  In summary, Nishida initially formulated his logic of place or topos to counter Neo-Kantian epistemology that took knowledge to be the subject’s form-ruled construction of an objective world. He sought not only to undermine the distinctions between subjective and objective but also to place both sides within a more comprehensive and concrete conception. That is, while he first construed knowledge on the model of self-awareness in which self reflects itself within itself, he also felt compelled to find a locus of non-differentiation behind the distinction between such awareness and things seen from its vantage point. As non-differentiated and inclusive, that locus is field-like, a metaphor that Nishida at first replaced with the notion of topos or “place” (basho). Then he placed the topos of self-awareness in the even more inclusive and concrete value-forming world. That world of creative activity anticipates what Nishida eventually considered the ultimate topos that defies description, predication, or determination by something beyond or different from it.  His logic of place offered an alternative to the logic of substances presupposed in much traditional metaphysics.