在日本近代化浪潮中，日本淨土真宗進入了與西洋哲學思想接軌的時代。清澤滿之習得西歐哲學，將其吸收消化為自身語言後重探真宗的潛在思想，並藉此試圖尋找出佛教與哲學之間的交涉可能性及佛教信仰的本質。清澤的宗教哲學可說是日本淨土真宗思想的近代化標誌。然此哲學因其自身的宗教改心而呈現出不同的面貌。清澤初期的宗教哲學雖是一種以宗教信仰為基礎的哲學，但尚屬自力哲學。換言之，即其憑恃自身有限的理性思考所呈現的哲學言論。相對於此，清澤改心後的宗教哲學論述則側重在他力信仰上。其論述的主體不再是理性主體而是絕對無限者。也就是說，改心後的宗教哲學為他力哲學。本論文的目的在於探究清澤宗教哲學的基本結構及其在改心後的轉變，以此為基礎最後探討清澤哲學中自我、世界、無限三者的關係。 During the course of Japan's modernization, Jōdo Shinshū entered into an era where Japan and Western philosophy met. Having studied and integrated Western philosophical thinking into his own language, Kiyozawa Manshi revisited Shinshū's potential ideas to search for the negotiation possibilities between Buddhism and philosophy as well as the nature of Buddhist belief. Kiyozawa's philosophy of religion is emblematic of Jōdo Shinshū's modernization. However, because of Kiyozawa's religious conversion, his philosophy had different kinds of manifestations. The early development of Kiyozawa's philosophy is deeply grounded in religious belief, which is fundamentally a philosophy of self-exertion. That is, Kiyozawa's early philosophy is a philosophical discourse derived from the finite limits of rational thinking. Contrasting this, after religious conversion, Kiyozawa's late philosophy centers on the belief in Other-power. The subject of Kiyozawa's late philosophical discourse is no longer the rational subject but the absolute infinite. That is, Kiyozawa's philosophy of religion after religious conversion is a philosophy of Other-power. The purpose of this essay is to investigate the basic structure of Kiyozawa's philosophy and its transformation after his religious conversion wherein the interrelations amongst self, world, and the infinite are closely examined.
