人與尊重差異。
二、本課程目標：探討社會的世界議題：「暴力、屠殺與現代性」。回應社會領域課程幾個關切問題：（一）世界到底怎麼了；（二）有哪些重要的世界議題；（三）.如何尊重異文明與異文化？

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。

People and respect for differences.
2. The goal of this course: to explore social world issues: "Violence, massacre and modernity." In response to several concerns in social field courses: (1) What is going on in the world? (2) What are the important world issues? (3) How to respect different civilizations and cultures?

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, 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 by. 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. The legal void in refugee camps/prisoner of war camps/detention centers brought about by war and counter-terrorism hegemony has left 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 through the analysis of the Nazi concentration camps, viewing the concentration camps as a manifestation of biopolitics, showing a state of exception in the construction of sovereignty, and thereby creating a situation in which the condemned homo sacer's naked life was not protected by law, stripped of citizenship, and allowed to be slaughtered, and did not constitute a condition for sacrifice. In contemporary times, this state of exception has become a norm or a rule, forming a rule of exception. State violence, through sovereignty, can at any time determine the condemned people and summon naked lives to be slaughtered, just like the creed laid down by Carl Binding for genocide during the Weimar era in Germany: all "lives 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 expression to propose the concept of precarious life to reflect on the contemporary phenomenon of national or collective violence and the living situation of human beings.

Agamben,Giorgio，《神聖人：至高權力與赤裸生命》(Homo Sacer: Sovereign Power and Bare Life)
　　　　（北京：中央編譯出版社，2016）
----------，《例外狀態》(State of Exception)（台北：麥田出版社，2010）
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)（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）
SnyderTimothy，《黑土：大屠殺為何發生？生態恐慌、國家毀滅的歷史警訊》
(Black Earth: The Holocaust as History and Warning)（台北：聯經出版公司 ，2018）

Agamben, Giorgio, "Homo Sacer: Sovereign Power and Bare Life"
(Beijing: Central Compilation and Translation Press, 2016)
----------, "State of Exception" (Taipei: Wheatfield Publishing House, 2010)
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 (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)
SnyderTimothy, Black Earth: Why Did the Massacre Happen? Ecological Panic, Historical Warning of National Destruction"
(Black Earth: The Holocaust as History and Warning) (Taipei: Lianjing Publishing Company, 2018)