  Nishida would deny that his position is a kind of idealism, either subjective or transcendental, because no subjective mind, human or divine, is the origin of what is taken as reality, and no personified or ego-aware spirit is its beginning or end. His notion of pure experience clearly shows the influence of William James, Ernst Mach, and others, but it differs from their notions as well as from twentieth-century expositions of pre-reflective experience by its emphasis on the non-individuated character and the seamless development of such experience. It is the pre-individual basis of a systematic and all-comprehensive process. If we call his view a “theory” of experience, we should be aware that from his standpoint the theory is a natural outgrowth of unitary experience and not a reflection on it as proceeding from a different source. The question of how pure experience grounds reflective knowledge would occupy Nishida in works composed after An Inquiry Into the Good.