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 in the 16th century French literary and artistic rejuvenation period, completed a funny drama "Garguntua and Pantagruel" in 30 years. This drama is funny, funny, and has a rude language, full of words such as obscene and excrement. In that era, it was popular among the people, but was also banned by religion and official ban. Regarding this disputed novel, the 18th-century French leader of Mongolian Sports Voltai criticized, "and kept scattering and scattering, he was versed in eroticism, dirty words and boredom... and the rest were laughing at his jokes and books that looked down upon him." Vulttai pointed out the characteristics of this novel, and its comments are the reviews of the book by many contemporary literary historians or enlightened intellectuals in Rabelay and later generations.
Therefore, what we are going to ask about is the work of "Giants" that is absurd and full of knowledge in humanistic encyclopedia. Apart from funny stories, what can we see? Or, we should further ask, in addition to correcting the tragedy that has a purified effect and the purity of humanity, how should we view laughter and joy, and give it the status and evaluations that should be? To address this problem, re-polish the novel, explore its untouched meaning value, form a book worthy of exploration, and give new historical status to the 20th century Su Literature Theoretical Theorist Mikhail Bakhtin, also completed the book Rabelais and His orld in thirty years. Through "Giant", Bakhtin saw the European humorous folk cultural tradition and the living people's power full of life. This traditional power that happened in the streets and buildings has long been away from us/modern times, and we rarely face it seriously and take the funny and vulgar things as one thing. Bachkin brought "The Giant" out of the serious and rational shadow, and regained the memorable folk culture and carnival-style festival traditions, allowing us to correctly view the memorable humorous power and social meaning of the daily movements. In short, with the deep-seated introduction of Bakhtin, "The Legend of the Giant" is no longer a humorous and funny work that is not elegant. It has opened up several influential inquiry. (1) Re-establishing the important position of groteque literature in literary history, revealing that from the Middle Ages to the revival of literature, it still lives. The traditional folk culture traditions, and the serious meaning and the power to criticize the contemporary revealed behind the melodious, humorous and ridiculous laughter; (2) Re-seeing the abundant power of folk culture, especially the European crazy festivals formed a temporary situation through funny and ridiculous performances such as dress-up, imitation, funny, and mockery? Levels, regulations, bans, sanctity, and the formation of symbolic resistance to counter the phenomenon of official authority and religious bans, and at the same time, further initiated discussions on whether the madness constitutes another type of public domain and early resistance to movement; (III) to open up the study of body culture and body politics, how the carnival body becomes a body that resists the overwhelming/overturning 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。
The general course is different from the professional course, and it 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 qualities are cultivated and have specific indicators for self-verification of teaching and learning results. They are divided into the following: Truth-seeking and nourishing (nature domain): 1. Learn the methods or philosophy of natural sciences to explore the subtleties of physics and the world of life, 2. Develop the spirit of doing things, 3. Be able to participate in public affairs related to scientific topics. 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.
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 Giant" (Taipei: Laurent Press, 2005)
Bakhtin, Mikhail, "Rabile Research" (Shijiazhuang: Hebei Education Press, 1998)
Febvre, Lucien, "The Unbelief of the Sixteenth Century: The Religion of Rabelais" (Shanghai: Sanlian Bookstore, 2011)
Kazer, "Beauty and the Wild Beast: The Strange Stories in Literature and Art" (Taipei: Wanxiang Publishing House, 1991)
Ehrenreich, Barbara, "The Life of Carnival" (Taipei: Zuoan Publishing House, 2015)
Burke (Burke, Peter), "Early Modern European Public Culture" (Shanghai: Shanghai People's Publishing House, 2005)
Partridge, "A Crazy History: From Ancient Greece to Twentieth Century" (Shanghai People's Publishing House, 2014)
Liu Kang, "The Noise of Dialogue: Review of Bachtin's Cultural Theory" (Taipei: Maitian Publishing House, 1995)
Wang Jianxiao, "Crazy Poetry: Research on Bach's Golden Literature Thoughts" (Shanghai: Xuelin Publishing House, 2001)
Qin Yong, "Research on Bakhtin's Theory" (Beijing: China Social Sciences Press, 2009)
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 課堂引言和參與課堂引言和參與 Class Introduction and Participation |
20 | 課程以討論方式進行，每週安排同學負責閱讀材料之摘要報告和閱讀心得，並提出問題（注意問題意識掌握與提問方式），除嘗試回達所提問題外，也帶動全班討論。課堂心得報告A4一頁，報告當天書面繳交。 |
| 平時作業平時作業 Normal operation |
25 | 每位同學需就各週之指定教材，任選六篇撰寫閱讀心得，期中考前和期末考前各繳交三篇（書面），每篇A4一頁左右，也可提出問題，簡要說明提問原因並試著自我回答。 |
| 期中和期末考試期中和期末考試 Midterm and final exams |
55 | 申論題(不得攜書) |
