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While Asian Martial Arts have become very popular in the western world, many scientific circles do not take the study of the Martial Arts seriously as a topic of research. In some cases, they may suppose that current research efforts in aerobic and anaerobic exercise are sufficient. In other cases, they may believe that there is nothing to be gained by researching such an esoteric area, or that the research is difficult or impossible.

Still others may view the Martial police sunglasses 2012 Arts as a means to placate violence and object for reasons of conscience. Shaler remarks (as cited by Weiser and Kutz, 1995) that the Martial Arts are " … naught but [a] killing present, anger past, and misery to come in the course of one who studies these arts." Even so, Martial Arts are beginning to be understood and appreciated in the last 25 years in the west, primarily for the health and exercise benefits. Weiser and Kutz (1995) note "The Martial Arts (MAs) deserve recognition as worthy of being added to this list of therapeutic practices … and to the list of supplements to psychotherapy." It is my intention to add "theoretical research" to this ever-expanding list of non-combat uses for the Martial Arts, specifically research into the cognitive aspects of Martial Arts.

Many studies point to the mental health benefits of Martial Arts, and the link between traditional (aerobic and anaerobic) exercise and Martial Arts has been noted. To assume that the sole utility in Martial Arts is the link with exercise would be errant since Martial Arts have "an additional and enhancing effect" (Weiser and Kutz, 1995). Further the Martial Arts are noteworthy because they not only do not produce immediate benefits, but they may actually increase anxiety before the benefits take effect (Weiser and Kutz, 1995). Weiser and Kutz (1995) also note that the literature "point[s] out the processes of MAs training … are similar to those of verbal psychotherapy" and that these similarities may be linked to the increase of anxiety during initial stages of training.

One of the problems surrounding study into the Martial Arts is the bewildering number of styles and the disparity of training methods. In my own case I have studied Judo, American Kenpo, Chen style Tai Chi, and I am currently studying Bujinkan Taijutsu. These arts are all distinctly different, both in methodologies and in philosophy - so how does one make a meaningful claim about "the Martial Arts"?

One way to do this is to study a particular portion of Martial Arts training, such as guided imagery, sparring, or weapons training. Cai (2000) did a study of Tai Chi that involved three groups. The first group studied self defense integrated with guided dior sunglasses 2012 imagery, the second Tai Chi integrated with self-defense, and the control group studied only self-defense. In this study the first two groups "showed significantly lower anxiety and depression scores than the traditional single content program" (Cai, 2000). The study noted no significant difference between the guided imagery group and the Tai Chi group. This study shows an example of isolating specific portions of Martial Arts (in this case, guided imagery and Tai-Chi) and could be expanded on to study other specific portions of Martial Arts.

This is not the whole solution, however, as the whole can not be concluded to be solely the sum of it's parts. In the end an exhaustive study of individual Martial Arts may be deemed necessary, however examining the pieces is a good place to start. If one finds significance in various pieces, then a good hypothesis would be that there is significance in the whole. If one finds no significance in the pieces, then a good hypothesis may be that the whole produces no scientific significance. While both hypotheses require testing, they are reasonable with sufficient evidence ? of which the above study provides but one data point.

Most Martial Arts have a number of things in common. Kihon ("Basics"), Kata ("Forms"), and free response drills are all quite common among Martial Arts, but there are often philosophical similarities as well. Two of these philosophical similarities are Mushin and "Essence". Mushin is often translated as "no mind", or "empty mind" and refers to the state of mind one experiences where ones concentration is focused externally to the exclusion of "chatter" ? the cheap designer sunglasses online verbal thoughts that often fill our consciousness. Essence is much trickier concept for the martial artist, but for the psychologist there are echoes of cognitive theories. Many Martial Arts have an overriding philosophy that guides its core, and the Kata ("forms") are said to be reflections of this "essence". Once one knows the "essence" of the art, the Kata ("forms") are no longer needed. Another concept in many Martial Arts is the Henka, or variation. A Henka is similar to a base form and is supposed to teach the same principles as the original.

Nearly every martial art has a ranking system, or some method of setting the beginner apart from the more experienced practitioner. While this is necessary for training progression, it is also convenient for research purposes as this makes the mental differences between the skill levels easier to track.

Another thing that is common among many Martial Arts is the desire to generalize what is learned in the training hall to life experiences other than combat. Vockell and Kwak (1990) give an analogy between chess masters and martial artists. They point out that many very good chess players are poor at academic skills, such as reading, writing, and arithmetic. This is not to say that they are not intelligent, but rather that they have not learned to generalize to life, where as others can see the similarities between chess and real life. "One member of the famous Royal Knights chess team recently stated, ‘Chess is like life. If you have a plan, you will make fewer mistakes than you will without a plan'" (Vockell & Kwak, 1990).

These commonalities give us a good place to start our investigations into the potential rewards for research into the cognitive aspects of Martial Arts. For the rest of this paper I would like to focus on the cognitive aspects of pattern matching, problem solving, prototype creatio n, perception, consciousness, and creativity.

The Martial Arts offer us a unique perspective to the pattern-matching problem. Some Kata ("forms") have been designed for two or more participants and free sparring provides a unique perspective as well. During both of these exercises, the martial artist is forced to quickly determine a number of attributes about their partner, including such things as foot position, attitude, hand position, distancing, and so on. While I have seen a number of studies published on static pattern recognition, there are much fewer on moving pattern recognition, and even fewer on moving pattern recognition under stress. What differences are there between the three states? What differences are there when movement of the subject is involved? What are the effects of stress on pattern matching? What are the effects of pattern matching under stress while simultaneously undergoing movement?