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Showing 41 to 50 of 50 (0.007 seconds)| 41 |
資訊展展場Showgirls形象再現與自我認知研究 / Studies on Representation and Self-Recognition of Showgirls in Information Technology Exhibition Venue許瀞文, Hsu, Ching Wen Unknown Date (has links)
Show Girl 以「身體」作為展演工具與追求認同的利器，她們是臺灣資訊展展場文化的核心要角，亦是展場空間環境中的靈魂人物，其在資展空間環境中，身體是自我規訓、象徵符號與權力展現的場域，而非父權凝視下的被動客體。本文以 Show Girl 身處資訊展中的形象再現與自我認知為核心，將Paul Du Gay 等人提出的文化迴路概念作為研究架構，以探討 Show Girl 透過文化過程的接合概念，梳理出女性身體作為一個主體之自我養成、身體生產、形象塑造，與展場空間環境之互動所包含消費意義、自我認同和規範衝突。並以民族誌研究方式加入論述分析的資料，深入剖析 Show Girl 的勞動經驗與心路歷程；研究結果希望立體呈現 Show Girl 行業的主體多元性，並體現 Show Girl 是一個經濟體且也兼具社會文化意涵之身分，驗證文化的循環是以複雜的方式不斷互相重疊，並通過她們的生產與再現實踐，建立文化意義。 / “Show Girl” has become a widely accepted cultural phenomenon in most Taiwan IT exhibitions. While too many arguments about them are selling perfect body figures with sex appeals to attract audience and media, many young girls still join this business. The study applies the concept of the “circuit of culture” brought up by Paul du Gay（1997） as the research framework. By using field observation and discourse analysis, the purpose of this paper is to discover how show girls look upon their bodies, how they build up of self-consciousness through their impression management tactics and figure out how they interact with exhibition stakeholders（exhibitors, brokers, and consumers, media）.
According to the research findings, show girls do not view themselves merely as sexy objects. They empower themselves with their bodies and winning sense of dominance during show time. By using the tactics they interact with stakeholders to build their self-confidence. They also change the consumptio tterns in tradeshow. By examining the five elements in the circuit of
culture —representation, identification, production, consumption, riegulation—this study proves that show girls play an important role in IT exhibirtion with their beauty economy.
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場上愛台洋將 場下新台灣人?歸化球員的影響和國族論述 / On court foreign helper, off court New Taiwanese? the Influence and media representation of naturalized athletes梁孝源, Liang, Hsiao Yuan Unknown Date (has links)
在全球化時代下，運動員遷移成為運動全球化下常見的行為之一。然而，近年來，許多職業運動員不僅只於工作場所上的遷移，而基於各種不同的動機和原因，選擇轉換國籍，拋棄原有的國家，成為歸化球員，許多國家也為了強化國家隊而主動去招募歸化球員。台灣分別在2011年和2013年分別招募了足球員陳昌源和籃球員戴維斯，不論是從戰績還是產業面來看，都被認為是相當成功的招募，本研究以三種研究方法來理解歸化球員在不同面向上帶來的效應。本研究發現，雖然不是唯一的因素，但只要能幫助球隊提升戰績以及有好的表現，歸化球員通常會帶來不錯的產業和技術效應；而在國族論述上，本研究發現，歸化球員在媒體再現上會歷經一段歷程，從原本的洋將，到認同測驗，再到愛國心表露，當被確認愛國心和有優異的表現，歸化球員就會成為媒體在國際情勢或是宣揚台灣美好的新角度。 / The globalization of sports has resulted in increasing labor migration across countries and continents. Recent years, many athletes choose to be naturalized base on different reasons, and many countries also recruite naturalized athletes to enhance the performance of national team.
In 2011 and 2013，Taiwan recuited football athlete Xavier Chen and basketball athlete Quincy Spencer Davis III, and they bringed not only good result from international competition but positive influence on economic level. This research found out that if naturalized athletes can help national team become better and also have good personal performance, they can bring positive economic and skill influence.
And this research found out the media representation on naturalized athletes has a unique context, from the beginning, media represent the naturalized athletes as foreign players, then after positive result from team and personal performance, media will giva a loyalty and familiarity trials and use their patriotic speech to strengthen the nationalism.
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重塑愛麗絲：愛麗絲在仙境與鏡中世界的自我及空間經驗 / Refiguring the two Alices: Alice’s Spatial Experiences and self in wonderland and looking-glass陳凱琳, Chen, Kai Lin Unknown Date (has links)
路易士‧卡洛爾的《愛麗絲夢遊記》(Alice in Wonderland, 1865) 及《穿越明鏡》(Through the Looking-Glass, 1871) 是十九世紀極為出名的兒童文學。兩本書中都描述一位名為愛麗絲的女孩如何進入一個奇幻的國度而展開旅程，以及當中她所遇見的各種角色。這兩本書不只豐富有趣，更充滿了諧擬以及邏輯和文字遊戲，使其成為現今許多學者研究的對象。但是，兩本書的相似性使得一般讀者或是學者在閱讀時，都將其視為同一則故事。然而，在仔細探索後，會發現卡洛爾在寫作過程中，很明顯地把兩本書做了區分。本論文因此試圖將兩本書進行比較分析，來重新檢視兩個奇幻世界以及兩個愛麗絲的差異性。
本文第一章為概論，簡單介紹卡洛爾及其兩本作品。第二章運用德勒茲和加達利的概念，針對仙境與鏡中世界的空間的進行比較。從文本例證中可看出，第一本書中的仙境近似一個「平滑空間」(smooth space)，而第二本中的鏡中世界則如同一個「褶縐空間」(striated space)。此差異性更凸顯了這兩段故事的不同。第三章主要應用透納的理論來探討主角愛麗絲與兩個空間的關係。透納利用范‧杰內普的「儀式理論」(rites of passage)發展出「閾限」(liminality)的觀念，並用此觀念來解讀正在進行生命儀式的個體以及其所屬的階段。許多學者認為兩段故事是在描述愛麗絲長大的過程，因此她的旅程可被視為她經歷生命儀式─成年禮的歷程。然而，雖然兩本書中的兩個空間均可被視為一種「閾限空間」(liminal space)，但只有鏡中世界塑造了一個成功的生命儀式，使愛麗絲在最後得以達到象徵性的成年。另一方面，由於仙境中缺乏線性進展，無法構成一個有效的生命儀式，導致第一本書中的愛麗絲到最後還是以小孩之姿結束在此空間的旅程。第四章援引兩位學者的文章來探討愛麗絲在兩個空間中身體呈現的差異以及和愛麗絲自我發展的相關性。由於愛麗絲在仙境中維持一個小孩的身分，她的身體與行為不會造成社會的威脅，在空間中也就不會受任何拘束。反之，在愛麗絲即將長大的鏡中世界中，其女性的身體卻必須受到限制。因此，在鏡中世界的愛麗絲不僅身體未出現任何變化，她的任何身體的慾望也必須受到克制。這與在第一本書中的身體再現是全然迥異的。第五章則是本文的結論；總結這兩本書的差異性，而身為讀者的我們也應正視其中的區別，進而能夠更加了解卡洛爾筆下的兩個奇幻世界以及兩位均名為愛麗絲的主角。 / Lewis Carroll’s Alice in Wonderland and Through the Looking-Glass have brought laughter to children as they journey with Alice through the fantasy worlds ever since their first publication in the 19th century. Filled with Carroll’s witty parodies and plays of logic, the books quickly become two of the most widely studied children fantasies. Both books are about a little girl named Alice who crosses a barrier and enters a fantastical dream world, in which she meets a variety of strange creatures. With the similarity of structures, the two books are often regarded as one single work in modern days. However, upon close examination, it is quite evident that the two works are of entirely different entities, and should be read accordingly. In my thesis, I explore the possibility of reading the books separately by comparing and contrasting Carroll’s creation of the two worlds, as well as the two different developments of Alice within the books.
In chapter one, I give an overall summary of the author and a brief introduction of the background of the Alices. Chapter two focuses on the two spaces of Wonderland and Looking-Glass World. Using Gilles Deleuze and Félix Guattari’s notion of smooth and striated space, this chapter delineates how Wonderland is more like a smooth space with its rhizomatic routes and a lack of center, whereas the linearity of Looking-Glass World appears to be closer to a striated space. This critical difference highlights the individualization between the two worlds.
Chapter three investigates the relationship between Alice and the two spaces by adopting Victor Turner’s concept. Drawing on Arnold van Gennep’s notion of the rites of passage, Turner proposes the concept of liminality, which is the state of an individual when he or she is undergoing a rite of passage. Most scholars suggest that both Alice books depict Alice’s development to adulthood, which makes Alice’s journeys through the two worlds rites of passage. However, while both spaces can be said to be liminal spaces for Alice, only Looking-Glass World constitutes a completed rite of passage for her, in which she reaches a symbolic maturity at the end. With no linear progression, Wonderland fails to be a rite of passage, and hence Alice comes out still as the child she is going in.
Chapter four concentrates on the bodily manifestation of Alice, and how they relate to the difference in Alice’s self development in the two books. Drawing on Donald Rackin’s and Anna Krugovoy Silver’s articles, I find that Alice’s exuberant bodily manifestation and vigorous expression of bodily desires in Wonderland is due to the fact that Alice remains a young child, and that her immature body does not cause a threat to the Victorian society. Hence, Carroll allows her to be the fully embodied girl in the first book. In Looking-Glass World, in which Alice is on the verge of growing up, her body must be restrained. Thus, her body stays static and her bodily desires are contained, very different from the bodily representation in the first book.
In Wonderland and Looking-Glass, Carroll has created two very enchanting stories, with two distinctive fantasy worlds and two separate developments of Alice. Conclusively, I believe that Carroll meant for them to be treated as two separate books, with two different spaces of the dream worlds and two protagonists by the name of Alice.
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2005年香港反全球化示威之媒體再現：以台灣《中國時報》、香港《東方日報》為例 / Media Representation of 2005 Hong Kong anti-globalization Protest : Case Studies on China Times & Oriental Daily News蔡維鴻, Tsai,Eddie Unknown Date (has links)
1990年代後期，以新自由主義（neoliberalism）為基調的全球化論述漸成為主流的經濟發展理論。然而，隨著新自由主義式全球化不斷推進，世界卻日益分化、貧富差距日益嚴重。因此，反全球化浪潮逐漸在全球各地迅速蔓延。
本研究由2005年香港反全球化示威出發，採用批判論述分析方法，以《中國時報》與《東方日報》為例，由低層次至高層次針對文本、論述實踐與社會文化實踐進行分析，藉以探究台港兩地主流報紙如何再現此一事件。
文本分析將焦點置於兩報在語言層次上如何再現反全球化運動。研究結果發現，兩報共出現六種意識型態機制再現反全球化運動。除強化反全球化運動既定的刻板印象外，亦透過負面指謂與描繪將反全球化運動邊緣化於主流價值之外。總體來說，《東方日報》對反全球化運動之誤現不論是在數量上抑或程度上皆遠高於《中國時報》。
藉由論述實踐分析，將得以揭露隱匿於文本背後之框架與其意識型態歸屬。研究發現，反全球化人士於《中國時報》較常成為論述主角，其意見較得被完整呈現；《東方日報》則傾向突顯官方論述與發言。對於衝突事件，《中國時報》與《東方日報》兩報各自建構「民主人權」與「法律秩序」作為其召喚我群的共識假定。而在全球化爭議的論述形構上，《中國時報》文本的論述實踐運作呈現出「全球正義與民主框架」以及「傾保護政策框架」；《東方日報》文本的論述實踐運作則呈現「傾自由貿易框架」。
社會文化實踐分析旨在將文本置於社會文化脈絡中解讀，耙梳兩報論述實踐運作之社會文化意涵。本研究認為，肇因於兩地在政經脈絡發展以及媒體本身立場上的差異，《東方日報》論述實踐偏向常規式的社會性建構，有助於再製並維繫既存的新自由主義論述秩序；《中國時報》論述實踐則偏向創造式的社會性建構，有助於轉變既存的新自由主義論述秩序。 / In the post-90s era, neoliberal globalization theories framed the mainstream philosophies of economic development. This progression however, was no solution to augmenting economic, social and political differences in the world and the widening gap between the deprived and wealthy. In fact, it might have sown the seeds for the waves of anti-globalization movements that ensued.
This study exams the anti-globalization protest that broke out in Hong Kong during 2005 and, using the China Times and Oriental Daily News coverage as case studies, takes a bottom-up analysis approach at examining how the mainstream media in Taiwan and Hong Kong each represented the event.
Textual analysis on the two media’s coverage drew attention to six different ideological mechanisms in their representation approaches. In addition to reinforcing the negative stereotypical connotations of anti-globalization, the movement is also further marginalized through the use of negative descriptivism and labels. On the whole, the frequency and magnitude of misrepresentation of the anti-globalization movement made by the Oriental Daily News is far greater than the China Times.
Analysis of discourse practice unveils the hidden frames and ideology behind the text. Grievances of anti-globalization protestors are voiced by China Times, while authoritarian monologues frequent on the Oriental Daily News. In conflicting circumstances, the China Times appeals to a sense of “democracy and human rights”, while the Oriental Daily News calls on “law and order” as their slogans to assemble we-group consensus. In their discursive formation on the globalization issue, the China Times outlines global justice & democracy and protective policy frames; the Oriental Daily News on the other hand endorses pro-liberal trade frames.
Analysis of sociocultural practice interprets the text within context of the social and cultural backgrounds. To sum up, due to differences in political and economic developments in Taiwan and Hong Kong and respective media predispositions, the Oriental Daily News discourse has a conventional socially constitutive function that maintains and reproduces the neoliberal orders of discourse; the China Times discourse has a creative socially constitutive function that endeavors to transform existing neoliberal regimes.
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台灣報紙再現同性婚姻的語料庫與論述分析(2005-2014) / A corpus-assisted investigation to the representation of gay marriages in Taiwan's newspapers (2005-2014)林意璇, Lin, Yi Xuan Unknown Date (has links)
本文旨在探討台灣新聞媒體對於同性婚姻議題的再現，觀察再現論述語言中的特性，包含新聞媒體如何建構同性婚姻議題，以及議題中的同志。亦試圖討論論述特性所隱含的權力關係或意識形態。接著，搭配社會政治脈絡背景，觀察再現論述隨社會變遷與婚姻平權運動發展所產生的變化，討論再現論述與社會之間的互動關係。
本研究以《中國時報》、《自由時報》、《聯合報》與《蘋果日報》為研究文本，蒐集2005～2014年共十年間的同性婚姻相關報導，先使用量化的語料庫分析法統計新聞用語和其頻率，再以此資料為基礎，挑出兩則代表性文本進行質性的批判論述分析。
研究發現，十年間皆存在的論述特性有：（一）反對方自我建構為「多數弱勢」；（二）生育能力為婚姻授權的一大關鍵；（三）同性婚姻與同志是二元對立中的他者。而過去十年間，媒體再現中最關注的是同性婚姻合法化。前五年主要將其描述為單向攻防戰，後五年則建構為勢均力敵的戰爭及國際趨勢。同志主體主要被以「同志遊說」論述來建構，同志的圖像是爭取權利的人。女同志性別被標示的頻率是男同志的1.5倍，顯示女同志受到性傾向與性別上的雙重不平等。另外，同志被視為是一種身分，且可能因為這個身分標籤，被分類為異性戀之外的他者。
論述變遷方面，研究發現整體而言後五年的消息來源比前五年來得多元，「異性戀」被標示的情形也增加了。再現論述的變化，代表著新聞產製與社會之間的互動，呼應了文化學者Hall提出的再現動態變化性。 / The aim of this study is to investigate the representation discourse of same-sex marriage issue on the newspapers in Taiwan. The study focuses on the discourse characters, including how media construct same-sex marriage and gays’ image in this issue, and the possible power relationships and ideology within discourses.
Besides, how discourses changed along with the social change and marriage equality movement development is also discussed. It relates to the interaction between representation discourse and society.
The texts are the same-sex marriage related articles from 2005 to 2014, which are collected from four main newspapers in Taiwan: Chinatimes, Liberty Times, United Daily News and Apple Daily. The study method is first using corpus soft ware WordSmith6 to calculate the words appear in these texts and its frequencies, then basing on those quantitative data to further conduct qualitative discourse analysis.
My findings indicate that over the past ten years, the characters of discourse includes the opponents would self-construct as “the disadvantaged majority”; Infertility is a key weakness which builds a wall between gays and marriage; same-sex marriage and gay are “the others” in the binary opposition discourse.
Within these ten years, the most focused issue of same-sex marriage representation is legalization. During 2005-2009, same-sex marriage legalization was constructed as a castle war, and for 2010-2014, it was constructed as an evenly-matched war and international trend.
Gay images in those discourses were mostly constructed with “the gay lobby” discourse. The gender of lesbians was marked more often than gay men, which shows lesbians suffering a double inequality on sex orientation and gender. Also, Gay was considered as an identity, and gays may be classified as “other” because of this identity label. During these ten years, the biggest news source was gay.
Generally, the news sources were more diversified within 2010-2014 than within 2005-2009, and the frequency of “heterosexuality” noted increased. The change of discourses represent that the interaction between news production and society, responded to the flow of representation which is raised by Hall.
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漂泊離散的身份認同：蜜雪兒•克莉芙《天堂無路可通》的後殖民研究 / Identity in Diaspora: A Postcolonial Reading of Michelle Cliff’s No Telephone to Heaven洪敦信, Hong, Dun-Xin Unknown Date (has links)
近年來，有關文學和殖民宰制之間關係的研究一直是文學研究中重要的一個主題。在我論文的序章，阿圖塞有關意識形態的看法就被拿來詮釋這層共謀的關係。身為文學作品中一份子，蜜雪兒•克莉芙的作品《天堂無路可通》卻藉著呈現後殖民情境下的克蕾兒•薩維巨和她家人的故事試著去翻轉和顛覆主導的意識形態。我就針對變易位置、歷史書寫、身份認同三個糾結在整個故事中的重要主題加以討論。
我的論文的第二章是對後殖民漂泊離散的現象和與這現象相關的放逐和移民的概念加以詳細的說明。在這部分中，柯恩關於文化上飄泊離散的四個標準，用來衡量在《天堂無路可通》中薩維巨一家人的移民狀況是很有幫助的。此外，對於「家」這個概念的政治考量也納入這部分的討論中。克蕾兒遊蕩的旅程引導她去思索在她周圍所圍繞的一些問題：其中之一便是對於「歷史」可信度的疑惑，另一個則是對於自己身份認同探究。因此，在第三章中，我探討的是再現的機制和歷史書寫再現的是宰制意識形態。在《天堂無路可通》中，克蕾兒的個人記憶/個人歷史於是成為了對官方歷史可靠性詰問的對抗力量，也提供了另一版本的歷史。
交織在漂泊離散經驗和對歷史和記憶質疑之中的課題是關於身份的認同，特別是文化上的認同。在我的論文的第四章，我所討論的是身份認同形成的過程和文化認同的轉變。在這章中，首先，以「旅行」的概念來解釋克蕾兒的游牧式旅程。接下來，我陳述有關於本質主義者和非本質主義者個自對於身份認同的看法和他們之間對於這個議題的爭論。而他們之間對於身份認同的不同看法正好明白地昭示在霍爾對於文化身份認同的定義中。此外，巴霸創新的「第三空間」和「居中」的想法也納入這部分關於身份認同的討論中。如何去面對由於移民、放逐和飄泊離散所產生的文化認同危機，如何去調合和重建一個新的文化上的身份認同，和如何以這個新的身份認同去詮釋故事中克蕾兒的回歸牙買加是我最後一部分的討論。希望，經由我對《天堂無路可通》這本小說的研究，能提供一些對了解後殖民小說的見解，特別是本於/有關/來自加勒比海的小說。 / The discussion of the relationship between literature and the colonial manipulation has been an important theme in the study of literature in recent years. In the introduction of my thesis, Louis Althusser’s concept of ideology is utilized to interpret this complicity relationship. As a literary work, Michelle Cliff’s No Telephone to Heaven tries to reverse and subvert the dominant ideology by presenting the story of Clare Savage and her family under postcolonial condition. My discussions are aimed at three important themes, displacement, history, and identity, interwoven in the whole story.
The second chapter of my thesis is the elucidation of the postcolonial phenomenon, the diaspora experiences, and the relative concepts of exile and migration. In this part, Robin Cohen’s four criteria of cultural diaspora are useful to assess the immigrant condition of the Savages in No Telephone to Heaven. Moreover, the politics of “home” is associated within this part of discussion. What Clare’s wandering journey leads her to is the contemplation of the questions arising around her: of these questions, one is the suspicion of the reliability of “history,” and another is the inquiry about her own identity/identities. So, in the third chapter, I discuss the regime of representation and the historiography as a kind of representation of the dominant ideology. The personal memory/history of Clare in No Telephone to Heaven, then, becomes a counter-force to interrogate the reliability of the official history, and provides another version of history.
Interweaving with the diaspora experiences and the interrogation of history and memory is the topic about identities, particularly the cultural identity. In the fourth chapter of my thesis, I discuss the process of identity formation and the transformation of cultural identity. In this chapter, first, Clare’s nomadic journey is explained by the concept of “travel.” Then, I state the thoughts about identity between the essentialists and non-essentialists and the debates of identity between them. Such different views of identity are prominently demonstrated in Stuart Hall’s definition of cultural identity. Besides, Homi Bhabha’s innovative idea of “the third space” and the concept of “in-between” are included in this part of discussion about identity. How to face the crisis of cultural identity out of migration, exile, and diaspora, how to negotiate or reconstruct a new cultural identity under postcolonial condition, and how to interpret Clare’s return to Jamaica by virtue of this new identity, are the last parts of my discussion. I hope, through my reading of No Telephone to Heaven, I might provide some insights for understanding the postcolonial novels, especially the novels of/about/from the Caribbean area.
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Interfraction variation in lung tumor position with abdominal compression during stereotactic body radiotherapy / 肺癌定位放射線治療において腹部圧迫法がもたらす腫瘍位置の日間変動に関する研究Mampuya Wambaka Ange 24 March 2014 (has links)
京都大学 / 0048 / 新制・課程博士 / 博士(医学) / 甲第18140号 / 医博第3860号 / 新制||医||1002(附属図書館) / 30998 / 京都大学大学院医学研究科医学専攻 / (主査)教授 富樫 かおり, 教授 伊達 洋至, 教授 武藤 学 / 学位規則第4条第1項該当 / Doctor of Medical Science / Kyoto University / DFAM
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環境風險、環境運動與媒體：以台灣焚化爐政策爭議的媒體再現為例林怡瑩 Unknown Date (has links)
本研究認為要了解台灣新聞媒體在「焚化風險/污染議題」上的表現，必須將其置放在台灣焚化政策爭議的整個歷史脈絡中來作探討，才能跨越「從媒體文本看世界」的侷限，了解國家、社會運動、媒體在「焚化政策爭議」中的互動關係。
研究方法方面，本研究以文獻分析法分析國家推動焚化爐的制度設計與「風險管理」的配套措施則，以參與觀察法、深度訪談與歷史文獻分析民間反焚化爐運動發的發展，並試圖辨識國家與社會運動各提出了哪些詮釋架構。在媒體文本方面，採用框架分析法。
本研究發現，從民國73年《都市垃圾處理方案》開始，「焚化」一直被定為主要垃圾處理政策；國家一方面以各種優惠、補貼、保障利潤的長期合約等機制扶植/圖利國內廠商；另一方面以「中央給錢、地方找地」的權責劃分原則搭配回饋金、公權力、民有民營模式三個機制來排除居民的反對與抗爭。
國家在推動焚化爐的過程中，鼓吹焚化有「減量化、安定化、衛生/無害化、資源回收、占地小、台灣垃圾適於焚化、焚化是先進國家主要垃圾處理方法」等優點，根本未提及戴奧辛及其他污染。待環保團體提出質疑，國家才透過新聞媒體來安撫社會大眾，提出「積極改善」、「配套措施」與「安全保證」，把問題導向「如何補救」而非「是否還要繼續接受污染」。在空氣污染防制方面，大型爐的戴奧辛排放標準遲至民國86年才訂出，小型爐管制最遲至92年才生效。鼓勵民間投資灰渣再利用的政策更是大大增加這些毒物流散到環境中的機率，而且因為我們看不見、不知道，所以毫無警覺。
早期的反焚化爐運動分成兩股力量，草根組織在社區抵擋焚化爐進入，專業環保團體則多次在媒體上揭露「焚化風險/污染」。民國88年起，開始有環保團體引介國外的反焚化論述給社區草根組織；在環保團體與地方組織緊密互動、串聯的過程中，發展出反焚化論述的「在地版本」，更快速壯大運動的影響力，迫使國家重新檢討焚化政策。在反美濃焚化爐的個案中，人們更見識到，在中央/地方政府施政作為與焚化技術雙雙失去正當性之後，焚化利益的政經共生體如何操弄法律、科學/技術與官僚體系特性來抗拒反對與改變。
在焚化風險的決策點上，中時、聯合兩大報並未提供警訊，主動揭露焚化爐可能帶來的風險/污染，也沒有自我批判或學習的能力，在下一次報導時提出警告。
在環保團體揭露焚化風險/污染時，兩報傾向用「兩面並陳、各說各話」的「衝突對立框架」來處理，但聯合報傾向凸顯兩造說法的兩極化、沒有交集，中時則是「形式對立、內容不強調對立」。不過，在揭露之後，民間團體還是很難得到媒體近用，但國家卻能輕鬆得到媒體進用，以科學研究的內部不確定性和外部權威、「安全保證」等機制，將議題引導至「風險管理」的詮釋框架，解除焚化政策的正當性危機。
在「反對焚化污染/風險運動」的媒體再現中，美濃反焚化爐運動完全被擠壓在地方版，只有官員圖利廠商被偵辦的新聞才上得了全國版，但此類「司法新聞」無法呈現中央/地方政府互踢皮球、集體卸責等整套「風險政治」的運作過程，不利於各地受害者的交流、串聯，亦不利社會輿論壓力的形成。
在討論垃圾問題的社論中，兩報均接受焚化是國家「既定政策」的事實，以「肯定並催促興建」、「視為既定事實」、「討論如何排除焚化爐興建困難的問題」、「信任科學/技術」等框架來支持「焚化爐是最佳方案」。「減量回收」政策從頭到尾都被套上個人實踐的道德化框架，削弱其可獨當一面，取代焚化爐的正當性，亦排除了國家在減量回收政策上的責任。
兩報探討垃圾與焚化爐問題的社論絕大多數是應垃圾大戰而寫，只有一篇聯合報社論以焚化爐風險為主題。兩報對於焚化爐爭議大致上有固定的框架，中國時報很一貫地抱持「焚化是不得不然的選擇」，所以要作好管制/公關工作的詮釋框架，聯合報則是一直強調源頭管制（減量）的重要性，只可惜該報的言論並不認為源頭管制可以完全取代焚化，故在立場上是採取「嚴格管制焚化爐，加上個人要作好源頭減量才是戴奧辛的治本之道」。不過，這種一致性僅限於全國版，地方版無法歸納出類似規則。
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因果歷程偏離與故意歸責—新標準：「獨立評價說」 / The deviation of causal course and the attribution of intention —new standard: theory of independent assessment戚本律, Chi, Pen Lu Unknown Date (has links)
國內通說將因果歷程偏離當作構成要件錯誤的一種類型。認為因果歷程作為故意認識的對象；並且對於因果歷程重要部分沒有認識，則阻卻故意。德國實務所提出的重要性理論（相當性概念與其他正當化評價事由之欠缺）是建立起國內通說看法的主因。不過，近年德國學界普遍對這種說法提出質疑，認為因果歷程偏離不再是「心理事實」的問題，而是「規範評價」的問題。因而從過去的錯誤理論漸漸轉向歸責理論。對於因果歷程偏離的難題也從「故意」範疇轉向「故意歸責」的範疇。在故意歸責層次下，德國學界提出幾種具體的處理方式，但都不脫離傳統部分主客觀對應的看法。本文認為透過檢驗行為人主觀與客觀事實間是否一致（或者部分一致），無助於解決因果歷程偏離的難題。結論上，本文提出一個嶄新的想法—「獨立評價說」，期待能適當且方便的解決因果歷程偏離的問題。 / The general opinion in Taiwan’s academia considers the error of causal course as an error occurred in the composing elements of a crime. The academia is also of the opinion that the intent of crime shall include the essential parts of the causal course. If any such part is left out of account, the intent of crime shall also be excluded. The theory of essentiality (Theorie der Wesentlichkeit) brought forward by the German court is the main fundation for the opinion of Taiwan’s academia. German authors have questioned this theory in the recent years. They hold that the problem of deviation of causal course is rather a problem of norm assessment rather than a problem of psychological facts. Thus the past fallacy has been gradually replaced by the theory of attribution of intention, and the research on deviation of causal course which was undertaken under the category of intention has also been changed to the category of attribution of intention. As regards the attribution of intention, the German authors have developed some specific approaches to solve the error of the chain of causation. Nevertheless, these resolutions are much the same, for they all emphasize a partial coincidence between the intent and the real causal course. As a conclusion, the author claims that the coincidence can't solve the problem of deviation of causal course, and proposes a new theory, - the theory of independent assessment, with the hope of facilitating the research of the problem of deviation of causal course.
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論胡塞爾現象學之主體性悖論 / ON PARADOX OF SUBJECTIVITY IN HUSSERL’S PHENOMENOLOGY江偉峰, Chiang,Wei-Feng Unknown Date (has links)
主體性，是作為相對於客體性而言之主觀存在，且同時是作為在客體性中的客觀存在。如此一種普遍地可能存在於一切認識活動中的雙重存在狀態，正是所謂的「主體性的悖論」。而根據胡塞爾現象學式的沈思回溯考察，這樣一種可能的悖論形態之形成的原因，無非就出於主體多少偏執「客觀存在性先行存在」作為認識活動的理所當然性的前提之故。因為此種由主體對客體性存在與否具有著強烈興趣而產生出的偏執，總是讓主體在對「客觀存在性如何先行存在」此一問題少有深思的情形下，或是有所盲目或是有所扭曲地將自身多少誤解為關聯於客體而共同存在於客體性之中，且同時還多少將此種主體-客體的關聯當作兩者間具有某種平行類比意義的根據，甚而多少誤解主體是客體的類比存在性且可來自於對客體的存在性進行抽象而得之補充抽象的東西。如此一來，不僅主體固有的本質存在方式多少被化約遮蔽地客體化了，客體作為主觀的被給予東西的意義也多少被片面地簡化了，甚至還有那種由最深刻的不可理解的悖論危險性，所帶來之「客觀存在性如何能被主觀地認識」此一非比尋常的認識活動/知識（真理）之謎。而根據胡塞爾現象學式的沈思回溯考察，唯有通過徹底的「懸擱」來全面克制對客體性存在與否的強烈興趣，主體的目光才能完全解除指向客觀存在性的束縛，而以自由的反思活動來真正深入自身的主觀存在性之中，「無悖論地」揭示出自身「如何」以固有的本質存在方式主觀地認識到一切作為客觀存在性之主觀被給予的「事物本身」。
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