 I have addressed the provocative methodological ambivalences involved in Nishida’s and Nishitani’s philosophies of Zen in detail elsewhere (Davis 2004b). Let it suffice to point out here that Tanabe too later crisscrosses the line between philosophy and religion as much as any Kyoto School thinker, although his Shin Buddhist inclinations took him in the direction of “faith” rather than  “intuition.”[14]  After this religious turn in his thinking, Tanabe claimed that philosophy and faith must be mediated by a personal act of metanoesis (Tanabe 2000, 34; Tanabe 1986, 29) and that, in order to develop a genuine philosophy of religion, “in the end one must have faith and become self-aware by means of religious faith” (Tanabe 2003, 27).