  The directness, relative simplicity, and systematic approach of this book made it perhaps the most accessible and popular of his works; and many commentators have tended to emphasize it more than later writings, despite Nishida’s own misgivings about its latent psychologism. Indeed Nishida’s initial position anticipates several developments in his later thought.  For example, the early statements of experience prior to a subject experiencing and an object experienced are re-formulated in the late 1920s as “seeing without a seer, hearing without a hearer.” The nullification of the self in pure experience is later expressed as seeing the self from the perspective of the world, where world is understood phenomenologically as a determining horizon of experience. The notion of the individual as determined by the universal concealed within (Nishida 1990a, 18) pre-figures Nishida’s later adaptation of Hegel’s concrete universal; the later works speak of the individual as the self-determination of the universal. Finally, the ways in which pure experience can be said to be most concrete, to enfold all reality and indicate its undifferentiated ground, reflect methods that characterize Nishida’s philosophy as a whole.