After being isolated from the world for about 200 years,Japan began to have conversation with the Western World,and in the complicated interaction with the western society,continuing to accumulate for two kinds of feelings towards western. One is the desire to become the West,the other is the resistance to the west. However, radically speaking, the duality of these two kinds of feelings are created in the frame of Westernization,and also put themselves in the category of western history of modernity's universality. Kyoto School's philosophers in Japan ever tried to explore its subjectivity in the process of world history which is based in the idealism of universality. Nishitani Kenji, as a repute representative of the second generation of Kyoto School,in his construction of world history philosophy, considered Japanese culture as a spiritual self-negative entity,which is different from the western material conception of the end of the history. The spiritual self-negation is characterized as enveloped with the aura of dispensing itself of western modernity thought, which considers the universality as the ends,in which the philosophers'efforts to construct the oriental history philosophy featured with particularism could be seen.%结束锁国状态的日本,在与西方社会的复杂交往中,不断积累着对西方的两种感情:一种是想要成为西方的欲望,一种是对西洋进行反抗的情感.然而从根本上讲,这种双重情感最终是在西方化框架内产生的,是西方近代世界史普遍主义的应有之义.在这种普遍性中,日本京都学派的哲学家们试图寻找日本在世界史中的主体性地位.他们构建了一种"精神即文化"的世界历史哲学,这种历史哲学理念作为一种精神的否定性概念,与西方的物质性历史终结概念相对立.而且,精神的否定性因素具有摆脱以普遍性为目的的西方近代思想的某种气质,是一种构建以特殊性为目的的东洋历史哲学的努力.
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