恩斯特‧卡西勒在其所建構的「象徵形式哲學」中提出了「人是符號的動物。」之名言。可知人之所以為人的主體價值在於其能在符號的交互作用當中，以語言、藝術等符號活動完成文化的創造與傳承。「象」是代表中國文化的符號範疇，歷代的文學家紛紛以「意象」與「象徵」的符號形式來遙承傳統文化與表現生命情調。本課程嘗試以閱讀中國經典文學為根本，輔以神話民俗學的跨文化視域——
巫俗‧身體‧儀式，帶領學生在課堂思辨的過程，能夠重新審視古典文學主題與現代生活情境的結合，而意象符號正是貫通古今的媒介。

In the "Philosophy of Symbolic Forms" he constructed, Ernst Cassiler put forward the famous saying that "human beings are symbolic animals." It can be seen that the main value of human beings lies in their ability to complete the creation and inheritance of culture through symbolic activities such as language and art in the interaction of symbols. "Image" is a symbolic category that represents Chinese culture. Writers of all ages have used the symbolic form of "imagery" and "symbol" to inherit traditional culture and express life sentiments. This course attempts to be based on reading Chinese classic literature, supplemented by the cross-cultural perspective of mythology and folklore——
Shamanism, Body, and Ritual lead students in the process of thinking in the classroom, allowing them to re-examine the combination of classical literary themes and modern life situations, and image symbols are the medium that connects ancient and modern times.

　　本校大一中文課程名稱為「文學欣賞與實用」（一般班）與「文學閱讀與寫作」（加強寫作班），奠基於培養文學素養的基礎上，因應各學院學科屬性之不同，以及面對職場的多元需求，將課程內容規畫為四大方向：
A. 經典閱讀：針對各學院系學科屬性，擇選相應之文本進行閱讀與討論。
B. 溝通表達：藉由各式課程活動，提昇學生的書面寫作與口語表達之能力。
C. 場域連結：透過文本的閱讀與書寫，引導學生思索「自我」與社會的橫向連結。
D. 文本實踐：將文本閱讀與日常生活進行連結，付諸書寫與創作。
　　未來四大模組可依學院系性質、任課教師專長、以及學生興趣與需求，配搭出不同模組之組合，供學生多元學習。

The freshman Chinese courses at our school are titled "Literary Appreciation and Practicality" (General Class) and "Literary Reading and Writing" (Enhanced Writing Class). Based on the cultivation of literary literacy, in response to the different subject attributes of each college and in the face of the diverse needs of the workplace, the course content is planned into four major directions:
A. Classic reading: Select corresponding texts for reading and discussion based on the subject attributes of each college and department.
B. Communication and Expression: Improve students’ written writing and oral expression abilities through various course activities.
C. Field connection: Through the reading and writing of texts, students are guided to think about the horizontal connection between "self" and society.
D. Text practice: connect text reading with daily life, and put it into writing and creation.
In the future, the four major modules can be combined with different modules according to the nature of the college and department, the expertise of the teachers, and the interests and needs of the students to provide students with diversified learning.

伊利亞德著；楊儒賓譯：《宇宙與歷史：永恆回歸的神話》（臺北：聯經出版社，2000年）。
弗雷澤著；汪培基譯：《金枝：巫術與宗教之研究》（臺北：桂冠圖書，1991年）。
埃利希‧諾伊曼著，李以洪譯：《大母神－原型分析》（北京：東方出版社，1998
年）。
王立：《中國古代文學十大主題——原型與流變》（臺北：文史哲出版社，1994年）。
戴君仁：《詩選》（臺北：中國文化大學出版部，1993年）。

Written by Eliade; translated by Yang Rubin: "The Universe and History: The Myth of Eternal Return" (Taipei: Lianjing Publishing House, 2000).
Written by Fraser; translated by Wang Peiji: "The Golden Bough: A Study of Witchcraft and Religion" (Taipei: Laurel Books, 1991).
Written by Erich Neumann, translated by Li Yihong: "The Great Mother Goddess - Archetype Analysis" (Beijing: Oriental Publishing House, 1998
years).
Wang Li: "Ten Major Themes in Ancient Chinese Literature—Prototypes and Changes" (Taipei: Literature, History and Philosophy Publishing House, 1994).
Dai Junren: "Selected Poems" (Taipei: Chinese Culture University Publishing Department, 1993).