《台灣社會研究季刊》 第79期：
一般論文
社會保險的失敗：從勞基法到勞工退休金條例／陳政亮(79 民 99.09 頁 05-50)
本文企圖透過分析勞工退休制度改變的歷史過程，探索曾經在1990年代初期，由勞工運動支撐住的社會福利想像，何以在推動過程中逐漸失敗，最後讓位給新自由主義的個人自負風險論述，並在立法上形成了強制個人儲蓄制的勞工退休金條例。於此歷史書寫中，本文接合了三個面向的解釋，首先，在論述的面向上指出，當時的社會福利想像內在隱含了族群國族主義的邏輯，而當族群國族主義高漲時，其社會階級作為團結的號召便逐漸消失；從階級政治觀點出發則說明了，當國家與資本逐漸同盟的過程中，勞工運動仍陷於既有的企業廠場工會主義，無法發展出超越「會員身份」的認同與力量；最後，在個別行動者的層次上，則指明了社會福利的倡議者，如何為民進黨逐步收編，乃至於此左傾之社會理想與勞工運動漸漸脫節而失去動力。透過此分析，正可以看出新自由主義在台灣取得勝利的種種複雜且具體的歷史條件。
關鍵字：新自由主義、社會福利、社會保險、勞工退休、國族主義、企業廠場工會
By analyzing the transformation from Labor Standards Act to Labor Pension Act, this article explores how the idea of social security failed to be materialized. The idea, sustained by the labor movement in the early 90's, was defeated by the Neoliberalism, in the way which 'individuals-in-market', rather than solidarity within working class, became the principle in the enactment of Labor Pension Act. Three different dimensions have been stressed to explicate this defeat. First of all, it shows that the idea of social security encompassed ethnic-nationalist imagination, an imagination with exclusion that jeopardized the fundamental of solidarity. Secondly, from the perspective of class politics, it pointed out that, while the state was forced to align itself with the capital, the labor movement failed to go beyond its own historical restriction of corporation-unionism and, as a result, lacked the power against the Neoliberalism. Finally, since DPP gained the power in 2000, some campaigners in the labor movement were, to some extent, incorporated into the regime whether deliberately or not, and disconnected themselves from the movement; as a result, the idea of social security lost its foundation, and played trivial role in the enactment of Labor Pension Act. Through this historical review, this article shows the various conditions of the Neoliberalist victory in Taiwan.
Keywords:Neoliberalist, social welfare, social security, labor pension, nationalism, corporation-unionism
不僅僅是模組化：台灣資訊電子業ODM製造商的研發地理學研究／楊友仁、蘇一志(79 民 99.09 頁 51-89)
本文主要從經濟地理學的角度探討台灣資訊電子業ODM系統廠商的產品研發行為，並和「模組化生產網絡」的觀點進行對話。本文提出一個「協商式升級」的觀點，強調台灣資訊電子業在產品研發上所扮演的技術協商整合角色，以及與品牌客戶、關鍵零組件供應商之間的技術互動與互賴關係。台灣資訊電子業的開發過程牽動著綿密的廠商之間以及廠商內部立基於「會意化知識」之複雜互動，技術領導性廠商所建構的系統架構以及原始技術規格僅僅是這樣的技術互動之起點，模組化理論取向並不能完全解釋台灣ODM系統廠商的協力式創新動力，而品牌廠商與供應商之間仍然維繫著很強的相互依賴性。
關鍵字：產業組織、生產網絡、模組化、協商式升級、非貿易性互賴
This article aims to explore the innovation characteristics of Taiwanese IT system manufactures from the perspective of economic geography and dialogue with the model of "modular production networks". We argue that the modularization approach could not fully explain the "iterative collaboration" dynamics of Taiwanese ODM manufacturers. Even though the tendency of modularization is correct, the modularization process often mixed with non-modularizable process that required the face-to-face interaction, implicated frequently inter-organizational knowledge flows as well as non-arm'slength transactions. In this sense, the "upgrading by negotiation" model of Taiwanese ODM suppliers not only capture higher added value in the production networks, but also gain power from the brands and key component suppliers in the process of co-design, and result in the different geography of innovation.
Keywords:industrial organization, production network, modularization, upgrading by negotiation, untraded interdependence
「總力戰」與地方文化：地方文化論述、台灣文化甦生及台北帝大文政學部教授們／柳書琴(79 民 99.09 頁 91-158)
「地方文化振興運動」擴及台灣後，引發了以戰時國民精神建設為宗旨，指向「國民性」塑造的「官製地方文化論述」；關切台灣文化主體性與現代性，指向「地方主體」建立的「本土地方文化論述」；以及介於兩者之間，以在台日本人社會處境與未來願景出發的「外地文化論述」。各種立場與類型分歧的台灣地方文化論述，闢出多重文化勢力斡旋的空間，同時產生了間隔官方文化統制與本土文化界直接交鋒的緩衝作用。文化甦生的整體背景為文化動員，戰時台灣的文化復甦現象，乃是上述三者交相促進的結果。台北帝大教授在南進調查與台灣研究的權威，使他們對上述三種論述都產生影響。因此在文化史上，形成了一個殖民地學術威權介入文化生產的特殊時期。本文將透由下列子題對此進行探討：（1）皇民化運動不同階段措施對台灣本土化造成什麼影響？（2）軍事擴張引發的地緣政治變化及帝國推動的「共榮圈」文化運動，如何活化殖民地在帝國中的既有文化位階？台灣文化菁英如何挪用「翼贊地方文化論述」，爭取戰時地方文化的存續與增能？（3）「本土地方文化論述」操作下，戰時台灣文化的復甦取得了哪些成果？「政策開口」下的本土策略，如何被統治階層所洞悉，並隨著政策的縮口被迫進行修正？（4）在台灣文化由「鄉土文化」向「地方文化」進行定位轉換，以及殖民官方推動的台灣學建構熱潮中，台北帝大教授們扮演了什麼角色？（5）學術分工投現於文化統制與文化動員體制的當時，技術性資本最低的文學科教授們，如何在島內文化的扶掖或統制方面有不同介入，成為文化自主性的屏障者或文化統制的協力者？
關鍵字：戰爭期、大政翼贊會、地方文化論述、外地文學、台北帝大、文化甦生
After the movement of invigorating the local culture, which originated in Japan, was enlarged to cover Taiwan, three streams of cultural discourses were respectively but also mutually evoked in Taiwan: “the officially-made discourse on the local culture” with the wartime spiritual construction of people as its primary objective, referring to the issue of shaping proper identities that would qualify people of the nation; “the native discourse on the local culture” mainly concerned about the subjectivity and modernity of Taiwanese culture, referring to the construction of the local subjectivity; “the discourse on the gaichi culture” made by the Japanese in Taiwan by taking into consideration their social circumstances and future vision, lying between the former two poles of cultural discourses. The divergent positions and patterns of discourses on the local culture in Taiwan inaugurated a space for the mediation and intervention of multiple streams of cultural power and furthermore buffered the effects of direct confrontation that might be provoked in an encounter between the cultural policy enforced by the ruling class and the local cultural circle. Cultural mobilization served as the general background of the cultural revival in Taiwan during World War II, which was the result of an interaction among the above-mentioned three streams of cultural discourses. Professors of Taipei Imperial University interfered in surveys on the colonial development in the South and in researches on Taiwan, so they are involved in three kinds of the discourses and result in the impact on it. This paper attempts to explore the diverse cultural discourses in Taiwan through the following subtopics: (1) How did the various measures enforced in different phases of the movement of Japanese assimilation of the local culture influence the trend of localization in Taiwan? (2) How could the geopolitical changes aroused by military expansion and the cultural movement around the Ring of Pan-East-Asian Collective Prosperity launched by the Japanese Empire revitalize the given cultural position of a colony ranked under the imperial standards of categorization? How did the cultural elites in Taiwan appropriate the local cultural discourse in support of the royal monarchy in Japan to strive for wartime maintenance and empowerment of the local culture? (3) Under the operation of “the native discourse on the local culture,” what kinds of fruitful results were achieved during the wartime cultural revival in Taiwan? How did the ruling class eventually become aware of the strategies adopted by “the native discourse on the local culture,” which took advantage of the interstices within the official frame of cultural policies and later as a result was compelled to make amendments to its strategies in terms of the strictly modified cultural policies? (4) During the period of transition from the “homeland culture” to the “local culture” in Taiwanese culture, as well as situated in a popular trend of constructing Taiwan as an academic subject of study officially espoused by the colonial government, what kind of role did professors of Taipei Imperial University perform? (5) During this period when an academic division of labor was effected under the cultural governance and the system of cultural mobilization, how did professors of the Department of Literature in Taipei Imperial University, as the lowest rank of the technical capital in the system of academic mobilization, interfere in different attitudes towards the support or governance of culture in Taiwan so as to become either the defender of cultural autonomy or the collaborator of cultural governance?
Keywords:wartime, the organization in support of the royal monarchy, discourses on the local culture, gaichi literature, Taipei Imperial University, cultural revival
現代性與國族認同的建構：從日治時期到民主鞏固期間之想像中國時的道德視域／劉名峰(79 民 99.09 頁 159-202)
認同的建構本身是個對我群道德化，或污名化敵對他者的過程。道德化或污名化所參照的道德視域，在不同的時期裡也就有不同的內容。本文藉著蔡培火、牟宗三及龍應台對中國的想像，來了解台灣社會在建構認同之際，所參照之道德視域的內容及其變遷。透過他們的作品，本文指出自日治時期到民主鞏固期間，對中國的想像可分成四個時期：（1）日治時期裡以「友善的東方化他者」來想像中國，其道德基礎是「參照於現代性的社會道德」，即不同於列強的軍事擴張，中國是個愛好和諧與和平的悠久文明；（2）國民黨威權時期裡的中國是個「東方化的自我」，而以「參照於現代性的經濟道德」來想像，即儒家倫理與新教倫理一樣有效，甚至更有利於資本主義與現代化的發展；（3）民主轉型期裡的中國是「敵對的東方化他者」，參照著「現代性的政治道德」來想像，這使得中國對台灣的主體性與民主自由來說是個威脅；（4）民主鞏固之際，中國是種「東方化的多元想像」，除了是威脅，也是全球化時代裡的世界工廠與市場。本文指出不同時期裡對中國的想像，是參照著現代性的不同面向，而了解其間的內容與變遷的方式，不僅可理解台灣當下的認同處境，而有助於社會的溝通，在理論上也可消解原生論與建構主義的對立。
關鍵字：自我東方化、國族敘事、現代性、道德視域、認同
The construction of identity is a process of moralizing the 'We-group', and stigmatizing the other. However, modernity stands as the moral code behind this moralization/stigmatization on the one hand; it emphasizes different criteria at different time on the other. According to the narrative about China of three famous writers, that is Tsai Pei-huo, Mou Zong-san and Lung Yin-tai, this study aims at presenting the content and change of modernity from the Japanese colonial period to democratic consolidation. In the colonial period, China was imagined as an 'amicable orientalized other' in order to contrast China with the modern hegemonies by establishing a binary metaphor system, i.e., peace-loving and long-lasting civilization with military power. In this regard, China was moralized by its 'modern societal morality', because it accentuated the importance of social harmony. After 1945, China turned into an 'orientalized self' in the eyes of Taiwanese people because of KMT's authoritarian regime and its Sino-centered Weltanschauung. Given that Taiwan's economy performed relatively well after the 1970s, a revised and positive 'Confucius ethic' was presented in comparison with the 'Protestant ethic'. Accordingly, China represented a 'modern economic morality'. During the democratization period, China was perceived as an 'orientalized antagonistic other' in that it was thought as a menace to Taiwan's autonomy and democracy. In this regard, the way to see China was a 'modernized political morality'. While the democracy was consolidated, the perspective to imagine China has been plural in that China is not only considered as a threat, but also an opportunity to Taiwan because of its economic development. Referencing to the modern moral system helps not only comprehend the construction of national identity in Taiwan and its identity politics, but also bridge the theoretical gap between constructivism and primordialism.
Keywords:self-orientalization, national narrative, modernity, moral horizon, identity
土懷舊與洋復古：當代台灣流行媒介的歷史想像／李依倩(79 民 99.09 頁 203-258)
二十世紀末興起的全球性懷舊風潮在本世紀初繼續延燒，成為當代大眾歷史想像的重要來源。在台灣的媒介舞台上，兩大懷舊主題並肩而立，本土常民懷舊與西洋時尚復古──簡稱土懷舊與洋復古。本文檢視近十年以此兩者為主題的書刊文本，分析其形式內涵之異同，探討兩者各為何種當代需求所形塑，而這對本土歷史想像的建構又有何啟發。本研究發現，懷有本土主體重構與記憶恢復等宗旨的土懷舊注重地方產製、傳統建構、常民文物與歷史延續，而資本主義利潤追求導向的洋復古則強調區隔明確的十年斷代及其各自之風格、元素、象徵以及速成歷史和即食記憶。土懷舊與洋復古雖各有追求，但當代流行性印刷媒介的主要形式卻對兩者帶來齊一化效果，產製出大量光鮮亮麗的歷史擬像。最後，由於土懷舊與洋復古之間的關係可類比於歷史與個人懷舊，兩者共同呈現出一幅分裂而混雜的過往全景，同時亦指出當代台灣歷史圖像的匱缺與潛能何在。
關鍵字：懷舊、復古、歷史記憶、文化資產
The nostalgia trend that emerged at the end of the last century has become an important cultural theme in this century. In Taiwan'spopular media, there are two major nostalgia themes: the native nostalgia that looks back on the "old Taiwan" of the 1950's-1980'sand the fashion retro that features the 20's-90's Western styles. This paper examines popular texts published in this decade, analyzing the similarities of and differences between the native nostalgia and the Western retro, looking for the forces that help shaping them, and considering the future development of our historical imagination. The findings of this study are as the following: First, with the purpose of reconstructing native subjectivity and history, the native nostalgia emphasizes artifacts, places, traditions, and historical continuity, while the Western retro that is mainly driven by capitalist profit pursuing motives focuses on clearly differentiated periods with unique atheistic elements, symbols, and styles, as well as instant history and fast food memory. Secondly, regardless of nostalgia's and retro's individual motives, the dominant format of contemporary popular print media has a homogenizing effect on the appearances of both types of texts, thus producing numerous glossy images of historical simulacrum. Thirdly, the relationship between the native nostalgia and the Western retro is parallel to that of personal and historical nostalgia; together, they form a hybrid and fragmented topography of the past that points to the potential and the lack of Taiwan's contemporary historical imagination.
Keywords:nostalgia, retro, history and memory, cultural heritage
再探台灣高教育成就的省籍差異／范雲、張晉芬(79 民 99.09 頁 259-290)
在討論台灣戰後教育的階層化時，如何解釋外省族群子女的平均高教育成就持續成為重要的研究課題。造成這個現象的原因經常被簡化為外省族群長期受雇於軍公教部門，因此軍公教部門所提供的教育補助，是造成外省族群子女較易獲得高教育成就的主因。本文借用西方族群研究以及國內教育階層化文獻，從省籍間社會結構位置的差異性，試圖檢證這個說法的有效性。利用1999年「台灣族群關係的社會基礎調查」的資料，本文檢視軍公教部門及教育補助政策的效果，及相對於家庭背景的解釋力。以是否取得大學或更高學歷作為依變項，本文發現，在加入父親的階級和教育變項之後，軍公教部門的效果變得不顯著。軍公教子女教育補助費的領取持續具有顯著效果，但解釋力偏低。整體而言，由於外省籍父親輩的平均教育程度較閩南及客家族群高，同時也有較高比例從事白領工作，因而提高了外省籍子女取得較高教育成就的機率。根據分析結果，本文認為，關於族群間的教育成就差異，應該更細緻地去理解族群集體生命歷程的差異、移民後社會結構位置、以及在特殊情境下族群特殊社經組成的影響。更多對於教育機會平等的關心應放在探究如何改善農民及勞工階級子女的教育機會。
關鍵字：省籍、教育階層化、高等教育、教育補助費、軍公教部門
One of the most studied topics in Taiwanese educational stratification has been how to explain the relatively higher educational achievements of mainlanders in post-war Taiwan. Some researchers argue that, since public sector employees are entitled for educational subsidies for their children and mainlanders seem to concentrate in public sector, the second-generation mainlanders are able to achieve higher educational status because of the political favor. Other studies show that family background is still important in explaining ethnic differences in educational achievements. Analyzing the data of "Basic Social Survey of Taiwan Ethnic Relations" conducted in 1999, we find tuition subsidies to have significant but limited power in the equation. Father'seducation and class status are the two most important determinants of respondent's educational achievements. We conclude that past arguments about the importance of tuition subsidies need to be questioned and future research should focus on the improvements of educational opportunities for the working and farmers classes.
Keywords:ethnicity, educational stratification, higher education, social structural positions, public sector
問題與討論
「真實」的偏見：以大眾傳媒中的「晏陽初鄉村建設學院」為個案／潘家恩、杜潔(79 民 99.09 頁 291-318)
真實是一場社會行動：反思台灣農村陣線的行動與組織／蔡培慧(79 民 99.09 頁 319-339)
不跟傳媒玩同一場遊戲／魏玓(79 民 99.09 頁 341-347)
想像國家的方式：從熱播的國產電視劇談起／羅小茗(79 民 99.09 頁 349-364)
金融危機與青少年一代的亞文化：以敗者（loser）文化的表像及特徵為中心／全盛源（張薇譯）(79 民 99.09 頁 365-376)
陳映真對保釣可能提出的疑問／趙剛(79 民 99.09 頁 377-397)
書介與評論
在東亞敘述沖繩現代史的可能性：新崎盛暉著《沖繩戰後史》、《沖繩現代史》的意義／屋嘉比收 （富永悠介、 阮欣婷譯）(79 民 99.09 頁 399-408)
沖繩：作為一個研究方法／鄭根埴（朴祐譯）(79 民 99.09 頁 409-426)
側讀《沖繩現代史》／陳光興(79 民 99.09 頁 427-439)
先行者
送別溝口雄三先生／孫歌(79 民 99.09 頁 441-481)
