拉伯雷(Francois Rabelais)(1494~1553)，十六世紀法國文藝復興時期的代表人物，歷經三十餘年完成一部搞笑鬧劇《巨人傳》(Garguntua and Pantagruel )。這部劇情滑稽突梯、捧腹逗趣，語言粗野鄙俗、滿是猥褻和排泄物字眼的誇誕小說，在當時代普受民眾歡迎卻又履遭宗教和官方查禁。對這部引發爭議的小說，十八世紀法國啟蒙運動領袖伏爾泰批評，「不斷潑灑著極端歡樂與極端粗魯，他傾盆倒著博學、污言穢語和無聊……其餘全國人都嘲笑他的笑話和看不起他的書」。伏爾泰指出了這部小說的特色，而其評論正是拉伯雷當代以及後世不少文學史家或啟蒙知識份子對這本書的評價。
　　因此，我們要追問的是《巨人傳》這部詼諧荒誕，卻又充滿人文主義百科全書知識色彩的作品，除了搞笑戲謔外，我們還可以看到什麼？或者，我們應該進一步追問，除了正視具有淨化作用的悲劇，人類的淚外，我們該如何看待笑與歡樂，給它應有的地位和評價？針對這問題，重新擦亮這本小說面貌，挖掘其埋沒的意義價值，構成值得探究問題，並賦予新的歷史地位的正是二十世紀蘇聯文學理論家巴赫金(Mikhail Bakhtin)同樣花了三十餘年完成的《拉伯雷研究》(Rabelais and His orld)一書。巴赫金透過《巨人傳》看到歐洲詼諧幽默的民間文化傳統以及充滿生機的俗民力量，這一發生在街道、廣場的傳統力量早離我們/現代久遠，我們也很少嚴肅面對它，把滑稽胡鬧的鄙俗趣事當做一回事。巴赫金將《巨人傳》拉出嚴肅正經、理性啟蒙的陰影之外，重新找回詼諧的俗民文化以及嘉年華式的節慶傳統，讓我們正視節慶場域流動的詼諧幽默力量和社會意義。簡言之，在巴赫金精闢深入闡釋下，《巨人傳》不再是一部不登大雅的胡鬧搞笑之作，它開啟了幾個影響深遠的探究面向，（一）重新確立怪誕(groteque)文類在文學史的重要位置，揭示從中世紀一直到文藝復興仍活躍不已的俗民詼諧文化傳統，及其在詼諧、幽默、戲謔的笑聲背後透露出的嚴肅意義和批判當代的力量；（二）重新見證民間文化的豐沛力量，特別是歐洲狂歡節慶透過扮裝、戲仿、搞怪、嘲弄等逗趣可笑的表演儀式，形成一種暫時擺？等級、規範、禁令、神聖，並構作出象徵性抗拒行動以對抗官方權威壓迫和宗教教條禁錮的現象，同時也進一步開啟了狂歡節慶是否構成另一類公共領域以及早期反抗運動的討論；（三）開啟身體文化和身體政治的研究，怪誕或嘉年華身體(carnival body)如何成為一種抗拮權力的顛覆/踰越的身體。

Francois Rabelais (1494~1553), a representative figure of the French Renaissance in the 16th century, spent more than thirty years completing a funny farce "Garguntua and Pantagruel". This exaggerated novel, with its comical and hilarious plot, crude and vulgar language, and full of obscene and excremental words, was widely welcomed by the public at the time but was banned by religious and official authorities. Regarding this controversial novel, Voltaire, the leader of the French Enlightenment movement in the 18th century, criticized it, "Continuously pouring out extreme joy and extreme rudeness, he poured out erudition, obscenity and boredom... The rest of the country laughed at his jokes and looked down on his books." Voltaire pointed out the characteristics of this novel, and his comments were exactly what many literary historians or enlightenment intellectuals said about Rabelais's contemporary and later generations.
Therefore, what we want to ask is "The Legend of Giants", a work that is humorous and absurd, but full of humanistic encyclopedia knowledge. In addition to comedy, what else can we see? Or, we should further ask, in addition to facing the purifying tragedy and human tears, how should we view laughter and joy and give it the status and evaluation it deserves? In response to this problem, it was the 20th century Soviet literary theorist Mikhail Bakhtin who also spent more than thirty years to complete the book Rabelais and His Orld that re-polished the face of this novel, unearthed its buried meaning and value, constituted a question worth exploring, and gave it a new historical status. Through "The Legend of Giants", Bakhtin saw Europe's humorous folk cultural tradition and the vibrant power of the people. This traditional power that occurs in streets and squares has long been away from us/modern times, and we rarely face it seriously, taking the funny and vulgar things as one thing. Bakhtin pulls "Giant" out of the shadow of seriousness and rational enlightenment, and rediscovers the humorous folk culture and carnival-style festival traditions, allowing us to face up to the power of humor and social significance flowing in the festival field. In short, under Bakhtin's incisive and in-depth explanation, "The Legend of the Giant" is no longer an unrefined and funny work. It has opened up several far-reaching aspects of inquiry. (1) Re-establishing the important position of the groteque genre in the history of literature, revealing that it was still active from the Middle Ages to the Renaissance. (2) Witness the rich power of folk culture again, especially the European carnival festivals, which form a kind of temporary display through funny and ridiculous performance rituals such as dress-up, parody, fun, and ridicule. Hierarchy, norms, prohibitions, sanctity, and constitute symbolic resistance actions to resist the oppression of official authority and the confinement of religious dogma. It also further opens up the discussion of whether carnival celebrations constitute another type of public sphere and early resistance movements; (3) opens up the study of body culture and body politics, and how the grotesque or carnival body (carnival body) becomes a subversive/transgressive body that resists power.

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.

拉伯雷(Rabelais, Francois)，《巨人傳》（台北：桂冠出版社，2005）
巴赫金(Bakhtin, Mikhail)，《拉伯雷研究》（石家莊：河北教育出版社，1998）
費弗爾(Febvre, Lucien)，《十六世紀的不信教問題：拉伯雷的宗教》（上海：三聯書店，2011）
凱澤爾，《美人和野獸：文學藝術中的怪誕》（台北：萬象出版社，1991）
艾倫瑞克(Ehrenreich, Barbara )，《嘉年華的誕生》（台北：左岸出版社，2015）
伯克(Burke, Peter)，《歐洲近代早期的大眾文化》（上海：上海人民出版社，2005）
帕特里奇，《狂歡史：從古希臘到二十世紀》（上海人民出版社，2014）
劉康，《對話的喧聲：巴赫汀文化理論述評》（台北：麥田出版社，1995）
王建剛，《狂歡詩學：巴赫金文學思想研究》（上海：學林出版社，2001）
秦勇，《巴赫金軀體理論研究》（北京：中國社會科學出版社，2009）

Rabelais, Francois, "The Life of Giants" (Taipei: Laurel Publishing House, 2005)
Bakhtin, Mikhail, "Study on Rabelais" (Shijiazhuang: Hebei Education Press, 1998)
Febvre, Lucien, "The Problem of Unbelief in the Sixteenth Century: Rabelais's Religion" (Shanghai: Joint Publishing, 2011)
Keizer, Beauty and the Beast: The Grotesque in Literature and Art (Taipei: Wanxiang Publishing House, 1991)
Ehrenreich, Barbara, "The Birth of Carnival" (Taipei: Left Bank Press, 2015)
Burke, Peter, "Popular Culture in Early Modern Europe" (Shanghai: Shanghai People's Publishing House, 2005)
Partridge, "History of Carnival: From Ancient Greece to the Twentieth Century" (Shanghai People's Publishing House, 2014)
Liu Kang, "The Noise of Dialogue: A Review of Bakhtin's Cultural Theory" (Taipei: Wheatfield Publishing House, 1995)
Wang Jiangang, "Carnival Poetics: A Study of Bakhtin's Literary Thoughts" (Shanghai: Xuelin Press, 2001)
Qin Yong, "Research on Bakhtin's Somatic Theory" (Beijing: China Social Sciences Press, 2009)