中期西田往後期西田的轉向在於，西田的思路由自我來看世界轉向從世界來看世界，這也是場所邏輯內在的轉向。本文的目的在根據西田的實在觀，釐清西田思想內部的這個轉向。討論的重點將置於1926年的〈場所〉。首先(Ⅱ)我們將鋪陳前期西田到〈場所〉時期的主要哲學思惟。然後(Ⅲ)，筆者將試著釐清西田場所邏輯的一些基本概念與思路，特別是釐清邁向真正的無的場所的思路。我們知道場所邏輯是一門實在的邏輯，在建構這門實在的邏輯的時候，具體的全般者這個概念扮演了一個重要的角色，所以我們緊接著(Ⅳ)探討西田的場所由「述詞」轉向「媒詞」的必要性。強調場所的媒詞性，是西田後期哲學的重點之一。筆者認為，這麼一個轉向的關鍵在具體全般者所內含的矛盾的自我同一。在這個轉向中，也讓西田完全地脫離了主觀主義的批評。

With regard to Nishida there is a change of viewpoint inherent in his philosophy of place. His main line of thinking has turned from a position which sees the world from the self to the position to see the world from the world itself. My primary concern in this paper is to clarify this internal turn according to his view of reality. I will put the focal point on the discussion of his article ”Place” in 1926, and try to clarify some basic ideas of his logic. First (section two) I will explicate the general movement of Nishida's philosophizing to the stage of place. And then (section three) I attempt to clarify some basic conceptions of Nishida's logic of place, especially the way to the place of absolute nothingness. Some of the key aspects of his philosophizing will be laid out. We know that the logic of place is a logic of reality. In constructing his logic the concrete universal play an important role, we will then (section four) clarify the necessity of Nishida's turn from the predicative logic to the logic of medium. The emphasis on the medial perspective of place is a key to his later stage of philosophy. It is my view that the necessity of such a turn lies in the identity of self-contradiction, which is inherent in the concrete universal. Through this turn Nishida totally breaks away from subjectivism, and begins his philosophy from the perspective of world, which includes both self and environment.