 Only in the past few decades has the reputation of the Kyoto School been significantly rehabilitated in Japan, due in part to a general recovery of the nation from immersion in the march of postwar economic progress and evasion of unresolved cultural aporias, in part to a general reaffirmation of cultural identity (including all too often a pendulum swing back to ethnocentric reassertions of “Japanese uniqueness”), and in part to the positive attention the School has received from Western scholars. It is worthwhile noting, as Fujita Masakatsu does in his preface to The Philosophy of the Kyoto School, that prior to 2001 surprisingly few articles or books had appeared in Japan with a thematic focus on the “Kyoto School” as such, even though hundreds of studies had treated “Nishida Philosophy.” Yet there are promising signs that we are standing on the brink of a new academic era in which critical yet appreciative work on the Kyoto School can be cooperatively undertaken in Japan, in the West, and recently even in other parts of East Asia (see Fujita et al. 2003; Heisig 2004; Synthesis Philosophica 2004; Fujita &amp; Davis 2005; Hori &amp; Curley 2008; Heisig &amp; Uehara 2008; Lam &amp; Cheung 2009; Bouso &amp; Heisig 2009; Davis, Schroeder, &amp; Wirth 2011; Elberfeld &amp; Arisaka 2014; Yusa 2017; Davis 2019b).