Abstract
In the past three decades in the West, literature about the Kyoto School and translations of its writings have proliferated. Yet the very scholarship that perpetuates the name has also created confusion about its reference. Which thinkers belong to the “Kyoto School”? What do they have in common? Do they represent something we can call Eastern philosophy, which pursues a way of thinking fundamentally different from that of the West? Is the core of that alternative philosophy, or alternative rationality, a notion of absolute nothingness with roots in Buddhism?
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