本文發展一個文化主體性的哲學理論並應用到台灣文化。台灣文化是否有其主體性？這個哲學性的追問可以回溯到日治時期，其時台灣哲學家洪耀勳發展風土文化觀來建立台灣文化的特殊性。雖然風土觀正確地看到台灣特殊風土建立了台灣文化的特殊性，但是並不足以解決「現今台灣文化相對於中國文化是否為一主體」的困難，也沒有回答「如何對待台灣文化中的各種外來成分」問題，單單訴諸於風土特殊性不足以使得台灣文化主體成熟與鞏固。本文引入當代生物學哲學的「生物個體免疫模型」，在生物體的共生與免疫性概念的啟發與類比之下，提出一般的文化主體性的鞏固條件，建議台灣文化要能成熟與鞏固，得發展出「自我辨識」與「自我保護」的能力。

This paper investigates the philosophical pursuit of the subjectivity of Taiwanese culture, with an approach of developing a philosophical theory of cultural subjectivity. In the 1930s, Hung Yao-hsun introduced the concept of “culture in Fudo” that stemmed from Japanese philosopher Watsuji to justify the particularity of Taiwanese culture. Nevertheless, I argue that Hung’s view of “culture in Fudo” is not sufficient to answer the question whether Taiwanese culture possesses its subjectivity or not. Although the concept justifies the particularity of Taiwanese culture in contrast to Japanese and Chinese cultures, it cannot exclude the possibility that Taiwanese culture is only a subculture of Chinese culture. Nor can it offer a satisfying answer to the question that how we should deal with a variety of exogenous elements in Taiwanese culture. In order to solve the subjectivity problems of Taiwanese culture in the 21st century, I suggest introducing the immunological theory of biological individuality as a heuristic model. By analogy with the notions of “symbiosis” and “immunity” in the bodies of organisms, I argue that, in order to consolidate the subjectivity of Taiwanese culture, it is necessary to develop the abilities of self-discerning and self-protection within Taiwanese culture.