本文擬對日漸引人注目的臺灣士林哲學作初步探討。全文分三部份，首先回溯新士林哲學的由來及其基本親點；其次探討新士林哲學在中國的傳播，比較研究30年代出版的《中古文化與新士林哲學》(趙爾謙譯述)和六十年代出版的《士林哲學》(羅光著)，揭示新士林哲學在中國的發展歷程；最後論述臺灣新士林哲學的基本特點。文章認為，臺灣新士林哲學有三大特點，即現代化、科學化和土木化，而以土木化為核心。現代化、科學化不以土木化為依舊，則有失教廷既定宗旨；本土化而無現代內容、科學光環，則不易為人所接受。臺灣新士林哲學本土化的實質，是使中國文化和中國哲學天主教化。

　　　　　This article would like to investigate the phenomenon of Taiwan's Neo-Scholasticism; it is divided into three parts. I would initially like to trace back to the origins of Neo-Scholasticism and its basic tenets. Secondly, I would like to investigate the spread of Neo-Scholasticism in China, comparing the publishing of Chinese Culture and Scholastic Philosophy in the 1930's with the volume Scholastic Philosophy by Luo Guang in the early 1960's and their influence on the development of Neo-Scholasticism in China. Finally, I would like to discuss the special characteristics of Neo-Scholasticism in Taiwan. Neo-Scholasticism in Taiwan is apart of the world-wide Neo-Scholastic movement. It accordingly has three special characteristics, modernization, Scientization and inculturation. If scientization and modernization are notions that are in accordance with inculturation, then the directives of the church are ignored. If inculturation did not include scientization and modernization, however, it would be hard pressed to gain acceptance by the general populace. The essence of Neo-Scholasticism in Taiwan is a Sinozation of Catholicism.