本文旨在釐清西田哲學中倫理學與宗教的關係。在行文上區分為五個章節。首先（壹）在簡短地陳述本文的問題之後，我們接著（貳）透過西田一九一一年的《善的研究》來探討西田「人格的善」的意義及實現。我們在這裡討論西田的「活動說」意義，這是西田倫理學的主要問題。然後（參）我們以一九二八年的〈叡智的世界〉為基礎，探討西田對人格的善的實現的思考。在這裡，我們根據能思與所思的關係來闡釋場所邏輯的思路，西田的基本想法是由能思來包攝所思，而最終超越「能所相對」而進入絕對無的場所。接下來（肆），我們根據一九四五年的〈場所邏輯與宗教的世界觀〉來闡釋西田對道德與宗教的區分。最後（伍）本文總結西田對人格的善與宗教的看法。西田的哲學基本上是宗教性的，但筆者認為這可以理解為是對道德的基礎的探求，這特別地表現在西田對自我否定性的強調，這個否定性的自覺要求個人的生命的一個徹底的改造，而真正的道德的基礎就建立在這裡。

The paper aims at clarifying the meanings of the relationship between ethics and religion in Nishida’s philosophy. It is divided into five sections. After a brief introduction to the leading question of my paper (section one), I try to explicate the problematic of Nishida’s ethics in his A Study of Good (1911), which focuses on the realization of the personal good (section two). The meaning of Nishida’s “energetism” will be explicated. Then (section three) I discuss Nishida’s solution of the realization of personal good in his “The Intelligible World” (1928). Here I expound Nishida’s ontology of basho, which involves a progressive enclosure of noema in noesis, and transcends lastly the noesis itself to the basho of absolute nothingness. And then, in section four, I discuss Nishida’s distinction between ethics and religion according to his last writing “The Logic of Basho and the Religious Worldview” (1945). Finally in the last section (section five) I conclude Nishida’s insight into the nature of personal good and religion. Nishida’s philosophy is basically religious in character, which advocates a radical transformation of the individual by way of self-negating. It, according to my observation, can be deemed as a seeking of the real ground of morality.