 The Kyoto School has become most well known, especially in the West, for its philosophies of religion. Indeed the initial reception of the Kyoto School in North America in particular took place in university departments of Religious Studies, where their philosophies of religion have frequently been viewed as representative of Mahāyāna Buddhism, specifically of the latter’s Zen and Shin (True Pure Land)  schools.[2]  While the exchange on these terms has been fruitful, this view can be misleading in two respects. First of all, even if, for most of the Kyoto School thinkers, a philosophy of religion is the ultimate arche and telos of their thought, it is hardly their sole concern. They address a full array of philosophical issues: metaphysics, ontology, epistemology, logic, philosophical anthropology, philosophy of history, philosophy of culture, philosophy of language, ethics, political theory, philosophy of art, etc.