殖民體制中的臺灣哲學：事實、方法與可能性

Abstract

殖民的問題持續地困擾著臺灣，但現今的臺灣哲學沒能對殖民提出具有效力的回應，當前的臺灣哲學和臺灣的社會現況沒有實際的交集。此次研究嘗試回答「臺灣哲學如何自我肯定？臺灣哲學的價值在哪裡？」的問題，經由大量史料的交叉比對，無論是否涉及通常認定的哲學，嘗試闡述在臺灣殖民和哲學密切的交互關係。首先，透過語言、目的、權力的視角檢視林茂生、洪耀勳、張深切，可以發現臺灣哲學的詮釋強烈地受制於殖民體制，但詮釋者仍然具有一定的主導能力，而他們不將討論的作品視為經典的方式有利於臺灣哲學找到自己的定位。再來，研究中嘗試解讀林秋梧多重身份的思想，將 Uyonge Yatauyungana 鄒族立場的自我決定展開，揭示「邪教」在殖民體制中的處境，以拓展臺灣哲學可以討論的對象。接著，研究透過三名自由人文哲學家，康德、黑格爾、馬克思的理論與臺灣哲學的複雜關係，談論臺灣哲學與當代議題的關聯。研究的最後指出教育作為殖民體制的機制，很難為臺灣哲學帶來改變，並建議藉由有意識地探尋語言、藝文、歷史的內容，以作為屬於臺灣所有人的臺灣哲學運動一些可能的執行方向。

The problems about colonialism are still bothering Taiwan, but Taiwanese philosophy today cannot give a validated response to it. There is no connection between the current Taiwanese philosophy and Taiwan society. Through a cross comparison between massive historical materials, this study tries to answer the question about “How Taiwanese philosophy validates itself? What is the value of Taiwanese philosophy?” This study does not limit to the philosophical materials, which scholars usually consider, and tries to illustrate a close relationship between colonialism in Taiwan and philosophies. First, from the perspectives of languages, purpose and power to investigate Bō͘-seng Lîm, Iāu-hun Âng and Chhim-chhiat Tiuⁿ can find the fact that the interpretations in Taiwanese philosophy strongly bind to the colonial systems, but the interpreters still possess a certain ability to decide. Furthermore, by trying to solve Chhiu-ngô Lîm’s multiple identities in his works with thoughts, unfolding Uyonge Yatauyungana’s thought about the autonomy of Cou race, and revealing the situation that “Xie-jiao” (cult) faced in colonial systems, this study expands the subjects to discuss in the Taiwanese philosophy. Moreover, through the complicated relationship between Taiwanese philosophy and the theories of three liberal humanists, Kant, Hegel and Marx, this study discusses the relationship between Taiwanese philosophy and contemporary issues. In the end, the study points out that education as a mechanic in colonial systems is hard to bring changes to Taiwanese philosophy, and recommends intentionally discovering the content of languages, arts and history as some directions for a Taiwanese philosophy movement that belongs to everyone.