/em> is most often used in a Confucian context, where it carries the meaning of \u201ckeeping something firmly in mind\u201d. Although the nuance is slightly different in China, it appears in a wide range of situations, including work, human relationships, and personal development. The idea that having a clear intention serves as a guide for action and decision-making can be said to resemble the concept of zanshin<\/em>. However, sonsim<\/em> did not originally emerge from a martial context. Moreover, in Chinese martial arts, the term zanshin<\/em> is not used at all. In China, practitioners familiar with Japanese budo generally understand the meaning of zanshin<\/em>, but when viewed purely at the level of written characters, the term is more likely to be interpreted as carrying connotations closer to \u201ccruelty\u201d.<\/p>\n\n\n\n

Although martial cultures throughout the world share an awareness of the danger of carelessness, it is difficult to find a concept as concise and all-encompassing as zanshin<\/em>. Even when historical sources are extensively compared and examined, only vague or indirect equivalents tend to emerge.<\/p>\n\n\n

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Modern HEMA protective gear tends to resemble sport fencing equipment more than historical armour, but it offers greater coverage and is built to withstand significantly higher impact. And I reckon you need it!<\/em><\/figcaption><\/figure>\n<\/div>\n\n\n

Since the 1990s, Historical European Martial Arts (HEMA) have enjoyed considerable popularity in Europe and North America. HEMA refers to the reconstruction of martial systems developed in Europe from the medieval to the early modern period, including swordsmanship, dagger fighting, spear fighting, and axe combat and other arms. Using replica weapons and armour, practitioners participate in competitions and large-scale international events that recreate famous historical battles. Drawing on medieval fight books and other historical sources, enthusiasts study bodily movement and weapons techniques in order to test their skill. Whereas fencing is practised as a sport, HEMA places its emphasis on the practical application of historical combat techniques.<\/p>\n\n\n\n

Does HEMA possess a concept comparable to zanshin<\/em>? To explore this question, I asked a Belgian kendo colleague, Dr. Sergio Boffa, Director of the Municipal Museum of Nivelles. Dr. Boffa is a leading authority on medieval European warfare and has analysed hundreds of historical fencing manuals. According to him, \u201cAs far as I am aware, there is nothing in Europe equivalent to zanshin<\/em> as it is understood in Japanese budo. In medieval and early modern sources, there is very little discussion of the psychological aspects of combat.\u201d It is true that European martial texts frequently include phrases along the lines of \u201cWith the help of God, it will not fail\u201d, but the cultivation of mental discipline in the sense of the shinp\u014d-ron<\/em> influenced by Zen in Japan may not have been treated as a particular priority.<\/p>\n\n\n

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There are, of course, a few exceptions, albeit rare. The Nicolas Pol Hausbuch<\/em> (MS 3227a, above grpahic), a German book now held in Nuremberg, was likely compiled in the late 14th or early 15th century and contains a mix of practical and esoteric material, including fencing. Although it is often wrongly attributed to Hans D\u00f6bringer, only a short addendum reflects his work; the rest of the fencing material is anonymous and attributed to the so-called Pseudo-D\u00f6bringer, who explains and expands upon the teachings of the sword master Johannes Liechtenauer.<\/p>\n\n\n\n

Within this text are some short passage in the form of verse outlining the mental attitude required to prevail in a duel:<\/p>\n\n\n\n

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In earnest or in play,<\/em><\/p>\n\n\n\n

Have a joyous spirit, but in moderation<\/em><\/p>\n\n\n\n

So that you may pay attention<\/em><\/p>\n\n\n\n

And perform with a good spirit<\/em><\/p>\n\n\n\n

Whatever you shall do<\/em><\/p>\n\n\n\n

And whip up against him.<\/em><\/p>\n\n\n\n

Because a good spirit with force<\/em><\/p>\n\n\n\n

Makes your resistance dauntless.<\/em><\/p>\n\n\n\n

Thereafter, conduct yourself so that<\/em><\/p>\n\n\n\n

You give no advantage with anything.<\/em><\/p>\n\n\n\n

Avoid imprudence.<\/em><\/p>\n\n\n\n

Don\u2019t engage four or six<\/em><\/p>\n\n\n\n

With your overconfidence.<\/em><\/p>\n\n\n\n

Be modest, that is good for you.<\/em>[2]<\/a>\u3000<\/p>\n<\/blockquote>\n\n\n\n

This example can be said to point towards a zanshin<\/em>-like mental attitude. The passage emphasises a balance between elevated spirit and restraint, insisting that vitality must be held in check so attention is never lost. This sustained attentiveness rejects overconfidence and imprudence, warning that the moment one assumes advantage, awareness collapses and openings are created. Likewise, in the writings of the fifteenth-century Italian fencing master Philippo di Vadi Pisano, in his treatise De Arte Gladiatoria Dimicandi<\/em> (On the Art of Fighting with Swords), there is no explicit term that directly denotes zanshin<\/em>. Nevertheless, expressions corresponding to what might be understood as bearing and dignity, concepts closely aligned with zanshin<\/em>, do appear.<\/p>\n\n\n\n

One such expression is per questa fiada<\/em>, meaning \u201cjust this once\u201d. In essence, it conveys the intention: \u201cI could kill you, but just this once I\u2019ll disarm you instead\u201d. [3]<\/a> It indicates the composure and latitude to show mercy towards an opponent once the contest has already been decided. In this respect, it brings to my mind the concluding movement of the third tachi<\/em> form in the Nihon Kendo Kata. (See video below).<\/p>\n\n\n\n

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