  Nishida’s own formulations once again make use of the pattern of an undifferentiated whole differentiating or determining itself, in this case as distinct individuals. Although the topological account of a self-determining or immanently determining historical world seems to invoke more spatial than temporal notions, the description of this topos as the space wherein individuals interact and mutually determine one another is meant to accommodate the temporal dimension as well.  The world is formed in conjunction with the individual embodied selves who interact in it; like Einstein’s space-time, it is not independent of the things “in” it and does not preexist them. But for Nishida the realization or awareness of individual selves entails the realization or awareness of the world as well. As mentioned earlier, the world too is “self-aware” (jikaku-teki) not only in the sense of being self-reflexive but also in the sense of realizing and recognizing itself via its individual selves who are its “focal points.”  Here we see another instance of Nishida’s way of universalizing first-person experience. In the discussions of the one and the many, however, Nishida relatively neglected the notion of self-awakening––the other, Buddhist-tinged reading of jikaku that is such an important part of the I-You relation.