 One cannot help but be impressed by the extent of his published output, as well as by its remarkable diversity, spanning literature, the arts, philosophy, cultural theory, as well as Japanese, Chinese, Indian, and Western traditions. In addition to his studies of Schopenhauer (1912), Nietzsche (1913), and Kierkegaard (1915), in 1919, he published Koji junrei (Pilgrimages to the Ancient Temples in Nara ), his study of the temples and artistic treasures of Nara, a work that became exceptionally popular. In 1920 came Nihon kodai bunka (Ancient Japanese Culture), a study of Japanese antiquity, including Japan’s most ancient writings, the Kojiki and Nihongi. In 1925, he published the first volume of Nihon seishinshi kenkyū (A Study of the History of the Japanese Spirit), with the second volume appearing in 1935. This study contained his investigation of Dōgen’s work (in Shamon Dōgen, [The Monk Dōgen ]), and it can be said that it was Watsuji who single-handedly brought Dōgen’s work out of nearly total obscurity, into the forefront of philosophical discussion. Also, in 1925, he published Kirisutokyō no bunkashiteki igi (The Significance of Primitive Christianity in Cultural History), followed by Genshi Bukkyō no jissen tetsugaku (The Practical Philosophy of Primitive Buddhism) in 1927. 