Si̍t-chûn Movement

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Si̍t-chûn Movement (Chinese: 實存運動; Japanese: じつぞんうんどう), inasmuch as the Kyoto School, Neo-Confucianism and other prominent philosophical movements in the early-twentieth-century East Asia, is a significant philosophical movement during the Japanese colonial rule in Taiwan, in which the intellectuals in the 1920s formulated their reflections on the Taiwanese community through the western values and thoughts and wedged against the colonial domination and imperial assimilation. Si̍t-chûn Movement was intensely bond with political and cultural counter-imperialism, involving intellectuals e.g. Lin Mosei(zh:林茂生), Hung Yao-hsün(zh:洪耀勳), Wen Kwei Liao(zh:廖文奎), Mingdian Liu(zh:劉明電), Shao-Hsing Chen(zh:陳紹馨), Lin Qiu-wu(zh:林秋悟), Hsiang-yu Su(zh:蘇薌雨), Shenqie Zhang(zh:張深切), Chin-sui Hwang(zh:黃金穗), Shoki Coe(zh:黃彰輝), Isshū Yō(zh:楊杏庭), C K Wu(吳 振坤), and so forth. 'At the begin,' according to the Taiwanese cultural sociologist Ren-yi Liao (廖 仁義)'s 1988 grounding formulation, 'Taiwanese Philosophy has been a civil intellectual movement against domination, rather than an academic form of conception.'^[1] 'Si̍t-chûn Movement', however, has yet ratified and systemically studied until 2014.^[2][3][4]

'Si̍t-chûn' (實存) is a Taiwanese phonic understanding from the widely discussed concept 'Jitsuzon'(実存; じつぞん) in the 1930s Japanese intellectual circles; translated from 'Existenz' by Kyoto School philosopher

Si̍t-chûn Movement is an intellectual movement on practice, which intensely bond with counter-domination during the Japan colonial rule. Such a cultural and societal movement came along with the political defeat in pursuit of parliamentary autonomy Petition Movement for the Establishment of a Taiwanese Parliament(zh: 臺灣議會設置請願運動)) led by the Taiwanese bourgeois Chiang Wei-shui(zh:蔣渭水), Lin Hsien-tang(zh:林獻堂) and other activists against the colonial regulation 'Law No. 63'(zh:六三法). In 1920s, the Taiwanese Cultural Association(zh:台灣文化協會) galvanized the self-identification from the cultural and societal perspectives, through public lectures, publications, playlets and summer schools, in which intellectuals e.g. Lin Mosei(zh:林茂生), Shao-Hsing Chen(zh:陳紹馨), Lin Qiu-wu(zh:林秋悟) addressed in the public sphere; Lin Qiu-wu(zh:林秋悟) and Isshū Yō(zh:楊杏庭) were involved with student movements, and even Shenqie Zhang(zh:張深切) and Hsiang-yu Su(zh:蘇薌雨) were enlisted to militia resistance. As the Kyoto School, there lies with intellectual similarity yet different understanding on Taiwan philosophical topics from Si̍t-chûn Movement philosophers.

Existence and Truth

• 洪耀勳（1932），〈創造台人言語也算是一大使命〉，《台灣新民報》400號（1932 年1 月30 日）。
• 洪耀勳（1942），〈實存之有限性與形而上學之問題〉，《師大學刊》第1 輯（1942 年6 月），後收錄於《實存哲學論評》。
• 洪耀勳（1943），〈存在論之新動向〉，《師大學刊》第2 輯（1943 年6月），後收錄於氏著《實存哲學論評》，台北：水牛。。
• 洪耀勳（1948），〈基礎存在論的方法問題〉，收錄於氏著《實存哲學論評》，台北：水牛。
• 廖仁義（1988），〈台灣哲學的歷史構造─日據時期台灣哲學思潮的發生與演變〉，發表於《當代》第28 期，1988 年8 月，頁25-34，後收錄於廖仁義，《異端觀點：戰後台灣文化霸權的批判》，台北：桂冠，1990，頁17-35。
• zh:吳叡人，1999，〈祖國的辯證：廖文奎（1905-1952）臺灣民族主義思想初探〉，《思與言》，卷37，頁47-100。（重新刊載於[[:zh:zh:洪子偉]]（編），2016，《存在交涉：日治時期的臺灣哲學》，頁191-234。臺北：聯經。
• zh:吳叡人，2006，〈福爾摩沙意識型態—試論日本殖民統治下臺灣民族運動「民族文化」論述的形成（1919-1937）〉，《新史學》，卷17期2，頁127-218。
• zh:吳叡人，2016，〈Quo Vadis Formosa?：在資本主義—國家巨靈的陰影下》，《受困的思想》。臺北：衛城。
• 林巾力，2007，〈自我、他者、共同體——論洪耀勳〈風土文化觀〉，《臺灣文學研究》，期1，頁73-107。
• zh:洪子偉，2014，〈臺灣哲學盜火者－洪耀勳的本土哲學建構與戰後貢獻〉，《臺大文史哲學報》，期81，頁113-147。
• zh:洪子偉（編），2016，《存在交涉：日治時期的臺灣哲學》。臺北：聯經。
• zh:洪子偉、鄧敦民（編），2019，《啟蒙與反叛─臺灣哲學的百年浪潮》。臺北：國立臺灣大學出版中心。
• 梁家瑜，2016，〈找回我們的經典─從《存在與交涉: 日治時期的臺灣哲學》談起〉，《人本教育札記》，期327，頁38-41。
• 廖仁義，1988，〈臺灣哲學的歷史構造─日據時期臺灣哲學思潮的發生與演變〉，《當代》，期28，頁25-34。
• 藍弘岳，2016，〈想想臺灣思想史：評析《存在交涉：日治時期的臺灣哲學》〉，《臺灣社會研究季刊》，期105，頁233-250

References