  That Hegelian analysis is incomplete, however, without the recognition of the absolute other in the self’s interior. This other, recalling Nishida’s notion of absolute, does not exclude the self; rather it constitutes self-identity as continually negating what it has been. My personal self-awareness arises not when I recognize my identity through memory, for example, nor simply when I encounter an other I; rather it arises in experiencing the groundlessness of my own existence, in recognizing what is absolutely other to a substantial self-same self. Recognizing the absolute other within constitutes not simply a reflexive self-awareness but a self-awakening, a realizing of the “true self.”