 One of the driving concerns behind Nishida’s repeated insistence that the absolute be thought of in the meontological terms of a formless, indeterminate place of absolute nothingness, is that only therein can self-determining and irreducibly singular individuals be given their due (see Davis 2011b). All ontologies of universal being fail to allow for the existence of the “true individual,” or for the genuine encounter between such individuals. Since “there is no universal [of being] whatsoever that subsumes the I and the thou” (NKZ VI, 381), the locus of genuine interpersonal encounter must be thought of in terms of the place of absolute nothingness (see Davis 2014).