子曰：「學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？」
這是大家都能背誦的一段「子曰」。但有多少人注意到，孔子認為人生最快樂的一些事，都是在和「他人」交往時發生的。而且，這些「他人」都還不是君臣父子夫婦，那些孝悌忠信的對象，而是和不在場的他人（即，文化的累積）的內在對話（閱讀），以及和從遠方來又能帶給我們新知與新觀點的朋友。在和這些「社會他人」的互動中，我們得到了成長機會，並由衷喜悅。我們成長了，但別人不承認，這也沒關係，這才叫「君子」，後者不是僅僅活在別人的評價下，不是一個過度「社會化」的人。這麼短短的一句話，不是深刻地檢討了「他人」（或社會）和我們的自我之間的矛盾的、複雜的、相成相悖的關係嗎？
「論語」是我國幾千年來最重要的典籍。因為各種原因，它常常被思想進步的人士視為保守的、封建的思想的淵藪，為鞏固既存的權威（尤其是家庭與國家、父權或政權）的意識形態工具。這個根深蒂固的看法固然有儒家乃至「論語」本身的原因，但卻遠遠不能窮盡我們對於「論語」的理解。而且，僅僅如此讀「論語」則失去了從這部典籍中學習到和我們今日的生存處境相關的思想資源，以及失去了從這部典籍作為一種深入理解中國人的觀念與思想方式的契機。好幾十年前，費孝通先生在其著名的《鄉土中國》中，就曾多次引用「論語」的觀念和現實社會作相互參照的重要資料。
我們這門課，是開放性的，也就是不預設任何對論語的解讀立場的討論課。任課教師並非論語專家，更非儒家學者或信徒，之所以開這門課，是希望透過這部大家都有多少接觸，表面門檻並不高的典籍，共同討論其中的意義，以期學習到以一種中國人的觀點看待社會與倫理生活，以及，作為一個附帶效果，拓展我們長期以來完全以西方為典範的社會思想或社會學的想像空間。Confucius said, "Isn't it a saying when I learn and practice it? Isn't it a pleasure to have friends coming from afar? Isn't it a gentleman if people don't know but don't be worried?"
This is a passage of "Zi Yue" that everyone can recite. But how many people have noticed that Confucius believed that some of the happiest things in life happened when they were dating "others". Moreover, these "others" are not the monarch, minister, father, son, husband, and wife, and those objects of filial piety, brotherhood, loyalty, and trustworthiness, but the inner dialogue (reading) with others who are not present (i.e., cultural accumulation), and can bring us from afar. Friends with new knowledge and new views. In our interactions with these "social others", we have the opportunity to grow and are sincerely happy. We have grown up, but others do not admit it, and it has nothing to do with it. This is called a "gentleman". The latter is not just living under other people's evaluations, nor is it a person who is overly "socialized". Isn’t this short sentence deeply examining the contradictory, complex, and contradictory relationship between “others” (or society) and our elves?
"Speech" is the most important classic in our country for thousands of years. For various reasons, it is often seen by people with progressive ideas as a purity of conservative, feudal thought, and an ideological tool for consolidating existing authority (especially family and state, patriarch or political rights). This deeply rooted view certainly has Confucianism and even "Speech" itself, but it cannot help but understand "Speech". Moreover, reading "speech" only in this way will lose the ideological resources related to our current living situation from this classic, and the loss of the opportunity to deeply understand the Chinese people's concepts and ways of thinking from this classic. A few decades ago, Mr. Fei Xiaotong quoted the concept of "Speech" and important information that real society can refer to each other in his famous "Country China".
Our course is open, that is, we do not set any discussion courses on the reading stage. The teacher is not a vocabulary expert, nor a Confucian scholar or believer. The reason why he started this course is to discuss the meanings through the classics that everyone has contacted and not very high on the surface, in order to learn from one kind of The Chinese view of social and ethical life, and as an adjunct effect, expands our imagination space of social thought or social science that has been completely based on the West for a long time.
指定教材：錢穆，《論語新解》，三民書局出版。
補充教材：隨堂發給。
Designated textbooks: Yu Mu, "New Interpretation of the Discourse", published by the Sanmin Book Bureau.
Supplementary textbooks: Distributed by Lutang.
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 平常分數平常分數 Normal score |
50 | |
| 期末考期末考 Final exam |
50 |
