現代性，或者說”對於現代社會的想像”，於19世紀末至20世紀初，對知識階層與文化人，造成莫大的衝擊。表面上，這種衝擊似乎關連至幾個重要的社會變遷 （如資本主義的興起、工業化的進展、現代民族國家的興起，或者現代戰爭的擴張…等等），而知識或思想上，現代性或現代社會所造成的影響，乃息息相關於啟蒙 運動或人權理念的昇揚（停滯與挫敗也是可能的變革）。只是，上述這種表面上的論斷常落於一種特殊的處境（亦即，將歷史或社會效果視作為原因），而相應的忽 視或近乎近視的狀況也相形明顯。因此，關於現代性的故事常常僅以一半的方式，被敘述出來。又或者說，上述之說法忽略以下幾個相當基本的問題： 一是，現代性的開展，或現代社會的浮現，並不是依循著一個平整且必然的發展軸線，同時此一開展與浮現的歷程常常都是座落於某一個特殊的心理狀態，某一種巨 大且特殊的壓力狀態。其中，特定的歷史現象與特定的文化傳統，左右了個別的知識人，使之以不同方式體悟、經驗現代社會所造成的變革。 其次，上述對於現代社會的論斷/想像，並未釐清，所謂的現代性問題或相關的因應之道，一直都是一個”理論”問題。當然，這種理論或概念上的問題，並不必然 等同於鉅型理論的提出與雕琢，也不必然相合於傳統哲學定義之下的理論框架。最後，若說現代性所造成的衝擊不同於一般的表面論斷，其中最大的不同之處或許在 於：現代性所造成的效果，並不僅僅作用於鉅型或可見的人類活動。若干深入日常生活，甚至直接觸及人類感官世界的作用過程（進而改制人類的感知歷程與感知結 構），可以說是現代性所真正隱匿的秘密。 參照上述，對於現代性的浮現或現代社會的想像，我們確實可以擁有不一樣的視野，並且重新提問關於現代性的問題，藉此講述另一半的故事。基於此一立場，本課 程將通過Freud與Kafka的作品，同時延伸至20世紀初的兩個重要的文化運動（指，精神分析運動與現代主義的思潮），由此重新描繪所謂現代性的衝 擊。於其中，三個重要的分析層次，可以作為相關理解的基本維度：特定研究者或作家如何想像、因應現代社會所造成的效果（或所立基的成因）；特定知識場域或 文化運動如何描繪且爭議現代性的基本樣貌；現代性的想像或現代社會的想像挪有何種特殊的邏輯與框架。當然，本課程的規劃乃屬於經典閱讀之類型，所以相關作者本身以及特定作品的一致性與完整度，仍是我們課程進行的核心基礎。Modernity, or "the imagination of modern society", had a huge impact on the intellectual class and cultural people from the late 19th century to the early 20th century. On the surface, this impact seems to be related to several important social changes (such as the rise of capitalism, the progress of industrialization, the rise of modern nation-states, or the expansion of modern warfare...etc.), but intellectually or ideologically, modernity Or the impact of modern society is closely related to the Enlightenment or the rise of the concept of human rights (stagnation and frustration are also possible changes). However, the above-mentioned superficial judgment often falls into a special situation (that is, considering historical or social effects as the cause), and the corresponding neglect or near-sightedness is also obvious. As a result, the story of modernity is often told only half way. In other words, the above statement ignores the following quite basic issues: First, the development of modernity, or the emergence of modern society, does not follow a smooth and inevitable axis of development. At the same time, the process of development and emergence They are often located in a special psychological state, a state of huge and special pressure. Among them, specific historical phenomena and specific cultural traditions have influenced individual intellectuals to understand and experience the changes caused by modern society in different ways. Secondly, the above-mentioned judgments/imaginations about modern society do not clarify that the so-called modernity issues or related responses have always been a "theoretical" issue. Of course, such theoretical or conceptual issues are not necessarily equivalent to the proposing and elaboration of mega-theories, nor are they necessarily consistent with the theoretical framework defined by traditional philosophy. Finally, if the impact of modernity is different from the general superficial conclusion, perhaps the biggest difference is that the effects of modernity do not only affect large or visible human activities. Some processes that penetrate deeply into daily life and even directly touch the human sensory world (thus transforming human perception processes and structures) can be said to be the truly hidden secrets of modernity. Referring to the above, we can indeed have a different perspective on the emergence of modernity or the imagination of modern society, and re-ask questions about modernity to tell the other half of the story. Based on this position, this course will use the works of Freud and Kafka and extend to two important cultural movements in the early 20th century (referring to the psychoanalytic movement and the trend of modernism), thereby re-describing the impact of modernity. . Among them, three important levels of analysis can be used as the basic dimensions of relevant understanding: how a specific researcher or writer imagines and responds to the effects of modern society (or the causes on which it is based); how a specific knowledge field or cultural movement Describe and dispute the basic appearance of modernity; what special logic and framework does the imagination of modernity or the imagination of modern society have? Of course, the planning of this course belongs to the type of classic reading, so the consistency and completeness of the relevant authors themselves and specific works are still the core basis for our course.
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。
General courses are different from professional courses. They actually focus on guiding students to actively care for, explore and practice the ultimate value and wisdom of mankind. At the same time, the knowledge provided by general courses is not the superficiality of professional courses, but basic knowledge with a solid sense. . Based on the school’s founding tradition, school motto and school philosophy, the school has formulated four basic qualities for general education: truth-seeking quality, belief quality, practical quality and general quality, in order to concretely implement the school’s ideals of general education. We hope that our students can develop their independent learning spirit and gradually develop their basic literacy in general education under the guidance of general education teachers, and look forward to lifelong learning. Each basic literacy has specific learning effectiveness indicators for self-examination of teaching and learning effectiveness, which are described below: Truth-seeking literacy (natural field): 1. Learn the methods or philosophy of natural science to explore physics and the subtleties of the living world, 2. Use the spirit of discussing matters as they are, 3. Be able to participate in public affairs related to scientific issues. Belief literacy (humanities field): 1. Learn the humanistic spirit to explore the inner self and understand the deep value of human civilization, 2. Develop self-discipline, 3. Be able to use rationality for moral reasoning. Practical literacy (social field): 1. Use social science methods or philosophy to stimulate students' listening and communication skills, 2. Recognize and respect diversity, 3. Practice the spirit of democratic deliberation. Hongtong literacy (cross-field): 1. Pursue the overall value of human beings, 2. Integrate qualities such as truth-seeking, faith, and practice into personal life. Courses in various fields can choose from different learning outcome indicators, so there is no need to be rigid.
Freud, Sigmund. (1905/1971) 少女杜拉的故事。台北：志文出版社。
Freud, Sigmund. (2004) 弗洛依德文集，一至四卷。長春：長春出版社。
Freud, Sigmund. (2003) 一種幻想的未來及文明及其不滿．河北教育出版社
Kafka, Franz.(1996) 卡夫卡全集。石家莊：河北教育出版社。
Freud, Sigmund. (1905/1971) The Story of the Maiden Dora. Taipei: Zhiwen Publishing House.
Freud, Sigmund. (2004) Collected Works of Freud, Volumes 1-4. Changchun: Changchun Publishing House.
Freud, Sigmund. (2003) An imaginary future and civilization and its discontents. Hebei Education Press
Kafka, Franz.(1996) The Complete Works of Kafka. Shijiazhuang: Hebei Education Press.
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 出席出席 Attend |
20 | |
| 小組報告小組報告 group report |
20 | |
| 作業作業 Homework |
60 |
