海德格哲學在東亞的接受與轉化：從田邊元與洪耀勳談起

Reception and Transformation of Heidegger’s Philosophy in East Asia: From Tanabe Hajime and Hung Yao-hsün

在海德格的《存在與時間》尚未問世之際，其哲學早已經由京都學派哲學家田邊元（1885-1962）被介紹到東亞地區。從胡塞爾的純粹意識現象學到海德格的解釋學現象學這個現象學新轉向，成為日本哲學界認識海德格哲學的最初指引。隨著海德格的著作接二連三地問世，東亞地區的哲學家們，比如臺灣的洪耀勳（1902-1986）、韓國的朴鍾鴻（1903-1976）、中國的熊偉（1911-1994）分別從各自的關心與歷史處境出發，加入這個海德格哲學介紹與討論的熱潮。本文目的在於，透過闡明海德格哲學經由田邊元與洪耀勳的接受與轉化之過程，來還原該哲學在東亞這個異文化語境之異化的一個歷史片段。田邊在回應海德格哲學的過程中提出身體（空間）辯論法或辯證法存在論，此哲學立場已為往後的田邊哲學「種的邏輯」建立一個穩固的基礎。在此田邊哲學創建的過程中，可看到日本哲學自身發展的歷史境遇及其內在的必然性。相對於此，洪耀勳在接受田邊的海德格論的同時，援用黑格爾、海德格與京都學派的哲學概念，試圖建構一個能對應當時臺灣歷史處境的哲學，即能突顯出臺灣主體性的「辯證法實存」論。 Before Being and Timewas published, Heidegger’s philosophy had already been introduced to East Asia by Tanabe Hajime, a philosopher of the Kyoto School. The very first idea introduced to Japanese academia was the new turn from Husserl’s phenomenology of pure consciousness to Heidegger’s hermeneutic phenomenology. With Heidegger’s works published, philosophers in East Asia, such as Hung Yao-hsün (1902-1986) from Taiwan, Park Chong-hong (1903-1976) of Korea and Xiong Wei (1911-1994)from China, joined the trend inintroducing and discussing Heidegger’s philosophy with regards to their own philosophical concerns and historical backgrounds. The purpose of this paper is to clarify the process of reception and transformation of Heidegger’s philosophy in Tanabe Hajime and Hung Yao-hsün, and to unveil the historical episode of the alienation of Heidegger’s philosophy in East Asia. Tanabe’s responseto Heidegger’s philosophy constitutedhis notion of dialectic of body (space) or dialectical ontology, which later becamethe foundation of Tanabe’s philosophy of “the logic of species.” Through observingthe development of Tanabe’s philosophy, we canwitness the historical context and internal necessity forthe development of Japanese philosophy. For Hung, his reception wasbased on Tanabe’s understanding of Heidegger, but wasalso a product of the concepts fromHegel, Heidegger and the Kyoto School. He tried to develop a philosophy that wasrelevant to the historicalsituation of Taiwan; in other words, it wasa theory of “dialectical existential” whichrevealedthe subjectivity of Taiwan.

Before Being and Timewas published, Heidegger’s philosophy had already been introduced to East Asia by Tanabe Hajime, a philosopher of the Kyoto School. The very first idea introduced to Japanese academia was the new turn from Husserl’s phenomenology of pure consciousness to Heidegger’s hermeneutic phenomenology. With Heidegger’s works published, philosophers in East Asia, such as Hung Yao-hsün (1902-1986) from Taiwan, Park Chong-hong (1903-1976) of Korea and Xiong Wei (1911-1994)from China, joined the trend inintroducing and discussing Heidegger’s philosophy with regards to their own philosophical concerns and historical backgrounds. The purpose of this paper is to clarify the process of reception and transformation of Heidegger’s philosophy in Tanabe Hajime and Hung Yao-hsün, and to unveil the historical episode of the alienation of Heidegger’s philosophy in East Asia. Tanabe’s responseto Heidegger’s philosophy constitutedhis notion of dialectic of body (space) or dialectical ontology, which later becamethe foundation of Tanabe’s philosophy of “the logic of species.” Through observingthe development of Tanabe’s philosophy, we canwitness the historical context and internal necessity forthe development of Japanese philosophy. For Hung, his reception wasbased on Tanabe’s understanding of Heidegger, but wasalso a product of the concepts fromHegel, Heidegger and the Kyoto School. He tried to develop a philosophy that wasrelevant to the historicalsituation of Taiwan; in other words, it wasa theory of “dialectical existential” whichrevealedthe subjectivity of Taiwan.