《台灣社會研究季刊》 第113期：

【一般論文】

優生進化與罪罰變革：風化的解禁／許雅斐（113 民108.9 頁1-34）

社會風化的概念與19世紀以來的優生學與進化論息息相關。隨著生物學的快速發展，在以種族基因為優秀遺傳基礎的前提下，每個家庭都必須傳承優良的血緣，促成國家社會的進步。為此，刑法中的相關條款被用來保護特定的性道德情感（一夫一妻異性戀婚姻家庭）。直到1960年代後期，許多德國學者重新思考，刑法的性犯罪條款究竟要保護什麼樣的性？這可以歸屬於法益的範疇嗎？除了區隔道德與法益的界線之外，他們也致力於探究性價值基礎與性管制原則之間的關連性，促成了一連串的刑法改革。新的立法目標在於，將刑法的管轄範圍僅限於懲處那些嚴重危害社會的行為，而諸如性工作及性交易第三方等，過去被認定為妨害風化的不雅行為，也逐一除罪化。本文將以德國性交易第三方的除罪化過程為例，探討其中的知識論點與歷史過程，並與台灣當前的相關法條對照，以凸顯當代社會風化概念與罪罰變革之關連。

關鍵詞：妨害風化、優生學、進化論、法益、性價值、性交易第三方

Modern criminal codes demonstrate that political decisions about negative sexuality are the core of sexual offense legislation. “Contra bonos mores”(sexual offenses) are thought as crime because they are harmful to the moral welfare of society. Indeed, the concept of gross indecency has much to do with the eugenics and evolution theory of the 19th century. Under the premise that ethnic genes are the “excellent” genetic basis, each family must inherit (excellent) blood and promote the progress of the national society. A complete reform of the laws concerning sex and sexuality was introduced on November 23, 1973. The reform was driven by the changing views about sexual morality in society, which rapidly ousted the traditional longstanding assessments about wrongdoing with respect to sexual conduct. In the 19th century, the relevant section was named “Offenses against Morality”(Straftaten wider die Sittlichkeit). In 1973, it was renamed as “Offenses against Sexual Autonomy,” to reflect the objective of these rules, which is to protect the rights of individuals, and not morality. The new sexual-political landscape braced for a major historical shift reflected the demarcation line of state protection. This article will take the decriminalization process of the third party in sex trade in Germany as an example to shed light on the inquiry of the changing regulatory policies in Taiwan.

Keywords: contra bonos mores (sex offenses), eugenics, evolutionism, legal good, sexual values, third parties working in the sex trade

容不下文化準公地的都市治理？臺北市補缺型藝文空間的困局／王志弘、高郁婷（113 民108.8 頁35-74）

「補缺型藝文空間」乃彌補官方設施不足的小型藝文場地，並因其社交網絡與創意育成效果而具有「文化準公地」特質。這類空間多採複合商業模式以填補低迷的藝文消費需求，也受限於租金、市場及官方治理框架。作者基於文獻分析，佐以個案訪談和觀察，討論這類藝文空間的困局。首先，作者描述臺北市複合型展演空間的演變，以及隨著社會變遷、公安事件及晚近文化策略而更迭的政策措施。接著，作者彙整商業登記、都市計畫管制、消防建管等法規，描繪補缺型藝文空間如何陷落於難以契合的多重治理框架，以及不同單位的差異政策之間。酒類供應既是促成準公地交流氣氛的媒介，也是引發管制的癥結。在降低成本、接近藝文市場而立足住宅街區卻缺乏合法身分時，補缺型藝文空間容易因居民檢舉而難以經營。作者主張，即使這類場所可以在治理縫隙中求生，仍應構築更彈性且易於遵循的治理模式以利發展。

關鍵詞：文化治理、複合性藝文場所、藝文展演空間、都市發展、土地使用分區

“Prosthetic art and cultural space” refers to venues for art and cultural activities that work to compensate for the insufficiency of official facilities. These venues tend to act as “quasi-commons” due to the social networks associated with them, and they tend to help cultivate new artistic or cultural groups. These spaces usually adopt a multi-sided business model that earns revenue from non-cultural and art activities to compensate for the low demand of such market, and are also much hindered by renting, the market, and the framework of governance. Through literature analysis, as well as field observation and in-depth interviews, we discuss the conundrum faced by these prosthetic venues. We will firstly review the vicissitude of the performance venues in Taipei that operate in multi-sided ways, and show how relevant policies and measures have been changing along with societal conditions, concerns of public security, and the recent focus on cultural strategies. We then juxtapose the official rules of business registration, urban planning, fire prevention and control, and regulation on buildings to highlight how the prosthetic art and cultural space is ill-fit with the current multiple framework of governance as well as the differed policies between departments. In particular, alcohol is both the catalyst for quasi-commons and the crux that triggers the intervention of official regulation. While concerns of cost and a desire to stay close with the artistic niche market have gathered the prosthetic space in given residential areas, these venues also become illegalized and hence prone to be reported, which puts their sustentation under threat. We argue that, while these spaces manage to survive within the fractures of governance, a more flexible and easy to abide governance pattern should still be constructed for their better development.

Keywords: cultural governance, compound artistic venues, artistic and cultural facilities, urban development, zoning

主體思考與「士大夫傳統」：從重讀葉榮鐘的《美國見聞錄》談起／徐秀慧（113 民108.8 頁75-125）

葉榮鐘撰稿的《台灣民族運動史》，1971年由《自立晚報》出版社出版，完成這項捨我其誰的民族史撰寫的志業與宿願後，葉榮鐘偕夫人終於在1974年實現了到美國參訪、探視親友的心願，回台後還撰寫了《美國見聞錄》一書，不幸因病竟成遺作。擺脫長期被國民黨監視的葉榮鐘，透過美、加之行的考察與思索，並且藉由在波士頓、華盛頓發出致林莊生的書信，道出他對台灣未來出路的看法：「與八億之中國人民同其運命」。本文的目的即在透過探討向來被忽視的《美國見聞錄》的語境，耙梳葉榮鐘何以發出台灣的未來只能「與八億之中國人民同其運命」的論斷。並追溯他秉持經世濟民的「士大夫傳統」理念，終生致力於反殖民、反壓迫的民族革命運動與復興民族文化的志業，以闡明他如何超克台灣殖民地現代性的史觀，將傳統士大夫的理想與他對社會主義新中國的認同相聯繫，展現他對東西方文明的比較，思考傳統文化如何更新與再造，以重建民族文化與中國人的主體性。他對「台灣往何處去」的思考，不僅聯繫於他對民族文化的思考，也扣合於他對二戰後世界秩序的省思與批判思維，其對人類世界和平的企求，所體現的是源自儒家經典《禮記．禮運》大同章中「天下為公」理想世界的「士大夫傳統」。此一傳統歷經乙未割台、台灣光復與「分斷體制」，依舊再現於葉榮鐘晚年對於民族、國家的未來與人類道德遠景的承擔。葉榮鐘思考的並不僅僅是台灣的出路問題，也是崛起後的中國如何維護世界和平的原則問題。如何連結社會主義與儒學倫理傳統則是當今中國具備和平崛起的實力與國力時所必須正視的問題。這是終生致力於反殖民、反壓迫志業的葉榮鐘先生其人其文，以一個殖民地臺灣的抗日文人，留給兩岸中國人珍貴的思想遺產。

關鍵詞：葉榮鐘、《美國見聞錄》、台灣問題、反殖民、士大夫傳統、儒學

Three years after the publisher Independence Evening Post published History of Taiwan National Movement, Yeh Rongzhong, the book’s author, finally visited the United States with his wife in 1974. He published Meiguo Jianwen Lu (Notes on My Journey to America), recollecting not only what he saw in North America but also his thoughts on Taiwan’s future. During his four-month visit in the United States and Canada, he read many books about Chinese Communist Revolution, social changes in post-1949 China, and history books about China and Taiwan around World War II as banned by the KMT government. Away from the KMT’s surveillance, Yeh Rongzhong considered Taiwan’s future in his letters to Lin Zhuangsheng when he was in Boston and Washington, DC. In these letters, Yeh expressed the idea of “sharing the same destiny with 800,000,000 Chinese people.” Yeh Rongzhong was one of the few Taiwanese intellectuals who having survived the 228 Incident, Land Reforms, the White Terror, the Korean War, and the Cold War, remained strongly identified with the PRC government. This essay traces Yeh’s idea of “sharing the same destiny with 800,000,000 Chinese people” in his Meiguo Jianwen Lu, a literary work which has been neglected by scholars for a long time.

Keywords: Yeh Rongzhong, Meiguo Jianwen Lu, Taiwan issues, anti-colonialism, the tradition of Chinese scholars, Confucianism

 

【研究紀要】

和解的障礙：中國內地與香港情感結構的比較分析／史唯、劉世鼎（113 民108.8 頁127-166）

香港的國族認同以及香港與中國內地之間的矛盾一直是香港97回歸中國後的主要問題。本文試圖通過對近年在香港最具爭議的影片《十年》（2015）和內地最有影響力的影片《戰狼2》（2017）的分析，梳理出兩部影片所各自隱含的情感結構，包括影片各自所召喚出的主體以及與其相對應的他者想像，彼此之間的情感位置的斷裂如何導致不同的他者想像，從而帶出了兩地之間衝突難以解開的心理癥結所在。不僅如此，本文也嘗試探討兩部電影的想像面臨怎樣的局限和困境，從而打開新的思考空間和可能性。

關鍵詞：情感結構、恐懼、自豪、主體、他者、內地與香港矛盾、和解

Hong Kong’s national identity and its tension with mainland China have been one of the most contentious issues since the 1997 handover. This article investigates the emotional structures of feeling manifested in the recent two films Ten Years (2015) and Wolf Warriors 2 (2017). In particular, we are interested in the emotional positions articulated by the films, and how the division of these positions entails different forms of imaginations about Others. In doing so, this article considers the reason why the tension between Hong Kong and mainland China remains unresolved. Moreover, it considers the predicament and limitation faced by the imaginations of the two films, as well as the possibilities for the future.

Keywords: emotional structure of feeling, fear, pride, subject, Other, tension between mainland China and Hong Kong, reconciliation

東亞去殖民主義思想的系譜與朴玄埰的民族主義論／延光錫（113 民108.8 頁167-194）

2017年南韓總統朴槿惠遭彈劾解職，以及因此提前的總統選舉與政權交替，皆對當代南韓政治社會局勢產生了重大的影響，打造了最新一波的政治社會轉型。在此期間，《我只是個計程車司機》（2017）和《1987：黎明到來的那一天》（2017）這兩部電影不只取得了商業性成功，也對身處歷史當下的我們應該如何重新歷史化20世紀後半期的南韓，提出值得認真思考的若干重要問題。
本文關注這兩部電影所隱含的「去歷史化」傾向，試圖脈絡化東亞和第三世界的去殖民主義思想的歷史性，從而重新思索去殖民化中的主體。因此，本文承擔了一個既陌生又「危險」的課題，即重構東亞「去殖民主義」的思想史系譜。

通過重新挪用毛澤東（1893-1976）、竹內好（1910-1977）和溝口雄三（1932-2010）等人所形成的東亞區域的思想史脈絡，本文將南韓思想家朴玄埰（1934-1995）所提出的「民族主義論」、「民族經濟論」和「社會性質論」賦予新的定位，並藉由這些思想資源提出新的理論問題，進而理解並克服21世紀南韓社會所面對的知識思想危機。

關鍵詞：去殖民主義、朴玄埰、民族主義、民族經濟、社會性質

The impeachment of President Park Geun-hye and the early presidential election in 2017 that ensued had brought about a profound impact on the political and social situation in South Korea. Situated at this conjuncture, the movies A Taxi Driver (2017) and 1987: When the Day Comes (2017) released in the same year have not only made a remarkable commercial success, but also gave impetus to thinking about how to “re-historicize” the South Korean history of the second half of the 20th century.
With a deep concern for the “de-historicization” tendency latent in these two films in mind, this article undertakes the task of contextualizing the historicity of narratives of decolonization in East Asia and the Third World, in order to rethink the issue of subjectivity in such context. For this reason, this article tries to tackle the somewhat unfamiliar and “precarious” intellectual task of restructuring the genealogy of “decolonialist” thoughts in East Asia.

By revisiting the regional landscape of the late-twentieth-century East Asia history of ideas, which was heavily influenced by Mao Zedong (1893-1976), Takeuchi Yoshimi (1910-1977), Mizoguchi Yuzo (1932-2010) and others, I try to reposition the ideas raised by South Korean thinker Park Hyun-Chae on nationalism, national economy and social characteristics, in order for us to better utilize these intellectual legacies to formulate new research questions, and to better understand and overcome the intellectual crisis of South Korea in the 21st century.

Keywords: decolonialism, Park Hyun-Chae, nationalism, national economy, social characteristics

 

【書介與評論】

從「撥亂反正」、「撥正反亂」到「病藥相發」：關於當代中國大陸歷史理解的省思／賀照田（113 民108.8 頁195-207）

 

【左異聲響】

你解殖／資了嗎？全盤解析新自由主義國家

編按／黃道明（113 民108.8 頁209-210）

新自由主義的巨視世界與微觀世界：我們可以做什麼？／Adrienne Chambon、王增勇翻譯（113 民108.8 頁211-232）

高教見聞錄／陳政亮（113 民108.8 頁233-251）

社會實踐的企圖和困境／鄧湘漪（113 民108.8 頁253-264）