The Kyoto School (京都学派, Kyōto-gakuha) is the name given to the Japanese philosophical movement centered at Kyoto University that assimilated Western philosophy and religious ideas and used them to reformulate religious and moral insights unique to the East Asian philosophical tradition. However, it is also used to describe postwar scholars who have taught at the same university, been influenced by the foundational thinkers of Kyoto school philosophy, and who have developed distinctive theories of Japanese uniqueness. To disambiguate the term, therefore, thinkers and writers covered by this second sense appear under The Kyoto University Research Centre for the Cultural Sciences.

Beginning roughly in 1913 with Kitarō Nishida, it survived the serious controversy it garnered after World War II to develop into a well-known and active movement. However, it is not a "school" of philosophy in the traditional sense of the phrase, such as with the Frankfurt School or Plato's Academy. Instead, the group of academics gathered around Kyoto University as a de facto meeting place. Its founder, Nishida, steadfastly encouraged independent thinking.

According to James Heisig, the name "Kyoto School" was first used in 1932 by a student of Nishida and Hajime Tanabe. Jun Tosaka considered himself to be part of the 'Marxist left-wing' of the school. However, as Professor Montserrat Crespín Perales has demonstrated, six years prior to the publication of Tosaka’s article, another philosopher, Tsuchida Kyōson (1891–1934), had already grouped Nishida and Tanabe under the name “Kyoto School,” likely echoing a designation that was circulating within Japanese academic circles. This nomenclature appears in his book Study of Contemporary Japanese and Chinese Thought (Nihon Shina Gendai Shisō Kenkyū) (1926), which the thinker himself later translated into English as Contemporary Thought of Japan and China (1927). Afterwards, the media and academic institutions outside Japan began to use the term. By the 1970s it had become a universally accepted term.

Masao Abe writes in his introduction to a new English translation of Nishida's magnum opus that if one thinks of philosophy in terms of Kant or Hegel, then there is no philosophy taking place in Japan. But if it is instead thought of in the tradition carried out by Augustine and Kierkegaard, then Japan has a rich philosophical history, composed of the great thinkers Kūkai, Shinran, Dōgen, and others.

The group of philosophers involved with the Kyoto School in its nearly 100-year history is a diverse one. Members often come from very different social backgrounds. At the same time, in the heat of intellectual debate they did not hesitate to criticise each other's work.

The following criteria roughly characterize the features of this school:

Generally, most were strongly influenced by the German philosophical tradition, especially the thought of Kant, Hegel, Nietzsche, and Heidegger. In addition, many employed their cultural resources in formulating their philosophy and bringing it to play to add to the philosophical enterprise.

While their work was not expressly religious it was informed significantly by it. For example, Hajime Tanabe and Keiji Nishitani wrote on Christianity and Buddhism and identified common elements between the religions. For this reason, some scholars classify the intellectual products of the school as "religious philosophy."