 In contrast to Fujita, Ōhashi explicitly questions the appropriateness of defining the Kyoto School merely in terms of a network of personal and scholarly relations. According to Ōhashi, in order for a group of thinkers to form a genuine “school” of philosophy, “there must be the common possession or formation of a thought” (Ōhashi 2004, 9). For Ōhashi, this common thought of the Kyoto School is that of absolute nothingness, and he accordingly suggests the following as a definition of the School: “a group of philosophers spanning several generations who developed their thought in several areas of philosophy with the idea of ‘nothingness’ as a basis” (ibid., 10; see Ōhashi 2001, 13). While he does include Hattori Kenji’s essay on the “left wing of the Kyoto School” as the opening chapter of his The Thought of the Kyoto School, previously Ōhashi explicitly excluded Miki from the School on account of his principally Marxists orientations (Ōhashi 1990, 12). (We might note here in passing that, in his major later period work, The Logic of Imagination, Miki does affirm the Nishida-inspired idea that “nothingness is what transcends the subjective and the objective and envelopes them” (quoted in Fujita 2011, 315).)