柳田謙十郎與臺灣的邂逅-「知與行」、「哲學與對話」

KenjuroYanagida and Taiwan: A Discussion of Knowing and Acting and His Concept of Dialogue

柳田謙十郎（1893-1983）曾經在臺北帝國大學文政學部哲學科教授倫理學，在臺灣期間長達十二年（1929-1941），是一位目前未被充分研究的日本哲學家。本文參考其在臺灣期間的著作，考察了柳田哲學所具有的獨特性。柳田赴任臺灣後，開始接觸西田哲學，並非常關注該哲學的方法論。柳田透過對西田哲學的獨特解讀開始對社會科學的思考方式進行批判，因為此方式不僅存在於當時的社會科學研究者之中，在資本主義逐漸發展的背景下，也深深地滲透在當時的大眾之中，導致了貧困等社會問題。柳田在赴臺期間，接觸了西田幾多郎的論文〈經驗科學〉（1939）。戰後柳田以其獨特的哲學思想對西田哲學進行了批判式的發展。柳田發表了論文〈知與行〉（1936），針對「知」（哲學）的實踐面，指出「行」（實踐）所具有的「歷史操作」以及「實驗」意義，並提出「對話」的理論這一獨特的構想。本文一方面檢視了以上柳田的哲學思索過程，一方面探討了柳田是如何在西田哲學的影響下，展開其獨特的哲學思想。 This paper spotlights Kenjuro-Yanagida(1893-1983), an Japanese philosopher whom has not been fully studied by researchers previously. By analyzing the works his produced during his 12 years (1929-1941) of stay in the former colonial Taiwan, this study elucidates the originality in his philosophy. Upon his arrival in Taiwan, Yanagida began studying the philosophy of Nishida Kitaro and was intrigued by its methodology. At that time, objectification did not only prevail among social scientists, but also among civil societies where rapid modernization and expansion of capitalism were widely witnessed. With his unique interpretation of Nishida’s, Yanagida began to criticize the thinking patterns of social scientists, believing that it was one of the main causes to poverty and public suffering. Yanagida read Nishida’s thesis, “Empirical Science”(1939), and later after the end of World War II, he developed his original idea out of his criticism to Nishida. He found that “knowing” (chi) has a sense of “philosophy” in its deepest meaning as practice, whilst “acting” (gyo) contains a sense of “dialogue” as “historical operation” or “experiment” in a continuum of “knowing and Acting” (chi to gyo), which he had once originally proposed in 1936. This finding led to his unique concept of dialogue. This paper details the aforementioned development of Yanagida’s philosophy as well as the influence he received from Nishida’s Philosophy.

This paper spotlights Kenjuro-Yanagida(1893-1983), an Japanese philosopher whom has not been fully studied by researchers previously. By analyzing the works his produced during his 12 years (1929-1941) of stay in the former colonial Taiwan, this study elucidates the originality in his philosophy. Upon his arrival in Taiwan, Yanagida began studying the philosophy of Nishida Kitaro and was intrigued by its methodology. At that time, objectification did not only prevail among social scientists, but also among civil societies where rapid modernization and expansion of capitalism were widely witnessed. With his unique interpretation of Nishida’s, Yanagida began to criticize the thinking patterns of social scientists, believing that it was one of the main causes to poverty and public suffering. Yanagida read Nishida’s thesis, “Empirical Science”(1939), and later after the end of World War II, he developed his original idea out of his criticism to Nishida. He found that “knowing” (chi) has a sense of “philosophy” in its deepest meaning as practice, whilst “acting” (gyo) contains a sense of “dialogue” as “historical operation” or “experiment” in a continuum of “knowing and Acting” (chi to gyo), which he had once originally proposed in 1936. This finding led to his unique concept of dialogue. This paper details the aforementioned development of Yanagida’s philosophy as well as the influence he received from Nishida’s Philosophy.