「國家民族的命運全部隱藏於國民性當中」這一類托克維爾式的歷史社會學修辭, 雖然無法實證，但是，諸如日本社會在常識上被認為具有集體性的傾向、重視對權威的服從等論述, 我們卻也難以反對。另外，日裔的美國歷史社會學者法蘭西斯・福山也這樣說：「在日本, 長期存在著長子優位繼承的慣行, 只有長子可能繼承家業, 所以次子以下的男子, 自幼即有離『家』自謀生計的準備。同時, 這使得日本人對於血緣關係較不執著, 但是對於『家』的存續非常重視。此一社會文化傾向, 造成日本人對於引進無血緣關係之人繼承家業並無太大抵抗」。所以, 就法社會學的觀點而言, 在日本的社會文化中, 個人可以說幾乎完全依附於組織當中。而組織與組織之間橫向聯繫能力的薄弱，以及個人所屬集團的單一化，使得個人在組織間移動極爲困難。但從結果看來，這樣的行動模式，強化了日本人對組織的忠誠心，使得日本成爲注重組織内「縱向人際關係」的社會。而這種社會形態的構成，不只基於個人的自制與道德感，當然也來自利己主義的驅策。就此一意義而言，日本的首相很難成爲強人, 日本社會似乎也不期待強人首相的出現。這與同屬東亞民主國家的台灣和韓國，在近年來的民主化過程中所描繪的政治軌跡非常地不同。
另一方面，戰後日本政治學界對於政治過程主導權的所在, 卻非常感興趣，並且展開了長期且活潑的論爭。以東大法學部教授辻清明為代表的「官僚主導論」，原為主流，但在1981年後, 京大法學部的村松歧夫以實證研究提出「政黨主導論」,展開對「官僚主導論」的質疑與挑戰。然而， 無論是辻的「官僚主導論」或者是村松的「政黨主導論」，甚至內包在「政黨主導論」中的派閥政治、族議員政治等代表「議員主導」的政策形成論, 事實上強調的都是「組織型」的統治而非「個人型」的統治。亦即, 個人主導型政治或特定政治人物在政治過程中的功能, 在日本向來不被重視。這與東亞其他民主國家在近代化過程及現代政治的運作中，政治領袖在政治過程中，經常被凸顯的「人治」色彩相比的話，毫無疑問地，充分顯現日本政治的特異性。本課程將嘗試以[日本人與組織]、[日本型能力主義]、[終身雇用制與日本文化]、[組織社會中個人的探求]等議題，帶領同學們接近日本社會構造的核心。"The destiny of the nation is hidden in the nature of the people." Although this Tokville-style historical and social revision cannot be verified, it is common for Japanese society to be regarded as a collective orientation and value the service of authority. We can't argue with each other. In addition, Francis Fukuyama, a Japanese-American historical socialist, said: "In Japan, there has been a long-term habit of inheriting the elders' propriety. Only the elders may inherit the family business, so men below the second son have left their homes since childhood 』It is self-developed. At the same time, this makes the Japanese less concerned about blood ties, but they are very concerned about the survival of the "home". This social and cultural trend has caused the Japanese to inherit the family and not to Too great resistance.” Therefore, in terms of the view of legal society, in Japanese social culture, individuals can say that they are almost completely attached to the organization. The weak ability to connect with organizations and the individual group, as well as the unity of individuals, make it extremely difficult for individuals to move between organizations. But from the results, this action model strengthened the Japanese's loyalty to the organization, making Japan a society that focused on "towards international relations" within the organization. The structure of this social form is not only based on personal self-control and moral sense, but of course it also comes from a self-interested policy. As for this, it is difficult for Japan's prime minister to become a strong person, and Japanese society does not seem to expect the emergence of a strong Prime Minister. This is very different from the political trajectory described in the process of democratization in recent years, Taiwan and South Korea, which are the same democratic countries in East Asia.
On the other hand, after the war, the Japanese political community was very interested in the location of the political process's leadership and had a long and lively debate. The "bureaucratic discussion" represented by Tsuji Kiyomizu, a professor at the Department of Law of the East University was originally the mainstream, but after 1981, Muramatsu Kiyoo of the Department of Law of the Kyoto University proposed "masterial discussion" through practical research to develop a "bureaucratic discussion" doubts and challenges. However, whether it is Tsuji's "bureaucratic discussion" or Muramatsu's "master-led discussion" or even the policy formation of representatives such as "master-led politics" including the "master-led politics" and other policies that represent the "master-led politics" are formed, the fact is What is emphasized above is the rule of "organization" rather than the rule of "personality". That is, the functions of individually-led politics or specific political figures in the political process are never valued in Japan. In the modernization process and modern politics, political leaders in the political process are often compared with the prominent "rule of man" color, which fully demonstrates the uniqueness of Japanese politics without any doubt. This course will try to lead classmates to the core of Japanese social structure based on topics such as [Japanese and organization], [Japanese competency theory], [final employment system and Japanese culture], and [personal exploration in organizational society].
通識課程不同於專業課程，實乃著重引導學生主動關懷、探索與實踐人類的終極價值與智慧；同時通識課程所提供的知識，不是專業課程的淺薄化，而是具有厚實感的基礎知識。本校根據創校傳統、校訓與辦學理念訂定通識教育定四大基本素養：求真素養、篤信素養、力行素養與宏通素養，以具體落實本校通識教育之理想。希望本校學生能發揮自主學習精神，在通識課程老師的引導下，逐漸培養其通識教育基本素養，並期待能終身學習。各種基本素養並訂有具體的學習成效指標，以做教學與學習成效之自我檢證的具體指標，分述如下：求真素養（自然領域）：1.學習自然科學的方法或哲學以探索物理與生命世界的微妙，2.發揮就事論事的精神，3.能參與科學議題相關的公共事務。篤信素養（人文領域）：1.學習人文精神以探索內在自我與領會人類文明的深層價值，2.發展自律精神，3.能運用理性進行道德推理。力行素養（社會領域）：1.運用社會科學的方法或哲學以激發學生的傾聽與溝通能力，2.承認與尊重多元差，3.實踐民主審議的精神。宏通素養（跨領域）：1.追求人類的整體價值，2.融通求真、篤信、力行等素養於個人生命之中。各領域的課程對於學習成效指標可以跨選，不必拘泥。
The general course is different from the professional course, and it actually focuses on guiding students to actively care, explore and understand the ultimate value and wisdom of human beings. At the same time, the knowledge provided by the general course is not the purity of the professional course, but the basic knowledge with a strong sense of reality. . Our school has established four basic qualities for general education based on the concept of creating school traditions, school training and management: seeking truth, trustworthiness, striving for general education, and implementing the ideal of general education in our school in a specific way. I hope that students of this school can develop the spirit of independent learning, and under the guidance of general course teachers, they will gradually cultivate their basic qualities of general education, and look forward to finally learning. Various basic ingredient cultivation and have specific learning effectiveness indicators to serve as a specific indicator for self-verification of teaching and learning effectiveness, which are divided into the following: Truth-seeking cultivation (nature field): 1. Learn the methods or philosophy of natural sciences to explore physics The subtlety of the life world, 2. Develop the spirit of doing things, 3. Be able to participate in public affairs related to scientific issues. Relief and nourishment (humanity field): 1. Learn the humanistic spirit to explore the deep value of inner self and leading human civilization, 2. Develop self-discipline spirit, 3. Be able to use rationality to conduct moral reasoning. Practice and cultivate (social field): 1. Use social science methods or philosophy to stimulate students' listening and communication skills, 2. Accept and respect for diversity and differences, 3. Realize the spirit of democratic review. Hongtong basic cultivation (cross-domain): 1. Pursuing the overall value of human beings, 2. Integrating truth-seeking, trustworthiness, and action in personal life. Courses in various fields can be selected across learning performance indicators without being restricted.
1，F.Fukuyama,Trust,1995.(中譯《信任》，立緒文化、2001）。
2，山本七平『日本人とユダヤ人』，2004（初版1970）。（中譯《日本人與猶太人》，錦繡出版事業，1994）。
1. F. Fukuyama, Trust, 1995. (Chinese translation of "Trust", Establishing Culture, 2001).
2. Yamamoto Shihei "Japanese people", 2004 (first edition 1970). (Chinese translation of "The Japanese and the Jewishun", "The Publishing Industry, 1994).
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 平時分數平時分數 Regularity |
40 | 上課表現，發問，回答問題，作業等綜合評價 |
| 期中考試期中考試 Midterm exam |
30 | 書面報告，分組討論 |
| 期末考試期末考試 Final exam |
30 | 研究報告，分組討論，口試 |
