社會調查是社會學的看家本領。事實上，作為東海大學前身十三所教會大學之一，燕京大學的社會系就以注重社會調查著稱，往後更被譽為「燕京學派」。大名鼎鼎的費孝通，當年就是燕大社會系的學生。值得注意的是，對燕京學派來說社會調查不只是一套科學的研究方法，更是回應宏觀歷史變遷的深刻社會實踐。燕京學派積極學習西方人文社會科學的同時，還投注大量精力研究中國社會的基礎構造和文明性格，並且提倡社區研究方法，奠定了往後中國鄉村研究的重要基礎。在近代中國驚心動魄的漫長實踐中，知識份子與西方人文社會科學知識之間必定產生一種充滿創造性的張力，不得不反覆質問對中國這樣的古老文明而言，「現代化」究竟意指為何？其中，如何理解鄉村問題更成為眾所爭執的焦點。不論是在中國社會性質論戰、鄉村建設運動還是社會主義革命之中，改革者都是藉由重新定義中國鄉村問題而導引出不同的實踐道路。經常被遺忘的是，毛澤東本人就親自率領了數次社會調查，甚至主張「沒有調查就沒有發言權」，以此警惕盲目的教條主義，從而將中國革命的希望繫於農村與農民。歷史的曲折在於，費孝通雖然不同意中國共產黨的社會分析，當初仍然留在北京協助社會建設，豈料日後慘遭無情批鬥與冷凍。獲得平反以後，費孝通復出率領社會調查，為改革開放的中國社會提出許多重要論述，成為一代知識份子的典範。
勾勒東海大學與燕京學派一縷不絕的淵源，目的在於重新召喚以知識回應歷史變遷的責任與熱情。在台灣社會學發展的過程中，尤其每當涉及社會科學本土化的爭論，常常都能聽到復興社會調查的呼聲：不單是為了搜索研究題材和實證資料，而且渴望在理論、歷史與田野的激盪之中重建我們時代的問題意識。這才是米爾斯所謂「社會學想像」的真義：唯有串聯個人煩惱與公共議題，我們才能理解自己究竟如何參與在一個更大的歷史過程之中，藉此重新定位自己的位置與使命。社會調查的價值不在於印證或否證西方社會科學的理論命題，而在於刺激能夠回應歷史變遷的問題意識。我們必須意識到西方社會科學理論也是西方知識份子回應自己歷史問題的產物，從而在世界史的尺度下把西方社會科學知識當作具啟發性的參照，藉此理清我們社會的特殊處境，才有機會真正建立起學術的自主性，否則很容易陷入高承恕老師所謂的：「終究我們還是停留在問別人的問題，批判別人的困境。」可惜的是，到目前為止我們還未能建立屬於台灣社會學的社會調查傳統。
其實地上本沒有路，走的人多了，也便成了路。本課程的核心目標，是希望帶領同學重新閱讀一系列鄉村研究與社會調查的經典著作，嘗試回應下列問題：台灣社會是怎樣的社會？台灣的鄉村是怎樣的鄉村？具有怎樣的歷史、社會、文化與經濟特質？出路在哪裡？尋回鄉村之眼，有助於重構社會與歷史的聯繫，從長時段的視野展望未來。歷史尚未終結，社會學應當永遠精彩。
Social surveys are the key leaders of social science. In fact, as one of the thirteen church universities, the predecessor of Donghai University, the social system of Yanjing University was known as the focus on social investigations, and later became known as the "Yanjing School". The famous Fei Xiaotong was a student of the Yan University Social Department that year. It is worth noting that the Yanjing school of thought that social investigation is not only a scientific research method, but also a profound social reality that reflects the evolution of history. While the Yanjing school actively learns Western humanities and social sciences, it also devotes a lot of energy to study the basic structure and civilized character of Chinese society, and advocates community research methods, laying an important foundation for future research in Chinese villages. In the long and breathtaking realities of modern China, the intellectuals and Western humanities and social science knowledge must have a creative force. We have to repeatedly ask what "modernization" means for such ancient civilizations as China? Among them, how to understand the village problems has become the focus of the public. Whether in China's social nature debate, village construction movement or socialist revolution, reformers led to different practical paths by redefining the problems of Chinese villages. What is often forgotten is that Mao Zedong himself led several social investigations, and even advocated "no right to speak without investigation", in order to be vigilant against blind teachings and thus to bring the hope of the Chinese revolution to the rural areas and farmers. The twists and turns of history lies in that although Fei Xiaotong disagrees with the social analysis of the Communist Party of China, he still stayed in Beijing to assist in social construction, and is expected to be ruthlessly criticized and cold in the future. After being rehabilitated, Fei Xiaotong re-led to lead social investigations and put forward many important statements for the reform and opening up of Chinese society, becoming a classic for a generation of intellectuals.
The purpose of outlining the indefinite source of Donghai University and the Yanjing School is to reconvene the responsibility and passion of historical changes with knowledge. In the process of social development in Taiwan, especially when it comes to disputes involving the localization of social science, the voice of the revival society survey is often heard: it is not only for searching research topics and evidence data, but also for the desire to reconstruct our era's problem consciousness in the intense essays, history and fields. This is what Miles calls “social imagination”: only by connecting with personal troubles and public issues can we understand how we can actually reposition ourselves in a larger historical process and reposition ourselves in a larger historical process. The value of social surveys is not based on printing or denying the theoretical issues of Western social sciences, but on the sense of the problem that stimulus can respond to historical changes. We must realize that Western social science theory is also a product of Western intellectuals responding to their historical problems, and then treat Western social science knowledge as an inspiring reference under the scale of world history, so that we can clarify the special situation of our society, so that we can have the opportunity to truly建立起學術的自主性，否則很容易陷入高承恕老師所謂的：「終究我們還是停留在問別人的問題，批判別人的困境。」可惜的是，到目前為止我們還未能建立屬於台灣社會學的社會調查傳統。
In fact, there is no road on the ground, and as many people walk, it becomes a road. The core goal of this course is to bring students to read a series of classic works on rural research and social surveys, and try to respond to the following questions: What kind of society is Taiwan? What kind of village is Taiwan’s countryside? What are the historical, social, cultural and economic characteristics? Where is the way out? Returning to the village's eyes will help to focus on the connection between society and history, and look forward to the future from a long-term perspective. History has not yet ended, and social science should be always exciting.
費孝通，2012，《江村經濟》。北京：北京大學出版社。
黃宗智，1994，《中國研究的規範認識危機：論社會經濟史中的悖論現象》。香港：牛津大學出版社。
柯志明，2006，《米糖相剋：日本殖民主義下臺灣的發展與從屬》。台北：群學。
葛伯納，1979，《小龍村：蛻變中的台灣農村》。台北：聯經。
楊弘任，2014，《社區如何動起來？：黑珍珠之鄉的派系、在地師傅與社區總體營造》。新北市：群學。
Fei Xiaotong, 2012, "Jiangcun Economics". Beijing: Beijing University Press.
Huang Zongzhi, 1994, "The Crisis of Regular Identification in Chinese Studies: Discussing Paradoxical Ecology in Social Economic History". Hong Kong: Oxford University Press.
Ke Zhiming, 2006, "Rice Sugar Fraction: The Development and Origin of Taiwan under Japanese Colonialism". Taipei: Group studies.
Gerbera, 1979, "Xiaolong Village: Taiwan Agricultural Village in the Flood". Taipei: Union.
Yang Hongren, 2014, "How to Move the Community?" : The faction of the Black Pearl Country, built by the general manager of the landlord and the community. New Taipei City: Group studies.
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 經典導讀經典導讀 Classic Guide |
30 | 每4-6人為一組（視選課人數），應認領2次經典導讀，於指定週次進行20分鐘投影片簡報，深入闡釋文本的問題意識、論證架構以及主要論點，並且提出自己的批判與問題。投影片請於當週上課之前上傳至教學平台。 |
| 讀書報告讀書報告 Reading Report |
30 | 每人應自選3本經典著作，各撰寫1篇800字以上的讀書報告。不必重複堆砌文本內容，請直接抒發自己的啟發與收穫，以及相關延伸思考。讀書報告請於每本經典著作讀完當週週五之前上傳至教學平台（繳交日期分別為3/15、3/29、5/03、5/24及6/14），不可遲交（否則酌減評分）。 |
| 學期報告學期報告 Study period report |
20 | 每人應撰寫1篇3000字以上期末心得報告，型式不拘，自由發揮。報告內容包括實際田野調查者，將額外加分。期末報告請於6/20之前上傳至教學平台。 |
| 平時成績平時成績 Regular achievements |
10 | 課堂出席、參與以及學習表現的綜合評比。本課程將進行每週簽到，作為評分參考。 |
