二戰期間納粹對猶太人的大屠殺，是當代最重大的暴力事件之一，開啟了戰後多面向的大屠殺研究(Holocaust studies)，反省大屠殺之後的人類文明何以為繼。本課程嘗試在大屠殺研究的論域中，闡述猶太人如何理解此一事件。對猶太人來說，大屠殺不是人類歷史上的全新事件，而是西方反猶主義的當代表現，因此，大屠殺的意義必須放在整個猶太受難史中來理解，本課程前半學期便將要從猶太受難史的角度來重構這段反猶主義的歷史。事件發生後，激發出眾多後大屠殺時代對大屠殺的反省，本課程後半學期要介紹這些反省的成果，在與非猶太角度的大屠殺理解進行比較的同時，將著重於突顯猶太人自身如何從神學、哲學、藝術等方面來回應大屠殺。

The Holocaust of the Jews by the Nazis during World War II was one of the most significant violent events in contemporary times. It initiated multi-faceted Holocaust studies after the war and reflected on how human civilization could continue after the Holocaust. This course attempts to explain how Jews understand this event in the field of Holocaust studies. For the Jews, the Holocaust is not a brand-new event in human history, but a contemporary manifestation of Western anti-Semitism. Therefore, the significance of the Holocaust must be understood in the context of the entire history of Jewish suffering. In the first half of this course, we will reconstruct this history of anti-Semitism from the perspective of Jewish suffering history. After the incident, it inspired many reflections on the Holocaust in the post-Holocaust era. The second half of this course will introduce the results of these reflections. While comparing with the understanding of the Holocaust from a non-Jewish perspective, it will focus on highlighting how the Jews themselves responded to the Holocaust from theological, philosophical, artistic and other aspects.

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. Various basic competencies have specific learning effectiveness indicators for self-examination of teaching and learning effectiveness, which are described as follows: Truth-seeking literacy (natural field): 1. Learn the methods or philosophy of natural science to explore the subtleties of the physical and life world, 2. Use the spirit of discussing things 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 a spirit of self-discipline, 3. Be able to use reason 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.

Robert M. Seltzer, Jewish People, Jewish Thought: The Jewish Experience in History, Upper Saddle River: Prentice Hall, 1980.
Peter Hayes & John K. Roth, eds., The Oxford Handbook of Holocaust Studies, Oxford: Oxford University Press, 2010.
John K. Roth, ed., Ethics after the Holocaust: Perspectives, Critiques, and Responses, St. Paul: Paragon House, 1999.
Steven Katz, etc., eds., Wrestling with God: Jewish Theological Responses during and after the Holocaust, Oxford: Oxford University Press, 2007.
Marc H. Ellis，《一個猶太人的反省》，梁永安譯，台北：立緒，2005。
Hannah Arendt，《平凡的邪惡》，施奕如譯，台北：玉山社，2013。
Michael Brown，《猶太血淚與教會》，彭信之譯，台北：橄欖，2006。
Martin Gilbert，《五千年猶太文明史》，蔡永良、袁冰潔譯，上海：三聯書店，2010。
何宛倩，《猶太人的宿命與掙扎》，台北：稻鄉，1999。

Robert M. Seltzer, Jewish People, Jewish Thought: The Jewish Experience in History, Upper Saddle River: Prentice Hall, 1980.
Peter Hayes & John K. Roth, eds., The Oxford Handbook of Holocaust Studies, Oxford: Oxford University Press, 2010.
John K. Roth, ed., Ethics after the Holocaust: Perspectives, Critiques, and Responses, St. Paul: Paragon House, 1999.
Steven Katz, etc., eds., Wrestling with God: Jewish Theological Responses during and after the Holocaust, Oxford: Oxford University Press, 2007.
Marc H. Ellis, "Reflections of a Jew", translated by Liang Yongan, Taipei: Lixu, 2005.
Hannah Arendt, "Ordinary Evil", translated by Shi Yiru, Taipei: Yushan Society, 2013.
Michael Brown, "Jewish Blood, Tears and the Church", translated by Peng Xin, Taipei: Olive, 2006.
Martin Gilbert, "Five Thousand Years of Jewish Civilization History", translated by Cai Yongliang and Yuan Bingjie, Shanghai: Joint Publishing, 2010.
He Wanqian, "The Fate and Struggle of the Jews", Taipei: Daoxiang, 1999.