受到李普曼的啟發，馬修斯於1994年出版《童年哲學》一書，首度正式提出「童年哲學」（The Philosophy of Childhood）一詞，將「童年」和「哲學」兩件事連結在一起。「童年哲學」的提出，似乎是對於「成人哲學」的一種對比式觀照。以前沒有或不知道有所謂的「童年哲學」時，「哲學」似乎就等同於「成人哲學」，或是「成人哲學」的代名詞。如果「童年哲學」可以成立，「童年哲學」具合法性，首先必須預設兒童可以是一個哲學家，即使是廣義的哲學家；其次，童年哲學和成人哲學的關係為何？童年哲學對於成人哲學的意義是什麼？童年哲學是否作為「前」成人哲學而補充了成人哲學？本文擬從「兒童哲學的三層意涵」、「兒童是天生的哲學家」、「到底什麼是哲學家？」的鋪陳，進而討論「童年哲學」的意涵，以及可開展出的意義與價值。

In spired by Matthew Lipman, Gareth B. Matthews published The Philosophy of Childhood in 1994 and brought forth “the philosophy of childhood” for the first time, connecting “childhood” with “philosophy.” “The philosophy of childhood” seems to be proposed in contrast with “the philosophy of adulthood.” Before “the philosophy of childhood” is proposed or known, “philosophy” seemed to be synonymous with “the philosophy of adulthood.” If “the philosophy of childhood” is legitimate, first, one has to presume that children can be philosophers, even in a broader sense of the word; second, one must explain the relationship between “the philosophy of childhood” and “the philosophy of adulthood,” what “the philosophy of childhood” means to “the philosophy of adulthood,” and whether “the philosophy of childhood” is the premise of and supplement to “the philosophy of adulthood.” In this article, we discuss the meaning, significance and value of “the philosophy of childhood” in view of “the three aspects of the philosophy for children,” “children as natural born philosophers” and “what a philosopher really is.”