台灣在1990年左右經歷了一場時代的變遷浪潮，台灣發生的不僅僅是政治上的自由開放，在社會的各個層面都產生重大變革。在性別問題上，台灣同性戀運動也是從這一時代開始，而宗教的同性戀運動發生於1996年，即台灣第一個基督教同性戀團體的誕生，也是台灣第一個宗教性的同性戀團體。 基督教素來對同性戀議題較為保守，且同性戀長久以來被認定為是一種罪惡，因此在基督教中成立同性戀團體是極具爭議性的。本研究即是以五位同性戀基督徒身處基督教的大環境當中，他們的生命與宗教經驗為研究核心，展演出同志基督徒在性別與宗教交互牽引的歷程。 同性戀傾向不管是對基督徒或是非信仰者來說，都是非常態的一種表現，同志基督徒所承擔的壓力不僅是令人側目的眼光，更深層的是心裡上對宗教真理的違背。本研究以同光同志長老教會為研究對象，探究同志基督徒的信仰歷程，發現同志基督徒普遍經歷宗教信仰的喜悅、同性傾向對宗教信仰的衝擊，以致放任自己經歷宗教上的漂流經驗，再尋求認同並重新經歷宗教(當然這是以結果論，因為受訪者都是同志教會的會友)，並開始盼望他們特殊身份的未來願景。 本研究發現，同志基督徒在宗教上的認同其實是繫於對性別的認同，過去的研究強調基督教同志團體在宗教經典的詮釋上，對同志基督徒提供宗教認同的要素，但本研究認為是宗教徒對個人生活政治的選擇，因為在同志基督徒中也不一定有相同的聖經詮釋，或是聖經詮釋不一定是信徒關懷的重心。同光教會作為一個提供非主流性傾向者的避難所，個體選擇進入同志教會是共同構築一個群體的願景，儘管同志基督徒在選擇了同志教會為宗教信仰的維持場所，外在的緊張關係與廣泛的道德問題仍舊存在，內部也有著相同性別等級的現實。 / In the 1990s, Taiwan underwent a series of transformations. Not only did politics open to a new phase of freedom, every aspect in the society has since experienced unprecedented changes. As for the development of gender issues, the first homosexual Christian organization in Taiwan was established in 1996, which was also known as Taiwan’s first religious homosexual community. Christianity always takes a conservative stance on homosexual matters. Homosexuality has long been regarded as a sin, hence the controversial existence of the homosexual group within Christianity. This research takes the lives and religious experiences of five homosexual Christians as objects of study, trying to observe how they display the interaction between gender and religion in the Christian context. The inclination towards homosexuality, no matter to Christians or to non-believers, is an abnormal behavior. Thus, the homosexual Christians take upon themselves not only the derogatory judgments from others, but also the self-condemnation caused by violation of beliefs. This research focuses on Tong-Kong Light House Presbyterian Church, exploring the faith-developing process of its homosexual members. Generally, they all at first enjoy religious faith, then experience clash between their homosexuality and religious faith, then readopt faith after going through a period of drifting along (this must be so, because all the interviewers are its members), and finally begin to look forward to future perspective shaped by their special identity. The research finds that the religious identity of homosexual Christians is in fact related to their gender identity. The past researches tended to emphasize the determinant role of scriptural interpretations in homosexual Christian communities, while this research proves that it is the believer’s personal life choice that provides the founding ground of belief. Though belonging to the same church, the members might have protean understandings of the scripture, and so interpretations of the Bible are not necessarily the point at issue. Tong-Kong Church is a shelter for the Christians of periphery sexual disposition, allowing its members to have collective integrity. However, in spite of their choice of joining the community to maintain the Christian faith, the church members still have to face tensions with the outside world and moral issues. Besides, even inside the community, they have problems of hierarchy to deal with.

傅敖斯的《法國中尉的女人》是否為一女性主義文本一直是批評家爭議的焦點;絕大多數的女性主義批評家都認為傅氏挑戰父權偏見不成而自陷 於其迷宮中。本論文旨在探討傅氏小說中女性主義議題,剖析小說人物的三 角關係與性別政治。 本論文共分四章:首章討論拉岡和李維史托從亂倫禁忌的情慾三角論 述;藉由女性主義家依希葛萊對拉岡和李維史托的批判和挪用,闡釋父權文化如何使女性在心裡和社會層面皆化為第二性。 第二章結合李維史托和依 希葛萊的理論,從查爾斯和提娜的婚盟以及查爾斯的紳士俱樂部集體嫖妓行 為,討論傅氏小說女性淪為男性的交換物,形成依希葛萊所謂父權社會的底 層結構--男(同)性(戀)經濟。 第三章融和拉岡和依希葛萊的精神分析理論 ,討論在查爾斯與提娜, 莎拉的三角戀情呈現的性別政治。第四章討論激 進女性主義和莎拉,蜜莉,克莉絲迪納三人的同性戀:在簡述女同志愛與女性 主義之契合後,由依希葛萊,維蒂格等人的分離主義指出莎柆如何在女人之間的情慾三角糾葛,逾越父權社會定義下的男女性別界限,並且建立獨立男性之外的女性主體。 / Fowles's The French Lieutenant's Woman~U1;'s feminism has been a point of contentions among feminist critics; most feminist critics argue that Fowles is not a feminist but a phallocratic wolf clothed in feminist clothes. This thesis intends to readdress the feminist issues in Fowles's novel by probing onto the multiple layers of triangular relationships and sexual politics among the characters. This thesis consists of four chapters. A theorectical base of this thesis, Chapter one is a discussion on the "the discourse of erotic triangle" posited repectively by Lacan and Levi-Strauss through the idea of incest taboo. Through French feminist Luce Irigaray's critigue and appropriation of Lacan and Levi-Strauss, this chapter lays bare the subordination of women in patriarchal society, psychological or social. Chapter Two is concentrated on what Irigaray calls the foundational structure of patriarchal society--"hom(m)osexual economy". The matrimonial alliance between Ernestina and Charles and the sexual escapade of Charles' gentlemen club are singled out to illustrate how women are exchanged as objects between men. Chapter Three focuses on the sexual politics in Charles' s love triangle with Ernestaina and Sarah. Chapter Four deals with radical feminism and Sarah's lesbianism with Millie and Christina. Irigaray's and Wittig' separatist politics are deployed to show how Sarah transgresses the patriarchally-defined boundary between the sexes, destroys the Victorians' mythologization of women as asexual--yet produtive--Madonna, and then forges an subjectivity independent of the male sex.

晚明受到政治、經濟與文化思潮多方因素所影響，男男同性情欲關係興盛一時，並展現在商業文本創作中，而出現以此為題材的小說專書。這樣具有先驅意義的作品所涵蓋的時代價值在近代研究中已經受到關注。諸多學者在歷史背景釐清與部分內容均有重要的成果呈現，但有鑑於在文本結構探討上的空缺，以及現有研究中對於「男色」、「同性戀」、「同性情欲」語彙指涉上的歧異，乃引發本論文進行分析討論的主要動機，並成為研究的課題。 本文藉由Greimas結構分析與兩書文本分析相互結合，對於包括文本結構、男色態度、審美與情欲書寫等面向展開探討。從中明瞭：男色態度取決於文本結構主軸的男男合理化要素，也就是與男色性質有密切關聯之所在。這樣不屬於本質性的固定態度，同樣反映在審美與情欲書寫的建構上，並由男色文本內化女性審美觀、戲擬異性情欲關係等樣貌反映出晚明男風的時代特徵。 論文的討論，最終得以確認：晚明男色活動尚未建構出二元對立的性向區分，也不存在同性戀╱異性戀概念的認知。它是眾多情欲活動的一環，與異性婚姻體制共同並存。也顯見出，同性情欲在不同時空背景下，具備不同的界定範疇與社會評價。無論是中世紀的同性情欲有罪論或近代同性戀的精神病理化，皆無法作為絕對的準則。因此，在探討同性情欲文化的歷程中，必須跳脫出本質論的侷限，才能夠以較為客觀的態度，在此類議題上尋求更適切的理解與評價。

本研究以九○年代美國戲劇、電影及其他表演型態為文本，透過對作品的解讀，探討美國現階段同性戀文化的發展方向，以及其與各種理論建構間的互動。第一章「理論交叉點：性別解構與身份認同」討論美國現階段與同性戀相關的各種理論走向。同性戀政治同化主義者（assimulationist）試圖讓同性戀族群淡化差異色彩，融入以異性戀為中心的主流體系中；新興的酷兒（queer）政治則以較不妥協的路線，凸顯並強化邊緣身份族群的歧異性與邊緣文化性格。在這樣兩極路線的激盪中，卻產生了各種兼容並蓄的文化文本，這些文化文本並且進一步為同性戀政治提供且示範了新的策略可能性。第二章「眼見為憑：策略性的表演」以九○年代的三齣 美國同性戀戲劇：「美國天使」、「傑佛瑞」和「愛！勇氣！同情！」為文本。九○年代的美國同性戀戲劇不僅以身體的展現做為武器，更試圖以自主性的視野，重新為各種社會文化現象尋找屬於同性戀觀點的詮釋空間。此外，主流體系長久以來為同性戀打造的各種刻板印象，不僅成為同性戀戲劇當然的顛覆對象，更進一步成為同性戀喜劇的最佳題材，而催生出了同性戀以反諷為主的獨特幽默風格。對各種既定的主流意識型態和僵化的二元認知體系進行解構，則是當代同性戀戲劇最重要的課題。「美國天使」透過同性戀與異性戀的刻意並置，以及將政治、種族、宗教等議題與性別議題相互對應，不僅突破了性別議題訴求的侷限性，更徹底模糊了各 種身份認知的定義界限，體現了「身份即表演」的政治意涵。第三章「風格為上：主流中的Camp表演」以 Susan Sontag 的「Notes on "Camp"」為基礎，探索 Camp 在九○年代的表現方式及其潛在的政治力量。本章以澳洲電影『沙漠妖姬』的音樂和服裝為主要文本，討論 camp 如何透過「再生」（Recycling）的運作模式，以主流體系殘餘的舊有資源，拓展獨特而聳動的表演空間。Camp 以明目張膽的顛覆色彩引人注意，卻以不特定彰顯性別政治動機的表現模式，進行另一種潛移默化的顛覆工程。

自1995年聯合國世界婦女大會提倡性別主流化行動綱領開始，多元性別意識逐漸為各國所意識，這股潮流隨著同志運動的興起，也將同性戀權益透過民間或政府的力量納入到法律或政策當中。而許多針對同性戀者職場處境的文獻也反映出，多數職場仍充斥著異性戀霸權的規範，因此，對同性戀者工作權的保障成為多元性別議題中重要的一環。和多數針對私人企業員工的研究調查相較，本文的研究對象係服務於公部門中的公務人員。透過對同性戀公務人員、和職場相關異性戀公務人員的深度訪談，本研究發現，由於不同的影響因素，同性戀公務人員之間存在性傾向處理策略的差異，且除了自身的影響因素外，公部門亦存在若干特質讓同性戀公務人員難以改變目前的處理策略。最後本文根據訪談結果提出建立友善同志職場的幾點建議。

本內容分析研究主流報紙海峽時報和公民新聞網The Online Citizen在新加坡同性戀議題上的報導。本文圍繞兩個重要事件，研究這兩個新聞媒體如何報導同性戀相關新聞。1）前總理吳作棟在2003年接受時代雜誌採訪時表示，公共機關會為同性戀者提供平等的就業機會。2）新加坡政府於2006年檢討《新加坡刑法典》並決定保留視男同性戀者之間的性行為違法的第377A條。本研究試圖了解政府面對同性戀課題態度上的轉變如何影響傳統媒體對於同性戀相關新聞的呈現。卡方檢定結果顯示，海峽時報的新聞焦點、新聞欄目、故事類型、故事主題、新聞來源數量、主要新聞來源的身份以及對同性戀抱持的態度，在兩個重大事件中有顯著的差異。另外，該研究還發現支持同性戀的新聞語氣多數源於普通人，而反同性戀的新聞語氣往往來自官方。本文也發現新聞媒體與對同性戀抱持的態度，兩者存在重要的關係。最後，海峽時報在報導同性戀相關課題時，相較The Online Citizen，主題更多元。另一方面，後者和前者比起來，故事框架更加多樣化。 / This content analytic study investigated the reporting approaches of a mainstream newspaper — Straits Times and a citizen journalism site — The Online Citizen on homosexual issues in Singapore. This paper examines the reporting pattern of these two news outlets in the coverage of homosexuality surrounding two important issues — (1) the interview by Time magazine with former Prime Minister Goh Chok Tong conducted in 2003, in which he openly commented about nondiscriminatory policies towards the gay people in the country for the first time. (2) The initiation to review the Penal Code in 2006 whereby Section 377A was not repealed after gay supporters petitioned to abolish the law that criminalizes homosexuality. The purpose is to find out how gays were represented in the media with the shift in politics of homosexuality. Using Chi-square tests, the results indicated that there is significant relation between news focus, news section, story type, topic, number of sources, identity of dominant news sources and attitude with time for the Straits Times. In addition, this paper found evidence that pro-gay news tone were likely to come from official source whereas anti-gay news tone tended to originate from ordinary source. Significant relations were also found between attitude and news outlets. Lastly, Straits Times was better diversified in terms of topics of gay-related stories while The Online Citizen was more diversified with regards to story frames.

在臺灣，近幾年同性婚姻與多元成家的議題持續熱議，而在更之前關於優生保健法中墮胎條文的修法爭議亦是持續不斷。無論是反對同性婚姻或是反對墮胎的陣營絕大多數都是宗教團體，宗教似乎一直與「保守」這個詞聯想在一起，本文即探討宗教與保守之間的關係。 本文的研究方法是以世界價值觀調查（World Values Survey; WVS）2006年與2012年臺灣所執行調查的資料做統計上的分析，檢視宗教信仰與保守態度之間的關係。談論到保守主義時，性別平等、墮胎、同性戀這三個議題常被提出來討論，本文將此三個議題作為主要的研究重點，探討臺灣宗教信徒對三個議題的態度為何？偏自由或偏保守？宗教信仰者是否比無宗教信仰者更保守？統計分析以外，並且進一步以文獻分析方式探討臺灣在這些議題上的進展，整理出政府與民間倡議團體（包括宗教團體）的政策與立場方針，以及宗教在面臨到性別平等、墮胎、同性戀的議題時，有什麼回應？試圖探討宗教信徒身處在何種社會環境背景下，能否與他們的態度做一對照。 「有宗教信仰者比無宗教信仰者保守」，本文的研究並沒有能夠完全證實這點。但可以確定的是，不同的宗教信仰對議題的保守程度不一，在某些情形中，有宗教信仰者不一定比無宗教信仰者更為保守。不過大體上，虔誠度愈高的人愈傾向保守。此外，社會環境上的變化，會影響宗教對經典或教義的詮釋，而信仰者也可能產生態度上的變化。 從本文的研究來看，臺灣在多元宗教信仰的脈絡之下，不同的宗教對於議題的保守程度不一；並且宗教道德會影響信仰者的保守態度，宗教信仰愈虔誠的人愈保守。 / In Taiwan, there has been a hot debate on same-sex marriage and diverse family formation in recent years. Before then, there also have been many discussions about the controversy of Genetic Health Law. Most of religion groups side against homosexuality and abortion. Religion often seems to be associated with conservatism. This research attempts to discuss the relationship between religion and conservatism in Taiwan in 21th century. This research uses the data of World Values Survey, which was implemented in Taiwan in 2006 and 2012, and do a statistical analyze on religion and conservative attitude. When it comes to conservatism, the three issues: gender equality, abortion, and homosexuality are usually mentioned. This research is centered on these three issues, trying to observe religious people’s attitudes toward the three issues. Would there attitudes tend to be liberal or conservative? Are religious people more conservative than non-believers? Besides to statistical analysis, this research also analyses the development of the three issues, the policy or standpoint of government and advocacy groups, and religion’s response to those issues, trying to discusses the social background and surroundings that religious people live upon and compare to their attitudes. This research could not confirm that religious people are more conservative than non-believers. However, this research indicates that the level of conservative attitude vary with different religions. In some cases, religious people are not more conservative than non-believers. But generally speaking, people with higher religiosity tend to be more conservative. In addition, the changes of society would influence religion’s interpretation of classics or doctrines, and believers may change their attitudes. This research indicates that in the context of multiple religions in Taiwan, religious people’s attitudes toward those issues vary with different religions. Also, religion morality would influence believers’ conservative attitudes, and people with higher religiosity tend to be more conservative.

第一章為緒論，敘述本文的研究動機、範圍、定義、方法、架構與前人研究回顧，瞭解目前研究概況後，提出本文所能突破之處。 第二章「破繭而出：尋找同志身影」開始為正文寫作，本章首先探討同性情欲成為古今中外禁忌之因；次則結合白先勇創作時期，台灣的社會背景與同志處境，瞭解同志被污名化的實際生存困境，更可以看出他在同志題材創作上的突破與創新。以小說發表的先後，討論白先勇在《孽子》之前的短篇同志書寫，確立同性情慾在白先勇小說中實際的存在與份量。這些少作鮮少被提及，然而卻蘊藏著許多重要關懷，而這些關懷是貫串著他的同志書寫，乃至於其他創作的，因此本文由這些短篇同志小說開始，挖掘白先勇的同志書寫軌跡與重要課題。 由於《孽子》為其唯一的長篇小說，因此也涵蓋了他對同志身份與書寫的整體思考，可謂集其大成之作，而其中的情欲、族群、經濟、權力與認同問題也是白先勇同志書寫中最為複雜的，因此，三到六章以《孽子》為討論核心，由私領域擴展到公領域，由家庭延伸到學校、國家、社會、媒體，從具體衝突推衍至抽象文化，探討同志從外在放逐到內在流亡、無根失落的處境，與其中錯雜的權力關係。 由於家庭是人倫與人際關係擴展的核心，在華人社會中更有著無可取代的重要地位，因此第三章「流亡的起點：從家庭到學校的放逐」乃始於家庭權力結構的探究，比較小說人物同志身份曝光前後，在父親與師長中評價的起落，解決小說人物與情節推展間的關連，確立「孽子」被放逐的重要關鍵便是其同志身份，論證同性情欲與同志在小說中，並非如一般評論所認為的無足輕重，也非只是一個可有可無，或者可以被隨意置換的框架；並藉由家庭與學校的反應，探討家庭與學校的運作機制與潛在邏輯。 遠離家園和校園，走入新公園的孽子，是否就此擺脫束縛，形成穩固的族群與認同呢？四、五章兩章「青春鳥的夢土：《孽子》的同志族群屬性與建構（上、下）」便分別從族群內部和外部討論相關問題。首先，反省《孽子》與國族論述的關係，因為族群屬性，關係到同志主體認同的建構，若不明辨而遽然以國族論述框架，則會導出類似「同志建國」的偏失。因此本章從族群次文化、價值觀與娼妓活動、擬親關係中，探討同志族群的屬性，嘗試以「幫派」和「擬團體」的角度切入，對《孽子》的族群建構提出新的解釋；進而在第五章中，探究同志在政治現實與文化歧視下的邊緣處境，與其族群建構所遭遇的困境，並從空間、商業機制、人際互動等方面，探討「安樂鄉」是否只是「黑暗王國」的縮影？若不是，那兩者間存在著怎樣的關連與差異？而這些因素又如何影響孽子的認同？ 第六章「在父名之下：《孽子》中的『肖╱孽』問題」，由外部權力關係的探討，回歸到內在心靈的探索，剖析孽子在空間流放下的心靈流亡，並且釐析男同志與父權體系間相抗相依的弔詭之處，論證白先勇同志書寫的顛覆性，並不如當前評論所期。 第七章「作家身份及其同志書寫定位」，則總結白先勇同志書寫的兩大形象──「美少年」與「老父親」，並探究其深層的關懷；從作品中尋繹作家的同志身份與其書寫間的關係，探討其土地認同的轉折，反省現下文學史與同志文學研究的侷限，開發新的思考面向。 第八章「結論與反思：鄉關何處？」則總結研究發現，並評價白先勇在「孤臣」、「孤兒」與「孽子」三大文學創作上的開展與地位。 文末收錄兩篇附錄，附錄（一）〈從同志關懷到人生關照：白先勇談創作與生活〉是專訪白先勇的記錄；附錄（二）白先勇與其他台灣作家同志書寫、評論年表，整理戰後至今的台灣同志書寫與文學評論，和白先勇的創作相互關照，可一窺同志書寫與評論的發展概況。

本文重在分析梅爾維的史詩《克萊柔：聖地朝之》中表現對男性 情誼的渴望。男性是間一種深刻友從心理以及精神層面來看，渴望這種情誼與男同性愛類似，但是前者無關欲的。舉個例子《白鯨記》 渴望這種情誼與男同性愛類似，但是前者無關欲的。舉個例子《白鯨記》 中以實瑪利對魁格的感情就更適合稱作男性誼而非同愛。本文認爲，克萊柔對西利歐（ Celio）和薠（ Vine）的渴慕純粹是精神上，而他對那 ）的渴慕純粹是精神上，而他對那 個對那里昂青年（ the Lyonese)卻毫無渴慕之情可言。這個觀點跟很多學者前 卻毫無渴慕之情可言。這個觀點跟很多學者前 輩們的觀點不同，他認爲克萊柔對男性情是跟欲望沾邊。本文指出他們之所以得出 這種結論是由於沒有從整體上去把握首詩。他們抓住了一些 模糊的表述，卻忽略了這些與上下文關係。本對首詩分析會格外注意它的完整性。同時，本文也會借助一些外材料比如艾默生章、霍桑的小説 、梅爾維的通信以及他另外一首詩 《歡會之後 》(“After the Pleasure Party”)。本文的論述主要分 爲四個部，大致跟這首詩的四個部分吻 合 / This paper discusses the desire for male intimacy in Melville’s epic Clarel: A Poem and Pilgrimage in the Holy Land. Male intimacy is intense friendship, the desire for which partakes of spiritual and psychological aspects of homosexual desires but differs from them in that it is not sexual. As an indicative instance, the relationship between Ishmael and Queequeg is more appropriately called “male intimacy” than “the homosexual.” This paper argues that Clarel’s yearning for Celio and Vine is purely spiritual and that the Lyonese is not an object of desire for Clarel. This view is a challenge to many earlier critics’ belief that Clarel’s spiritual pursuit is tinged with eroticism. Their belief, as this paper will demonstrate, results from a limited reading of the poem. That is, they insist on some ambiguous statements without enough regard to the context. This paper attempts to read Clarel closely and comprehensively. It will resort to some external texts, such as Emerson’s writings, Hawthorne’s novels, and Melville’s correspondence, as well as his poem “After the Pleasure Party.” The body of this paper matches the structure of the poem: the four chapters correspond respectively to its four parts.

目前國內對同性戀的態度似乎日益正面，但同性戀歧視的事件仍層出不窮，顯示探討影響同性戀歧視因素的重要性。本論文擬探討過往學者較少關注的因素，即情境對歧視同性戀者的影響。本論文探討兩種情境：缺少明確行為準則的情境與訊息呈現不同順序的情境。根據過去研究種族歧視的學者對嫌惡型歧視（Gaertner & Dovidio, 1986）的探討，他們主張嫌惡型歧視者只有當情境缺少明確行為準則時，才會表現出對特定族群的負面行為（即歧視）。由於黑人族群與同志族群有些共通點，本論文根據嫌惡型歧視理論假設：缺乏明確行為準則的情境容易引發對同性戀者的歧視。除此之外，延伸嫌惡型歧視理論的看法，本論文嫌惡型歧視者雖信奉族群平等，卻無法控制其未意識到的負面情緒，而較容易受到情境中訊息呈現順序的影響（Krosnick, 1999）。當訊息呈現順序加強族群間對立，或凸顯族群特性，就會造成歧視行為（McConahay, 1983; Wilson, 2010）。研究一以實驗法操弄多位目標人物的職業與性傾向以及人物呈現順序，預期在評價刻板印象中同性戀不適合的職業（老師）時，參與者會因為缺乏工作平等對待的行為準則，降低對同性戀工作者的工作評價，不過未獲得支持證據。訊息呈現順序效果則發現支持證據，若先評異性戀再評同性戀，會引發群際比較，降低對同性戀的評價。研究二改採判決目標人物是否有罪的情境，以犯罪證據是否矛盾操弄情境是否有明確準則，並同樣操弄性傾向呈現順序，加入態度內隱測驗以分辨嫌惡型歧視者與無歧視者。研究二符合預期，發現在證據矛盾時才會認為同性戀有罪程度高於比異性戀，證據相符時則否。性傾向呈現順序則重複驗證研究一發現。本論文延伸嫌惡型歧視理論以瞭解對男同性戀的歧視，並發現特定訊息呈現順序可能引發男同性戀歧視行為，這些結果可以提供發展性別平等教育方案，以有效降低這些歧視行為，促進社會平等。 / In Taiwan, people’s attitudes toward gay men and lesbians have become more and more positive. However, gay men and lesbians are still suffer discrimination, suggesting that it is important to study the causes of discrimination against gay men and lesbians. In this thesis, I investigated the impact of context on discrimination against gay men because 1) gay men suffer more hostile and overt discrimination than lesbians and 2) impact of context is rarely studied. I targeted two kinds of context: context norm and information order. According to aversive racism theory (Gaertner & Dovidio, 1986), individuals may discriminate against a person when they do not have to follow a norm. Thus, I hypothesized that people discriminate gay men only when there is no specific norm to follow. Furthermore, I applied the basic principle underlying aversive racism theory to order effect. That is, according to aversive racism theory, individuals may believe in social equality but may discriminate when they have no control over their negative emotions unconsciously aroused by some subordinate group member (e.g., Blacks). Because it is not possible for individuals to be aware of the order effect (Krosnick, 1999), I hypothesized that individuals may discriminate against gay men when the information order makes intergroup comparisons salient (McConahay, 1983; Wilson, 2010). In Study 1, I manipulated the target person’s job title and sex orientation, expecting that when the job was generally considered unsuitable for gay men, participants might believe that equal employment rights did not apply to gay men. As a result, they derogated against gay men. The result was not substantiated. However, I did find supporting evidence for the order effect. When judging a heterosexual male applicant before a gay male applicant, intergroup comparisons became salient, people would derogate against the gay male applicant. In Study 2, I adopted a crime judgment paradigm to address several potential problems in Study 1. I also applied the affect misattribution procedure to measure participants’ implicit attitude against gay men. This procedure allows me to distinguish aversive discriminators from non-discriminators. The results were consistent with the hypotheses derived from aversive racism theory. Participants derogated against a gay male suspect only when there was no consistent evidence in a criminal case; they treated a gay male suspect and a heterosexual male suspect equally when there was consistent evidence. Also, when participants judged a heterosexual male suspect before a gay male suspect, they would consider the gay male suspect to be guiltier than the heterosexual male suspect. The findings extend aversive racism theory to the understanding of discrimination against gay men and in the context of information order that makes intergroup comparisons salient. With the knowledge of context effects on discrimination against gay men, we are able to develop education programs for gender equality and offer insight on how to best guard against discrimination against gay men so that social equality may become possible.