在種族、宗教和生存競爭的諸多因素下，人類的集體屠殺和迫害，歷史不絕。讓屠殺成為當代問題意識，構成人類集體創傷和無盡反思的無疑是納粹滅絕猶太人的大屠殺事件。這場大屠殺做為不可漠視的歷史重大事件，正在於它的獨特性和常態性，獨特性在於屠殺規模最大，最迅速徹底；常態性在於屠殺得以遂行的條件正是我們文明的一部分，存在我們日常生活中。當代著名社會學家Bauman一針見血指出，從運作過程來看，大屠殺的根源正是人類的理性和現代性，就是我們據以生活的文明。現代性弔詭的成為大屠殺的歷史條件，也開啟了大屠殺的本質及其與文明、理性、現代性關係的思考。如果大屠殺是我們的文明和現代性的結果，何以致之？人類又如何避免屠殺的發生？現代性的屠殺又會讓人類處於什麼樣的生命情境？
這些問題的思考，要從納粹大屠殺再拉回當下政治情境。當代的種族淨化和宗教屠殺仍不時見諸盧安達、波希尼亞、阿富汗、伊拉克等國家發生的戰事，而戰爭與反恐霸權帶來的難民營/戰俘營/拘留中心的法律虛空狀態，則使得這群人處於不受法律保護的生存狀態。拷問刑虐的濫施、不人道待遇成為常態作為，構成一個無法可管的領域。這說明了國家主權暴力對內部敵人/外部敵人，對身體/生命的殘虐對待。針對這些現象，義大利當代思想家阿岡本(Agamben)延伸傅柯生命政治(biopolitics)的概念，透過納粹集中營的分析，視集中營為生命政治化的體現，展現在主權構作出的例外狀態，並藉以製造出不受法律保障，被剝除公民資格，任人宰割，且不構成犧牲獻祭條件的受譴咒人(homo sacer)的裸命情境。這種例外狀態在當代則成為一種常態或律則，形成例外統治，國家暴力透過主權得以隨時決斷出受譴咒的人，召喚出任人宰割的裸命，就像德國威瑪時代卡爾賓丁(Carl Binding)為種族屠殺埋下的信條：可以任意消滅一切「不值得活的生命」一樣。而我們都處在潛在的例外狀態中，隨時有成為裸命的可能。這使得當代社會成為另一種集中營，我們活在集中營的邏輯中(logic of camp)。集中營做為主權—生命政治的範型乃成為阿岡本當代社會的主要意象。此外，當代重要的女性主義思想家Butler回應阿岡本的例外狀態和裸命的思想，藉Levinas的說法提出脆弱不安生命(precarious life)的概念，以反思當代國家或集體暴力的現象以及人的生存處境。
Due to many factors such as race, religion, and competition for survival, human beings have been massacred and persecuted throughout history. What made the Holocaust a contemporary issue and constituted mankind’s collective trauma and endless reflection was undoubtedly the Holocaust incident of the Nazi extermination of the Jews. As a major historical event that cannot be ignored, this massacre is unique and normal. The uniqueness is that the massacre was the largest and most rapid and complete. The normality is that the conditions for the massacre to be carried out are part of our civilization and exist. in our daily lives. Bauman, a famous contemporary sociologist, pointedly pointed out that from the perspective of the operation process, the root cause of the Holocaust is human reason and modernity, which is the civilization we live according to. Modernity paradoxically became the historical condition of the Holocaust, and it also opened up thinking about the nature of the Holocaust and its relationship with civilization, rationality, and modernity. If the Holocaust was the result of our civilization and modernity, why? How can humans avoid massacres? What kind of life situation will the massacre of modernity put human beings in?
To think about these issues, we must start from the Nazi Holocaust and return to the current political situation. Contemporary ethnic cleansing and religious massacres are still seen from time to time in wars in Rwanda, Bosnia, Afghanistan, Iraq and other countries, and the legal void in refugee camps/prisoner of war camps/detention centers brought about by war and counter-terrorism hegemony, This puts this group of people in a state of existence without legal protection. The indiscriminate use of torture and inhumane treatment has become a normal practice and constitutes an uncontrollable field. This illustrates the brutal treatment of internal enemies/external enemies, body/life by the violence of state sovereignty. In response to these phenomena, the contemporary Italian thinker Agamben extended Foucault's concept of biopolitics and analyzed the Nazi concentration camps. He regarded the concentration camps as the embodiment of biopolitics, showing a state of exception created by sovereignty, and thereby Create a situation where the condemned cursed person (homo sacer) has no legal protection, is stripped of his citizenship, and is at the mercy of others, and does not constitute a condition for sacrifice. This state of exception has become a norm or a rule in the contemporary era, forming a rule of exception. State violence can use sovereignty to determine the condemned people at any time, summoning naked lives to be slaughtered, just like Karl Binding in the Weimar era of Germany. Carl Binding laid down the creed for genocide: all "life not worth living" can be destroyed at will. And we are all in a potential state of exception, and may die naked at any time. This makes contemporary society another kind of concentration camp, and we live in the logic of camp. As a paradigm of sovereignty-biopolitics, the concentration camp has become the main image of Aganben's contemporary society. In addition, Butler, an important contemporary feminist thinker, responded to Agamben’s ideas of the state of exception and naked life, and borrowed Levinas’s words to propose the concept of precarious life to reflect on the phenomenon of contemporary national or collective violence and the living situation of human beings. .
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. Each basic literacy has specific learning effectiveness indicators for self-examination of teaching and learning effectiveness, which are described below: Truth-seeking literacy (natural field): 1. Learn the methods or philosophy of natural science to explore physics and the subtleties of the living world, 2. Use the spirit of discussing matters 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 self-discipline, 3. Be able to use rationality 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.
Arendt, Hannah，《平凡的邪惡：艾希曼耶路撒冷大審記實》（台北：玉山社，2013）
------------，《極權主義的起源》（台北：時報出版社，）
Bauman, Zygmunt，《現代性與大屠殺》(Modernity and the Holocaust)（南京：譯林出版社，2011）
Butler, Judith，《脆弱不安的生命:哀悼與暴力的力量》(Precarious Life)(鄭州:河南大學出版社,2013)
Chirot & McCauley，《為什麼不殺光：種族大屠殺的反思》(Why not kill them all?)（北京：三聯）
Fisher，《德國反猶史》(The History of an Obsession)（南京：江蘇人民出版社，2007）
Friendlander, Henry，《從安樂死到最終解決》(The Origins of Nazi Genocide: From Euthanasia to the final sloution)（北京：北京出版社，2002）
Jacoby, Russell，《殺戮欲》(Bloodlust)（北京：商務印書館，2013）
Keane, John，《暴力與民主》(Violence and Democracy)（北京：中央編譯出版社，2014）
Mann, Michael，《民主的陰暗面：解釋種族清洗》(The Dark Side of Democracy)（中央編譯，2015）
Arendt, Hannah, Ordinary Evil: Accounts of Eichmann’s Jerusalem Trial (Taipei: Yushan Society, 2013)
----------, "The Origins of Totalitarianism" (Taipei: Times Press,)
Bauman, Zygmunt, Modernity and the Holocaust (Nanjing: Yilin Publishing House, 2011)
Butler, Judith, "Precarious Life: The Power of Mourning and Violence" (Zhengzhou: Henan University Press, 2013)
Chirot & McCauley, Why not kill them all: Reflections on the Genocide (Beijing: Sanlian)
Fisher, "The History of an Obsession in Germany" (Nanjing: Jiangsu People's Publishing House, 2007)
Friendlander, Henry, The Origins of Nazi Genocide: From Euthanasia to the final sloution (Beijing: Beijing Press, 2002)
Jacoby, Russell, Bloodlust (Beijing: The Commercial Press, 2013)
Keane, John, Violence and Democracy (Beijing: Central Compilation and Translation Press, 2014)
Mann, Michael, "The Dark Side of Democracy: Explaining Ethnic Cleansing" (Central Compilation, 2015)
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 課堂引言和出席課堂引言和出席 Class Introduction and Attendance |
25 | 課程以講授和討論方式進行，每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，除嘗試回達所提問題外，也帶動全班討論。A4一頁，報告當天書面繳交。請勿無故缺席課堂報告（無法到課報告請事先請假）。不定期點名，出席率列入平時成績計算。 |
| 平時作業平時作業 Daily homework |
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三篇，每篇A4一頁左右書面繳交。切勿缺繳。 |
| 期中/期末考試期中/期末考試 Midterm/Final Exam |
50 | (分數各佔25%)申論題,非攜書應試。 |
