 In his later period, the place of absolute nothingness is accordingly reconceived much more dynamically as the “self-determination of the dialectical world,” a world which continually moves according to the principle of “from created to creating.” The absolute finds expression now only in the midst of the mutual interaction of individuals and things, and true individuals are both determined by and “counter-determine” (gyaku-gentei suru) the movement of the dialectical world (see NKZ VII, 305ff.; VIII, 313–14). Although one can trace an immanent unfolding of Nishida’s thought in this direction, it is also clear that a major impetus for his dialectical development of the idea of absolute nothingness can be found in the criticism he received from his junior colleague, Tanabe Hajime.