日本獨特的思想究竟可不可以視之為「哲學」？這個問題自西周（Nishi Amane, 1829-1897）以漢字詞造語「哲學」二字和”philosophy”概念建構出對譯關係之後，變成為啟蒙思想家及其後許多知識分子關注的問題。本文以近代日本知識分子對”philosophy”的譯語的摸索，即”philosophy”漢譯語的成立過程為主要關懷，討論由「愛」（philo）和「知」（sophia）共組的西洋概念”philosophy”翻譯不僅僅是「靜態的」產物，也是「動態的」行為。而翻譯行為不單在概念的層次上尋求兩者價值相通相同之處，同時也把不能輕易由概念等值來表述之處，透過深層的心理反省而加以概念化。因此，知識分子面對西洋概念時選用或捨棄某詞彙來翻譯，背後必然隱含了某些考量。本文試圖一定程度地解讀這些隱含的思想訊息，考察西周如何劃定日本「哲學」的意涵，其後的日本哲學界又如何逐步創造出日本哲學的特徵，到了京都學派時期，西田幾多郎（Nishida Kitarō, 1870-1945）等人又如何建構出一種代表日本的邏輯的哲學。此外，「理學」一詞在近世到近代所受到的理解，以及與西方語彙對譯關係發生變化的過程，也影響了「哲學」譯語的成立，故文中也盡量顧及「哲學」與「理學」二語的互動狀況，來進行探討。不論是認同日本「哲學」的存在與否，知識分子在面對「哲學」之譯語時，都必須進行自我對東西方思想本質及內涵的界定，並給予不同的思想傳統以相異的特徵標示。終於在京都學派正式開啟了近代的哲學營為，他們試圖結合存在與當為，以自動自發的所謂自覺為根底，構築一種形上學，並將自然和文化的諸範疇定位在此自覺的經過中，可說是一種結合東西洋哲學的新風貌。

Can Japan's unique thoughts be considered ”philosophy”? This question derives from Nishi Amane's (1829- 1897) conceptual translation of ”philosophy” as ”哲學” in Chinese ideogram. Since then, it has become an eye-catching issue among intellectuals. This paper explores the process of the initial translation of ”philosophy” discussion by contemporary Japanese intellectuals, with a focus on the discussion of ”philosophy,” which is composed by ”philo” and ”sophia.I argue that the activities of translation are not only static but also dynamic. They seek for similar concepts in different languages as well as conceptualize those which cannot easily be considered equivalent to one another through deeply psychological reflection. Hence, there must be some consideration for the intellectuals to employ Western words for the translation of Western concepts. This paper, to some extent, tends to interpret those implied codes embedded. I will investigate into how Nishi defined Japanese ”philosophy” and how the features of Japanese philosophy were gradually created by the circle of Japanese philosophy. Furthermore, this paper will analyze how Nishida Kitarō (1870- 1945) and other scholars during the period of the Kyoto School constructed a Japan-sty le logic of philosophy. No matter if they are identified with the existence of Japanese ”philosophy,” intellectuals must differentiate the nature of the Eastern thoughts from the Western counterparts by giving different features when translating ”philosophy.” It was not until the Kyoto School that the discussion of philosophy could be initiated. Based on self-consciousness, intellectuals combined existence with the matter of fact, and thus established a type of metaphysics. It was a novel view to see nature and culture through the process of the self-consciousness as a mixture of Eastern and Western philosophy.