務台理作（1890-1974）是京都學派創始人西田幾多郎（1870-1945）的 得意門生，於1928 年被任命為台北帝國大學哲學科教授。務台的黑格爾研 究為洪耀勳的「辯證法實存」概念帶來了直接的影響。「辯證法實存」雖非 洪耀勳以自明的方式提出，卻是他作為自身哲學發展的基礎來加以闡釋與演 繹的概念。此概念亦非洪耀勳的獨創，而是成形於吸納黑格爾的精神哲學、 海德格的實存哲學以及西田幾多郎、田邊元（1885-1962）、務台理作所接受、 消化與轉釋的西洋哲學。雖說如此，「辯證法實存」這個概念在台灣當時的 歷史處境（殖民地處境）及洪耀勳哲學的特殊性中，顯然有別於京都學派， 具有近現代哲學在台灣異化的歷史性意義。本文首先闡明1930 年代的黑格 爾研究狀況以及西田與務台的黑格爾研究之異同，接著探討務台的黑格爾研 究及「表現世界的邏輯」如何影響洪耀勳的「辯證法實存」概念，最後思考 洪耀勳哲學在東亞的哲學發展脈絡中所處的境遇。

Mutai Risaku (1890-1974) is one of the disciples of Nishida Kitaro (1870-1945), and founder of the Kyoto School. Appointed as the professor of philosophy in Taiwan Imperial University in 1928, Mutai’s research of Hegel directly influenced Hung Yao-hsün’s notion of “dialectical existence.” Hong did not develop this notion in a clear way, but it actually served as the foundation of his own philosophy. Moreover, this notion is not Hong’s invention, but it is a concept developed in his dialectical ontology, which is a result of his reading and understanding of the philosophy of spirit by Hegel, the existential philosophy by Heidegger, and the reception and transformation of Western philosophy by Nishida Kitaro, Tanabe Hajime (1885-1962) and Mutai Risaku. However, Hong’s concept of “dialectical existence” has a special context, namely the context of Taiwan under the colonization of Japan. Different from the Kyoto School itself, Hong’s philosophy is historically significant as the alienation of Western modern philosophy in Taiwan. In this paper, I shall first describe studies of Hegel in the 1930s, and explain the difference between Nishida’s and Mutai’s reading of Hegel. Then I turn to discuss how Mutai’s study of Hegel and “logic of the expressive world” influenced Hong’s concept of “dialectical existence”. Finally, I shall reflect on Hung’s philosophy in the context of the development of philosophy in East Asia.