 Despite the persistence of a faction of polemical intellectual historians, perhaps we are reaching a point where philosophers worldwide are beginning to see the political misadventures of the Kyoto School as questionable footnotes to their central philosophical endeavors, rather than the other way around. While research into their political thought—regarding what it tried to say then and regarding what it can or cannot help us to think now—remains necessary and important, at the end of the day many are likely to agree with James Heisig when he emphatically writes: “One has … to ignore the greatest bulk of the writings of these thinkers to arrive at the conclusion that anything approaching or supporting the imperialistic ideology of wartime Japan belongs to the fundamental inspiration of their thought” (Heisig 2001, 6). The philosophical and cross-cultural legacy of the Kyoto School lies elsewhere.