人類社會中有許多社會現象是隱而不顯的，或者刻意被視而不見、被忽略。當SARS疫情在台灣社會蔓延時，所有與「SARS」相連結的人、事、物，都被投以異樣的眼光，被貼上他者身份的標籤而受到歧視、排拒與指責。同樣，SARS他者的建構也並非自然地存在，而是透過許多語言、行動與機制所形塑出來的。本研究透過分析新聞媒體的語言及所對應的情境脈絡，來理解SARS他者建構之由隱微到顯見的過程，期冀經由逐步揭露SARS他者的風貌，褪去覆蓋在疾病之上的外衣，以回歸到「人」的本質。 　　本研究主要運用Fairclough（1995）的互文性分析策略來分析SARS新聞中他者的再現，將SARS他者分為「新興的他者」—感染者與居家隔離者、「變異的他者」— 醫護人員、以及「恆久的他者」—社會邊緣地位者等三種類別。本對了 所以所謂的七月底前畢業就是七月底前把那張單子交給註冊組就好了 印論文慢慢來 這樣妳應該輕鬆一點了吧是研究發現新聞論述中建構出「恐怖他者」、「罪犯他者」與「自私他者」的想像，劃分著健康我群與染病他者的界限，形塑了感染者與居家隔離者的他者風貌。另外，本研究以Davies & Harré（1990）的定位（positioning）理論來分析醫護人員身份認同的變動也發現，醫護人員、政府、媒體、民眾透過相互定位與定位的回應，隨著指標性新聞事件的發生，而改變著彼此間的身份位置。處於社會邊緣地位者如街友，及醫院看護與清潔人員，長久以來被社會刻意忽視，當SARS風暴席捲台灣時，成了代罪的羔羊而受到矚目，疫情落幕之後依舊回歸到邊緣地位。 　　我們以Fairclough（1995） 分析他者再現之「存在/缺席」原則來檢視三種類別他者，也發現了三種他者在媒體中的「存在/缺席」呈現光譜狀的分配：醫護人員在媒體中的發聲機會與存在多於感染者及居家隔離者，感染者及居家隔離者又多於社會邊緣地位者。本研究亦發現媒體在報導他者的身份的多重角色上可以是污名的製造者；或者是強化者；然而也可能僅是烙印的傳遞者；甚或扮演著有正面意涵之烙印減輕者角色。影響媒體角色的變動因素，與媒體內部既有的框架（frame）有關，面對不同的對象，媒體論述有不同的再現方式。此外，我們也發現，台灣社會在SARS疫情間的他者塑造，有些現象是過去的文獻所無法提供解釋的，特別是在政治層面的考量，展現了台灣社會的特殊性。 　　SARS他者在社會中受到的排斥，來自於社會大眾與媒體只見「病」而不見「人」的思維，而這個「病」又包覆著種種的負面的想像。本研究以SARS為個案，嘗試為疾病去污名化，並且提醒社會要重視「人」的本質，從「人」的角度出發來面對未來的疫病，能夠盡可能的拋開疾病負面意義的包袱，理解人類乃是健康與疾病共存的個體，以正面的態度面對疫病，在未來面對疫疾時，同時看見「病」也看見「人」。

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廣義而言，「殖民旅行」是指殖民者在從事各類殖民活動時，往返於殖民地與本國之間的旅程。殖民旅行（及各種旅行）最明顯的特徵為「自我」與「他者」的相遇。因此，佛斯特的《印度之旅》處理自我／他者和殖民者／殖民奴的遭遇，充分展現殖民旅行的特色。本論文嘗試援引德勒茲和伽塔利於（千高臺：資本主義與精神分裂》中所提出的旅行理論以解讀這本小說。其中的幾項概念，如靜止與游牧、條紋空間與平滑空間、固著路徑與可彎路徑、再現與遭遇，為本論文的主要論述基礎。同時，以勒維納斯的倫理學中自我對他者的無限尊重及責任為輔，本論文歸納出兩類旅行模式：靜止式及游牧式。 《印度之旅》中，殖民地官員、費爾亭與何德蕾是靜止旅行者。他／她們皆以「再現機器」強化自我／他者和殖民者／殖民奴間的疆界。她／他們遵循條紋空間／殖民地之固著路徑，明顯欠缺對他者／印度人民的責任感。職是，她／他們不可能停止挪用及消除他者，並真正與他者相遇。相反地，摩爾太太是小說中唯一的游牧旅行者。她沿著可彎路徑漫遊平滑空間，培養對他者／印度人民無窮的責任心。她不但僭越自我／他者的藩籬而進化為他者，更於殖民旅途中與無盡他者相遇。 本論文的貢獻在於試圖探究佛氏《印度之旅》中游牧旅行的深義及其存在的可能性，與靜止旅行對旅行者的危害。 / Broadly put, clonial travel refers to the geographical movement between the colonizer's arrival at the colony and return to Empire as they are engaged in various activities with respect to colonialism. In colonial travel(and all travels), one of the most remarkable features is the self's encounter with the other. In this light, E.M. Forster's A Passage to India(1924) manifests the conspicuous traits of colonial travel for it manages to deal with the self/the other, the colonizer/the colonized confrontations. This thesis takes a stab at applying Gilles Deleuze and Felix Guattari's theory relating to travel in their collaborative work, A Thousand Plateaus: Capitalism and Schizophrenia(1987), to read the novel. Such concepts as the sedentary and the nomadic, striated space and smooth space, rigid lines and supple lines, representation and encounter delineated in their book are the paramount focus of critical attention. Moreover, Emmanuel Levinas'ethics championing the self's undiminished respect and responsibility for the other is employed to proffer a model for colonial travel. As a result, this thesis propounds that due to their distinct responses to the other, two different sorts of travel, the sedentary and the nomadic, consist in the colonial travel of the novel. In A Passage to India, the Anglo-Indian administrators, Cyril Fielding and Adela Quested are sedentary travelers who strengthen the self/the other, the colonizer/the colonized boundaries in thier dependence on the representational apparatus. They travel along rigid lines in striated space/the colony and lack a responibility for the other/Indians. They are thereby prohibited from a genuine self/the other encounter without appropriation and sublation. Conversely, Mrs. Moore in the novel proves to be the sole nomadic traveler who journeys across smooth space replete with supple lines and fosters an unlimited obligation for the other/Indians. She traverses the self/the other barriers to “become-other”and further encounters the infinite other in her colonial peregrinations. The contribution of this thesis is to explore the profundity and possibility of nomadic travel in all travels and the damaging results of sedentary travel in A Passage to India.

這篇論文主要以「他者」、「距離」、「記憶」以及「未來」為線索，看這四者如何進入到對話的經驗之中，來重新看待德國哲學家高達美（Hans-Georg Gadamer, 1900-2002）與法國思想家德希達（Jacques Derrida, 1930-2004）二人在1981年巴黎的「相遇」。 / This thesis mainly discourses the German philosopher Hans-Georg Gadamer (1900-2002) and the French thinker Jacques Derrida (1930-2004) whose “encounter” in Paris in 1981. The discourse follows four clues: the other, distance, memory and future, to re-explain how could the Gadamer-Derrida encounter all about the experiences of dialogue.

本論文是以旅行敘事的角度來解讀魏勒恩 (Ursula K.Le Guin) 的科幻小說《一無所有》(The Dispossessed)，討論在旅行至異地時，自我與他者的相遇，他者的「異質性」(the alterity of the other,簡稱「他異性」)如何影響甚至改變個人的自主性與既有的社會認同。本論文首先以佛洛伊德 (Sigmund Freud) 所提出的「怪異經驗」(the uncanny experience) 理論，以及克莉斯緹娃 (Julia Kristeva) 對此經驗的闡述，說明人對「他異性」所引起的反應，其實是來自於其本身早已具有的異質性。 克莉斯緹娃認為人之所以會將他者視為不可理解的陌生人，是因為人的內心也蘊藏著一個陌生人。本論文接著引用列維納斯 (Emmanuel Levinas) 「絕對他者」(the absolutely other) 的理論，延伸克莉斯緹娃的主張，並且將自我與他者的關係構築成一個倫理關係。列維納斯認為他者的激進他異性無法整合進入自我的知識系統，因為它只能被經驗感知，既不能被概念化，也不能被智性思考。因此，他者的無限內在性無法被掌握，而主體有選擇是否回應他異性的自由。對於列維納斯而言，選擇回應並超越自我中心，或者不回應且拒絕面對他者之無限性，二者並無對錯可言，皆為可接受之選項。 《一無所有》的主要人物薛維克 (Shevek) 的故事敘述他如何成為列維納斯倫理的見證人。他的故事提供了一種另類模式，用來觀照現代殖民旅行小說 (modernist colonial odysseys) 中主要角色的旅行經歷。亞當斯(David Adams) 主張這些小說中的主角旅行至殖民地，是尋求在家鄉已不復見的神聖他者，換言之，即上帝的角色。西方世界因宗教的絕對權威崩潰，導致人類的存在價值無法再由神來保證，而有關存在的問題無法由神學來回答。這些小說的主角在異國土地上找不到答案，無功而返，甚至釀成悲劇。列維納斯認為尋找上帝的路是透過對他者沒有保留的仁慈與慷慨而展開，薛維克的故事正好詮釋了列維納斯的主張。 本論文的主要論證是將《一無所有》這本小說定位成繼承現代殖民旅行小說的脈絡，卻成就另一番文學風貌，不僅因為此書解決了現代殖民旅行小說的神學難題，也因為早在十九世紀末，當地球上已無多餘之地可供殖民時，已有作家在文學的領航下，開始了在異想世界或外太空的殖民。 / This thesis tries to examine Ursula K. Le Guin’s work of science fiction, The Dispossessed, as a travel narrative in terms of the dialectical relation between the self and the other. The term dialectics means the condition of the tension or opposition between two interacting forces or elements. The thesis aims to discuss how encountering others exerts the impact on the self whose autonomy and identity structured in the homeland are re-structured during travel in a foreign land. It will first explicate that the uncanny response to the otherness arises from one’s own otherness by employing Freud’s theory of the uncanny and Kristeva’s re-investigation of Freud’s. Secondly, Emmanuel Levinas’s theories concerning the absolutely other is used to broaden Kristeva’s contention that one is always already a stranger in her/himself, and to turn the relation between the self and the other into an ethics. Levinas maintains that the otherness of the other (“alterity” by Levinas’s term) is radical and cannot be incorporated into the self’s totality; the alterity in the other is as infinite as that in the self. Neither the other nor the self is graspable. The subject is free to choose between responding to the alterity of the other in order to transcend its own solipsism, and incorporating the other and treating it simply as a reflection of the self. To Levinas, there is no right or wrong with either choice. The story of the protagonist, Shevek, delineates how he becomes a Levinasian ethical man. His travel experience provides an alternative model that would otherwise accomplish the quest that the modernist colonial odysseys have failed—according to David Adams, to seek the divine absolute in an age when the theological questions in the Western world are no longer answered as God has been perceived to be absent. Levinas suggests that the way to the divine absolute, that is, God, is through the detour of opening oneself to the other with generosity and hospitality, which Shevek demonstrates in his travel. The theoretical argument of the whole thesis expects to put The Dispossessed in the continuum of the modernist travel narratives because it offers the solution to the theological problems embedded in those travel narratives, and because to colonize or to transform a familiar place into an imagined land has, since the late 19th century, long been manifested in the works of those writers of science fiction.

京都大学 / 0048 / 新制・課程博士 / 博士(教育学) / 甲第18732号 / 教博第170号 / 新制||教||151(附属図書館) / 31683 / 京都大学大学院教育学研究科教育科学専攻 / (主査)教授 明和 政子, 教授 子安 增生, 教授 溝上 慎一 / 学位規則第4条第1項該当 / Doctor of Philosophy (Education) / Kyoto University / DGAM

許諾条件により本文は2016/10/12に公開 / 京都大学 / 0048 / 新制・課程博士 / 博士(人間・環境学) / 甲第19075号 / 人博第728号 / 新制||人||175(附属図書館) / 26||人博||728(吉田南総合図書館) / 32026 / 京都大学大学院人間・環境学研究科共生人間学専攻 / (主査)教授 杉万 俊夫, 教授 吉田 純, 准教授 永田 素彦 / 学位規則第4条第1項該当 / Doctor of Human and Environmental Studies / Kyoto University / DFAM

京都大学 / 0048 / 新制・論文博士 / 博士(文学) / 乙第13151号 / 論文博第638号 / 新制||文||660(附属図書館) / (主査)教授 若島 正, 教授 佐々木 徹, 准教授 森 慎一郎 / 学位規則第4条第2項該当 / Doctor of Letters / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(文学) / 甲第18010号 / 文博第647号 / 新制||文||602(附属図書館) / 30868 / 京都大学大学院文学研究科行動文化学専攻 / (主査)教授 藤田 和生, 教授 板倉 昭二, 准教授 明和 政子 / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DFAM

佛斯特(E. M. Forster)在小說《窗外有藍天》(A Room with a View, 1908)裡，將義大利描繪為自由、激情、活力的國度，而英國相較而言卻是嚴謹、傳統且充滿囿限。在空間與文化的刺激與啟發下，主角露西(Lucy)的義大利旅行逐步地改變她的人生觀以及對生活的態度。藉由義大利旅行與城市的互動，以及遇見他者(the other)的經歷，露西慢慢地得以「變成他者」(becoming-other)，突破原有的傳統限制變成遊牧旅行者(nomadic traveler)。本論文擬以空間議題來探究露西在旅行經驗下的「空間變成」(spatial becoming)，以及她逐步成形的遊牧自我(nomadic self)。 本論文第一章為總論性質的介紹。第二章主要藉助德勒茲(Gilles Deleuze)與瓜達希(Félix Guattari)的「遊牧學」(nomadology)和「變成」(becoming)，結合伊斯蘭(Syed Manzurul Islam)從德勒茲理論延伸的旅行理論，來探討義大利與英國的空間如何影響身於其中的主體。本章將英國空間比喻為房間，義大利空間喻為風景，闡述露西如何面對她的文化衝突並發展自我重塑。然而，露西的遊牧轉變不應被視為身分認同議題下的自我追尋，亦非男性與女性之間的二元對立，而是邁向「變成旅行者」(becoming-traveler)的轉變。 第三章運用德瑟鐸(Michel de Certeau)城市行走(walking in the city)的概念，來檢視露西藉由街頭行走(street-walking)的經驗以及她和義大利生活文化的相遇，所逐步產生的自我改變。由於單獨的街頭行走，對維多利亞時代(the Victorian)的女性而言是一項禁忌，從掙扎到漫遊，露西在城市中的行走非但沒有被動地接受城市設計者所塑造出的都市形象，甚至能夠主動地從她的觀察來解讀詮釋城市，於是跨越了維多利亞時代的限制疆界，從依賴轉為獨立，進而遇見他者(encounter the other)。她的行走經驗開拓了自身的視野，而與城市的互動更是重燃她對於自由和自主權的渴望，因而開啟了她的「空間變成」(spatial becoming)。 第四章則著重於分析露西回到英國的生活，如何受到義大利旅行經驗影響而產生具體轉變。筆者援引伊斯蘭(Syed Manzurul Islam)的概念，剖析露西是一個不斷改變的遊牧旅行者(nomadic traveler)，而她的未婚夫賽希爾(Cecil)卻是一個單調不變的靜止旅行者(sedentary traveler)。當露西從旅行經驗中發展出遊牧自我，她與傳統保守的英國空間、賽西爾的衝突也勢將不可避免。義大利顯然觸動她不可逆(irreversible)的變成他者與變成旅行者，露西因此轉而前往義大利繼續其無止盡的旅程。 總括言之，在《窗外有藍天》中，露西與義大利空間的互動驅使她跨越疆界，進行自我轉變。然而，義大利只是帶領她離開嚴謹傳統束縛的旅程序曲。她的遊牧轉變並非一個確切定案的結果，而是不停歇的轉變過程。 / E. M. Forster’s A Room with a View (1908) delineates Italy as liberal, passionate and invigorating, whereas England is portrayed as rigid, conventional and restrictive. Due to spatial and cultural impact, the protagonist, Lucy, changes her view about life by degrees as soon as she travels in Italy. By means of her interactions with the urban space and her encounters with the other in Italy, Lucy gradually enters her becoming-other and breaks through the Victorian confinement into a nomadic traveler. This thesis employs a spatial perspective to investigate spatial becoming embodied on Lucy during her travel, and the formation of her nomadic self. Chapter One is an overall introduction to the whole thesis. As for chapter Two, I focus on Gilles Deleuze and Félix Guattari’s nomadology and becoming, and Syed Manzurul Islam’s extension in travel theory to explore how Italian and English spatiality influences the contained subjects. By characterizing England as a room and Italy as a view, this chapter explores how Lucy confronts with her conflicts and develops her reconfigured self. Lucy’s nomadic changes, however, should not be regarded as a self-searching pursuit in terms of identity politics. Instead, her transformation transcends binary opposition between men and women, heading toward her becoming-traveler. Chapter Three utilizes Michel de Certeau’s concept of walking in the city to examine how street-walking and encounters with Italian life and culture lead to the change in Lucy. Since street-walking alone is a forbidden behavior for Victorian women, Lucy’s street-walking goes through certain struggles. Rather than passively receives the built image from urban designers, Lucy is gradually able to read and interpret the city from her observation of the cityscape. From following others’ guidance to gradual independence, Lucy crosses the boundary of Victorian confinement and gets to encounter the other. Her walking experiences significantly open up her view and initiate her spatial becoming. Her interaction with a lived city rekindles her desire for freedom and autonomy. Chapter Four concentrates on the analysis of Lucy’s changes in England as a result of her Italian travel. I apply Syed Manzurul Islam’s idea to claim Lucy as a transformative nomadic traveler in contrast to her fiancé Cecil as a changeless sedentary traveler. I argue that with her formation of nomadic self, the return to English spatiality only leads to ineluctable conflicts between Lucy, her family and Cecil. Lucy accordingly seeks to leave for Italy and continues her endless travel. Italy triggers her irreversible becoming-other and becoming-traveler. Conclusively speaking, in A Room with a View, Lucy’s interaction with the Italian spatiality inspires her to cross the boundary and makes her transformation possible. Yet, Italy is only a prologue to her journey, bringing her out of the rigid convention. Her nomadic change is not a pinpointed result, but a shifting and ceaseless process.