如果說靈魂關乎人類對外在世界的感知，也涉及對內在世界的反省，那麼對比起1800年與1900年的歐洲，人類的靈魂，無論在個人或集體層次上，確實面臨極大的危機與挑戰。與其說這種危機或挑戰是根源於人類本身的缺陷（或說”發現靈魂存在著許多裂縫”），不如說，發現所謂的靈魂其實不過是記憶的產物，才是上述危機與挑戰的根源。換言之，當近乎反射的心理操作、潛意識，或是有意或無意的失憶，占去人類生活的大半部分，重新反省人類究竟為何，重新理解個體究竟包含何種特徵，甚至重新開啟文明起源的討論，似乎成了迫切但無可避免的知識追尋。或許，正是在追尋與質議的崎嶇過程之間，靈魂這個古老的概念最終顯得如此的不合時宜，甚至為某些知識人所棄置。相較起靈魂概念所歷經的變局，類似的轉變也可以在許多現象或概念上發現，諸如，性別、勞動、權威、美德、文化底蘊。
迄今，將上述變革視為”現代性所帶來的巨變”是常見的說法，但是相關論斷常過於強調以下面向：首先，現代性所帶來的變革既是光明，也是進步的；其促成人們得以身處在直線進步的發展路徑上，最終獲得解放與自由。其次，現代性所立基的變革條件或動力來源大多屬於社會結構屬性的，例如，民主化、資本主義…等。最後，現代性所遭遇的最大敵人莫過於某種不理性或非理性。然而，上述這種說法或只觸及歷史或知識的表面結構，因而忽略了一個更加基本且值得商榷的問題，亦即，當人性之中的善與惡僅論及人類處於清醒或理性的狀態，而這種清醒狀態不僅特定，也相對有限：一方面既孤處在偌大的潛意識或失憶之中，另一方面又不時遭遇到潛意識或失憶所發起的挑戰，潛意識與失憶的東西總是想方設法回到清醒的世界。於是，在清醒與潛意識之間，在理性與失憶之間，身處於現代的人類最終擺盪出超乎善與惡的軌跡，甚至撞擊出超乎所謂人性所可能包含的圖像。
參照上述，我們能發現，無論是Freud(1856-1939)或Jung(1875-1961)，甚至是兩位作者所相應的文化運動（指精神分析運動），某一程度上，都展現出另一種特殊但值得深究的現代性體驗與現代性觀察（從日常生活中，從瑣碎的事務裡，探索現代性對人性所造成的諸種正面或負面的效果，甚至嘗試尋獲人類解放與自我啟蒙的可能道路）。 於此，本課程嘗試藉由導讀Freud與Jung兩人的特定經典作品，重新估量現代性/現代社會所帶來的諸多變革。當然，作品的導讀總是脫離不了以下三個問題：首先，這兩位作者如何在彼此交揉又相互分離的生命軌跡中，緩緩地道出他們各自窺探到的世界與其中的變革。其次，兩人如何借用精神分析的基本用語，並佐以來自於其他領域或學科的概念，描述、分析，同時診斷時代變化所引發的諸種現象。最後，如果說分析與診斷的確無法窮盡這兩人的思想歷程，那麼他們又各自提出何種療癒計畫，既能改變時代，也可治療因時代變革所誘發的病症。
本課程的預期目標，透過此課程的初步規劃，本課程嘗試達成的效果不外乎三個面向：
一是，修課學生可以理解兩位20世紀初期的重要作者及其作品，並藉此掌握相關的文化、社會、歷史脈絡，進而理解不同作者與相應之文化思潮如何想像現代性。
其次，修課學生可藉由修課過程，初步掌握兩位作者及其相關之文化思潮的基本討論脈絡（尤其之於今日的專業研究）。
最後，修課學生也能通過上課與作業繳交，不只是養成發問與質疑的思考習慣，也重新正視"經典”對於我們思考特定現象、事物與議題的重要之處。
就實際課程安排而言，整個學期的課程將分成兩個部分，上半學期主要導讀Freud的著作，而後半學期則針對Jung的作品。重要且具有代表性的作品將分別安排於個別週次。不同週次的安排順序乃兼顧以下兩個原則：一是，依照時間序列的象度，同時考量兩人各自的學思歷程與生命發展軌跡。另一則是，將兩人的思想變革與特定作品安置回去更大的文化運動（指，精神分析運動），並且利用兩人實際的知識交鋒情況，凸顯出不同作品之間的同與異，以及相似與差異之外的文化/知識氛圍。
本課程除了導讀兩位作者的特定作品以外，還將於不同週次，針對特定的現象與議題，提供簡略的簡介，例如：19世紀以降歐洲社會所遭遇到的文化、社會變革；性解放與現代性學研究的發展；無意識或潛意識的漫長發現過程；群眾運動與集體潛意識的爭議；精神疾病的現代分類體系及其歷史演進；精神分析對於宗教、神話與文明概念的諸多論證。透過對於上述議題或現象的簡介，本課程希望修課學生不僅能掌握這兩位作者在特定作品中所呈現的知識態度，也能夠更清楚地理解到，精神分析運動作為現代性的主要思潮是如何觀察、分析並介入當時的社會生活。某個程度上，有了不同的切入角度與相應的背景知識，當我們重新閱讀這兩位作者的特定作品時，或許能夠窺見另一種關於現代性的爭議與想像。
If the soul is said to be about human perception of the external world and also involves reflection on the internal world, then compared with Europe in 1800 and 1900, human souls will indeed face extreme crises and challenges, regardless of individual or collective levels. Rather than saying that this crisis or challenge is rooted in the defects of human beings themselves (or saying "it is discovered that there are many clefts in the soul"), it is better to say that the so-called soul is actually a product of memory, which is the root of the above-mentioned crisis and challenge. In other words, when the near-reflexive psychological operations, potential consciousness, or intentional or unintentional misunderstandings occupy most of human life, re-reflect on what humans are, re-understand what characteristics a body contains, and even re-open the discussion on the origin of civilization. It seems to have become an urgent but inevitable pursuit of knowledge. Perhaps, it is in the midst of the chasing and quality that the ancient concept of spirit is ultimately so inappropriate that it is even abandoned by some intellectuals. Compared with the changes in the concept of spirit, similar changes can also be found in many phenomena or concepts, such as gender, power, authority, virtue, and cultural background.
To date, it is common to regard the above-mentioned changes as "the great changes brought by modernity", but related discussions often emphasize the following: First, the changes brought by modernity are both bright and progressive; it promotes people to obtain Staying on the development path of straight-line progress, you will eventually gain liberation and freedom. Secondly, the reform conditions or sources of power based on modernity mostly belong to social structural properties, such as democratization, capitalism, etc. Finally, the biggest enemy that modernity encounters is no more irrational or irrational. However, the above-mentioned statements, or only touch on the superficial structure of history or knowledge, thus neglecting a more basic and debatable problem, that is, when the good and evil in human nature are only in the state of soberness or rationality, This state of soberness is not only specific, but also relatively limited: on the one hand, it is both lonely in the huge potential or misunderstanding, and on the other hand, it is often encountered challenges caused by potential or misunderstanding. The potential and misunderstanding are always a way to find ways to solve the problem of potential or misunderstanding. Return to the sober world. Therefore, between soberness and subconsciousness, between rationality and misunderstanding, the human beings in modern times finally reveal the trance beyond goodness and evil, and even bump into images beyond what is believed to be possible human nature.
Referring to the above, we can find that, to some extent, the cultural movements (referring to psychoanalytic movements) that are related to the two authors, have shown another kind of A special but worthy of in-depth investigation of modern sexual experience and modern sexual observation (from daily life, from scattered affairs, explore the various positive or negative effects of modernity on human nature, and even try to gain the possibility of human liberation and self-initiation. the way). Here, this course tries to re-estimate the many changes brought about by modern society by reading specific classic works by Freud and Jung. Of course, the guidance of the work always cannot escape the following three problems: First, how these two authors can easily tell the world they explore and the changes in it in the life cycle that they intertwined and separated from each other. Secondly, how do the two people borrow the basic language of psychoanalysis and accompany concepts from other fields or subjects to describe and analyze, and simultaneously diagnose various phenomena caused by changes in the times. Finally, if the analysis and diagnosis cannot do the ideological course of these two people, then they each proposed what kind of plan to change the times and cure the diseases caused by the changes in the times.
The expected goals of this course are based on the preliminary planning of this course, and the results achieved by this course are nothing more than three aspects:
First, students can understand the two important authors and their works in the early 20th century, and use this to master the relevant cultural, social, and historical ties, and then understand how different authors and corresponding cultural thoughts imagine modernity.
Secondly, students can use the course process to initially grasp the basic discussion structure of the two authors and their related cultural thoughts (especially today's professional research).
Finally, students can also communicate through class and work, not only develop thoughts and concerns about questions and doubts, but also re-correct the importance of "classics" for us to think about specific phenomena, things and questions.
In terms of actual course arrangement, the course of the entire school period will be divided into two parts. The first half of the year mainly guides Freud's works, while the second half of the year will focus on Jung's works. Important and representative works will be arranged separately on each week. The arrangement of different times is based on the following two principles: First, according to the degree of time sequence, the respective thinking and life development of the two people are considered at the same time. Another thing is to place the ideological transformation of two people and specific works back to a greater cultural movement (referring to psychoanalytic movement), and use the actual intellectual communication situation of the two people to highlight the synonyms and differences between different works, and A cultural/informational atmosphere beyond similarities and differences.
In addition to reading the specific works of the two authors, this course will also provide a brief introduction to specific phenomena and discussions on different weeks, such as: cultural and social changes encountered by European society since the 19th century; sexual liberation and Development of modern sex research; the long discovery process of unconscious or potential; the dispute between mass movement and collective potential; the modern classification system of mental illness and its historical evolution; the extensive evidence of psychoanalysis on the concepts of religion, myth and civilization. Through the introduction to the above questions or phenomena, this course hopes that students will not only understand the knowledge presented by these two authors in specific works, but also understand more clearly that the main trend of psychoanalytic movement as modernity is How to observe, analyze and intervene in social life at that time. To some extent, with different angles of entry and corresponding background knowledge, when we re-read the specific work of these two authors, we may be able to see another type of dispute and imagination about modernity.
Calvino, Italo. (2005). 為什麼讀經典. 台北：時報出版。
Freud, Sigmund. (2004). 弗洛依德文集，八卷。長春：長春出版社。
Jung, C. G. (2011). 榮格文集，九卷。北京：國際文化出版公司。
其他參考資料，Freud：
Borch-Jacobsen, Mikkel. and Shamdasani, Sonu. (2011). The Freud Files: An Inquiry into the History of Psychoanalysis. Cambridge: Cambridge University Press.
Dufresne, Todd. (2003). Killing Freud: Twentieth-Century Culture and the Death of Psychoanalysis. New York: Continuum.
Ellenberger, Henri. (1970). The Discovery of the Unconscious: The History and Evolution of Dynamic Psychiatry. New York: Basic Books.
Gay, Peter. (1988). Freud: A Life for Our Time. New York: W. W. Norton & Company.
Grunbaum, Adolf. (1984). The Foundations of Psychoanalysis: A Philosophical Critique. Berkeley: University of California Press.
Jones, Ernest. (1953-1957). The Life and Work of Sigmund Freud. 3 vols. New York: Basic Books.
Lear, Jonathan. (1988). Freud. London: Routledge.
Makari, George. (2008). Revolution in Mind: The Creation of Psychoanalysis. New York: HarperCollins.
Masson, Jeffrey Moussaieff. (1998). The Assault on Truth: Freud's Suppression of the Seduction Theory. New York: Pocket Books.
Micale, Mark S. (ed.). (1993). Beyond the Unconscious: Essays of Henri F. Ellenberger in the History of Psychiatry. Princeton: Princeton University Press.
Quinodoz, Jean-Michel. (2005). Reading Freud: A Chronological Exploration of Freud's Writings. London: Routledge.
Rand, Nicholas. and Maria Torok. (1997). Questions for Freud: The Secret History of Psychoanalysis. Cambridge, MA: Harvard University Press.
Roudinesco, Elisabeth. (2016). Freud: In His Time and Ours. Cambridge, MA: Harvard University Press
Schorske, Carl E. (1980). Fin-De-Siecle Vienna: Politics and Culture. New York: Alfred A. Knopf.
Storr, Anthony. (2001). Freud: A Very Short Introduction. Oxford: Oxford University Press.
Sulloway, Frank. (1979). Freud, Biologist of the Mind: Beyond the Psychoanalytic Legend. Burnett Books.
Thurschwell, P. (2000). Sigmund Freud. Lo
Calvino, Italo. (2005). Why Read Classics. Taipei: Times Publishing.
Freud, Sigmund. (2004). Freud's collection, eight volumes. Changchun: Changchun Publishing House.
Jung, C. G. (2011). Collection of Essays of Rongge, Nine Volumes. Beijing: International Cultural Publishing Company.
Other reference materials, Freud:
Borch-Jacobsen, Mikkel. and Shamdasani, Sonu. (2011). The Freud Files: An Inquiry into the History of Psychoanalysis. Cambridge: Cambridge University Press.
Dufresne, Todd. (2003). Killing Freud: Twentieth-Century Culture and the Death of Psychoanalysis. New York: Continuum.
Ellenberger, Henri. (1970). The Discovery of the Unconscious: The History and Evolution of Dynamic Psychiatry. New York: Basic Books.
Gay, Peter. (1988). Freud: A Life for Our Time. New York: W. W. Norton & Company.
Grunbaum, Adolf. (1984). The Foundations of Psychoanalysis: A Philosophical Critique. Berkeley: University of California Press.
Jones, Ernest. (1953-1957). The Life and Work of Sigmund Freud. 3 vols. New York: Basic Books.
Lear, Jonathan. (1988). Freud. London: Routledge.
Makari, George. (2008). Revolution in Mind: The Creation of Psychoanalysis. New York: HarperCollins.
Masson, Jeffrey Moussaieff. (1998). The Assault on Truth: Freud's Suppression of the Seduction Theory. New York: Pocket Books.
Micale, Mark S. (ed.). (1993). Beyond the Unconscious: Essays of Henri F. Ellenberger in the History of Psychiatry. Princeton: Princeton University Press.
Quinodoz, Jean-Michel. (2005). Reading Freud: A Chronical Exploration of Freud's Writings. London: Routledge.
Rand, Nicholas. and Maria Torok. (1997). Questions for Freud: The Secret History of Psychoanalysis. Cambridge, MA: Harvard University Press.
Roudinesco, Elisabeth. (2016). Freud: In His Time and Ours. Cambridge, MA: Harvard University Press
Schorske, Carl E. (1980). Fin-De-Siecle Vienna: Politics and Culture. New York: Alfred A. Knopf.
Storr, Anthony. (2001). Freud: A Very Short Introduction. Oxford: Oxford University Press.
Sulloway, Frank. (1979). Freud, Biologist of the Mind: Beyond the Psychoanalytic Legend. Burnett Books.
Thurschwell, P. (2000). Sigmund Freud. Lo
| 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 | 出席與課堂上的討論情況，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。 |
| 作業 作業 Action |
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。 |
