《台灣社會研究季刊》 第92期：

為何要建廟？從廟宇興建的物質化過程探討馬祖社群再造／林瑋嬪(92 民102.09 頁1-33)

本文透過兩次「社造」的進行來探討社群、宗教、與物質文化的關係。馬祖在1992年解除戰地政務後，頓時失去過去做為「反共前線」與「台海堡壘」的軍事重要性。如何找出自己新的定位是當地亟待解決的問題。1990年間當地菁英引入台灣社造，開始進行閩東傳統聚落保存。這一波社造當時在馬祖確實引起地方相當的關注，成果也吸引了台灣媒體爭相報導。但是，在未能獲得地方多數人支持的情形下，進行幾年後便草草結束。之後，一直到社造菁英們瞭解到地方宗教的力量，與當地人合力興建廟宇後，真正由下而上的「社造」才逐漸成形。本文從物質文化的觀點切入，探討廟宇興建的物質化過程，如何提供我們重新認識社群與宗教的關係。

關鍵字： 社群、宗教、物質文化、社區總體營造、馬祖

Since the early 20th century, religion has been seen by the Chinese state and intellectuals as an obstacle to modernization and has thus been devalued. This article points out how this pejorative view of religion has latently persisted in contemporary Taiwan in the formulation of an important policy of community development. The author draws on ethnography from the Mazu islands, a former frontier military base, to investigate the predicaments and breakthroughs of community projects carried out there. This paper aims to show that a consensus of new community began to emerge only when the local elites recognized the importance of religion and began to participate in building the village temple-an architecture held in great esteem by residents. This paper demonstrates that religion and, in particular, the process of its materialization into a temple, serve as a basis for the formation of a new community.

Keywords: religion, community, materialization, community building project, the Mazu islands

都市自然的治理與轉化︰新北市二重疏洪道／王志弘、林純秀(92 民102.09 頁35-71)

「都市自然治理模式的轉化，與都市轉型關係密切。以新北市二重疏洪道為例，本文秉持城市與自然共變的觀點，追溯這片地景如何於1980 年代初期，從都市周邊的馴化農業自然，轉變為控制災害自然的疏洪道，又成為邊緣的荒僻自然，以及中下階層庶民休憩去處。隨著治安憂慮升高，以及全球城市競爭驅動了都市轉型，二重疏洪道成為新式綠色治理的對象，以河濱公園和遊憩設施的潔淨綠地面貌出現，也將民間保育組織的生態自然想像納入規劃。晚近，捷運和快速道路興建、重劃區開發及都市更新驅動的房地產熱潮，更將二重疏洪道轉化為大台北都會公園，以及水岸住宅的商品化景觀，自然成了縉紳化要素。都市自然地景在集體消費需求、地域縉紳化，以及都市環境主義崛起等結構力量下，疊覆了多重意義和功能，挾其吸納與排除機制，構成呼應當前都市轉型的綠色治理場域。

關鍵詞： 自然、自然治理、疏洪道、綠地、水岸

This paper aims to explore the relationship between the governance of urban natures and the urban transformation. Using Erchong Floodway in New Taipei City as an example, this paper adopts the perspective of urban political ecology which focuses on the co-evolution of city and nature to delineate how this landscape changed from agricultural nature to a floodway that controls floods. The landscape later turned into peripheral wilderness where lower class used for recreation. However, as middle class residents concerned the safety issue and the competition among cities accelerated the renewal of Taipei metropolis, Erchong Floodway started to become the object of new green governance. It appeared as a purified recreational area with riverside parks, sports facilities and bike paths. It also materialized the ecological-nature ideal of environmentalist groups. Recently, the construction of the MRT and expressways and real estate development resulted from the readjustment of lands and urban renewal have helped to transform Erchong Floodway into the Taipei Metropolitan Central Park which has contributed to the gentrification of nearby area. In short, the landscape changed its meaning and function with the demands for collective consumption, gentrification, and the emergence of urban environmentalism. And the mechanism of inclusion/exclusion that resides in the transformation demands us to critically examine the new green
governance.

Keywords: nature, nature governance, floodway, green area, waterfront

遵／不遵醫囑？國家偏遠醫療治理與達悟族精神失序者的「混亂敘事」／蔡友月(92 民102.09 頁73-140)

台灣為了解決山地離島偏遠地區「有保險、無醫療」的困境，國家提供經費、人力支援偏遠醫療的醫療給付效益提昇計畫，但就實際執行層面來看，達悟人精神失序者不遵醫囑的比例極高，這樣的落差反映相當值得探討的問題。全文從病人敘事的理論分析策略出發，以社會學家Arthur W. Frank「混亂敘事」（chaos narrative）的概念，反省實證醫學的醫療式歸因、健康信念的取徑探討遵醫囑行為的限制。透過田野中蘭嶼達悟族精神失序者的敘事，探究做為少數族群的原住民在國家醫療治理下的特殊病痛經驗。文章分析指出時空限制下的儀式化醫療處置與不平等的醫病關係，以及文化隔閡中對現代精神醫療的不信任，所導致不遵醫囑的普遍現象，呈現國家透過現代精神醫療對原住民社會進行理性治理時的基本困境。不同世代達悟精神失序者分歧、多元的敘事，啟發了我們對疾病、健康、療癒概念的重新思考，有助於我們思考現代精神醫學朝向生物醫學知識典範的霸權，並擴展我們對遵／不遵醫囑現象的認識。本文結論也強調要拉近精神醫療專業與達悟生活世界的差距，必須貼近達悟精神失序者的混亂敘事，深入瞭解達悟社會文化與日常生活脈絡，否則國家提出的醫療方針將會偏離醫療照護的主體，難以實踐醫療照護的真正目標。

關鍵字： 混亂敘事、生物精神醫療、遵醫囑、療癒、國家治理

In Taiwan, in order to solve the difficult situation of “medical insurance without medical service” in remote areas, including the mountain-lands and outlying islands, the state provides fund and manpower to support “The Integrated Delivery System (IDS).” However, judging from the practical aspects of implementation of IDS, a high rate of mentally-disordered Tao people fails to comply with medical advice. In the light of a discrepancy between State Medical Governance and illness experience of Tao mentally-disordered people,some issues are worth exploring. Drawing on the method of narrative analysis, especially Arthur W. Frank’s concept of “chaos narrative,” my article points out the limitations of two approaches-1)evidence-based medicine approach and 2)health belief approach - in understanding the compliance behavior of mentally disordered people. Based on my fieldwork on Orchid Island, this study aims to explore the special illness experiences of Tao mentally-disordered people-as an ethnic minority group in Taiwan—under the medical governance of the state. The analysis of this study will indicate that non-compliance behavior is a widespread phenomenon caused by ritualized medical management under time and space constraints, the inequalities between the Han’s psychiatrists and the Tao patients, as well as the distrust among Tao people toward the modern biopsychiatry, revealing some dilemmas faced by the rational governance of modern bio-psychiatry of state implemented in Tao community. The divided and diverse narratives of three generations of the mentally-disordered Tao people can inspire us to reflect on concepts of illness, health and healing, helping us critique the current trends of psychiatry toward a hegemonic biomedical-knowledge paradigm, and expanding our understanding about the compliance and non-compliance behavior. In conclusion, this article emphasizes dealing with the gap between the psychiatric profession and the life world of the Tao patient, the need to closely attend to the chaos narratives of Tao people, and an in-depth understanding of the social-cultural contexts in which the Tao patients are situated. Otherwise the IDS proposed by the state will not accomplish its objectives, making it the more difficult for the psychiatric care to be put into practice.

Keywords: Chaos Narrative, Biopsychiatry, Compliance Behavior, Healing, State Governance

意識形態的幽靈︰問題架構的源起與演變／于治中(92 民102.09 頁141-182)

本文將意識形態概念置於思想與知識型構變遷的脈絡之中，在認識論的層次上闡明，語言問題如何制約德拉西的觀念學與馬克思的意識形態理論，以及康德所開啟的批判哲學對意識形態議題的影響。這三者將問題意識分別建立在「觀念」（德拉西）、「主體」（康德）及「現實」（馬克思）的架構之上，正好代表了西方知識體系如何從古典進入現代並穿越現代的歷程。德拉西雖然將觀念學建立在語言的基礎之上，可是他卻視語言是一種透明性的存在，將語言等同於觀念，這種前現代模式的語言觀完全無法支撐他所企圖建立的學科。取而代之的康德批判哲學，雖然克服了古典時期認識論的限制，開啟了現代知識體系，可是其問題意識與語言完全無關，基本上是建立在一個先驗主體的架構之上。不僅導致自我既是認識的主體，同時又是認識的對象，使現代的知識體系立足在一個悖論的與不穩定的地基之上，並且遮蔽了語言與意識形態的關係。馬克思顛倒了康德以主體作為認識基點的模式，他從現實的勞動分工的議題架構中，導引出了意識形態的概念。他雖然認識到語言對意識形態的重要性，然而受制於其時代有關語言知識的限制，無法深入問題的核心，造成其意識形態理論中存在著一個結構性的矛盾。雖然他在後期討論商品拜物教時，將商品比擬為語言，觸及了此一問題。日後語言的問題像幽靈般糾纏著馬克思主義者或非馬克思主義者的意識形態理論。最後，本文進一步指出，語言非但是構成意識形態的前提條件，同時也是進入象徵的維度與無意識領域的門徑，這二個面向不僅擴展與加深了語言與意識形態關係的內涵，也為理解意識形態的運作機制提供了另類可能性。

關鍵詞： 觀念學，意識形態，象徵體系，無意識，馬克思

This paper proposes to explore, on the epistemological level, how the problem of language restricts de Tracy’s Ideology and Marx’s concept of ideology, and how Kant’s Critical philosophy influences upon the development of this issue. These three problematics, based separately on the idea(de Tracy), the subject(Kant) and the reality(Marx), represent the trajectory of the western knowledge from the classical to the modern period. De Tracy establishes Ideology on the basis of language, yet he equates language with idea and treats language as transparency, this pre-modern conception of language can’t sustain the science that he wants to create. Although Kant’s philosophy overcomes the limits of the classical episteme, his problematic is reposed on a transcendental subject, not on the language. It causes that not only the modern human sciences are based on a contradictory and unstable ground, but also cover the internal relation between the language and ideology. From the division of labor existed in the reality, Marx inverts the problematic of Kant. He understands the importance of language for the theory of ideology, but under the historical constrains, he can’t advance to the core of this issue, although he touches this problem in discussing the concept of fetishism. Finally, this paper tries to explain that language is not only the condition of possibilities of the ideology, but the approach of entering the symbolic dimension and the unconscious. These two aspects enlarge and deepen the content of ideology, and provide another way for understanding the mechanism of ideology.

Keywords: Ideology, ideology, symbolic, unconscious, Marx

中國特色的抗議／劉世鼎(92 民102.09 頁183-199)

目前學術界有些關於「全球社會運動」的普遍性說法，和我們所觀察到的實際情況有很大的出入。本文將圍繞著《帝國》作者MichaelHardt及Antonio Negri的研究，從中國抗議的經驗出發對他們的觀點提
出批評。本文指出，兩位作者對於社會抗爭的期待，非常局限于歐美地區的經驗，而且對其他語境缺乏具體分析。他們的歐美中心主義觀點假定了世界歷史的發展是同質化的、是沒有地區差異的，無法幫助我們理解中國的抗爭文化。本文主要側重於中國抗議活動的一些特點，特別是與《帝國》作者所描繪的圖像究竟有何不同。其中最大的不同在於國家的角色，以及抗議者與國家之間的曖昧和親密關係。

關鍵詞： 社會抗爭、中央－地方、國家、帝國－諸眾

Currently there are some general notions of the global social movement that greatly differ from the actual situations we have observed. This study critically examines Michael Hardt and Antonio Negri’s works, in particular Empire, by referring to the contemporary experience of Chinese protests. This paper indicates that Hardt and Negri’s hopes for social struggle are very muchlimited to European and American experiences, and there is a lack of concrete analysis for different contexts. The Euro-American-centric view held by Hardt and Negri assumes that the development of world history is homogenous and lacks regional differences; therefore, it runs the risk of omitting the histories,traditions and strategies of different regions. This paper pays attention to the main characteristics of Chinese protests, and demonstrates how they differ from the picture portrayed by Hardt and Negri. The main difference lies in the role of the state and the ambivalent relationship between Chinese protesters and the state.

Keywords: social protest, central-local, the state, empire-multitude

左異聲響

批判「專科社工師」
編按／王增勇(92 民102.09 頁201-202)
當考試成為社工的緊窟咒：社工師考試現形記／王增勇(92 民102.09 頁203-224)
我們如何製造了專業化的趨勢／王行(92 民102.09 頁225-243)
社會工作專精化深化制度性壓迫的思辨／陶藩瀛(92 民102.09 頁245-255)
完整看見案主才是真正的社工專業：一位資深精神社工的觀點／王美懿(92 民102.09 頁257-265)
考不上證照的「他者」異議：誰是「社工」？又誰的「專業／專精」？／郭志南(92 民102.09頁267-285)