For Nishida, experience in its original form is not the exercise of individuals equipped with sensory and mental abilities who contact an exterior world; rather it precedes the differentiation into subject experiencing and object experienced, and the individual is formed out of it. “The moment of seeing a color or hearing a sound” is prior not only to the thought that the color or sound is the activity of an external object or that one is sensing it, but also to the judgment of what the color or sound might be (Nishida 1990a, 3). “Pure experience” names not only the basic form of every sensuous and every intellectual experience but also the fundamental form of reality, indeed the “one and only reality” from which all differentiated phenomena are to be understood. Cognitive activities such as thinking or judging, willing, and intellectual intuition are all derivative forms of pure experience but identical to it insofar as they are in act—when thinking, willing, etc. are going on. [..] Objective phenomena likewise derive from pure experience; when unified they are called “nature,” while “spirit” names the activity of unifying. Pure experience launches the dynamic process of reality that differentiates into subjective and objective phenomena on their way to a higher unity, and the recapture of our unitary foundation is what Nishida means by the Good. [..] ..the early statements of experience prior to a subject experiencing and an object experienced are re-formulated in the late 1920s as “seeing without a seer, hearing without a hearer.” The nullification of the self in pure experience is later expressed as seeing the self from the perspective of the world, where world is understood phenomenologically as a determining horizon of experience.