《台灣社會研究季刊》 第80期：
一般論文
不／可計量的親密關係：老T搬家三探／趙彥寧(80 民 99.12 頁 03-56)
Marx、Weber和Simmel等古典社會學理論家，多視金錢和貨幣制度為資本主義現代社會中的普世性量化準則，故而既存社會中的人、物和活動產生了前所未有的可互相參照的對應關係，該類關係也相當程度地扁平化了傳統的社會連結，或甚至淘空了這些連結的情感表述能力。在酷兒研究學界，儘管若干先驅學者已指出資本主義經濟邏輯加諸於非正統性／別社群生命政治中，既解放又拘束的雙邊效應，至今仍鮮少關於金錢運用之日常生活實作的研究。
本文的研究對象為1970年代和1990年代初期不具文化資本的女同志社群，並藉由各社群成員之金錢流轉與禮物收送的實作，以分析認同、情感和人際倫理的建構與表述方式。1990年代的藍領T吧女同志們已漸援引金錢互換邏輯，以評量親密關係的倫理實作；而1970年代的「老T」社群成員，則多藉由「延期感知」和「越位感謝」的方式，以體會並遂行「圈內」關係。本文認為這兩個世代的差異，必須鑲嵌於既存的社會和經濟情境中方得理解，而1980年代末起日益深化的新自由主義政經脈絡，恐是理解上述差異最關鍵的結構性因素。
關鍵字：金錢、酷兒研究、親密關係、日常生活倫理實作
Classical social theorists, including Marx, Weber and Simmel, often deem monetary mechanism as the supreme principle that universalizes the interchangeable relationship between person, object and social activity. Owing to the socially dis-embedded nature of modern money, accordingly, traditional social linkages have been exceedingly weakened and thus the social individual ways of expressing affects are limited. While a few scholars have pointed out the ambivalent role that money may play in constructing unconventional sexual identities and life politics, in the field of queer studies investigations into everyday-life practices of monetary exchanges are generally overlooked.
Based on materials of long-term orthographical research, this paper compares two generations of Taiwanese lesbians in terms of monetary practices, self-identity formations, and exercises of “in-circle” social ethics. It shows that the early 1990s generation had gradually imitated the monetary principle in adjudicating the values of intimacies, while the 1970s generation of “elderly tomboys” have practiced “delayed recognition” and “vicarious gratitude” continually over the past four decades. To conclude, this paper argues for a more historically and socially trenched understanding of queer everyday life politics. Following such a critical vein, the seemingly divergent ways of practicing intimacy through monetary and gift transactions between the two generations of lesbians may be attributed to the increasingly powerful political-economic mechanism of neo-liberalism over the past two decades.
Keywords:money, Queer studies, intimacies, everyday-life practices of ethics
溫情與驚駭：當代台灣刺青性別與階級的位移／何春蕤(80 民 99.12 頁 57-106)
近年台灣浮現於公共領域的身體刺青越來越鑲崁在豐富的文字論述中，看似描述了刺青者個人的獨特動機和創新構思，然而其主體多以女性為大宗，所座落的敘事結構總是大眾最熟悉的主流溫情論述和情感腳本。這個現象其實直接相關當代性別主體在身體實踐上的特殊發展，而刺青的「女性化」趨勢不但在消費者、圖案、部位、面積、品味上帶來明顯的多樣化，也在相應的文化意義和公共論述上促進了敘事化、溫情化、柔美化的趨勢，使得刺青更加容易被大眾接受，形成流行風潮，也改變了刺青的傳統階級定位。即使是抗拒溫情陰柔、堅持凸顯陽剛風格的激情驚駭刺青，也在其追求高度藝術性的過程中，充分展現向上提升的階級移位，而在這個階級上升的過程中被模糊了面貌的，正是與偏差犯罪相連的傳統底層刺青；其中很重要的動力則是刺青專業人士以積極集結社群、建立專業規範、打造媒體形象等等策略，極有意識的創造轉化刺青的專業形象，促成一個污名的、邊緣的行業提升其階級屬性的契機。本文想要探究的就是這個日趨分歧的脈絡發展，以及性別與階級之間的連帶互動。
關鍵字：刺青、紋身、專業化、敘事化、仕紳化、階級、性別、溫情、變身、女性化、次文化
The highly stigmatized marginal culture of tattoo artists have been undergoing an obvious process of professionalization in Taiwan through the formation of professional community and its code of conduct as well as crafted management of media representation. Public presentations of tattoo are increasingly framed in narratives that seem to describe the unique creativity of individual tattoo consumers but are always couched in mainstream sentimentalism and emotional scripts that feature women as central agents. This feminization of tattoo not only brings forth changes in clientele, design, body area, and taste, but also helps make tattoo palatable for the general public through narrativization, sentimentalization, and beautification. Even the strictly masculine fright-oriented tattoos are also changing their class aura through a penchant for artistic presentation. Obscured in this process of upward mobility and mainstreaming are the traditional tattoos associated with crime and deviance. This essay attempts to investigate the development of this diversification and the shifts in gender and class position therein.
Keywords:tattoo, professionalization, narrativization, gentrification, class, gender, sentimentalism, body modification, feminization, subculture
社會秩序與強迫淨化：性工作的行政規約／許雅斐(80 民 99.12 頁 107-154)
在自由民主憲政國家的法治理念中，警政與司法的角色並非強加一種認同於公民，強迫人們遵循單一的生活形式，而是透過法律，為新形成的性與認同開發討論空間與學理概念，促使相互爭辯的群體或生活風格保持和諧。同時，市民社會的政治，並非在於設計政策，使具特定認同的群體凌駕其他，而是透過公開對話與協商，提出必要的改變，使具備各種認同的群體，不必靠著暴力與壓制共同生活。因此，任何行政管理原則，都必須透過（包括憲法層次的）法律協商，協調各種群體間的社會關係，而不是為國家所管理的公共政策，尋求方法與目的。
然而，在台灣，針對成年性工作者的行政管理原則─《社會秩序維護法》第80條─卻反其道而行。它歸屬於維護社會基本運作的行政法，而非制裁犯罪的刑法，但卻將其管制範疇擴及人民自由的剝奪。這不僅侵犯刑事制裁體系，也明顯違反了憲法對人身自由權的保障。更重要的是，該條款以拘禁人身自由的保安處分懲罰性工作者，無疑地是將十九世紀階級鬥爭所發展出來的法律工具，導入性／別領域。它在女人內部建立單一的性價值觀與高度不平等的性階層，將性工作者由受害者、低劣者，轉化為必須被改造的對象，從而達成淨化社會整體的目的。精確地說，如同納粹德國時期一般，它以「國家效能」，斷定女人的性優劣，並依照（排斥他者的）性／別秩序，決定不同群體的存與歿。這是一種永久淨化的國家種族主義，一種維持社會常態化的方式。因此，本文將探討，在該法條的立法過程中，性工作者如何被確認為罪與罰的有效主體，以及這個性／別秩序的生成演變。
關鍵字：社會秩序、強迫淨化、性工作、國家種族主義、社會秩序維護法、保安處分、母職
In a free and democratic constitutional state, the police and judiciary should not impose a monistic lifestyle, but should rather maintain peace between contending groups and lifestyles. Politics in a civil society is not so much about instituting policies designed to help one group dominate others, but about public dialogue and negotiation of the measures necessary to allow divergent groups to coexist without violence and suppression. Administrative regulations, then, are about negotiating the rules (including the constitution) which govern the relations between different groups, and not about finding the ends and means for state-managed public policy.
However, Article 80 of the Social order Maintenance Act creates totally adverse conditions for adult sex workers, intrudes on the penal code, and violates the Constitution. From the perspective of the politics of sexuality, this law reflects the power of subjugation. It establishes a single set of sexual values, transforming sex workers from victims into the subject of a social purification campaign. The nullification of this law is the precondition for a true and just discourse (Foucault, 2003: 57-58). Maintaining social order is thus not a foundation, but a normative injunction that operates insidiously by installing itself into political discourse as its necessary ground. On November 6, 2009, the Justice of the Constitutional Court declared through Juridical Explanation No. 666 that Article 80 of the Social Order Maintenance Act is a violation of the Constitution and should be rendered invalid within two years. The follow-up development is not yet conclusive. Even so, what is really necessary is to bring the cultural dynamics behind policies into sharper view, and trace the implications of further regulations.
Keywords:social order, compulsory sterilization, sex work, state racism, Social order Maintenance Law, protective measures, motherhood
聆聽「失語」的被害人：從女性主義法學的角度看熟識者強暴司法審判中的性道德／王曉丹(80 民 99.12 頁 155-206)
這是一篇以本土熟識者強暴刑事司法偵審卷宗以及被害人陳述作為資料的論文。本文以女性主義法學的觀點，對「筆錄製作」與「心證形成」提出法律文化的分析，從中帶領讀者體會被害人的法律現實處境。本文將此種法律現實處境稱為被害人於偵查審判程序中的「失語」困境，並嘗試以本土資料為基礎建構本土討論框架的可能雛形。對於「失語」的現象，本文討論二個領域：第一，筆錄製作過程的心理、語言以及身體面向；第二，司法人員經驗法則與論理法則的運用，本身可能充滿性別文化之下的道德預設。本文發現，在筆錄的製作過程以及心證形成過程，性道德秩序扮演關鍵性的影響。性道德透過語言以及實體與程序理性，建構女性做為「客體」的地位，此種性與權力的法律建構，可以說是一種再一次鑲崁性道德的過程，透過國家法律的強制性力量的加持，更加沒有反抗的可能。而被害人的陳述往往無法突破既有的性別文化（包括審判文化與社會性別文化），本文從結構性的角度說明此種社會關係之下的無力（屈從）、身心破壞與自主侵害。
關鍵字：強暴、強姦、性侵害、司法審判、經驗法則、法律語言、法律論證、女性主義、女性主義法學、性別與法律、性、性別、性暴力、法律文化
This paper aims to explore Taiwanese legal understanding of rape (focused on the acquaintance rape) based on empirical research on the legal discourses of rape trial. It addresses the issues of “unspeakable subject” as the rape victim who does not have power to speak out resulting from lacking legal knowledge, inappropriate language setting, patriarchal perception of sexuality and gendered legal reasoning. This paper further identifies the Taiwanese cultural aspect of this matter. On the one hand, there is no culture of “talking” about sexuality in Taiwan and therefore there is no self-consciousness of interpersonal sexual development. On the other hand, “violence” and“power” are often invisible in Taiwanese society as “harmony” is the centre idea of justice. Based on these two cultural aspect, this paper finds that Taiwanese legal understanding of rape, cantered on the issues of “consent” is a decontextualized process and as a result in disempowering rape victims.
Keywords:rape, sexual assault, trial, criminal procedure, legal discourse, legal language, feminism, sexuality, gender, legal culture
從性別觀點看台灣的國家福利體制／傅立葉(80 民 99.12 頁 207-236)
本文的主要目的，是從性別觀點探討台灣的國家福利體制，並透過國際比較，找出台灣國家福利的制度特徵與相對位置。經過對不同學者提出的福利國家類型學的討論與評估，本文最後採取Korpi（2000）的分類架構與測量指標，將台灣和18個OECD國家進行比較分析。研究結果發現，在Korpi建構的「一般家庭支持」、「雙薪家庭支持」、和「市場取向」三種福利國家體制的模式中，台灣目前國家福利體制的位置是座落在「市場取向」模式的類屬，而非有些人可能預期的家庭主義色彩較濃的「一般家庭支持」模式。此外，研究中也發現，台灣近年來由於性別工作平等法的立法與修正，開始實施育嬰假、陪產假、家庭照顧假等「再家庭化」的政策措施，使台灣的國家福利體制有略向「雙薪家庭支持」模式方向發展的現象，但是缺乏「去家庭化」的國家照顧政策作為基礎，所有公共照顧服務的相關指標，台灣的得分都是敬陪末座。
本文除了探討台灣的國家福利體制的取向與定位外，也分析了福利體制的因和果。跟隨Korpi（2000）的分析腳步，從政黨政治的角度解釋福利國家體制的發展，台灣沒有以宗教團體為基礎的政黨，也欠缺左派政黨的政治影響力，因此發展成「市場取向」模式的福利體制是很自然的結果。但是作者同時指出，福利國家的跨國比較研究常以政黨的政治影響力，作為影響福利國家體制發展的自變項，此種分析方式無法反映婦女運動的影響力，對於強調性別觀點的福利國家研究而言是嚴重的缺憾。至於福利國家體制的性別平等化效果，台灣的兩性勞動參與率差異，整體而言表現僅較義大利和日本稍好，落後其他國家甚多。但是值得注意的是，台灣「25-34歲」這個生育與育兒年齡層的兩性勞動參與率差異遽減，表現甚至比多數北歐以外的國家還要好。顯示年輕世代正產生重要的變化，此一變化的意義為何？值得進一步探討。在傳統性別角色分工的意識型態方面，台灣的表現極差，即使和較保守的「一般家庭支持」模式國家相較，也幾乎落後了一個世代。
關鍵字：性別、國家福利、福利體制、家庭主義、去家庭化、再家庭化、商品化、去商品化、類型學
This study is to evaluate the model of the state welfare in Taiwan from a gender perspective. After reviewing different typologies of the welfare regimes developed by different scholars, the study decided to apply the framework and indicators developed by Korpi（2000）to analyze the state welfare in Taiwan in comparison with 18 OECD countries. It is found that the state welfare in Taiwan is currently located at the “market-oriented model” and not the “general family model” as some may expected. The revision of the Gender-equality Employment Act passed last year, which provided some refamilialization measures such as maternity leave, paternity leave, and family care leave, makes the state welfare in Taiwan move toward the “dual-earner model”. But the lack of a defamilialization basis provided by the public care system strongly hinders the development.
This study also discussed briefly the cause and effect of the state welfare in Taiwan. Since there is no confessional party nor left-wing parties in Taiwan, it is natural to find its state welfare to be market-oriented. But the author also pointed out that party influence is not an adequate variable to measure the influence of women’s movement, and the development of new variables for this purpose is desired. As for the effect of the state welfare, it is found that the overall difference between men’sand women’slabor participation rate in Taiwan is only less than Italy and Japan. But this labor participation difference for the age group of 25-34 dropped rapidly, which is even less than many non-Nordic countries. This peculiar phenomenon is worth future study. As for the ideology of gender roles, it is found that the attitudes toward women’s employment in Taiwan is very conservative, almost falls behind by a generation in comparison with many “general family model” countries.
Keywords:gender, the welfare state, welfare regimes, familialism, defamilialization, refamiliazation, commodification, decommodification, typology
研究紀要
社會學中功能分析的目的論與循環論證問題／黃厚銘(80 民 99.12 頁 237-286)
本文著眼於功能分析做為一種研究的邏輯形式，就其與因果解釋結合所產生的疑難，來整理社會學中的功能分析在發展過程中所遭遇的困境。同時，也從這個癥結點來掌握此一理論傳統的發展軸線，並檢討各理論家的貢獻與限制。簡言之，不正當目的論問題與循環論證的合理化現狀後果是長期困擾功能分析傳統的核心問題意識，但也如孔恩所謂的典範做為解謎遊戲一般，為了解決不正當目的論與循環論證的問題而檢討功能分析中的有機類比、系統構想、以及對功能概念的不斷重構是功能分析典範內部之重要發展軸線。這是此一傳統中的有志之士理論創造的思想源頭，也因此構成了此一傳統的活力來源，然而，由於這個典範預設了有機類比或是社會的系統性，所以也受限於這樣的觀點，而在無形中帶進了許多相關的設定，以致難以跳脫前述預設所加諸於這個理論傳統的限制。
關鍵字：功能分析、因果解釋、循環論證、目的論、結構、系統
This paper contends that solving the problems of tautology and illegal teleology is essential for the development of functional analysis in sociology.
That is, similar to conditions described by Kuhn paradigm concept, generations of theorists in the tradition of functional analysis have attempted to reconstruct the concepts of function, system, etc., and to elaborate the relationships between functional analysis and causal explanation, or between functional analysis and organic analogy, in order to deal with the problems mentioned above.
These efforts are the driving force behind the development of functional analysis, and the source of creativity of so many excellent scholars in this theoretical tradition. However, their endeavors were hindered by their conceptual presuppositions such as system, structure etc.
Keywords:functional analyis, causal explanation, teleology, teology, structure, system
問題與討論
身障者之再現與發聲：論「樂生博物故事館」之展示建構／陳佳利(80 民 99.12 頁 287-319)
1930年，日本殖民政府於台北縣新莊設立了樂生療養院，上千名痲瘋病患被迫在此隔離。2002年因捷運工程而要拆除樂生療養院，引發了一連串的守護家園運動。2007年底，樂生博物故事館開館，弱勢族群獲得了挑戰權威與歧視的發聲空間。
本文旨在探討樂生博物故事館的展示建構，並藉由兩個相關展覽之分析，討論博物館再現身心障礙之意義、策略與相關的倫理議題。首先，北美館的「停格的歲月─痲瘋村紀事」展覽中，攝影作品聚焦在院民異於常人的肢體，雖然成功地吸引觀眾目光，但也使院民成為美學欣賞與觀看的客體。相較而言，樂生博物故事館以院民及保存運動為敘事主體，在歷史脈絡中展示各種物件與影像，部分院民也參與規劃及導覽，使觀眾較能貼近其生活與詮釋脈絡。本文強調，作為批判性社會教育的場域，樂生博物故事館展示應擴大院民之參與和詮釋，以積極挑戰社會的偏見與歧視。
關鍵字：樂生博物故事館、展示身心障礙、身心障礙與攝影、痲瘋病隱喻
In 1930, the Losheng Sanatorium was established in Taipei County, Taiwan, by the Japanese colonial regime to confine and treat patients with leprosy. More than a thousand people were eventually segregated there. In 2002 however, the sanatorium was chosen as the location for the construction of a new maintenance depot for the Taipei metro, a decision which led to calls for the site to be preserved. In 2007, the Losheng Story Museum was opened in the sanatorium. Residents are empowered to participate in the making of exhibition and share their experiences.
The paper aims at analyzing the making of the exhibition of the Losheng Story Museum and discussing the meanings, strategies and ethic conflicts of representing disability by two exhibitions. The museum’sapproach to interpretation - one that draws on and contextualizes residents’ perspectives on their own experiences - is compared to that employed in an earlier photographic exhibition that documented life at the institution and which was displayed in a fine art museum setting to explore the ethical issues bound up in attempts to represent disability in the public sphere. As a site for critical education, it suggests that the museum should empower more residents to participate to challenge the social prejudices.
Keywords:Losheng Story Museum, displaying disability, disability and photography, metaphor of Leprosy
新自由主義的主體：澳門賭場荷官調查／史唯、劉世鼎(80 民 99.12 頁 321-366)
韓國財閥改革的政治經濟學：以小股東運動為例／周建軍(80 民 99.12 頁 367-392)
正如自由放任非自然形成，韓國財閥的形成也是一個政治的產物。除了政府的金融和產業等政策支援，不少韓國財閥直接源自韓國國有企業和公共資產的賤價私有化。以財閥為中心的經濟增長也成為了當下韓國資本主義的不穩定力量之源。為了拯救處於困境中的韓國財閥資本主義，作為一種社會運動和公司治理的方式，股東積極主義被引介到韓國。過去十多年裏，韓國小股東運動在抵制財閥力量擴張、改善公司治理、促進經濟民主等方面取得了一些成就，但也面臨著不少挑戰。處於十字路口的小股東運動及財閥改革是理解當下韓國資本主義的極好注腳。
關鍵字：資本主義、財閥改革、小股東運動、公司治理、經濟民主
Just as the making of laissez-faire, the Korean chaebol was a creature of politics. Besides the financial and industrial policy supports, some Korean chaebols even directly originated from the privatization of state-owned companies and other public assets in Korea. Chaebol-centered economic growth has been also destabilizing forces. In order to save Korean capitalism in dilemma, as a social movement to reform chaebols and a tool of corporate governance, shareholder activism was introduced in Korea. For the past ten years and more, minority shareholder’scampaign played an active role to protect the interests of minority shareholders, resist expand of market power, and participate in the process of economic democratization. However, minority shareholder’s campaign in Korea still faced many difficulties. The minority shareholder’s campaign and chaebol reform in the crossing road is just a good footnote to understand today’s capitalism in Korea.
Keywords:capitalism, chaebol reform, minority shareholder’s campaign, corporate governance, economy democracy
書介與評論
由非現代政治的難題到在地策略：評《我們未曾現代過》／林文源(80 民 99.12 頁 393-416)
左異聲響
左翼聲響，結伴前行：記「台灣社會研究學會」成立／夏曉鵑(80 民 99.12 頁 417-419)
韓國學術運動的變化與當前課題：「獨裁v.s.反獨裁」及「民主改革v.s.反改革」時代的學術運動展開與「後民主化時代」學術運動的新挑戰／曹喜昖（陳虹穎 譯）(80 民 99.12 頁 421-460)
關於理論與實踐的辯證關係／孫歌(80 民 99.12 頁 461-468)
理論與實踐：一個在具體脈絡中不斷變化的關係／何春蕤(80 民 99.12 頁 469-474)
