Si̍t-chûn Movement

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 eg. 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.

Some scholars of Si̍t-chûn Movement was apostles of the Kyoto School. Fa-Yu Cheng(zh:鄭發育) studied under Nishida Kitarō(ja:西田幾多郎), and Chin-sui Hwang(zh:黃金穗) published ‘On Dailiness – A Phenomenological Suggestion’ (日常性について―現象學的試論) under the supervision of Tanabe Hajime(ja:田邊元). In 1928, Taihoku Imperial University was established with the Department of Literature and Politics, constituted of Risaku Mutal(ja:務台理作), Okano Ryuziro(ja:岡野留次郎), Awano Yasutaro(ja:淡野安太郎), Sera Hisao(ja:世良壽男) and other intellectual pedigrees of the Kyoto School. Hung Yao-hsün(zh:洪耀勳) enrolled his professorship in Taihoku at that time and furtherly elaborated his conception from the Kyoto School. Kyoto Philosopher Masakatsu Fujita(ja:藤田正勝) takes Hung Yao-hsün(zh:洪耀勳)’s philosophical significance on not merely an inheritance from Tanabe Hajime(ja:田邊元)’s ‘species’ (種) as medium but rather an existence in lifeworld, and thus he attempted to reformulate a Taiwanese community on its own historical and social formulation.[13]

Comparing to Neo-Confucianism, Sinologist Chong-Xiu Huang (黃崇修) considered Lin Mosei(zh:林茂生) to be advanced on Yangmingism studies for his comparing with Immanuel Kant, earlier than the Neo-Confucianism scholars in China e.g. Xiong Shili(zh:熊十力), Liang Shuming(zh:梁漱民)), Yifu Ma(zh:馬一浮), Carsun Chang(zh:張君勱), Feng Youlan(zh:馮友蘭).[14]

Lin Mosei(zh:林茂生)’s understanding on Yangmingism, aside from Japan and China, on one hand due to his childhood education in Mandarin diverged from Meiji sinologists Inoue Tetsujirō(ja:井上哲次郎) and Kanie Yoshimaru(ja:蟹江義丸)’s interpretation from the Enlightenment perspective, on the other contemplated a more systemic study on Kant and Descartes comparison on conscience of Yangmingism ‘liangzhi’ than his Chinese contemporaries e.g. Liang Qichao(zh:梁啟超). Taiwanese philosophical significance which came along with particular historical experiences from the Qing magistrate to the Japanese colonial, embodied onto Lin Mosei(zh:林茂生) and other Taiwanese philosophers’ thoughtsystem.[15]

Si̍t-chûn Movement had hibernated from the outbreak of Sino-Japan War in 1937 accelerated the ‘Japanization’(zh:皇民化運動) assimilation to the postwar retrocession expectation from the Taiwanese civil society. Public engagement in the public sphere from Lin Mosei(zh:林茂生)’s ‘Mingpao’ (民報), Chin-sui Hwang(zh:黃金穗)’s ‘Hsin-hsin’ (新新), Wen Kwei Liao(zh:廖文奎) and his brother Wen-yi Liao(zh:廖文毅)’s ‘Avant-garde’ (前鋒), Hung Yao-hsün(zh:洪耀勳) and Shenqie Zhang(zh:張深切)’s ‘New Taiwan’ (新台灣) in Beijing.[16] was temporarily revival until the February 28 Incident.

Most of Si̍t-chûn philosophers suffered for the wartime and the suppression. A philosopher of Anthropology Ming-kun Kuo(zh:郭明昆) and his family demised during the wartime because their cargoship from Kobe back to Taiwan was hit by an American submarine near the East China Sea. Lin Mosei(zh:林茂生) was disappeared and murdered by the espionage during February 28 Incident. Dong-fang Chang(zh:張冬芳) was mentally ill due to the White Terror prosecution. Wen Kwei Liao(zh:廖文奎), C K Wu(吳 振坤), Isshū Yō(zh:楊杏庭), Ai Chih Tsai(zh:蔡愛智), Su-Qing Lin(zh:林素琴), Shoki Coe left Taiwan. Shenqie Zhang(zh:張深切)’s ‘Studies on Confucianism’(孔子哲學評論) (1954) was banned and his manuscript ‘Studies on Laoziism’(老子哲學評論) was also unable to publish.[17]

Ren-yi Liao articulated that during the postwar White Terror, Taiwanese Philosophy was substituted by exogenesis Chinese Philosophy as a whole; and considered that Philosophy in Taiwan would be ‘rootless’ if its academic disciplines drifted apart from its position.’[18] The 1996 Founding Proclamation of Taiwan Philosophical Association pinned on ‘a civic movement on academic discourse of Taiwanese Philosophy in a various way of study and research.’.[19] The interdisciplinary project on Taiwanese Philosophy held by Academia Sinica since 2017 has been unearthing the philosophical literature of pre-wartime Si̍t-chûn Movement and hence developed contemporary dialogues with intellectualism crisis.

• 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

• Academia Sinica, ‘Taiwan Philosophy and Si̍t-chûn Movement’,《Literature Archive》.
• Shao-Hsing Chen(zh:陳紹馨)
• Hung Yao-hsün(zh:洪耀勳)
• Chin-sui Hwang(zh:黃金穗)
• Wen Kwei Liao(zh:廖文奎)
• Li Chun sheng(zh:李春生)
• Lin Mosei(zh:林茂生)
• Shenqie Zhang(zh:張深切)
• Zeng Tianzong(zh:曾天從)
• Lin Qiu-wu(zh:林秋悟)
• Su-Qing Lin(zh:林素琴)
• Isshū Yō(zh:楊杏庭)
• Hsiang-yu Su(zh:蘇薌雨)
• Ming-kun Kuo(zh:郭明昆)
• Fa-Yu Cheng(zh:鄭發育)