 Morality, for Watsuji, is a coming back to authentic unity through an initial opposition between the self and other, and then a re-establishing of betweenness between self and other, ideally culminating in a nondualistic connection between the self and others that actually negates any trace of difference or opposition in the emptiness of the home ground. This is the negation of negation, and it occurs in both time and space. It is not simply a matter of enlightenment as a private, individual experience, calling one to awareness of the interconnectedness of all things. Rather, it is a spatio-temporal series of interconnected actions, occurring in the betweenness between us, which leads us to an awareness of betweenness that ultimately eliminates the self and other, but of course, only from within a nondualist perspective. Dualistically comprehended, both the self and other are preserved. As the Zen saying goes, “not one, not two.” As Taigen Dan Leighton explains, “nonduality is not about transcending the duality of form and emptiness. This deeper nonduality is not the opposite of duality, but the synthesis of duality and nonduality, with both included, and both seen as ultimately not separate, but as integrated”(Leighton 2004, 35). For Watsuji, emptiness is what makes the subject-object relation, or better, the relation both inherent in ningen and between ningen possible. What is left is betweenness itself in which human actions occur. In this sense, betweenness is emptiness, and emptiness is betweenness. Betweenness is the place where compassion arises and is acted out selflessly in the spatio-temporal theatre of the world. It is that which makes possible the variety of relationships of which human beings are capable. Watsuji’s ningen views each person’s ethical identity as integrally related to that of others and extends it beyond merely human relations. Self and other, self and nature, are viewed as inseparable from ethical identity and are related to, rather than viewed as opposed to or exclusive of each other. In Watsuji’s ningen we find this nondualism lived out in ways that extend ethical identity beyond relations between human beings to encompass the world in which we live — it is part of milieu or fūdo. 