自啟蒙時代消解了前現代社會相對統一的思想與信仰，在諸多思想體系萌發並且相互競爭的現代歷程中，伴隨著政治權力向各個社會階層的開放，使得各種政治理念皆必須盡可能的爭取大眾的支持，才有可能在今日的世界中取得話語權與政治地位。隨著這種廣泛的政治(鬥爭)參與，「意識形態(ideology)」這一概念在今日可謂無人不知，雖然在大多數常見的政治活動與話語當中，這一概念的意義往往有些模稜兩可，但就詞彙的使用上來說，大多時候是說話者在試圖表達對某種價值觀念體系或政治立場的反對和不信任，具有一種錯誤和虛假的意涵，是一個貶抑性的詞彙。
意識形態這一概念的廣為人知，和馬克思與恩格斯對這一概念的使用，以及上世紀馬克思主義的發展與左翼運動有著巨大的關聯。今日最常見的將意識形態作為一種錯誤和虛假觀念，作為一種「虛假意識」的用法，實際上來自恩格斯於馬克思死後的詮釋，並在往後被第二國際和蘇聯「科學馬克思主義」所認可繼承的典範。但從盧卡奇對這種「科學馬克思主義」的批判，與對馬克思的重新詮釋開始，意識形態在往後正式的研究領域中，隨著時代的發展出現了許多新的重要典範，「虛假意識」這種將人們都看作頭腦簡單，容易被欺騙誤導的論點早已被放棄。
另一方面，在蘇東劇變之後，意識形態的終結、大敘事的終結和歷史終結論，一同成為了冷戰結束至今的時代精神(Zeitgeist)，作為「資本主義雖然不是完美的制度，但不會有比資本主義更好的制度了。」這類觀點的潛在歷史本體論預設。雖然這些論調也不乏被人們所批評和反對，但不論支持何種立場，大多仍然沒有擺脫那種歷史進步的超驗本體論，將蘇聯的失敗視為一種早已注定的歷史必然性，而非一連串冷戰局勢中各種偶然性的發展與積累的結果。也就是說不論是蘇聯的「歷史最終必然走向共產社會，因此社會主義必勝」論點，還是蘇聯反對者的「自由民主必勝論」，都同樣來自啟蒙時代與黑格爾式的進步史觀，這一不論何種立場皆難以擺脫的、無意識中普遍的潛在世界觀，其實才真正屬於意識形態的範疇，意識形態並不單純僅是一種價值和觀點的立場，而是一種連接主體和社會，使各個層面得以運作、交互的複雜機制和功能。
本堂課的目標並非要深入探究蘇聯倒台的原因，而將從馬克思的《資本論》對主觀價值如何普遍化與客觀化的探討開始，依序閱讀盧卡奇(Lukács György)的《歷史與階級意識》、馬庫瑟(Herbert Marcuse)的《單向度的人》、羅蘭巴特(Roland Barthes)的《神話學》、墨菲(Chantal Mouffe)與拉克勞(Ernesto Laclau)的《文化霸權與社會主義戰略》，阿圖塞(Louis Pierre Althusser)的〈意識型態的國家機器〉，最後閱讀福山(Francis Yoshihiro Fukuyama)《歷史的終結與最後的人》。讓同學對意識形態這一領域在上世紀的幾個重要典範和發展有基本的掌握，能對意識形態實際的社會功能、作用機制和複雜性有基本的了解，知道如何和人們今天很愛說那種「蠢蛋被壞人洗腦」的神話故事保持距離。Since the Mongolian era has eliminated the relatively unified thoughts and beliefs of pre-modern society. In the modern process of the emergence of many ideological systems and competing with each other, political power has been opened to various social levels, so that all political ideas must compete with the public as much as possible. Only by supporting the world can we gain verbal rights and political status in today's world. With this broad political (fighting) participation, the concept of "ideology" is unknown today. Although in most common political activities and words, the meaning of this concept is often somewhat simile, but In terms of the use of vocabulary, most of the time the speaker is trying to express opposition and distrust against a certain value concept or political position, which has a false and false meaning and is a depressing vocabulary.
The broad concept of ideology is well known, and it has a huge connection with the use of this concept by Marx and Engels, as well as the development of Marxism's theory in the last century and left-wing movement. Today's most common use of conscious forms as a mistake and false hypothesis, as a "fifth false consciousness", actually came from Engels' comment after Marx's death, and was later recognized by the Second International and Su's "Scientific Marxism" The inherited classic. However, since Lukac's criticism of this "scientific Marxism" and the re-interpretation of Marx, the form of consciousness has emerged in the formal research field in the future, with the development of the times, "Fake it" Identity” This kind of argument that people regard as simple and easy to be deceived has long been abandoned.
On the other hand, after the Sudong drama, the end of the ideology, the end of the great events and the end of history have become the spirit of the times since the end of the Cold War, as "the capitalism is not a perfect system, but it will not There is a better system than capitalism." This kind of viewpoint's potential historical intrinsic preset. Although these comments are criticized and opposed by people, regardless of what kind of position they support, most of them still do not expose the supernatural theory of historical progress, regarding the failure of Su's alliance as a long-destined historical necessity, rather than a series of cold wars. The various accidental development and cumulative results in the situation. In other words, whether it is Su's "history will eventually move towards communist society, so socialism will inevitably lead" or Su's "liberal democracy will inevitably lead" to the opponent's "leisure and democracy will inevitably lead" all come from the historical perspective of the Mongolian era and Hegel style of progress. It's hard to stand on any venue Only when the dispelled and unconscious potential world view truly belongs to the scope of the ideology. The ideology is not simply a standpoint of value and view, but a complex connecting the subject and society, allowing various aspects to operate and interact. Mechanism and functions.
The purpose of this class is not to deeply explore the reasons for the fall of Su Lian, but will start with Marx's "Source Discussion" on how the main values are universal and objective, and read Lukács György's "History and Level" in sequence Identity, Herbert Marcuse's One-dimensional Man, Roland Barthes' Mythology, Chantal Mouffe and Ernesto Laclau's "Cultural Hegemony and Socialism"; Louis Pierre Althusser's "National Machine with Identity", and finally read Francis Yoshihiro Fukuyama's "The End of History and the Last Man". Let students have a basic understanding of several important classics and developments in the field of consciousness form in the past century, and have a basic understanding of the actual social functions, mechanisms and complexity of consciousness form, and know how to talk to people today. The mythical story of "Idiots are washed by bad people" keeps a distance.
Althusser 著、陳越 編譯，2010，《哲學與政治：阿爾都塞讀本》。長春：吉林人民出版社
Ernesto Laclau、Chantal Mouffe 著、陳璋津 譯，1994，《文化霸權和社會主義的戰略》。台北：遠流
Francis Fukuyama 著、陳高華 譯，2014，《歷史的終結與最後的人》。桂林：廣西大學出版社
Herbert Marcuse 著、劉繼 譯，2022，《單向度的人：發達工業社會的意識形態研究》。台北：麥田
Karl Marx、Friedrich Engels 著、中共中央馬克思恩格斯列寧史達林著作編譯局 編譯，2009，《馬克思恩格斯文集 (5)》。北京：人民出版社
Lukács György 著、杜章智、任立、燕宏遠 譯，1996，《歷史與階級意識》。北京：商務印書館
Roland Barthes 著、江灝 譯，2019，《神話學》。台北：麥田
Althusser, edited by Chen Yue, 2010, Philosophy and Politics: Reading of Althusser. Changchun: Jilin People's Publishing House
Ernesto Laclau, Chantal Mouffe, Religion by Chen Zhangjin, 1994, "A Strategy of Cultural Hegemony and Socialism". Taipei: Far
By Francis Fukuyama, translated by Chen Gaohua, 2014, The End of History and the Last Man. Guilin: Guangxi University Press
By Herbert Marcuse, Reprinted by Liu, 2022, "People with Single Dimensions: Research on Ideological Shapes of Developing Industrial Society". Taipei: Maitian
Written by Karl Marx, Friedrich Engels, and the editorial board of the works of Lening Shidalin of the CPC Central Committee, 2009, "Collected Works of Marx and Engels (5)". Beijing: People's Publishing House
Lukács György, Du Zhangzhi, Ren Li, Yan Hong, 1996, "History and Level Identity". Beijing: Commercial Printing Library
Written by Roland Barthes, Jiang Hao, 2019, "Mythology". Taipei: Maitian
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 出席出席 Attend |
20 | 將會進行5次隨機點名，每次4分，不可補點，課堂小組討論時若整組未到，則整組組員額外扣4分。 |
| 每周提問每周提問 Weekly request |
26 | 該周進度若為文本閱讀或電影分析討論，則前一周周末結束前，老師會發佈一篇該周指定閱讀範圍的內容概要，請各組閱讀完文本後針對該周內容想一個簡短的問題，可以是書中看不懂的段落，或是延伸發想的提問，留言在當周老師寫的概要下方。老師會對各組提問品質進行評分，共十三次，每次最高2分。 |
| 小組討論小組討論 Group discussion |
10 | 上課時會根據各組或老師提出議題進行小組討論，討論過後回應問題，整組組員可得1分，每次上課最高可得1分。 |
| 組員互評組員互評 Team members to review |
14 | 請每位同學根據這個學期，課堂上的小組討論、每周作業的參與積極度......等等，給每一位組員(包括自己)打一個0到14分的分數，評分不需向組員公開。學期結束與期末報告一同繳交給老師，所有組員評分的平均即為個人得分。 |
