 If, as the Japanese model suggests, reality is a field and includes the philosopher within that field, then the Way of philosophy is a theory-praxis event within that field. The implication, then, is that philosophizing involves the bodymind as a whole and not just the mind. In other words philosophy is an embodied cognitive activity. Again, this would not be alien to the ancient Greek philosophers. Plato’s dialogues were not between ideas, but between people with ideas; Aristotle’s ethics were empty until embodied through the praxis of habit. Philosophy is as much a product of philosophers as pottery is the product of potters. Therefore, to what extent, if any, can a philosophy transcend time, place, and culture? There would be no philosophy without a flesh-and-blood philosopher and as a human being that philosopher is encultured in a particular social milieu. Like karma, that milieu conditions the philosopher even as the philosopher conditions that milieu. In provoking such questions, Japanese philosophy’s field of bodymind praxis coincides with concerns in both ancient and postmodern streams of philosophy within the West.