臺灣女性主義的性侵害研究，發展出被害人「無聲—現身／聲—失語」困境研究的學術脈絡。本論文嘗試在這樣的本土學術脈絡中，從論述的層次，探討女性被害人形象的社會建構與性侵害案件「真相」建構之間的關聯性。本論文援引論述分析的理論架構，並利用「從屬位置」（subject position）作為概念工具，詮釋臺灣當代司法實務判決與媒體言說如何論述具體性侵案件的女性被害人。本文認為，判決心證中的法律論述，與媒體言說中的道德論述，在具體性侵害案件的討論上，均建構出相似的、單一的女性被害者從屬位置。前者以去脈絡化、去關係化的方式解讀性侵害被害人的故事，形塑出原子式的主體位置，後者則是以性別化的道德標準對女性被害人課以嚴苛的道德責任。兩者互為援引，支持彼此的正當性，進而形成一不利於女性被害人敘事的論述結構。一方面，她無法成為判決心證論述中全知全能的原子式主體，另一方面，她也未能符合道德論述中那個對性（sexuality）有著高度警覺性的主體。因此，具體案件中的女性被害人，作為性侵害事件中的主體無法被看見、承認，而成為「失格」的被害人，從而，她的性侵敘事也成了「失真」的故事。

本論文以「魏晉文學自覺論題」為研究主題，試圖站在一個總結的立場上，統括歷來關於文學自覺論題的研究，並分析其中的內容與理據，將之分判成若干詮釋範型。繼則以此為起點，反省前人研究的不足，建立一套以「創作主體」為詮釋進路，以「主體化」、「個體化」、「內在化」、「抒情化」、「審美化」等「五化」為理論判準的詮釋架構，試圖來重新詮說魏晉文學的自覺化表現，及其在中國文學發展史上所具有的理論意義，為「魏晉文學自覺論題」提供一個具有明確概念定義、內在邏輯推演一致、理論與對象具有高度契合性的解釋體系以及可供參考的視角。

本研究探究拉崗的無意識主體理論，並根據拉崗所進行的心理分析實踐，闡述其中的教育意涵。拉崗以「回歸弗洛伊德」為取向，針對自我心理學之「自我」概念提出批評，他在「鏡子階段」論述中指出：自我之形塑乃是以想像的疏離同一性之運作方式，構成了自我與擬似者之間的錯識結構。當想像域關聯於倫理學時，拉崗將超我的概念轉化為一種客觀的裝置，即極權式的執鞭者能夠以自身之工具化作為藉口，迫使受害者在痛苦和羞辱中達到其自身之主體化的目標。為了分解想像性自我的鈕結，拉崗以象徵的功能提出了無意識主體的理論。他透過對索緒爾之語言學的轉借，使得文字不再具有符號的指義功能，而是進行著記號的指延純粹運作性。主體因而不再是意義的主人而被文字化為符指，在轉代詞「我」所呈現的陳述主詞與宣告主體的分離與分裂當中，主體乃是具有大它者之激進異質性的無意識主體。據此，在教育意涵中，拉崗以大它者之功能所進行的至高實踐，不但修正了鏡像之無限性的非本真實踐，並且鑽透了鏡映之哲學循環的本真實踐，而使得教育學之論述維繫於分析師的「存在之匱乏」此一政策。 / Based on Lacanian psychoanalytical practice, this research discusses his theory of subject of the unconscious and tries to elaborate latter’s implication of education. Along the path of “Return to Freud”, Lacan criticizes the concept of Ego that is the theoretical core of ego psychology. He traces the genesis of ego back at the mirror-stage and describes the imaginary structure of ego as following: narcissitic formation of the ego is the result of misrecognition between ego and the semblable. When combining the Imaginary with Ethics, Lacan retranslates Freudian concept of superego as the objectivized equipment, and analyzes fully the totalitarian effect of this objectivization that refuses its subjectivization. Totalitarian subject is the pure instrument in his instrumentalization, and forces the pain and humiliation onto the victim to help him to accomplish his subjectivization. In order to untie the knot of the Imaginary, Lacan locates the theory of subject of unconscious in the Symbolic. Borrowing Saussure’s structural linguistics, Lacan paralizes the signifying function that is constitutive of totality of Sign, and emphasizes the pure operativity of the signifier with a hole. Between subject of statement and subject of enunciation, shifter “I” introduces the division in the subject. In what gapes, subject is the radical heterogeneity of unconscious subject. Centered on this function of Other, Lacan not only rescues analysis from its inauthentic practice, he also maintains training discourse in his policy of “lack of being”. The latter founds the supreme practice that brings the full educational implication.

本文由主體、病體、國體三個面向剖析閻連科身體書寫的精神結構和人文內涵，試圖綰合身體和精神，而非身心二元對立分化的思想進路，以彰顯閻連科鄉土小說的精神系譜。由主體、病體與國體所交織出的核心議題是：鄉土空間中個體的存在意義、價值和方式，進而探究個體與鄉土、國家的互動中所萌發的心靈狀態，及其中所糾葛的歷史、政治、文化、慾望等複雜體系，包括鄉土空間中呈現的身分認同、鄉／城空間中流動的家／國意識、病理空間所展演的生／死意識和歷史創傷。因此，本文探究閻連科鄉土小說的精神系譜旨在：勾勒出閻連科自一九七八年迄今所展現的創作精神史之外，也為了凸顯主體、病體、國體的身體論述視角，呈顯閻連科由身體、權力思索歷史與鄉土的本質內涵，透過身體書寫鬆綁單一、禁忌、極權的國家體制和意識形態，從而交織出富含辯證性的精神系譜。換言之，由精神系譜檢視閻連科的鄉土小說，旨在強化攸關複雜、幽微、細膩的心靈／精神領域，能與主體、病體和國體形構的身體書寫產生密切的對話關係，不僅顯示精神系譜與生命的本能慾望、權力的意志運作、身體的整飭規範密不可分，更能深刻地彰顯形塑身體隱喻的複雜體系。由此可知，閻連科透過身體寫作不斷地追問、思考和表述生存意義的問題，並探索一代人或國家體制的文化精神。 閻連科早期的鄉土小說侷限於農村鄉土的寫實刻畫，到了後期則以國家寓言的書寫策略，將關注鄉土政治的目光擴展為鄉土中國的創作視域，不再僅止於河南鄉土的寫實敘事，而是轉型為富有河南地域色彩的中國寓言。從河南黃土地的鄉土空間開拓為鄉土中國的人文地理空間的全景視野，讓閻連科不得不擺脫以寫實敘事為主的書寫策略，轉而運用充滿想像和前衛的敘事修辭和敘事策略，創作出一部部具有現代或後現代主義特質的奇體小說，閻連科因而在九○年代以降的鄉土小說群中具有獨特的價值和意義。

拉克勞提出民粹主義是集體身份建構過程的理論：人們透過空洞能指扣連社會上的不同訴求，建立人民與權力的對立陣線，生成集體的身分認同。這與把社會上的群體（如階級）簡 單地視為分析單位的經典馬克思主義分析方法及理性選擇論等不同。本研究以香港政團「社民連」為個案，分析民粹主義的操作。前設是把人們於社會中的位置及利益與其身分認同脫鈎，視身分認同為話語操作的結果。 本研究將使用這一框架，分析於大眾媒體與網上這兩個不同的公共的討論中，社民連被如何表述，令人們可把不同的訴求扣連到「社民連」這概念之上。本研究將指出，社民連雖然號 稱基層黨，但「基層」一詞矛盾重重，社民連只有透過定位為與傳統政治秩序割裂而具多重 意義的「激進派」，吸納傳統「泛民」未能吸納的政治能量，進而產生一些與傳統香港政治 中泛民對建制的對立不同的新主體。於主流傳媒排斥這一新主體的背景下，人們不但透過互 聯網互通消息，甚至以「網民」作為身分認同，與主流傳媒及政治秩序對抗。

法國思想家傅柯於1984年6月出版了《性史》的第二、三卷。此二卷與第一卷的出版之間長達八年的間隔，取材的範圍也從原先16到19世紀的現代西方社會，往前推移至西元前到西元初的古希臘社會及希臘化羅馬時期。除此之外，傅柯更清楚地表明，他的研究旨趣已經從原先對權力運作的解析，轉移到關於倫理修身實踐的議題上。儘管傅柯本人對於這個轉折十分坦然，但他卻又透過主體化、真理和自由實踐等概念，說明這個轉向其實可以放進他整個研究的藍圖中。本文即以《性史》作為主要的討論素材，首先，將探討傅柯在《性史》第二、三卷中所提出的倫理是什麼？接著，由此回溯《性史》第一卷中對權力的研究，討論傅柯是怎樣分析現代西方文明中的主體化歷程？對權力的分析是否促使傅柯轉向研究自我倫理？最後，我們將綜合上述有關倫理、權力、真理及主體化的討論，說明傅柯所謂自由實踐的意涵為何？ / Michel Foucault published the second and third volumes of History of Sexuality in June 1984. The interval between the first and the rest of the volumes was as long as eight years, and the scope of the first volume was modern European society from the sixteen to the nineteen century, whereas in the second and the third volumes it extended to as early as from ancient Greek to the Hellenistic period. In addition, the central issue was shifted from “power” to “ethics” in those later volumes respectively. He frankly admitted that the central concern of this work did encounter a change described above, however, he also claimed that the change can be regarded as the link between two phases of a continued project, that is, the discussions of “power” and “ethics” are indeed integral parts of his project viewed in light of the concepts of subjectivation, truth, and practice of freedom. This dissertation attempts to explore the implication of “ethics” in the second and third volumes of History of Sexuality and, based on this implication explored, to elucidate the way Foucault analyses the process of subjectivation in modern Western civilization. Then in turn we try to answer whether this analysis of “power” caused Foucault’s shift of interest to “ethics.” Finally, as a conclusion, through integrated examination of the concepts of “ethics,” “power,” “truth” and “subjectivation,” we try to explicate the significance of “practice of freedom” Foucault propounds.

台灣的主體性（subjectivity）教育從教育權的角度思考，可分個人主體和國家主體，台灣過去的教育面臨個人主體和國家主體的雙重主體模糊。 台灣在解嚴後的22年內，一共換了9位教育部長，除了是教育改革問題外，也呈現了在台灣教育領域中台灣的國家想像（nation image）與國族主義（nationalism）之間的複雜糾葛。 二次大戰後，鄉土教育在台灣的發展，分成六個發展階段，從台灣的主體性追尋的角度來看，「九年一貫制」實施前後，是本研究討論與觀察的重點。 本研究全文有五章，先整理鄉土教育政策發展歷程，再討論「師資」、「教材」、「施教老師與受教學生」三個面向，發現「台灣主體性」教育哲學的建構，展現解嚴後在「人的主體性」和「國家主體性」在教育領域的辯證互動。 / From the aspect of education rights, the education with Taiwan as the subject is involved with individual subjectivity and national subjectivity. In the past, education in Taiwan blurred both individual subjectivity and national subjectivity. Since the Martial Law was abolished, there have been nine ministers of education, in part because of issues on education reforms. Moreover, it underlines the complex twist of nation image and natoionalism in Taiwan’s education system. After the Second World War, the development of the siangtu education, education about neighboring communities and the land we live on, in Taiwan has entered the sixed stage. In the prospect of in search of the subjectivity of Taiwan, the periods before and after the implementation of the 9-year integrated curriculum are worth making observations on. Thus, this thesis looks deeper into these periods and discusses them. There are five chapters in the thesis. First is the development of the siangtu education policy presented. Then come the discussions in the aspects of “teacher resources,” “material,” and “those who teach and those who are taught.” That results in the possible ways which may help the construction of education philosophy of the “subjectivity of Taiwan.” The debates in the education field about “individual subjectivity” and “national subjectivity” after the abolishment of the Martial Law are also shown in the thesis.

本文嘗試藉由求力意志作為討論的核心，架構出尼采的思想體系，並藉由這個體系來理解，為何當代對於尼采的討論會呈現出兩個不同的面貌：企圖解構傳統形上學的尼采以及作為最後一位形上學者的尼采。並且以這兩種不同的尼采來看待主體和認同之間的問題，便會在該問題上呈現出兩個傾向。 第一種傾向，是較為進步的，而這主要來自於傅柯對於尼采系譜學的使用。這種使用方式同樣解構了傳統主體哲學對於人的預設，並且暴露出認同是被建構的，而非實存的這個事實。故認同是透過對差異者的排除，才能夠被凝聚起來，主體則是在認同的建構過程中一併被建構出來的。 第二種著重於「支配」的傾向，則來自於海德格對於尼采求力意志的詮釋。這種詮釋方式將求力意志視作為尼采形上學的核心，並將人類的意志帶到最高點，而超人就是意欲求力意志並投身於求力意志的最高主體。但這種新的主體建構卻會造成一種新的認同形式的出現，而使得對差異的排除和壓抑更為劇烈。

現今的台灣單身女性主體正面臨一場震盪轉變，將她們問題化與歧視化的論述依然存在，不過隨著她們在人數和消費上展現的驚人實力，另一股為她們平反的嶄新論述儼然已經發酵。《慾望城市》在此時登台顯得格外特別，因為它彰顯的正是某種平反之聲，在台灣女性觀眾群中引發極大迴響。事實上，近來許多電視劇或電影都在呈現類似主題，大眾媒體不斷聲稱再現與代理這群女性的主體和感覺，卻看不到本地女性如何在自我經驗上發出聲音。本研究希望藉由她們對《慾望城市》以及對自我詮釋的相互對應下，描繪出這群獨特女性閱聽人的主體輪廓。 / Nowadays the subjectivity of Taiwanese single woman is in the change. Although the discrimination discourse that constrains woman still exists, a new discourse is developing due to the increasing number of single women and their astonishing consumption ability. The coincidence of Sex and the City being on TV in Taiwan at this time is quite extraordinary because the drama itself reveals the new discourse popular among Taiwanese woman audience. In fact, recently many TV dramas or movies around the world all focus on this subject. Mass media constantly claims that it shows and represents the subjectivity and feeling of this group of women, but the point is what Taiwanese women think based on their own experiences is unknown. Thus, this thesis tries to portray these women’s subjectivity by examining how their interpretation of Sex and the City correlates with the way they view themselves.

摘要 司馬庫斯村，一個位於新竹縣山區的偏僻村莊，在過去幾年來為自己建立了一 個口盃，不僅成為著名的觀光景點，也是台灣在地生態旅遊的榜樣。而在漫長 的觀光發展過程中，仍然能夠保有其主體性則是其獨有的特色。本研究旨在論 證司馬庫斯族人，如何在眾多利害關係方的糾葛下，依舊能維持其對生態旅遊 的堅持。本文將針對三個不同的，分別由總體層面(非政府組織 (NGOs)、政府 機關、觀光客、私人投資者，以及學者）與個體層面 (村落長老、家庭以及教 會)，闡述司馬庫斯與各個外部利害關係人間的互動及其影響。本文主要立基於 二手文獻，但也包含了部份原始資料，例如訪談記錄及報章文獻。本文透過個 體及總體層面闡明各個利害關係方間的衝擊、變化及發展。在研究過程中有數 個重大的發現，首先，社群的凝聚–包括在地教會的支持，以及一位深具個人魅 力的村落長老–對文化及傳統的關注、對自決的重視、許多不同面向上的賦權 (empowerment)及對觀光發展過程的掌控，是司馬庫斯村民們能夠維持其對生態 旅遊的堅持的主要原因。其次，本案體現了透過對挑戰的克服，及對信仰與傳 統的信心，成功實現了替代發展。 / Abstract Smangus Village, a remote community in the mountains of Hsinchu County, has made a name for itself in the last few years. It has become a famous tourist destination and role model for successful indigenous ecotourism business in Taiwan. The power to maintain subjectivity during a long process of tourism development is its trademark. This study will demonstrate how the people of Smangus could maintain their way of tourism business even though they had to tangle with various stakeholders. To illustrate the influence and interaction of various external stakeholders with the village, this thesis will investigate from the macro level (Non-Governmental Organizations (NGOs), government agencies, private investors, tourists, and scholars) and the micro level (the village leader, families and the church) across three different time periods. The research is mainly based on secondary literature however it also includes primary sources such as interviews and articles from Taiwanese newspapers. The thesis illuminates impact, change, and development in terms of each stakeholder at both micro and macro levels. This examination made important discoveries about the successful implementation of indigenous ecotourism. The research concludes, firstly, that (a.) coherence in the community which includes a supportive church and a charismatic village chief, (b.) the focus on culture and traditions, (c.) emphasis on self-determination, (d.) the empowerment in various dimensions, and (e.) the ability to exercise power over the tourism development process are the main reasons why the people of Smangus can maintain their way of tourism business. Secondly, it exemplifies a case which was able to achieve alternative development through overcoming challenges and faith in their beliefs and traditions.