 Others, perhaps in response to Inoue Tetsujirō’s collaboration with the state ideology, stayed more squarely within the mode of Western philosophy but tried to develop a more expansive version of tetsugaku that would allow for Japanese ethical, spiritual, and aesthetic sensitivities. Nishida Kitarō (1870–1945), the founder of what became known as the Kyoto School, tried to assimilate Western empiricism and Western idealism by relegating them into a subordinate position within his more comprehensive system of experience and judgments, a system that grounded itself in the Buddhist notion of nothingness. (See entries on Nishida Kitarō; The Kyoto School.) In general, although still under the sway of German idealism, many important philosophers of the first half of the twentieth century including Tanabe Hajime (1865–1962), Kuki Shūzō (1888–1941), and Watsuji Tetsurō (1889–1960) developed philosophies that stressed culture as a crucial dimension of thought, being critical of what seemed to them the overly simplistic dualities of either the individual vs. the universal or individualism vs. collectivism that seemed to dominate most Western logical and social theories. Yet, in stressing the importance of the cultural and ethnic dimension of human existence, they sometimes found themselves either wittingly or unwittingly considered allies of the imperial state ideology. (See entry on   Watsuji Tetsurō;  for Tanabe, see the entry on   The Kyoto School, section 3.4.)