 A text by Ueda on Nishitani’s philosophy insightfully addresses the question of the adjective, “Japanese,” as follows: “If we are to use the characterization ‘Japanese’, this does not signify merely a particularity of Japan, but rather must be understood in the sense that a certain area of universal primal human possibility has been historically realized particularly in Japan. Hence, ‘European’ does not straightaway mean ‘global’, but rather that a certain area of universal primal human possibility has been historically realized particularly in Europe. … If we understand ourselves as the particularization of something universal, this means, at the same time, that we can understand others as different particularizations of something universal. Only then, with the communication between particular and particular, can something universal come to be realized” (Ueda 1996, 309).