これが前後の文です。もし、分かったらでいいので、よろしくお願いします。
私は「clearing」はドイツ語の「Lichtung」で「開けた明るみ」だと思ったんですけど、どうでしょうか？？

The place or space is itself empty, and yet it makes possible all the delights, the horrors, the hopes and the failures of human interrelationship.It serves as the contest in which both good and evil may arise, and, like Heidegger’s “clearing,” is an opening for beauty, for truth, and for goodness, if we make of it the best possible.And like Heidegger’s sense of truth, where all revealing is at the same time a concealing, and all concealing a revealing, so for Watsuji and Nishida, the place where good can appear, is at one and the same time the very place where evil can appear.One must not be indifferent in one’s choosing of good over evil, of beauty over ugliness, of truth over falsehood and ignorance, but it is also to be recognized that those contrasts arise from the same place of possibility.They are all a part of the same whole, the same infinite reservoir.No doubt this is why Nishida tells us that “the true absolute … must negate itself even to the extent of being Satan.” The absolute “sees itself even in the form of Satan,” he adds.Nishida’s position will be explicated shortly.For now, it is enough to suggest that he and Watsuji pack far more into notions such as place, space, silence, and potentiality than might be anticipated.What serves as the conceptual structure for this “more” results, I think, from their shared emphasis on the identity of self-contradiction.