 In 1934 Nishida writes: “Reality is being and at the same time nothingness; it is being-and-nothingness [u-soku-mu], nothingness-and-being; it is both subjective and objective, noetic and noematic. Reality is the unity of subjectivity and objectivity, and thus the self-identity of what is absolutely contradictory. Or rather, it is not that [the separate spheres of] subjectivity and objectivity come to unite, and then we first have reality. [The opposition of] subjectivity and objectivity must instead be thought from out of a dynamically dialectical reality that is self-determining” (NKZ VII, 441; see Nishida 1970, 29). Reality, as the dialectical “self-determination of absolute nothingness,” is in Nishida’s later works understood as a dynamic “identity of the absolute contradiction” between subjective (relative) nothingness and objective being. Absolute nothingness is the temporal and spatial “place” wherein individual persons and things determine one another in their mutual interactions.