 Maraldo argues for the superior viability of the third of these conceptions, in part because it pays due hermeneutical attention to the Greek origins of the heretofore prevailing methods and themes of “philosophy.” And yet, crucially, he also stresses that the very methods and themes of philosophy are essentially always “in the making,” and that the production of “Japanese philosophy” will have to “strike a balance between reading (pre-defined) philosophy into [Japan’s traditional] texts and reading alternatives out of them, constructing contrasts to that [pre-defined] philosophy [of the West]” (Maraldo 2004, 238–44). The Kyoto School in particular can be understood to have taken up the challenge of critically and creatively appropriating philosophy so as to free up for questioning many of its pre-defined Western conceptions.