1970年代，隨著越戰終結，以及美國與中國兩國關係”正常化”，冷戰進入另一個發展階段。東歐與東亞這兩個區域，逐步退出”衝突熱區”的名單，而中東、非洲與中南半島順勢地成為”代理人戰爭”或”離岸作戰”的熱門區塊。時至1980年，美國與蘇聯再次發起了新一波對峙與衝突的戲碼，所謂的”星際大戰”瞬時間推高了發動大規模戰爭的機率，同時也讓冷戰極有可能再次轉變為”熱戰”，並且以無與倫比的姿態，毀滅全世界。 只是，歷史有時是無法預測，是深具荒謬色彩的，因為當時間再往後推移數年，到了1990年前後，世界局勢有了巨大改變：先是東歐共產主義的政權先後垮台，之後便是蘇聯的崩解。
此時起，西方民主政營似乎在漫長的對峙與衝突之後，獲得最終勝利。這一切的一切好像說明了，歷史終結了，”最後一人”也成了人類共同處境的簡單縮影。更簡單的說，1914年之後，除了歐洲，世界各地皆先後陷入漫長、血腥的戰爭衝突之中。從兩次大戰，到之後的冷戰，”短暫的二十世紀”（1914-1989年），不僅呈現?一幅與”漫長十九世紀”完全相反的歷史景象（百年和平vs.百年戰爭），同時也凸顯出”現代文明”是何等脆弱且飽受磨難。也因此，1990年前後的巨變，既是為這場漫長且曲折的戰事劃下休止符，也是為現代文明開啟了另一個樂觀的視野。新的視野中，民主體制與資本主義的市場制度正是現代文明最終的依歸。
不過，歷史再次給人們開了一次玩笑，開了一個頗具”戲仿”效果的玩笑。從”蘇東波巨變”之後，新一波戰爭與對峙再次浮現於世界各地，一些原本深藏、隱匿、壓抑於冷戰架構底下的歷史脈絡，隨著舊有是政治/經濟框架的解體，逐步走向台前，最終成為國際合作的基本阻礙/格局。於是，”文明衝突”一說，有效且形象地說明了後冷戰格局的國際局勢。換個角度說，民主體制與資本主義的市場制度不僅不是現代文明最終的依歸，同時也忽略了後冷戰格局中最為關鍵的因素：文明及其衝突。
不同文明之間，既是衝突的，也充斥著諸多的不滿與不適。當我們深究這些衝突、不滿與不適的歷史根源時，會赫然發現：二次世界大戰之後，冷戰確實發生，但將冷戰放置於更大的歷史脈絡，放置在更廣闊的歷史格局之中，所謂的冷戰及其所相應的政治意識型態，充其量只是漫長歷史中的某個區塊；過份強調冷戰與其歷史效果，常忽略了：1800年之後，諸文明之間的衝突、對抗和合作才是現代世界體系的真正基調。更具體的說，從”文明”或”文化”等概念成為世界通行的語彙，播散翻譯至各個語言之時起，文明衝突與現代世界之間便存在著某種根深蒂固但又彼此衝突的歷史關係。因此，冷戰不過是由美國或蘇聯的角度出發，進而想像出的另一種”文明衝突”（民主對抗共產，自由對抗平等）。
文明與文化概念乃源於歐洲，但對比起1700年與1900年，我們可發現，對身處在1700年歐洲的人們，無論是一般人或知識人，文明一詞乃是前所未聞的，因為今日我們所熟悉的文明或文化概念，在當時尚未被創造出來。再者，對當時的歐洲人，劃分人類發展的諸種階段，以及不同區域之中人類活動的不同”規律”，宗教與其系譜或許才是關鍵之處。換言之，宗教衝突才是國際政治與國際戰爭的重要因素。此外，與1900年不同，身處在1700年歐洲的人們，即使知曉歐洲帝國已征服殖民世界上眾多區域，卻不見得能肯定地回答出來以下問題：歐洲基督教文明是否真的優於其他宗教文明？ 某種劣勢感依舊深藏在歐洲人的內心之中（尤其是長期身處在伊斯蘭文明的影響與侵略陰影下）。然而，時至1900年，上述歷史情結有了明顯不同的樣貌：此刻起，歐洲人已然征服或介入世界各個區域的運作。歐洲人不但串聯起原本不太相連的國際貿易、政治治理的網絡，同時他們的國際視野與歷史想像也成為全世界中主導且唯一的尺度。更重要的，文明與文化概念取代宗教，成為描繪人類處境，人類發展階段，人類未來的基本用語。由此，文明衝突與現代世界兩者之間有了異於以往的關連方式。
參照於上述，本課程嘗試藉由回顧文明與文化概念的歷史源起，並且簡介19世紀中文明與文化概念如何成為現代世界格局的基本語彙，進而說明我們熟知的現代世界及其文明衝突是如何緩步形成的。
就實際課程安排，整學期的課程將分成兩個部分：第一部分簡介1990年代之後與文明衝突有關的文獻與討論，主要讀本將包含Fukuyama、Huntington等人的作品，而討論焦點則鎖定在：後冷戰格局中，文明衝突是如何形塑世界體制的運作。第二部分將反過來檢視文明/文化概念的歷史源起，以及這兩個概念在19世紀至二十世紀上半葉所歷經的諸多變革。通過Marx、Spengler、Freud等人所書寫的作品，我們嘗試將文明衝突放置於更大的視野，由此重新理解文明/文化概念與現代世界兩者之間究竟有著何種緊密且不甚同調的歷史關係。In the 1970s, with the end of the Vietnam War and the “normalization” of relations between the United States and China, the Cold War entered another stage of development. East Europe and East Asia have gradually withdrawn from the list of "collision hot zones", while Central East, Africa and the Central South Peninsula have successfully become popular areas for "agent war" or "offshore war". By 1980, the United States and Su had once again launched a new wave of confrontation and conflict codes. The so-called "Star War" instantly pushed up the chance of launching large-scale wars, and at the same time it also made the cold war more likely to turn into "hot wars" again, and with an unparalleled attitude, destroying the whole world. However, history is sometimes unpredictable and is very absurd, because the time went on several years later, and by around 1990, the world situation had undergone a huge change: first, the political power of the East and Europe communist politics collapsed, and then the collapse of the Su League.
From this time on, Western democratic politics seemed to have achieved the final victory after a long confrontation and conflict. Everything seems to be explained, history is finally over, and the "last person" has become a simple shrinking of the common situation of human beings. To put it simply, after 1914, except Europe, all parts of the world were successively caught in long and bloody wars. From the two major wars to the cold wars that followed, the "short Twenty Century" (1914-1989), not only shows a historical scene that is completely opposite to the "long Nineteenth Century" (Century Peace vs. Century War), but also highlights how fragile and difficult "modern civilization" is. Therefore, the great changes around 1990 were both an end to this long and tortuous battle plan, and also a new vision for modern civilization. In the new perspective, the market system of democratic system and capitalism is the ultimate basis of modern civilization.
However, History once again made a joke to people, making a joke with the effect of "imitation". After the "Sudong wave drama", a new wave of war and confrontation has once again emerged around the world. Some historical structures that were originally hidden, hidden and suppressed under the Cold War architecture have gradually moved to the forefront, and eventually become the basic obstacle/pattern of international cooperation. Therefore, the term "Clash of Civilization" effectively and vividly illustrates the international situation of the post-Cold War pattern. From a different perspective, the market system of democratic system and capitalism is not only not the ultimate basis of modern civilization, but also ignores the most important factors in the post-Cold War pattern: civilization and its conflicts.
The different civilizations are both conflicting and full of dissatisfaction and incompatibility. When we delve into the historical roots of these conflicts, dissatisfaction and inappropriateness, we suddenly realize that after the Second World War, the Cold War actually occurred, but the Cold War was placed in a larger historical structure and in a wider historical pattern. The so-called Cold War and its The corresponding political ideology is at best a certain area in the long history; over-emphasizing the cooling war and its historical effects often ignore: after 1800, conflicts, confrontations and cooperation between civilizations were the true foundation of the modern world system. More specifically, from concepts such as "civilization" or "culture" to become common languages in the world. From the time when the concepts of "civilization" or "culture" are spread and translated to various languages, there is a deep-rooted historical relationship between civilization conflicts and the modern world. Therefore, the Cold War was just another "civilization conflict" imagined by the perspective of the United States or Suzhou (democracy against communism, freedom against equality).
The concepts of civilization and culture originated in Europe, but compared with 1700 and 1900, we can find that for those who were in Europe in 1700, whether ordinary people or intellectuals, the term civilization is unprecedented, because the concepts of civilization or culture that we are familiar with today have not been created at that time. Furthermore, for Europeans at that time, it was planned to divide the various stages of human development and the different "laws" of human activities in different regions, and religion and its relationships may be the key. In other words, religious conflicts are an important factor in international politics and international wars. In addition, unlike in 1900, even if the people in Europe knew that the European empire had conquered and colonized many regions of the world, they could not answer the following question with certainty: Is the Christian civilization of Europe really superior to other religious civilizations? A certain sense of inferiority is still hidden deep in the hearts of Europeans (especially under the influence and aggression of Islamic civilization for a long time). However, by 1900, the above historical plot had a distinct appearance: from now on, the Europeans had conquered or intervened in the operations of various regions of the world. Not only did the Europeans connect with networks of international trade and political governance that were not very closely related, but their international vision and historical imagination also became the leading and only scale in the world. More importantly, the concepts of civilization and culture replace religion and become the basic language for describing human situations, human development stages, and human future. As a result, there is a way of connecting between the conflict between civilization and the modern world that is different from the past.
Referring to the above, this course attempts to reflect on the historical origins of civilization and cultural concepts, and to introduce how civilization and cultural concepts become the basic language of the modern world pattern in the 19th century, and then explain how the modern world and civilization conflicts we are familiar with are formed step by step.
In terms of actual course arrangement, the courses throughout the school period will be divided into two parts: the first part introduces the literature and discussions related to the conflict of civilization after the 1990s. The main reading will include the works of Fukuyama, Huntington and others, and the focus of the discussion is on: how conflicts in civilization form the operation of shaping the world system in the post-cold war pattern. The second part will reflect the historical origins of the concept of civilization/culturalism and the many changes in the two concepts during the first half of the 19th century to the 20th century. Through the works written by Marx, Spengler, Freud and others, we try to place the conflict of civilization in a larger perspective, thereby re-understanding what kind of close and different historical relationships exist between civilization/cultural concepts and the modern world.
其他參考書目：
Adib-Moghaddam, Arshin. (2011). A Metahistory of the Clash of Civilisations: Us and Them Beyond Orientalism. New York: Columbia University Press.
Adler, Eric. (2016). Classics, the Culture Wars, and Beyond. Ann Arbor: University of Michigan Press.
Ahmed, Leila. (2011). A Quiet Revolution: The Veil's Resurgence, from the Middle East to America. New Haven: Yale University Press.
Ahmed, Nafeez Mosaddeq. (2010). A User's Guide to the Crisis of Civilisation: And How to Save it London: Pluto Press.
Bayly, C. A. (2004). The Birth of the Modern World, 1780-1914: Global Connections and Comparisons. Oxford: Blackwell.
Benveniste, Emile. (1973). ‘Civilization: A Contribution to the History of the Word.’ in Problems in General Linguistics, pp.329-39. Coral Gables: University of Miami Press.
Bowden, Brett. (2009). The Empire of Civilization: The Evolution of an Imperial Idea. Chicago: University of Chicago Press
Buzan, Barry., and George Lawson. (2015). The Global Transformation: History, Modernity and the Making of International Relations. Cambridge: Cambridge University Press.
Chakrabarty, Dipesh. (2000). Provincializing Europe. Princeton: Princeton University Press.
Davies, Norman. (1998). Europe: A History. New York: Harper Perennial.
Duchesne, Ricardo. (2011). The Uniqueness of Western Civilization. Leiden: Brill.
Febvre, Lucien. (1973). 'Civilization: Evolution of a Word and a Group of Ideas', in A New Kind of History: from the writings of Febvre, ed. P. Burke, trans. K. Folca, pp. 219-257. London: Routledge.
Fernandez-Armesto, Felipe. (2006). The World: A Brief History. Upper Saddle River, NJ: Prentice Hall.
Gong, Gerrit W. (1984). The Standard of Civilization: in International Society. Oxford: Oxford University Press.
Hartman, Andrew. (2015). A War for the Soul of America: A History of the Culture Wars. Chicago: University of Chicago Press.
Hegeman, Susan. (1999). Patterns for America: Modernism and the Concept of Culture. Princeton: Princeton
Other reference books:
Adib-Moghaddam, Arshin. (2011). A Metahistory of the Clash of Civilisations: Us and Them Beyond Orientalism. New York: Columbia University Press.
Adler, Eric. (2016). Classics, the Culture Wars, and Beyond. Ann Arbor: University of Michigan Press.
Ahmed, Leila. (2011). A Quiet Revolution: The Veil's Resurgence, from the Middle East to America. New Haven: Yale University Press.
Ahmed, Nafeez Mosaddeq. (2010). A User's Guide to the Crisis of Civilisation: And How to Save it London: Pluto Press.
Bayly, C. A. (2004). The Birth of the Modern World, 1780-1914: Global Connections and Comparisons. Oxford: Blackwell.
Benveniste, Emile. (1973). ‘Civilization: A Contribution to the History of the Word.’ in Problems in General Linguistics, pp.329-39. Coral Gables: University of Miami Press.
Bowden, Brett. (2009). The Empire of Civilization: The Evolution of an Imperial Idea. Chicago: University of Chicago Press
Buzan, Barry., and George Lawson. (2015). The Global Transformation: History, Modernity and the Making of International Relations. Cambridge: Cambridge University Press.
Chakrabarty, Dipesh. (2000). Provincializing Europe. Princeton: Princeton University Press.
Davies, Norman. (1998). Europe: A History. New York: Harper Perennial.
Duchesne, Ricardo. (2011). The Uniqueness of Western Civilization. Leiden: Brill.
Febvre, Lucien. (1973). 'Civilization: Evolution of a Word and a Group of Ideas', in A New Kind of History: from the writings of Febvre, ed. P. Burke, trans. K. Folca, pp. 219-257. London: Routledge.
Fernandez-Armesto, Felipe. (2006). The World: A Brief History. Upper Saddle River, NJ: Prentice Hall.
Gong, Gerrit W. (1984). The Standard of Civilization: in International Society. Oxford: Oxford University Press.
Hartman, Andrew. (2015). A War for the Soul of America: A History of the Culture Wars. Chicago: University of Chicago Press.
Hegeman, Susan. (1999). Patterns for America: Modernism and the Concept of Culture. Princeton: Princeton
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 課程參與課程參與 Course Participation |
20 | 出席與上課之討論情況，將視為評分之指標。 |
| 小組報告小組報告 Group Report |
20 | 針對課程指定讀本，以討論小組為單位，進行文本導讀，原則上，報告時間為20分鐘左右。每組原則上由四位至五位課程參與者組成，於第一次上課時，進行分組。 |
| 個人書面報告個人書面報告 Personal letter report |
60 | 修課之學生至少繳交四次的critical memo，每份critical memo以2500字為限，分數占比為學期總成績的15%，此項評分以個人為單位。 |
