Drawing from an eclectic range of influences, Kita was a self-described socialist who has also been described by some as the "ideological father of Japanese fascism",[1] though this has been highly contested, as his writings touched equally upon pan-Asianism, Nichiren Buddhism, fundamental human rights and egalitarianism and he was involved with Chinese revolutionary circles.

While his publications were invariably censored and he ceased writing after 1923, Kita was an inspiration for elements on the far-right of Japanese politics into the 1930s, particularly his advocacy for territorial expansion and a military coup.

[2] At age 23, Kita published his first book in 1906 after one year of research – a massive 1,000-page political treatise titled The Theory of Japan's National Polity and Pure Socialism (国体論及び純正社会主義).

[3] In it, he criticized the government ideology of Kokutai and warned that socialism in Japan was in danger of degenerating into a watered down, simplified form of itself because socialists were too keen on compromising.

Kita—who held views on Russia and Korea remarkably similar to those espoused by the Kokuryukai—was sent by that organization as a special member, who would write for them from China and send reports on the ongoing situation at the time of the 1911 Xinhai revolution.

He joined Ōkawa Shūmei and others to form the Yuzonsha (Society of Those Who Yet Remain), an ultranationalist and Pan-Asianist organization, and devoted his time to writing and political activism.

[citation needed] His last major book on politics was An Outline Plan for the Reorganization of Japan (日本改造法案大綱, Nihon Kaizō Hōan Taikō).

The common theme to his first and last political works is the notion of a national policy (Kokutai),[nb 2] through which Japan would overcome a coming national crisis of economics or international relations, lead a united and free Asia and unify culture of the world through Japanized and universalized Asian thoughts in order to be prepared for the appearance of the sole superpower which would be inevitable for the future world peace.

According to his political program, a coup d'état would be necessary as to impose a more-or-less state of emergency regime based on a direct rule by a powerful leader.

While maintaining the Emperor as the representative of the people, privileged elites would be displaced[nb 4] and the military further empowered so as to strengthen Japan and enable it to liberate Asia from Western imperialism.

[11] This eclectic blend of imperialism, socialism and spiritual principles[nb 9] is one of the reasons why Kita's ideas have been difficult to understand in the specific historical circumstances of Japan between the two world wars.

He foresaw that 100 years after its adoption the language would be the only tongue spoken in Japan proper and the vast territory conquered by it according to the natural selection theory, making Japanese the Sanskrit or Latin equivalent of the Empire.