 From the point of view of epistemology developed by modern European philosophy, the “two things” are the subject who knows and the object that is known. Zen finds that these two things impose on the epistemological subject a structuring that is framed dualistically and either-or ego-logically, as mentioned in the foregoing. Accordingly, this structuring unknowingly frames things to appear dualistically and either-or ego-logically to the epistemological subject, while extending the paradigm to itself for self-understanding as well as things other than itself in the same manner. Consequently, the subject stands opposed either to the outer world (e.g., nature) or to the inner world (the world of psychē), or both, and hence it promotes an oppositional mode of thinking. Moreover, Zen notes that the subject cannot by definition become the object or vice versa, for they are distanced from each other either really or ideally. It depends on whether the “distance” and “opposition” occur in space-consciousness or in time-consciousness; an object appears to be “out there” with space-consciousness, while it appears to be “in here” as an immanent object in the field of consciousness in time-consciousness. Suppose one applies this epistemological structure in knowing others, for example, one’s friend. When one attempts to know her from the everyday standpoint, one relies on the language she speaks and her body language. Here one cannot know her in toto, let alone the destiny of her life-history, because she is shielded from an observer by the spatial-temporal density of her being. 