 As we have seen, Nishida, Nishitani, and Ueda each conceived of absolute nothingness in both an existential and a topological sense. Although Tanabe eschewed the topological conception of absolute nothingness, by understanding both the relative self and the absolute in terms of a ceaseless movement of affirmation by way of radical negation, he too, in his own way, philosophically appropriated the East Asian paradigms of psychological and meontological nothingness.