本課程旨在探討和求索「自傳社會學作為社會學之分支、次領域」之可能，擘畫此一次領域之議題、方法論、及研究方案。透過幾個重要的自傳文本，以「生命書寫・歷史旁白」的兩個平行軸線進行社會學考察。
從英文自傳（autobiography）一詞的希臘文字源來看，自傳指的是書寫記錄（graphia）自己（auto）生平（bios）的一種行為。自傳作為一個文類大約肇始於17世紀，到18世紀中葉之後才愈見顯著，大約與小說的興起同步發展。自傳作為彼時一種新興的文體，其成因與西方現代性的進程有直接關係，從社會結構漸趨城市化的歷史過程中，傳統農業社會之紐帶亦隨之漫漶崩解，符映了Tonnies所說的從共同體到社會的過渡。鄉村生活屬共同體（Gemeinschaft），而城市則是一個社會（Gesellschaft）意義上的組織。城市的興起意味著傳統村落共同體的解體。因此，隨著農村人口遷徙至都市，原初的傳統紐帶與價值觀開始斷裂，城市中的個人被迫在孤獨中生活，個人意識逐漸萌生，且不得不為內心無所依傍的自我確立生存的憑藉，加上自前現代聖俗一元統治的共同體崩潰後，個人不能再依附傳統價值，變成「自然狀態」下的「原子化個人」，近代自我才逐漸形成，自我必須不斷進行自我確認，對內外在事物必須不斷賦予意義，此個體化的發展也終於促使近代自傳的誕生。盧梭和斯湯達爾的自傳即都寫於此時。他們寫作的目的也都是為了展現自我內在靈魂，為了知道自己是什麼人，才引發了想寫自己一生的動機。
就個人知識所及，社會學家非常少有自傳的書寫。這倒是一個令人值得從知識社會學反思的有趣議題。個人是歷史、文化和社會的存有，個人的自我形構與社會建構密切相關。社會學家的生命敘事，可從社會學家的敏感與理論視野，解自己的身世之謎，將會是有趣的社會學研究實作。社會學研究中過去即有生命史的研究取向，致力於研究個人檔案，包括自傳、日記、及書信等，去揭示個體如何與其經驗世界進行協商，因而創造或理解社會世界的規則和角色。芝加哥學派的符號互動論傳統，在Robert Park的倡導下，也運用生命史方法進行一系列的都市生活研究，雖然研究的對象都不是自己。C. Wright Mills 也曾在Sociological Imagination一書中倡議我們可將個人煩惱（personal trouble）提升到公共議題（public issues）的層次，自傳的社會學書寫不就是一個很好的嘗試與挑戰嗎？Making sociological sense of oneself. A sociological narrative of self.
This course aims to explore and explore the possibility of "self-translated social science as a branch and sub-domain of social science", and to summarize the topics, methodological discussions, and research plans for this primary field. Through several important self-translated texts, social investigations are conducted using two parallel axis lines of "Life Book Writing and Historical Narration".
From the Greek font source of the English word autobiography, autobiography refers to a behavior of writing a record of one's own (auto) life (bios). It was first published as a literary convention in the 17th century and was not seen until the middle of the 18th century. The convention and novels developed simultaneously. Since being a new culture at that time, its causes are directly related to the Western modern process. From the historical process of social structure and urbanization, the new belt of traditional agricultural society also collapsed, reflecting what Tonnies said about the transition from common to society. Village life belongs to the common (Gemeinschaft), while the city is a social organization. The rise of the city means the interpretation of the common structure of traditional villages. Therefore, as the rural population moved to the city, the original traditional New Zealand and value view began to break down, and individuals in the city were forced to live in solitude, and personal vision gradually emerged, and they had to establish the peace of life for their own self without relying on, plus the common practice of the 10th rule of the sacred customs in the past modern times After the collapse of the body, individuals can no longer rely on traditional values and become "atomized individuals" under the "natural state". Only when the modern self gradually becomes formed, the self must constantly confirm itself and constantly give meaning to internal and external things. This development of individualization finally promotes the self-transcendent life in modern times. Both Lusso and Stordal's auto-release were written at this time. The purpose of their writing is to show their inner soul and to know who they are, they have created an animation that wants to write their lives.
As far as personal knowledge is concerned, socialists rarely write their own books. This is an interesting topic worth reflecting on from intellectual society. The individual is an existence of history, culture and society, and the personal self-form is closely related to social structure. The life of a socialist can be an interesting social research work from the socialist's sensitivity and theoretical perspectives. In social research, there has been a research orientation in life history, and is committed to researching personal files, including self-transmissions, diaries, and letters, to reveal how individuals negotiate with their experience world, and thus create or understand the rules and roles of the social world. The symbol interactive discussion tradition of the Chicago school also uses life history methods to conduct a series of urban life research, although the subject of research is not itself. C. Wright Mills also advocated in the book Sociological Imagination that we can raise personal troubles to the level of public issues. Isn’t self-translated social books a good attempt and challenge? Making sociological sense of oneself. A sociological narrative of self.
露思・貝哈，國立編譯館、黃珮玲、黃恩霖 譯，2010，《傷心人類學:易受傷的觀察者》。台北：群學。
米歇爾・福柯 著，2015，〈自我技術〉、〈主體和權力〉，《自我技術：福柯文選III》，汪民安 編。北京：北京大學出版社。頁49-138。
米歇爾・福柯 著，2015，〈自我書寫〉、〈自我關注的倫理學是一種自由實踐〉，《自我技術：福柯文選III》，汪民安 編。北京：北京大學出版社。頁219-283。
艾瑞克・霍布斯邦，周全 譯，2008，《趣味橫生的時光：我的二十世紀人生》。台北：左岸文化。
齊邦媛，2009，《巨流河》。台北：天下遠見。
錢理群，2008，《我的回顧與反思：在北大的最後一門課》。台北：行人。
Lusi Beha, National Editorial Museum, Huang Peiling, Huang Enlin, 2010, "Scared Humans: A Perishable Observer". Taipei: Group studies.
Written by Michel Foucault, 2015, "Self-Technique", "Subject and Power", "Self-Technique: Foucault III", edited by Wang Min'an. Beijing: Beijing University Press. Page 49-138.
Written by Michel Foucault, 2015, "Self-Writing", "Self-Concern Ethics is a Free Reality", "Self-Technique: Foucault III", edited by Wang Min'an. Beijing: Beijing University Press. Page 219-283.
Eric Hobbsbon, Zhou Quanlu, 2008, "The Time of Fun: My Twenty Century Life". Taipei: Left Bank Culture.
Qi Bangyuan, 2009, "The Giant River". Taipei: The world is far away.
Money Management Group, 2008, "My Reflection and Reflection: The Last Class at Peking University". Taipei: Pedestrians.
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 課堂討論報告課堂討論報告 Classroom discussion report |
30 | |
| Issue MemosIssue Memos Issue Memos |
30 | |
| 期末報告期末報告 Final report |
40 |
