 In the tradition of the Kyoto School, Tanabe’s role has often been seen, justly or unjustly, as more of a dialectical counterpoint than an independent alternative to Nishida. Following the lead of Nishida’s own creative appropriation of Tanabe’s critique of his middle-period philosophy of place, subsequent Kyoto School figures have often tended to incorporate Tanabe’s dialectical thinking into, rather than seeing it as a replacement for, Nishida’s topological thinking of absolute nothingness. To be sure, such thinkers as Takeuchi Yoshinori and Hase Shōtō were profoundly influenced by Tanabe who, inspired by Shin Buddhism, understands absolute nothingness in terms of the absolute mediation of Other-power. Yet many others, including Nishitani, Ueda, Abe, and Ōhashi, received their primary impetus from Nishida who, inspired by Zen (as well as Shin) Buddhism, thinks in terms of a kenotic and dialectical self-determination of the place of absolute nothingness.