 Besides contrasting Western being with Eastern nothingness, in his later writings Nishida also at times makes a broad distinction between a Western “logic of things” and an Eastern “logic of the heart-mind (kokoro).” While Western thought tends to begin with an objective logic of substances (be these physical or mental), he claims that in Buddhism one can find the germ of a logic of the heart-mind, even if traditionally this remained largely at the level of an expression of personal experience rather than being fully developed into a genuinely philosophical logic (see Nishida 1964, 356). (Scholars of Buddhism may want to argue that it was Nishida’s own knowledge of Buddhism that remained too much at the level of personal experience, rather than the sophisticated teachings of the Mādhyamaka, Yogācāra, Tiantai, and Huayan traditions of Mahāyāna philosophy.)