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Nishitani, ed. t"f: Philosophy in Contemporary Japan] (Kyoto: Yukonsha, 1 967), pp. 2 - 4. 1 5 . Comparatively speaking, the German philosophical scene is better informed on these matters than its counterpan in the English-speaking world. Of Nishida's translated works we have already referred to Schinzinger's translation of three essays (originally appearing in German under the title Die intelligibele Welt) and A Study ofGo Viglielmo's translation of Nishida's first and seminal work. In addition we may mention the following: Fundamental Problems of Philosophy.

It is nothing less than a conversion from the self-centered (or man-centered) mode of being, which always asks what use things have for us (o r for man), to an attitude that asks for whatpurpose we ourselves 5 WHAT IS REUGION ? (or man) exist. Only when we stand at this turning point does the question "What is religion? " really become our own. II Being the multi-faceted reality that it is, religion can be approached from any number of different angles . It is commonly defined as the relationship of man to an absolute, like God.

FU: liI: Reli­ gious Consciousness in Japan], in Kiyoko Takeda, ed. , Shiso no hoho to taisho (Tokyo: Sobu nsha, 1 963), p. 254. 1 1 . D. T . Suzuki , "How to Read Nishida, " in K. Nishida, A Study of Go p . iii. 1 2 . In regard to these and related questions, readers of Japanese may find it wonhwhile to consult the proceedings of a symposium that gathered the principal contemporary representatives of the Kyoto School together with Buddhist and Christ­ ian scholars to discuss the theme "Christianity and the Kyoto School of Philosophy .

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