 To be fair to Nishida, we should confess that we today have yet to solve the post-Enlightenment aporia of how to reconcile universal humanism with cultural particularity (a debate we inherit in part from the Kant-Herder controversy). In other words, the question remains of how to configure a multicultural world of dialogue instead of either an imperialistic monoculture or a clash of civilizations. In our search for an answer to this urgent question, we may still have much yet to learn from a critical appropriation of Nishida’s thought (see Feenberg 1995; Maraldo 1995; Kopf 2011; Davis 2013b; Elberfeld 1999; and Goto-Jones 2002, 2005, 2008, 2009).