 We should note that even when Nishida broadly contrasts “Western being” with “Eastern nothingness,” he in fact immediately goes on to explore finer distinctions between the Greek, Roman, and Judeo-Christian threads of the Western tradition, and between the Indian, Chinese, and Japanese threads of the Eastern tradition. If his essentializing or overgeneralizing of these threads does remain in various respects problematic, it is nevertheless hardly the case that he and the other Kyoto School thinkers never questioned the homogeneity of either “the East” or “the West.” Secondly, although they have been accused both of contributing to the “myth of Japanese uniqueness” and of “reverse Orientalism” (see Dale 1986 and Faure 1995), the case is far from this simple. In a time of uncritical cultural self-adulation by the Japanese ultranationalists in power, Nishida boldly urged that “both the strong points and weaknesses of our culture should be openly and honestly pointed out,” for “we cannot take any one culture and call it the culture” (Nishida 1964, 351 and 353).