《台灣社會研究季刊》 第121期：

【一般論文】

法益保護與法制規範：德國性工作的除罪化歷程／許雅斐（121民111.4 頁1-41）

法益保護的概念常隨著社會發展的樣態，透過憲法的比例原則調控基本權利的範疇。性犯罪法作為對社會整體結構的約束與監管，它既因應社會集體心理而改變，也受到法理原則的制約。最重要的是，法益所要保護的價值與對象往往在論證中持續浮現。從德國過去百年間性工作管制政策變動的過程來看，1900年至1973年間雖有以法益界線限制刑罰範圍的呼聲，但保護性道德仍是立法者主要的關切；1973至2002年間，性自主權則被視為重要法益。在過去10 年間，德國法律學者對比例原則的理性論證顯然已進一步擴展法益保護原則的運作空間，也遏止對不明確法益的侵害。終究，對法益的保護，應被理解為憲法人權保障的終極關切，因此構成了無條件保障基本權利的內在制約。本文將由此觀點分析台灣的性工作管制政策。

關鍵詞：法益、法益保護原則、比例原則、目的正當性、性工作、性自主

Modern-day criminal codes will reveal that the policy behind sexual offense legislation is the negative perception of sexual autonomy. According to Johannes Brüggemann, the most important change of sexual criminal law arose from the definition of fornication. In the early 1970s, fornication meant to include any extramarital sexual intercourse between at least two persons and any activity of a sexual character for the purpose of seduction. According to this definition, Kanwischer believed it suited a general morality, which equated sexual relations to harm. However, as sexual autonomy increasingly became a dominant facet of society, the principle of protection of legal goods was used to define the boundary of sexual crimes. In 1973, it was a settled belief that criminal law served the purpose of realizing the common good and legal peace by protecting legal goods. The state may, in this view, exercise its power solely to protect freedoms and rights and should it use its power for a contrary purpose, then a breach over the constitutionality of laws will transpire. It is stressed that immoral behavior must not be punished for its own sake, but rather only for the infringement of a legal right. This view brought about a change in the sexual-political landscape and consequently a major historical shift, which demarcated the line in the state’s protection of legal goods. In this respect, the experience in Germany may serve as an important lesson for criminal legislation in Taiwan, where Article 231 of The Criminal Code remains under the title “Offenses against Sexual Morality.” This research seeks not only to build on existing work in this field but also to shift emphasis to sexual autonomy and its relation to the legal framework. Therefore, the shifting boundaries of the principle of legal goods in Germany will be a significant point for this research.

Keywords: legal goods (Rechtsgut, bein juridigu), legal goods protection principle, proportionality principle, purpose legitimacy, sex work, sexual autonomy

從共同體到企業集體：空間實踐視角下的華西與獵德「村集體」之轉型和發展／楊一萌（121民111.4 頁43-89）

本文以中國「華西村」與「獵德村」為案例，分析「村集體」轉型是在怎樣不同的政治經濟脈絡下展開？因應不同的政經條件，他們又分別通過怎樣的空間策略維繫了集體實踐並推動了鄉村發展？以及又醞釀了怎樣的危機？本文認為，「村集體」是以「企業集體」的形式展開實踐，而「空間」是檢視其實踐邏輯的一個綜合性視角。首先，「村集體」企業在國家引導的城鄉發展中謀得自主性，與其特定地理條件下的土地政策有關。華西和獵德村的集體實踐需要置入蘇南和廣州城中村的空間脈絡中理解。其次，「村集體」仰賴集體經濟績效作為其治理正當性的彰顯，空間的經濟效益進而成為其實踐的重要考量。華西和獵德「村集體」因此分別周旋於「周邊村」、市政府和開發商之間，展開了基於利潤的空間爭奪。最後，空間的文化建構作為集體象徵資本，也參與到「村集體」的企業實踐中。其不僅有助於兌換政治資本、鞏固集體實踐的自主性，也直接支持了集體經濟的績效增長。本文結論將提醒，正因「村集體」企業化後轉向排他性的利益共同體，其不可避免地再生產了空間分化和社會排除，也面臨著資本累積危機和正當性危機。若要探尋鄉村共同體的可持續發展之路，需重思「村集體」實踐的空間正義議題。

關鍵詞：共同體、村集體、企業集體、空間實踐、鄉村發展

Looking into the cases of “Huaxi Village” and “Liede Village” in China, this article tries to analyze how the transformation of the “village collectives” emerges under different political economic contexts, what spatial strategies they adopt to sustain the collective practice and promote the development of the villages in response to different political economic conditions, and what crises exist. This article argues that “village collectives” practice in the form of “enterprise collectives”, and that “space” is a comprehensive perspective to examine the logic of their practice. First, the autonomy of the “village collective” enterprises in the state-led urban-rural development is related to their geographical conditions. The collective practices of Huaxi and Liede need to be understood within the spatial context of industrialization in southern Jiangsu and “urban villages” in Guangzhou. Second, the “village collectives” rely on collective economic performance as a manifestation of their governance legitimacy, and the economic efficiency of space becomes an important consideration in their practice. Thus, the “village collectives” of Huaxi and Liede have been competing for space on the basis of profitability, negotiating with “neighboring villages”, municipalities, and developers. Finally, the cultural construction of space, as collective symbolic capital, is also involved in the corporate practices of the “village collectives”. It not only contributes to the accumulation of political capital and consolidates the autonomy of collective practices, but also directly supports the performance growth of the collective economy. This article concludes that the entrepreneurialization of “village collectives” and its shift to an exclusive interest community inevitably leads to spatial differentiation and social exclusion, as well as facing crises of capital accumulation and legitimacy. In order to move towards the sustainable development of the village community, we need to rethink the issue of spatial justice in the practice of “village collectives”.

Keywords: community, village collective, enterprise collective, spatial practice, rural development

聽！Vuvu 在唱歌：原住民部落歌謠傳唱文化照顧模式初探／劉麗娟、蕭鄉唯、張雯喬（121民111.4 頁91-133）

隨著高齡社會的來臨，老人與長期照顧議題成為當代重要社會課題之一，誰來照顧、如何照顧皆影響高齡者的生活品質。特別是對於原住民而言，基於文化敏感度的前提下，如何以屬於該族群的文化照顧研究更是近年來備受關注的研究議題。本研究由文化照顧相關研究切入，說明原住民高齡照顧為何必須納入文化為重要考量，缺乏文化的照顧又會有何種影響。透過行動研究及參與觀察的運用與反思，本研究以臺東縣台坂部落文化健康站為實踐場域，將排灣族傳統歌謠視作為文化照顧模式。本研究一方面釐清排灣族傳統歌謠之發展意義、價值、特性與歷程，另一方面透過傳統歌謠的傳唱，進一步觀察站內的部落長者們參與活動中的影響與作用。最後，本研究嘗試檢視由台坂部落文化健康站傳統歌謠觀察得出的文化意涵，並進一步具體表述排灣族傳統歌謠作為文化照顧運用的未來可能性。

關鍵詞：排灣族、台坂部落、文化照顧、傳統歌謠、部落文化健康站

With the advent of the elderly society, the elderly and long-term care issues have become one of the important contemporary social issues. The very question of who and how to take care of older adults exerts influence on the quality of life of older adults . Recently, research on how to take care of the culture of the indigenous people, based on the premise of cultural sensitivity, has attracted much attention. From the perspective of cultural care, this paper explains why the indigenous older adults care must take culture into consideration, and what impact the lack of cultural care may produce. This paper chooses the Tjuaqau Tribe Cultural Health Station in Taitung County as the practice field, and uses action research and participating observations to look at the traditional Paiwan folk songs as a mode of cultural care. This paper presents the development of the traditional songs of the Paiwan tribe, its value, significance and characteristics. On the other hand, it demonstrates the role of the tribal older adults in the station and their influence on the activities of the transmission of traditional songs. In conclusion, this paper attempts to analyze the cultural implications of the traditional songs transmitted in the Tjuaqau Tribe Cultural Health Station, and to express the future possibility of using the traditional songs of the Paiwan tribe as cultural care.

Keywords: Paiwan, Tjuaqau Tribe, cultural care, traditional songs, Tribe Cultural Health Station

【問題與討論】

在「冒犯」中自我療癒：以脫口秀為表徵的當代青年治癒敘事／劉珊杉（121民111.4 頁135-162）

近年來，中國綜藝喜劇節目《脫口秀大會》風靡一時，它的火紅使得脫口秀這種喜劇形式受到年輕人的追捧和喜愛。作為一檔販售「冒犯」笑聲的節目，揶揄生活痛感是《脫口秀大會》引發笑聲的關鍵，也表徵出當代年輕人情感結構。對「痛點」發笑、在自我扎心的笑聲中自我療癒，這不僅是通過觀看節目獲得的愉悅感受，更是年輕人應對糟心狀況、擺脫日常不滿的下意識方式。對生活痛感的「冒犯」有助於年輕人宣洩負面情緒，然而糟心、不合理的現實所造成的痛感並非可以輕易地被療癒。以「痛點之笑」自我療癒的辦法實際上處在年輕人對自身生存處境的洞察與意識形態對現代主體規訓的接合處，彌合於被笑聲所召喚的情感激盪之中。情感的表露顯示出年輕人對生存處境的體認，也體現了新自由主義下社會結構對個人「心理結構」的形塑，更展現出年輕一代努力卻動彈不得的「活著的感覺」。

關鍵詞：脫口秀、社會情緒、情感政治、情緒管理、感覺結構

In recent years, Rock & Roast, a TV show of stand-up comedy, has become increasingly popular among young people in China. The “offensive” laughter in the show is the key to its engaging audiences. At the same time, it also points to the structures of feeling of young people. Mocking pain is not only a pleasant feeling enjoyed by the audiences; it is also an important way that young people deal with the reality of pain and the negative emotions it engenders. However, this real pain cannot be easily healed. In fact, the emotional resonance evoked by laughter is why young people succumb to bad reality and laugh bitterly. Healing pain through “offensive” laugher shows the work of the affective politics. It reveals how the young people perceive their situation through emotions and how their psychological structure is shaped by ideology through the management of emotions. !is complexity is conditioned by a pervasive melancholia which is inseparable from the lack of hope for any change in a future dominated by neo-liberal capitalism.

Keywords: stand-up comedy, social emotion, affective politics, emotion management, structures of feeling

【左異聲響】
到底要拿巨型數位平台怎麼辦？經濟、文化與治理難題

專題導言／魏玓（121民111.4 頁163-165）

「超前部署」新聞的出路：從科技巨頭的廣告收入說起／馮建三（121民111.4 頁167-198）

從全球媒體工會策略談起：引介2019年歐盟數位版權法保護創作者行動／程宗明（121民111.4 頁199-208）

平台資本主義：文化產業平台化的奇觀與危機／蔡蕙如（121民111.4 頁209-217）

平台政治與Podcast內容生產／蔡如音（121民111.4 頁219-231）

從小世界到大宇宙：巨型數位平台對於日常生活的衝擊／曹家榮（121民111.4 頁233-240）

「返／反」平台的流通文化／林玉鵬（121民111.4 頁241-248）

【先行者】

紀念曹征路／陳信行（121民111.4 頁249-252）