 I would add two more related and interrelated criteria. One is an essentially ambivalent stance (i.e., neither simple rejection nor simple acceptance) toward Western philosophy and the West in general. For example, Nishida and others undertake a critical reception of Western ontology in order to develop an Eastern meontology or “logic of nothingness,” and attempt to combine a Western “logic of things” with an Eastern “logic of heart-mind.” I will discuss such issues in section 3 of this article.