The attention given to the works of Eckhart by the philosophers of the Kyoto school is remarkable. Successively, he is consecrated by Nishida, Nishitani, Abe, and Ueda. Just as the Oriental artist who, under master after master, repeats the same motif bringing it to gradual perfection, the philosophers of Kyoto search for the most appropriate formulations to put forth the fundamental and common purpose around which the thought of their school is articulated. Far from a repetition of the same, it is a gradual deepening and, in this case, a progressive disengagement from Christian theological thematics, at the same time as an increasingly marked reconciliation of Christianity in the direction of the experience of self-awakening in Zen Buddhism.
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