 In this later text, Philosophy as Metanoetics, written around the same time as Nishida was elaborating his own kenotic idea of a self-negating absolute nothingness, Tanabe, in a putative critique of Nishida, also writes: “Because the absolute subject of Other-power is absolute nothingness … it must be thoroughly mediated by the relative self. In contrast to a mere ‘self-identity of absolute contradictories’, only that which entails the absolute existential mediation of the death and resurrection of the self can be called absolute nothingness” (Tanabe 2000, 13; Tanabe 1986, 8). Tanabe’s passing dismissal of Nishida’s terminology here is hardly convincing, since in fact Nishida too speaks of the absolute self-negation of absolute nothingness and of the existential death and resurrection of the finite self. In any case, Tanabe’s philosophy as the “way of metanoetics” (zangedō) entails a ceaseless movement of what he calls “absolute critique,” where the self-power of finite reason again and again runs up against antinomies, and is reborn only by way of absolute nothingness as what he calls, in the parlance of Shinran’s Shin Buddhism, the workings of Other-power (tariki).