 For example, Tanabe’s early “logic of the specific,” with its concern for the manner in which ethnic specificities mediate particular individuals and universal humanity, can be read more as a critical appropriation of Hegelian dialectical logic and political philosophy than as any straightforward development of East Asian or Buddhist thought. And in his various later writings on the philosophy of religion, Tanabe wanders between a preference for Shin Buddhism, Christianity, and finally Zen Buddhism (see Himi 1990, 129–341). With regard to Nishida, an acute concern with questions of epistemology, logic, individual autonomy, creativity, and the historicity of the world are essential to his thought in ways that are more “modern Western” than “traditional Eastern”; and Nishida at times explicitly indicates his dissatisfaction with what he sees as related weaknesses in traditional Eastern thought.