世界遺產

http://gisc.tcgs.tc.edu.tw/world_heritage/world_heritage.htm

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世界遺產定義

http://gisc.tcgs.tc.edu.tw/world_heritage/heritage_defi.htm

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世界文化遺產，知多一點

http://www.fu-chaoching.idv.tw/file/tnn_wh/tnn_wh_02.pdf

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非物質文化遺產

http://twh.hach.gov.tw/NonMaterial.action

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Sociology week 3 lecture notes, 陳卓華博士

Sociology week 3 lecture notes
Culture 文化

文化是什麼？
人類群體創造和使用的象徵符號（包括語言）、器物（包括工具、建築）、生活方式習慣（衣、食、住、行）、行為規範（包括禮儀、倫理關係）、信仰系統、知識、科技、藝術等，經社會化及學習而傳承的。

文化、人類求生、自然環境三者有何關係？
圖騰、猶山節孝。

人類創造力、文化、自由之限制 vs 擴展

文化、和諧互動社群關係

文化、不公平、剝削欺壓：長頸族、纏足、隆胸、高跟鞋？

文化的組成：物質文化、非物質文化
知識，行為，價值觀，社會規範，符號，語言…

文化遺產保護

理想文化 vs 真實文化

次文化、反文化、俗文化、高雅文化、族群集團（ethnic group)

文化相對論

我族中心主義

////


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18/12/2011, 城市新角度，價值新定位，陳卓華, part 5

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=NvxpDHh6h_8&feature=youtube_gdata_player

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城市新角度，價值新定位，陳卓華, part 4

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=uQZQsE3w_7g&feature=youtube_gdata_player

Sent from Dr Sunny Chan 陳卓華博士
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城市新角度，價值新定位，陳卓華v, part 3

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=g-XITKXKWDY&feature=youtube_gdata_player

Sent from Dr Sunny Chan 陳卓華博士
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城市新角度，價值新定位，陳卓華, part 2

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=VWdzHGpUjJ8&feature=youtube_gdata_player

Sent from Dr Sunny Chan 陳卓華博士
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社會學、文化、價值觀。城市新角度，價值新定位，陳卓華, part 1

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=mhEJbBDkVJ4&feature=youtube_gdata_player

Sent from Dr Sunny Chan 陳卓華博士
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社會學：文化的矛盾：楢山節考

http://zh.wikipedia.org/wiki/%E6%A5%A2%E5%B1%B1%E7%AF%80%E8%80%83_(%E5%B0%8F%E8%AA%AA)

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文化、人類、大自然三者之關係：人與自然環境的和諧互動-歲時祭儀

http://digitalarchives.tw/collection_detail.jsp?exhibition_id=481

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社會學：文化是什麼？纏足

http://zh.wikipedia.org/wiki/%E7%BC%A0%E8%B6%B3

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社會學：文化是什麼？長頸族與隆胸 (二元之間１)

http://element_2.mysinablog.com/index.php?op=ViewArticle&articleId=149179

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社會學：文化是什麼？長頸族的美麗與哀愁 -

http://blog.udn.com/chris1102/3528409

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社會學：文化是什麼？緬甸長頸族婦女脖子越長越漂亮

http://big5.cri.cn/gate/big5/gb.cri.cn/2201/2004/12/06/1062@382198.htm

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社會學：文化是什麼？泰國長頸族的女孩子們

http://www.epochtimes.com/b5/8/4/24/n2093195.htm

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陳卓華博士，城市新角度，城市安樂窩，part 4

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=NEvV6OrhpYk&feature=youtube_gdata_player

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陳卓華，城市新角度，城市安樂窩，part 3

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=8YO2Upx2SGU&feature=youtube_gdata_player

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tel +853-66357631

陳卓華博士，城市新角度，城市安樂窩，part 2

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=c1PBLPos5S8&feature=youtube_gdata_player

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陳卓華博士，澳門，城市新角度，城市安樂窩，part 1

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=mQKXajW6Phk&feature=youtube_gdata_player

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陳卓華博士近期著作：澳門社會經濟政治問題研究

陳卓華博士近期著作：
<澳門及鄰近華人地區之政商關係與公共議題＞
內容：澳門政商關係、公共行政改革、澳門政府行政管冶挑戰、澳門民主化、澳門貪污問題、企業社會責任、商業操守、公司管治、消費者權益保護、城市規劃、歷史文化遺產保護、澳門小販區規劃、交通問題、弱勢社群權益福利、病態賭徒、問題賭博。

＜澳門經濟發展、人力資源與政府政策＞
營商環境與政府角色、產業競爭優勢與可持續發展、人力資源政策、青少年問題、工作能力、多元文化、旅遊業發展、城市規劃、負責任博彩、澳門經濟多元化政策。

發售地點：文化廣場書店、星光書店、葡文書店。


Sent from Dr Sunny Chan 陳卓華博士
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Week 2, sociology lecture note, Dr Sunny Chan Cheuk Wah

Week 2, sociology lecture note, Dr Sunny Chan Cheuk Wah

///
從社會學角度看一杯咖啡。
Watch video

問題討論：
一杯咖啡背後隱藏了什麼社會問題？
全球化對人們的影響是否弊多於利？為什麼？

\\\\\\\\\

早期的社會學家
From 18th century
奧古斯特•孔德 Auguste Comte -- 工業化社會的出現；實證研究（科學化驗證）；研究社會現象背後的規律。
埃米爾•涂爾幹 Emil Durkheim -- social fact, 社會現象可當作現實客體研究；現實世界之經驗，社會秩序形成。
卡爾 馬克思 Karl Marx -- 資本主義，階級鬥爭。
馬克斯 偉伯 Max Weber -- 社會行動，社會變遷，ideal type (理念型），理性化社會趨勢，宗教與資本主義，科層架構，

社會學理論
宏觀社會學：結構功能主義 ：社會現象或制度對社會整體有何功能？有什麼正面作用？社會是一個系統，部門之間存在互相影響之關係。
宏觀社會學： 衝突學派：權力結構、資本主義系統、社會階級結構、階級衝突、社會變遷、
微觀社會學：符號互動論：符號、意義、社群文化背景、參考架構（frame of reference);
微觀社會學：俗民方法論：個人與秩序制度之互動；人們共同建構社會現實、規則；不要把社會制度、價值觀及秩序視為理所當然。嘗試瞭解如何以被研究者的角度來觀看世界。

研究方法
理論、文獻回顧；
歸納、演繹；
變項：自變項、依變項、因果關係，相關，假設。
科學性抽樣方法。
量度工具，觀察，收集資料，問卷調查，深入訪談。
行為、態度、知識認知。
分析。結論。




Best wishes
From Dr Chan Cheuk-Wah
陳卓華博士
Cwchan@ipm.edu.mo
Tel 853- 66357631.
香港中文大學政治與行政學哲學博士。
英國蘭卡斯特大學社會學碩士。
澳門政府多項公共政策研究項目之負責人。
澳門理工學院公共行政課程副教授。
思匯網絡 政策研究總監。
澳廣視「城市新角度」節目顧問／統籌。
澳門地產發展商會 會務顧問。
澳門的士司機互助會 會務顧問。

符號互動論，教育，論文。

http://jtc.nttu.edu.tw/upload/admin/journal_paper/013a-03.pdf

Best wishes
From Dr Chan Cheuk-Wah
陳卓華博士
Cwchan@ipm.edu.mo
Tel 853- 66357631.
香港中文大學政治與行政學哲學博士。
英國蘭卡斯特大學社會學碩士。
澳門政府多項公共政策研究項目之負責人。
澳門理工學院公共行政課程副教授。
思匯網絡 政策研究總監。
澳廣視「城市新角度」節目顧問／統籌。
澳門地產發展商會 會務顧問。
澳門的士司機互助會 會務顧問。

全球化，國際關係，互賴性，論文

http://www2.tku.edu.tw/~tkjour/paper/14/14-4.fulltext.pdf

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馬克思主義，衝突理論，教育

http://www.nhu.edu.tw/~society/e-j/18/18-20.htm

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新�克思主� - MBA智库百科，�突理�

http://wiki.mbalib.com/zh-tw/%E6%96%B0%E9%A9%AC%E5%85%8B%E6%80%9D%E4%B8%BB%E4%B9%89

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三個社會學派的觀點, and 教育

http://content.edu.tw/primary/society/ks_ck/lotus/a1.htm

Sent from Dr Sunny Chan 陳卓華博士
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衝突學派，犯罪學

http://web.ntpu.edu.tw/~sochou/book/critical.doc

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什�是结构功能主义

http://baike.baidu.com/view/431922.htm

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結構功能論vs 俗民方法論

http://mail.nhu.edu.tw/~society/e-j/16/16-3.htm

Best wishes
From Dr Chan Cheuk-Wah
陳卓華博士
Cwchan@ipm.edu.mo
Tel 853- 66357631.
香港中文大學政治與行政學哲學博士。
英國蘭卡斯特大學社會學碩士。
澳門政府多項公共政策研究項目之負責人。
澳門理工學院公共行政課程副教授。
思匯網絡 政策研究總監。
澳廣視「城市新角度」節目顧問／統籌。
澳門地產發展商會 會務顧問。
澳門的士司機互助會 會務顧問。

什麼是 social facts - Durkheim, 涂爾幹，社會事實，eng.

http://uregina.ca/~gingrich/o26f99.htm

Sent from Dr Sunny Chan 陳卓華博士
CWCHAN@ipm.edu.mo
tel +853-66357631

Microsoft Word - sample of Lecturer_Guide_01.doc/ giddens/

http://www.polity.co.uk/giddens6/lecturer/Lecturer_guide_01.pdf

Sent from Dr Sunny Chan 陳卓華博士
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孔德，社會學與哲學，Tw, PDF, 學術論文

http://www2.tku.edu.tw/~tahx/old%20chinese/before%202010/journal-pdf/tkh-journal-18/tku-18-15.pdf

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第一講：社會學與現代社會.PDF，Tw, 劉阿榮，早期的社會學家

http://www.ncu.edu.tw/~ncu34814/edu/program2/p204/8a.pdf

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孔德（Comte, Auguste；1798－1857），社會學主張

http://www.cyut.edu.tw/~rtchang/comte.doc

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Auguste Comte- the first sociologist

Auguste Comte
From Wikipedia, the free encyclopedia
Jump to: navigation, search

Isidore Auguste Marie François Xavier Comte
Full name
Isidore Auguste Marie François Xavier Comte
Born
19 January 1798
Montpellier, France
Died
September 5, 1857(1857-09-05) (aged 59)
Paris, France
Notable ideas
Positivism, Sociology, Law of three stages, Encyclopedic law
Influenced by[show]
Adam Smith, Jean-Baptiste Say, William Robertson, David Hume, Marquis de Condorcet, Jean-Jacques Rousseau, Henri de Saint-Simon
Influenced[show]

Karl Marx, John Stuart Mill, Herbert Spencer, Émile Durkheim, Charles Maurras[1]
Isidore Auguste Marie François Xavier Comte (19 January 1798 – 5 September 1857), better known as Auguste Comte (French pronunciation: [ogyst kɔ̃t]), was a French philosopher, a founder of the discipline of sociology and of the doctrine of positivism. He may be regarded as the first philosopher of science in the modern sense of the term.
Strongly influenced by the Utopian socialist Henri Saint-Simon, Comte developed the positive philosophy in an attempt to remedy the social malaise of the French revolution, calling for a new social doctrine based on the sciences. Comte was of considerable influence in 19th century thought, impacting the work of social thinkers ranging from Karl Marx, to John Stuart Mill, to George Eliot.[2] His concept of sociologie and social evolutionism, though now outmoded, set the tone for early social theorists and anthropologists such as Harriet Martineau and Herbert Spencer, evolving into Modern academic sociology presented by Émile Durkheim as practical and objective social research.

Comte's social theories culminated in the "religion of humanity", which was influential to the development of religious humanist and Secular Humanist organisations in the 19th century. Comte likewise coined the word "altruism".[3]
Contents
[hide]
1 Life
2 Thought
2.1 Comte's positivism
3 The religion of humanity
4 Three Stages
5 Bibliography
5.1 Works
5.2 Secondary
6 Notes
7 External links
[edit] Life
Comte's grave at Père Lachaise cemetery
Comte was born in Montpellier, Hérault, in southern France on January 19, 1798. After attending the Lycée Joffre[4] and then the University of Montpellier, one of the oldest European universities, Comte was admitted to the École Polytechnique in Paris. The École Polytechnique was notable for its adherence to the French ideals of republicanism and progress. The École closed in 1816 for reorganization, however, causing Comte to leave and continue his studies at the medical school at Montpellier. When the École Polytechnique reopened, he did not request readmission.

Following his return to Montpellier, Comte soon came to see unbridgeable differences with his Catholic and Monarchist family and set off again for Paris, earning money by small jobs. In August 1817 he became a student and secretary to Claude Henri de Rouvroy, Comte de Saint-Simon, who brought Comte into contact with intellectual society and greatly influenced his thought thereon. It is during that time that Auguste Comte published his first essays in the various publications headed by Saint-Simon, L'Industrie, Le Politique, and L'Organisateur (Charles Dunoyer and Charles Comte's Le Censeur Européen), although he would not publish under his own name until 1819's "La séparation générale entre les opinions et les désirs" ("The general separation of opinions and desires"). In 1824, Comte left Saint-Simon, again because of unbridgeable differences. Comte published a Plan de travaux scientifiques nécessaires pour réorganiser la société (1822) (Plan of scientific studies necessary for the reorganization of society). But he failed to get an academic post. His day-to-day life depended on sponsors and financial help from friends. Debates rage as to how much Comte appropriated from the work of Saint-Simon.[5]

Comte married Caroline Massin, but divorced in 1842. In 1826 he was taken to a mental health hospital, but left without being cured – only stabilized by French alienist Esquirol – so that he could work again on his plan (he would later attempt suicide in 1827 by jumping off the Pont des Arts). In the time between this and their divorce, he published the six volumes of his Cours.

Comte developed a close friendship with John Stuart Mill. From 1844, Comte was involved with Clotilde de Vaux, a relationship that remained platonic. After her death in 1846 this love became quasi-religious, and Comte, working closely with Mill (who was refining his own such system) developed a new "religion of humanity". John Kells Ingram, an adherent of Comte, visited him 1855 in Paris.

He published four volumes of Système de politique positive (1851–1854). His final work, the first volume of "La Synthèse Subjective" ("The Subjective Synthesis"), was published in 1856.
Comte died in Paris on 5 September 1857 from stomach cancer and was buried in the famous Cimetière du Père Lachaise, surrounded by cenotaphs in memory of his mother, Rosalie Boyer, and of Caroline de Vaux. His apartment from 1841-1857 is now conserved as the Maison d'Auguste Comte and is located 10 rue Monsieur-le-Prince, in Paris' 6th arrondissement.

[edit] Thought
[edit] Comte's positivism
Main articles: Positivism and Law of three stages

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Comte first described the epistemological perspective of positivism in The Course in Positive Philosophy, a series of texts published between 1830 and 1842. These texts were followed by the 1848 work, A General View of Positivism (published in English in 1865). The first three volumes of the Course dealt chiefly with the physical sciences already in existence (mathematics, astronomy, physics, chemistry, biology), whereas the latter two emphasised the inevitable coming of social science. Observing the circular dependence of theory and observation in science, and classifying the sciences in this way, Comte may be regarded as the first philosopher of science in the modern sense of the term.[6] Comte was also the first to distinguish natural philosophy from science explicitly. For him, the physical sciences had necessarily to arrive first, before humanity could adequately channel its efforts into the most challenging and complex "Queen science" of human society itself. His View of Positivism would therefore set out to define, in more detail, the empirical goals of sociological method.[citation needed]

Comte offered an account of social evolution, proposing that society undergoes three phases in its quest for the truth according to a general 'law of three stages'. The idea bears some similarity to Marx's view that human society would progress toward a communist peak.[citation needed] This is perhaps unsurprising as both were profoundly influenced by the early Utopian socialist, Henri de Saint-Simon, who was at one time Comte's teacher and mentor. Both Comte and Marx intended to develop, scientifically, a new secular ideology in the wake of European secularisation.[citation needed]

Comte's stages were (1) the theological, (2) the metaphysical, and (3) the positive.[7] The Theological phase was seen from the perspective of 19th century France as preceding the Enlightenment, in which man's place in society and society's restrictions upon man were referenced to God. Man blindly believed in whatever he was taught by his ancestors. He believed in a supernatural power. Fetishism played a significant role during this time. By the "Metaphysical" phase, he referred not to the Metaphysics of Aristotle or other ancient Greek philosophers. Rather, the idea was rooted in the problems of French society subsequent to the revolution of 1789. This Metaphysical phase involved the justification of universal rights as being on a vauntedly higher plane than the authority of any human ruler to countermand, although said rights were not referenced to the sacred beyond mere metaphor. This stage is known as the stage of investigation, because people started reasoning and questioning although no solid evidence was laid.

The stage of investigation was the beginning of a world that questioned authority and religion. In the Scientific phase, which came into being after the failure of the revolution and of Napoleon, people could find solutions to social problems and bring them into force despite the proclamations of human rights or prophecy of the will of God. Science started to answer questions in full stretch. In this regard he was similar to Karl Marx and Jeremy Bentham. For its time, this idea of a Scientific phase was considered up-to-date, although from a later standpoint it is too derivative of classical physics and academic history. Comte's law of three stages was one of the first theories of social evolutionism.

The other universal law he called the "encyclopedic law." By combining these laws, Comte developed a systematic and hierarchical classification of all sciences, including inorganic physics (astronomy, earth science and chemistry) and organic physics (biology and, for the first time, physique sociale, later renamed sociologie). Independently from Emmanuel Joseph Sieyès's introduction of the term in 1780, Comte re-invented "sociologie," and introduced the term as a neologism, in 1838. Comte had earlier used the term "social physics," but that term had been appropriated by others, notably Adolphe Quetelet.

"The most important thing to determine was the natural order in which the sciences stand — not how they can be made to stand, but how they must stand, irrespective of the wishes of any one....This Comte accomplished by taking as the criterion of the position of each the degree of what he called "positivity," which is simply the degree to which the phenomena can be exactly determined. This, as may be readily seen, is also a measure of their relative complexity, since the exactness of a science is in inverse proportion to its complexity. The degree of exactness or positivity is, moreover, that to which it can be subjected to mathematical demonstration, and therefore mathematics, which is not itself a concrete science, is the general gauge by which the position of every science is to be determined. Generalizing thus, Comte found that there were five great groups of phenomena of equal classificatory value but of successively decreasing positivity. To these he gave the names astronomy, physics, chemistry, biology, and sociology."
— Lester F. Ward, The Outlines of Sociology (1898), [8]

This idea of a special science—not the humanities, not metaphysics—for the social was prominent in the 19th century and not unique to Comte. It has recently been discovered that the term "sociology" - a term considered coined by Comte - had already been introduced in 1780, albeit with a different meaning, by the French essayist Emmanuel Joseph Sieyès(1748–1836).[9] The ambitious—many would say grandiose—way that Comte conceived of this special science of the social, however, was unique. Comte saw this new science, sociology, as the last and greatest of all sciences, one which would include all other sciences and integrate and relate their findings into a cohesive whole. It has to be pointed out, however, that there was a seventh science, one even greater than sociology. Namely, Comte considered "Anthropology, or true science of Man [to be] the last gradation in the Grand Hierarchy of Abstract Science."[10]

The motto Ordem e Progresso ("Order and Progress") in the flag of Brazil is inspired by Auguste Comte's motto of positivism: L'amour pour principe et l'ordre pour base; le progrès pour but ("Love as a principle and order as the basis; Progress as the goal"). Several of those involved in the military coup d'état that deposed the monarchy and proclaimed Brazil a republic were followers of the ideas of Comte.[11]

Comte's explanation of the Positive philosophy introduced the important relationship between theory, practice and human understanding of the world. On page 27 of the 1855 printing of Harriet Martineau's translation of The Positive Philosophy of Auguste Comte, we see his observation that, "If it is true that every theory must be based upon observed facts, it is equally true that facts can not be observed without the guidance of some theories. Without such guidance, our facts would be desultory and fruitless; we could not retain them: for the most part we could not even perceive them."[12]

Comte is generally regarded as the first Western sociologist (Ibn Khaldun having preceded him in North Africa by nearly four centuries). Comte's emphasis on the interconnectedness of social elements was a forerunner of modern functionalism. Nevertheless, as with many others of Comte's time, certain elements of his work are now viewed as eccentric and unscientific, and his grand vision of sociology as the centerpiece of all the sciences has not come to fruition.

His emphasis on a quantitative, mathematical basis for decision-making remains with us today. It is a foundation of the modern notion of Positivism, modern quantitative statistical analysis, and business decision-making. His description of the continuing cyclical relationship between theory and practice is seen in modern business systems of Total Quality Management and Continuous Quality Improvement where advocates describe a continuous cycle of theory and practice through the four-part cycle of plan, do, check, and act. Despite his advocacy of quantitative analysis, Comte saw a limit in its ability to help explain social phenomena.

The early sociology of Herbert Spencer came about broadly as a reaction to Comte; writing after various developments in evolutionary biology, Spencer attempted (in vain) to reformulate the discipline in what we might now describe as socially Darwinistic terms. (Spencer was in actual fact a proponent of Lamarckism rather than Darwinism).
Comte's fame today owes in part to Emile Littré, who founded The Positivist Review in 1867. Debates continue to rage, however, as to how much Comte appropriated from the work of his mentor, Henri de Saint-Simon.
[edit] The religion of humanity

Positivist temple in Porto Alegre
In later life, Comte developed a 'religion of humanity' for positivist societies in order to fulfil the cohesive function once held by traditional worship. In 1849, he proposed a calendar reform called the 'positivist calendar'. For close associate John Stuart Mill, it was possible to distinguish between a "good Comte" (the author of the Course in Positive Philosophy) and a "bad Comte" (the author of the secular-religious system).[6] The system was unsuccessful but met with the publication of Darwin's On the Origin of Species to influence the proliferation of various Secular Humanist organizations in the 19th century, especially through the work of secularists such as George Holyoake and Richard Congreve. Although Comte's English followers, including George Eliot and Harriet Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity and his injunction to "vivre pour autrui" ("live for others"), from which comes the word "altruism").[13]

[edit] Three Stages
Main article: Law of three stages
"The law is this: -that each of our leading conceptions, -each branch of our knowledge, -passes successively through three different theoretical conditions: the Theological, or fictitious; the Metaphysical, or abstract; and the Scientific, or positive." -Comte[14]
Theological Stage
Fetishism
Polytheism
Monotheism
Metaphysical or Abstract Stage
Positive Stage
The development that recognised as a three stage is considered as a result of development of thinking and accumulation of philosophical achievements, by M. I. Sanduk.[15] The enormous accumulations of achievements of Theoretical Physics during the first three decades of the last century were behind Gaston Bachelard's declaration of his new scientific spirit [16] or a new a philosophy of science (or a fourth stage). That regarding of a new philosophy of science was owing to the accumulation of new proposals of Quantum mechanics. Accordingly, for Sanduk, the new development in science applications led to philosophy of technology; so philosophy of technology may be the fourth stage of philosophy.
[edit] Bibliography
[edit] Works
Comte, A.; A general view of positivism [Discours sur l'Esprit positif 1844] London, 1856 Google books
Comte, A.; Bridges, J.H. (tr.); A General View of Positivism; Trubner and Co., 1865 (reissued by Cambridge University Press, 2009; ISBN 978-1-108-00064-2)
Comte, A.; Congrev, R. (tr.); The Catechism of Positive Religion; Kegan Paul, Trench, Trübner and Co., 1891 (reissued by Cambridge University Press, 2009; ISBN 978-1-108-00087-1)
Comte, A; Martineau, H. (tr.); The Positive Philosophy of Auguste Comte; 2 volumes; Chapman, 1853 (reissued by Cambridge University Press, 2009; ISBN 978-1-108-00118-2)
Comte, A.; Jones, H.S. (ed.); Comte: Early Political Writings; Cambridge University Press, 1998; ISBN 978-0-521-46923-4
[edit] Secondary
Henri Gouhier, La vie d'Auguste Comte, Gallimard, 1931 ;
Jean Delvolvé, Réflexions sur la pensée comtienne, Félix Alcan, 1932 ;
John Stuart Mill, Auguste Comte and Positivism,[17] Trübner, 1865 ;
Laurent Fedi, Comte, Les Belles Lettres, 2000, réédition 2005 ;
Laurent Fedi, L'organicisme de Comte, in Auguste Comte aujourd'hui, M. Bourdeau, J.-F. Braunstein, A. Petit (dir), Kimé, 2003, pp. 111–132 ;
Laurent Fedi, Auguste Comte, la disjonction de l'idéologie et de l'Etat, Cahiers philosophiques, n°94, 2003, pp. 99–110 ;
Laurent Fedi, Le monde clos contre l'univers infini : Auguste Comte et les enjeux humains de l'astronomie, La Mazarine, n°13, juin 2000, pp. 12–15 ;
Laurent Fedi, La contestation du miracle grec chez Auguste Comte, in L'Antiquité grecque au XIXè siècle : un exemplum contesté ?, C. Avlami (dir.), L'Harmattan, 2000, pp. 157–192 ;
Laurent Fedi, Auguste Comte et la technique, Revue d'histoire des sciences 53/2, 1999, pp. 265–293 ;
Henri Gouhier, La jeunesse d'Auguste Comte et la formation du positivisme, tome 1 : sous le signe de la liberté, Vrin, 1932 ;
Henri Gouhier, La jeunesse d'Auguste Comte et la formation du positivisme, tome 2 : Saint-Simon jusqu'à la restauration, Vrin;
Henri Gouhier, La jeunesse d'Auguste Comte et la formation du positivisme, tome 3 : Auguste Comte et Saint-Simon, Vrin, 1941 ;
Henri Gouhier, Oeuvres choisies avec introduction et notes, Aubier, 1941 ;
Georges Canguilhem, « Histoire des religions et histoire des sciences dans la théorie du fétichisme chez Auguste Comte », Études d'histoire et de philosophie des sciences, Vrin, 1968 ;
H.S. Jones, ed., Comte: Early Political Writings, Cambridge University Press, 1998;
Angèle Kremer-Marietti, Auguste Comte et la théorie sociale du positivisme, Seghers, 1972 ;
Angèle Kremer-Marietti, Auguste Comte, la science sociale, Gallimard, 1972 ;
Angèle Kremer-Marietti, Le projet anthropologique d'Auguste Comte, SEDES, 1980, réédition L'Harmattan, 1999 ;
Angèle Kremer-Marietti, L'anthropologie positiviste d'Auguste Comte, Lib. Honoré Champion, 1980 ;
Angèle Kremer-Marietti, Entre le signe et l'histoire. L'anthropologie positiviste d'Auguste Comte, Klincksieck, 1982, réédition L'Harmattan,1999 ;
Angèle Kremer-Marietti, Le positivisme, Coll."Que sais-je?", PUF, 1982 ;
Angèle Kremer-Marietti, Le concept de science positive. Ses tenants et ses aboutissants dans les structures anthropologiques du positivisme, Méridiens Klincksieck, 1983 ;
Angèle Kremer-Marietti, Le positivisme d'Auguste Comte, L'Harmattan, 2006 ;
Angèle Kremer-Marietti, Auguste Comte et la science politique, in Auguste Comte, Plan des travaux scientifiques nécessaires pour réorganiserla société, L'Harmattan, 2001;
Angèle Kremer-Marietti, Auguste Comte et l'histoire générale, in Auguste Comte, Sommaire appréciation de l'ensemble du passé moderne, L'Harmattan, 2006 ;
Angèle Kremer-Marietti, Auguste Comte et la science politique, L'Harmattan, 2007;
Angèle Kremer-Marietti, Le kaléidoscope épistémologique d'Auguste Comte. Sentiments Images Signes, L'Harmattan, 2007;
Realino Marra, La proprietà in Auguste Comte. Dall'ordine fisico alla circolazione morale della ricchezza, in «Sociologia del diritto», XII-2, 1985, pp. 21-53;
Pierre Macherey, Comte. La philosophie et les sciences, PUF, 1989 ;
Jacques Muglioni, Auguste Comte: un philosophe pour notre temps, Kimé, Paris, 1995
Gertrud Lenzer, Auguste Comte: Essential Writings (1975), New York Harper, Paperback, 1997 ;
Raquel Capurro, Le positivisme est un culte des morts: Auguste Comte, Epel, 1999 (traduit en français en 2001) : l'étude la plus récente sur la vie d'Auguste Comte, la vision sans complaisance d'une psychanalyste de l'école de Lacan ;
Auguste Comte, Positive Philosophy of Auguste Comte, Part I (1855), translated by Harriet Martineau, Kessinger Publishing, Paperback, 2003 ; Also available from the McMaster Archive for the History of Economic Thought, Volume One Volume Two Volume Three
Pierre Laffitte (1823-1903): Autour d'un centenaire, in Revue des Sciences et des Techniques en perspective, 2ème série, vol. 8, n°2, 2004, Brepols Publishers, 2005 ;
Zeïneb Ben Saïd Cherni, Auguste Comte, postérité épistémologique et ralliement des nations, L'Harmattan, 2005 ;
Mary Pickering, Auguste Comte: An Intellectual Biography, Cambridge University Press (1993), Paperback, 2006 ;
Wolf Lepenies, Auguste Comte: die Macht der Zeichen, Carl Hanser, München, 2010;
Oséias Faustino Valentim, O Brasil e o Positivismo, Publit, Rio de Janeiro, 2010. ISBN 9788577733316.
[edit] Notes
The following footnotes may refer to reference works.
^ Sutton, Michael (1982). Nationalism, Positivism, and Catholicism. The Politics of Charles Maurras and French Catholics 1890-1914. Cambridge: Cambridge University Press. ISBN 0521228689. esp. Chapters 1 and 2
^ http://www.historyguide.org/intellect/lecture25a.html#course
^ "Oxford English Dictionary: altruism. 2nd ed. 1989". http://dictionary.oed.com/cgi/entry/50006618.
^ "Rencontre avec Annie Petit "Auguste Comte"". Montpellier Agglomeration. 2007-10-19. http://mediatheque.montpellier-agglo.com/22887393/0/fiche___document/&RH=1219250799417. Retrieved 2008-10-15. ""Né à Montpellier, brillant élève du Lycée Joffre..." Translation: "Born in Montpellier, shining student of the Lycée Joffre...""
^ Pickering, Mary (1993) Auguste Comte: an intellectual biography Cambridge University Press, pp. 192
^ a b http://plato.stanford.edu/entries/comte/ Stanford Encyclopaedia: Auguste Comte
^ Giddens, Positivism and Sociology, 1
^ Ward, Lester. 1895. The Outlines of Sociology.
^ Des Manuscrits de Sieyès. 1773-1799, Volumes I and II, published by Christine Fauré, Jacques Guilhaumou, Jacques Vallier et Françoise Weil, Paris, Champion, 1999 and 2007. See also Jacques Guilhaumou, Sieyès et le non-dit de la sociologie: du mot à la chose, in Revue d'histoire des sciences humaines, Numéro 15, novembre 2006 : Naissances de la science sociale.
^ 1874 translation of System of Positive Polity, Vol. II, pages 356-347, cited in Urbanowicz, Charles F. 1992. Four-Field Commentary, Anthropology Newsletter, Volume 33, Number 9, page 3
^ BRAZIL: Order and Progress, Ronald Hilton, World Association of International Studies Forum Q&A, 4/27/03
^ Comte, A. b (1974 reprint). The positive philosophy of Auguste Comte freely translated and condensed by Harriet Martineau. New York, NY: AMS Press. (Original work published in 1855, New York, NY: Calvin Blanchard, p. 27.b)
^ "Comte's secular religion is no vague effusion of humanistic piety, but a complete system of belief and ritual, with liturgy and sacraments, priesthood and pontiff, all organized around the public veneration of Humanity, the Nouveau Grand-Être Suprême (New Supreme Great Being), later to be supplemented in a positivist trinity by the Grand Fétish (the Earth) and the Grand Milieu (Destiny)" According to Davies (p. 28-29), Comte's austere and "slightly dispiriting" philosophy of humanity viewed as alone in an indifferent universe (which can only be explained by "positive" science) and with nowhere to turn but to each other, was even more influential in Victorian England than the theories of Charles Darwin or Karl Marx.
^ From The Positive Philosophy of Auguste Comte (trans. Harriet Martineau; London, 1853), Vol. I, pp. 1
^ M. I. Sanduk, Is Philosophy of Technology a Fourth Stage of Comte's Philosophy development?, http://philpapers.org/profile/8751
^ Bachelard, G. 1985, " The New Scientific Spirit" Beacon Press, Boston, Translation by A. Goldhammer.
^ John Stuart Mill, Auguste Comte and Positivism at Project Gutenberg
[edit] External links

Auguste Comte: Stanford Encyclopaedia of Philosophy
Review materials for studying Auguste Comte
Auguste Comte quotes
Auguste Comte at Find a Grave
Positivist Church of Brazil
Auguste Comte and Positivism
The Three Cs and the Notion of Progress: Copernicus, Condorcet, Comte by Caspar J M Hewett
The positive philosophy, Auguste Comte / freely translated and selected by Harriet Martineau Cornell University Library Historical Monographs Collection. {Reprinted by} Cornell University Library Digital Collections or downloadable version here
Some selections from first lecture of Course of Positive Philosophy
Auguste Comte – High Priest of Positivism by Caspar Hewett

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全球化的影響

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社會學的聯想

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Findbook > 最近比較煩：一個哲學思考

http://findbook.tw/book/9789866472138/basic

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社會學的想像，一些引言及問題思考

http://140.115.103.89/plan/file/%E8%A6%8F%E5%8A%83%E8%A1%8C%E5%8B%95%E5%8F%8A%E5%95%8F%E9%A1%8C%E8%A7%A3%E6%B1%BA%E5%B0%8E%E5%90%91%E9%80%9A%E8%AD%98%E8%AA%B2%E7%A8%8B_%E7%A4%BE%E6%9C%83%E5%AD%B8%E7%9A%84%E6%83%B3%E5%83%8F.pdf

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社會學的想像

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第一章、社會學是什麼？

http://www.rnd.ncnu.edu.tw/hdcheng/social/socio01.doc

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什麼是啟蒙運動-中文百科在線

http://www.zwbk.org/zh-tw/Lemma_Show/63754.aspx

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week 1 - 社會學導論 note

week 1 - 社會學導論
Lecture note

大綱

* 社會學的起源
- 社會學與啟蒙思想
- 社會學與現代世界

* 社會學的想像
- 個人傳記與歷史的交集
- 自我與社會
- 煩惱與議題

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社會學的起源
社會學知識的創立

* 社會學知識的起源受西方啟蒙運動的影響
* 啟蒙運動對於知識與社會的關係有兩種信念：

* 人的理智(human reason)可解決社會問題
* 可以透過瞭解社會運作法則和過程以改善
社會

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啟蒙運動對社會學的影響

* 實證主義：認為可依靠類似於自然科學的方法去研究社會(這種觀點至今遭到許多挑戰），研究社會的目的在於瞭解社會生活的模式與規則。

* 人道主義：認為人的理智可引領社會有更好的轉變

* 社會學源自對現代世界的觀察,本身也是現代世界的產物

* 現代世界從神聖的權威解放,社會做為一個被研究的對象才有可能

* 社會多樣性的增強使得社會學知識得以蓬勃發展

* 社會學是對現代世界科學與理性發展結果的正面與負面,所做的平衡報導.


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現代世界的特徵:
1.工業化的結果:非生物力與生物力做為生產力的比率上升

2. 生產專門化

3. 區域間的依賴

4. 普遍存在的正式組織

5. 家庭的功能改變

6. 階級流動增加

7. 政府功能增加

8. 法治取代人治

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如何理解變遷?

文化與社會制度變遷往往是非預期的結果

以家庭為例: 工業先進國家婚姻與家庭的多樣化發展,生育率低,離婚率高不是某些人提倡性解放或自由的結果,而是其他變遷的綜合性產物, 比如: 理性計算投資與回報,科技控制生育,個人參與勞動力市場得到報酬,對於親密關係品質的期待提高

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社會學的想像
社會學是什麼？

* 社會學是一門企圖瞭解與解釋個人與群體在社會中各種生活與處境的學問，人的生活有一種被組織起來的方式，社會學透過系統性的研究，提出對這些組織方式的觀察。

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社會學的想像
* 社會學的思考方式鼓勵我們超越當下個人的限制（不論它是我們的社會位置、生長環境、各種既有價值觀）去對一個更大的社會進行思考。超越個人，並不是不關照個人的處境，社會學的思考鼓勵我們關照個人的經驗，但將個人經驗連結到外在的世界，這樣的思考過程與結晶對於我們從事各種工作都非常有幫助。


* 「社會學的想像」是美國社會學家
C. Wright Mills提出來的，他說：「社會學想像就是每個人將其個人處境關連到公共議題的過程和努力」。

* 「社會學的想像我們一般人不會去從事，因為人們通常不會用歷史變遷和社會因素來解釋自己所忍受的煩惱。」

* 「人們很少意識到，個人生活模式和世界歷史的軌跡之間有一種微妙的接合…」

* 「一般人通常也不會知道，這種接合對於他們將變成哪一種人，以及他們可能參與、塑造的歷史有什麼意義，因為他們並不具備一種心智特質，可以洞悉人與社會、傳記與歷史、自我與社會的互動 。」

* 「唯有定位在自己的時代中，個人才能瞭解自己的經驗，而且衡量自己的命運；唯有瞭解周遭個人的命運，才能了解自己的命運。」

/////////////////////////////////////////////////////////////////////
如何定位一個社會?

最近比較煩
* 一個社會學的思考

Q: 為什麼要知道自己和別人的煩惱?

A1: 讓志同道合者凝聚
A2:
……


* 請寫下你個人的煩惱中有哪一或哪些可能是公共議題. 為什麼?


社會學渴望真相
社會學的心智特質
C. Wright Mills的煩惱

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Max Weber 的兩種理性
* 理性:

訂定目標並選擇可以達到目標的手段

* 工具程序理性:偏重手段的增強

* 實質價值理性:反省目標並調整手段
工具理性主導的現代世界


* 現代人與現代社會往往只重視手段(經濟成長,增加收入),卻很少問什麼是想要的生活目標,什麼是一個讓人生活愉快的社會


* 過度理性? 不夠理性?


/////////////////////////////////////////////////////////////////////


Best wishes
From Dr Chan Cheuk-Wah
陳卓華博士
Cwchan@ipm.edu.mo
Tel 853- 66357631.
香港中文大學政治與行政學哲學博士。
英國蘭卡斯特大學社會學碩士。
澳門政府多項公共政策研究項目之負責人。
澳門理工學院公共行政課程副教授。
思匯網絡 政策研究總監。
澳廣視「城市新角度」節目顧問／統籌。

2011-05-30 RTHK 鏗鏘集 [不速之客] TVB播放版本 2/2，內地孕婦

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=hng-7L3hHNA&feature=youtube_gdata_player

Sent from Dr Sunny Chan 陳卓華博士
CWCHAN@ipm.edu.mo
tel +853-66357631

2011-05-30 RTHK 鏗鏘集[不速之客] TVB播放版本1/2

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=Wp4IjYpUzuM&feature=youtube_gdata_player

Sent from Dr Sunny Chan 陳卓華博士
CWCHAN@ipm.edu.mo
tel +853-66357631

鏗鏘集：一石激起千層浪（下）

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=IkUoe93n4Y0&feature=youtube_gdata_player

Sent from Dr Sunny Chan 陳卓華博士
CWCHAN@ipm.edu.mo
tel +853-66357631

鏗鏘集：一石激起千層浪（上）澳門問題，2007

請來觀看 YouTube 上的影片：

http://www.youtube.com/watch?v=3DbGFNwm358&feature=youtube_gdata_player

Sent from Dr Sunny Chan 陳卓華博士
CWCHAN@ipm.edu.mo
tel +853-66357631

《 社 會 學 導 論 》科 目 大 綱

《 社 會 學 導 論 》科 目 大 綱
澳 門 理 工 學 院
公 共 行 政 高 等 學 校
公 共 行 政 學 學 士 學 位 課 程

2011 / 2012 學年​第2學期

科目編號SOCI 1105-12111

教師姓名 / 職稱
陳卓華 博士/副教授
電郵
cwchan@ipm.edu.mo
辦公室
明德樓 M 504
電話
66357631

科目概論：
社會學是以客觀/系統化及多種角度，研究社會結構、制度、社會關係、社會問題、社會價值觀等的一門學問。本科目以探討人類群體生活中的社會現象為目的。人類創造了家庭、教育、經濟、政治、宗教等社會制度及行為模式，但同時亦被這些社會產物所影響；我們將於課堂內討論人類在日常社會生活中的互動關係如何受以上社會產物所影響。本科目亦會概括性介紹社會科學的研究方法及古典社會學流派/理論。社會學概論 有助公共行政學課程學生掌握一些分析社會問題之概念工具及研究方法，有利於日後修讀 公共政策、社會科學專題研究、畢業研究項目、社會科學方法論等相關科目。

學習目標：
修習完本科目後，學生將能夠：
1/簡述 社會學的主要理論/角度 [如 馬克斯理論, 結構功能學派, 衝突學派, 形象互動學派 等];
2/握要說明 社會科學的研究方法及步驟;
3/闡釋 下列範疇之各相關概念: 文化/社會變遷,社會結構, 資本主義, 社會化, 社會互動 [團體/組織],偏差行為/犯罪行為, 社會控制, 工業化/都市化, 社會不平等, 社會階級, 性別角色,家庭功能, 教育功能, 宗教功能, 全球化, 社會運動/集體行為, 種族衝突, 後現代 等;
4/對於一些近年發生的重要社會問題可以從多種角度作出理性分析 (並能引用相關之理論/概念)。

教 學 內 容：

Week 1-2
社會學的觀點, 社會學的發展,
社會學的主要理論/角度, 社會學的研究方法

Week 3
文化 --
文化的要素/功能, 多樣性與整合

Week 4
互動與社會結構 --
社會學分析的層次, 社會互動, 社會結構

Week 5
社會化 --
社會化:先天與後天, 社會化的機構, 社會化的階段/功能

Week 6
性別角色 --
性別的差異, 性別認同與社會化,
性別角色階層化

Week 7
家庭 --
家庭生活的性質, 婚姻, 家庭的結構與互動, 變遷中的家庭

Week 8
教育 --
校內的符號互動, 學校功能的衝突, 機會平等與歧視

Week 9
工業化, 社會變遷
階級、地位與流動 --
階層化的層面, 生活機會, 階層化理論, 減小不平等

Week 10
期中測驗

Week 11
偏差與社會控制 --
偏差與社會控制的性質, 偏差的解釋, 犯罪與刑事審判

Week 12
權力、政治與經濟 --
權力的性質, 經濟權力, 政治權力, 權力集中和穩定的程度

Week 13
宗教 --
宗教的基本元素, 宗教的功能
宗教：衝突論
宗教與社會變遷

Week 14
社會團體 -- 社會團體的性質, 團體的類型, 團體動態
組織與科層制 -- 組織的結構, 科層制, 組織的動態

Week 15
期末考試

教 學 方 法：
課堂教學, 個案分析, 分組討論, 短片播放;

考 勤 要 求：
出席率須按學院教務規章規定。如未能達至要求者，將不能參加期末考試和補考，及此科目成績被評為不合格("F")。

評 分 標 準：
考試採用百分制評分，100分為滿分，50分合格。

評 分 方 法 ：
持續評估
期中測驗​ 25 %
小組研究習作/分組報告 25 %
每週課堂表現 10 %
期末考試
筆試 (三小時) 40 %
Total= 100 %

若學生期末考試分數為35分以下，即使其總分達50分或以上，學生必須參加補考。

教 材：
教科書 [學員可選其中一本]
1. 葉至誠 (1997)。《社會學》。台北：揚智。
2. 陳光中, 秦文力, 周愫嫻 (1995譯) Neil J. Smelser (著)。《社會學》。 台北：桂冠。
3. 盧嵐蘭 (譯) Norman Goodman (1996)。《社會學導論》。台北：桂冠。

參 考 材 料：
陳卓華 著, 2009, 《澳門及鄰近華人地區之政商关系與公共議题》, 澳門: 澳門理工學院。
羅慎平 等譯 (1996)。Thomas R. Dye 著。《社會科學概論 - 權力與社會》。台北：五南出版社。
朱榮智, 危正芬 等著 (1998)。《社會科學概論》。台北：五南出版社。
余飛, 謝友倩 譯 (2007)。 Brooke Noel Moore and Richard Parker 著 (2004)。《批判的思考》。北京：東方出版社。
林義男 (譯) Donald Light, Suzanne Keller (1997)。《社會學》(上、下冊)。 台北：巨流。
佟新 (2006)。《人口社會學》。北京大學出版社。
王穎 (2005)。《城市社會學》。上海三聯書店。
李明堃, 黄紹倫 (1992編)。《社會學新論》。香港：商務印書館。
朱柔若 (譯) Gerard O'Donnell (1999)。《社會學精通》。台北：揚智。
何文男、李天賞 (編著) (1999)。《社會學概要》。台北：三民。
余強、封志曄、劉志梅 (編著) (1998)。《現代社會學》。北京：中國人民公安大學。
莫家豪 (1998)。《社會學與社會分析》。香港：香港人文科學。
張君玫 (譯) Jonathan H. Turner (1996)。《社會學概念與應用》。台北：巨流。
黃育馥 (譯)、Ian Robertson (1990)。《社會學》(上、下冊)。北京：商務。
蔡文輝 (2000)。《社會學》。台北：三民。
蔡文輝、李紹嶸 (1996)。《社會學概要》。台北：五南。

分組作業
2-3位同學組成一組，在指定範圍內選題，依據教授指引在圖書館及其他途徑自行搜集相關資料，進行整理及分析，須引用相關社會學理論/概念，在課堂上以口頭及書面作報告。每節均有兩組分別扮演報告組及批評組角色，進行互動討論，目的是為增進更多同學的學習投入感。





Sent from Dr Sunny Chan 陳卓華博士
CWCHAN@ipm.edu.mo
tel +853-66357631

T33

T33


Best wishes
From Dr Chan Cheuk-Wah
陳卓華博士
Cwchan@ipm.edu.mo
Tel 853- 66357631.
香港中文大學政治與行政學哲學博士。
英國蘭卡斯特大學社會學碩士。
澳門政府多項公共政策研究項目之負責人。
澳門理工學院公共行政課程副教授。
思匯網絡 政策研究總監。
澳廣視「城市新角度」節目顧問／統籌。
澳門地產發展商會 會務顧問。
澳門的士司機互助會 會務顧問。

T3

T3


Best wishes
From Dr Chan Cheuk-Wah
陳卓華博士
Cwchan@ipm.edu.mo
Tel 853- 66357631.
香港中文大學政治與行政學哲學博士。
英國蘭卡斯特大學社會學碩士。
澳門政府多項公共政策研究項目之負責人。
澳門理工學院公共行政課程副教授。
思匯網絡 政策研究總監。
澳廣視「城市新角度」節目顧問／統籌。
澳門地產發展商會 會務顧問。
澳門的士司機互助會 會務顧問。