  Relatively early in his career, when he was still under the sway of Fichte, the Neo-Kantians, and Bergson, he defined philosophy as science [gakumon], i.e. unified conceptual knowledge, more specifically the first and universal science that “reflects on the basic concepts of the particular sciences in general and constructs of them one system of knowledge.” Yet “its object of study is not simply the fundamental concepts of reality. Basic normative notions such as truth, goodness and beauty must of course enter into philosophical study. Philosophy not only clarifies basic notions of reality, but must also elucidate the ideals of human life, the ‘ought’ itself. Philosophy is not simply a worldview; it is a view of human life.” Within his extended definition Nishida, commenting on Bergson, clarifies the role of intuition so crucial to his own thought: “‘intuition’ as such cannot be called philosophy. Even if its contents can derive from intuition, philosophy has its raison d’être when intuition takes the form of conceptual knowledge.” (NKZ 13, 254).