 Even sympathetic readers of the Kyoto School are often highly critical of this type of comparative thinking in terms of “East” and “West.” Although he affirms that “the Kyoto-school philosophers give the west a way into the east like none other,” James Heisig complains that “the East” which the Kyoto School sets up over against “the West” is something of an invention: “At best, it is one constellation of a heritage too long and too plural to be represented fairly by Japan” (Heisig 2001, 271–72). John Maraldo goes further and claims that “the problems Nishida deals with are universal, and his way of dealing with them contrasts as much with other Asian philosophers as with philosophers of the so-called West” (Maraldo 1995, 196). Is it necessary and are we ready to do as Maraldo suggests, and “put ‘East’ and ‘West’ to rest”?