娛樂性媒介收視在過去往往被視為是「非政治」的。所幸，晚近文化研究成果已成功揭示閱聽人接收大眾文化文本的過程本質上也具政治性─閱聽人可能巔覆、抵抗正文意識型態，從而產生庶民的政治化意識。然而前述論點仍有潛在危險，因為一旦娛樂性的媒介收視非得涉及嚴肅的「政治性批判」才具備政治上的「合法性」，娛樂收視中的其它部份將再度受到貶抑。循此，研究者期待透過紀登斯的「生活政治」觀點為閱聽人研究中的政治問題賦予新的詮釋與可能。 本研究一方面回顧紀登斯的「自我認同」及「生活政治」論述，二方面蒐集了閱聽人觀影後的自我書寫資料並對其創用者進行深入訪談，以回應研究者的核心提問。結果顯示閱聽人接收媒介通俗文本時，同時在「看著他人的故事想著自己的心事」。過程裡，收視者的自我反思將帶動著自我認同的發展，從而和生活政治的推展產生聯繫。研究者希望透過本研究擴充當代閱聽人研究的提問角度，並和紀登斯的生活政治概念進行理論及經驗上的對話。 / Entertaining media reception has long been regarded as “irrelevant to politics.” However, a body of literature of Culture Study found that “reading-the-popular-text” is political in itself, since readers might subvert or resist the ideology embedded in the popular texts, hence, empowering them the “political consciousness.” Yet, the above argument is incomplete: once entertaining media reception relate to policy only through the “politically critical reading”, the rest reading types of the audiences will be debased logically. Thus, this thesis introduces the concept of “Life Politics”, raised up by Anthony Giddens, to inject new possibilities into the reception-study tradition. This thesis reviews Giddens’ theory on the one hand, collects the empirical data through audiences’ post-text on Blogs after receiving the popular text and self-narration in interviews on the other, to answer research questions. The result shows that audiences are inclined to reflex themselves while receiving the popular text. The whole process leads to the development of Self-Identity which has a deep linkage to the modern course of Life Politics. The analysis and theories mentioned above will broaden our understanding of audiences’ reception as well as enlarge the usability of Giddens’ political thought.

本研究針對紀登斯（Anthony Giddens），探討其對於現代社會的結構特性、作為能動者的人類主體之構成，以及建構合乎現代人性需求政治制度的思想，並推演其在教育上可以有的發展。研究發現：一、紀登斯將主體重建為兼具身體與人格、意識與無意識、論述與實踐、自我與共在、源流與變化、例行性與創造性的能動者；二、意識可分為三個層級但其與行動層級並非一一對應關係；三、本體安全感除透過擱置之外，仍須透過生活政治學反思性地處理本體安全感的需求；四、結構概念具有多項特性，並與人類的能動性呈現雙重性及二元性兩種關係；五、系統與結構的區分應從組合式及聚合式之間的差異來瞭解。六、高度現代性社會有不同於以往的制度、動力、後果與特性。七、生活在高度現代性之下人們有更多自我決定的空間與必要性。八、針對高度現代性的各種特性，政治治理必須有不同以往的思考，並秉持烏托邦現實主義、世界主義，調和懷疑與獻身，使每個人都能對社會有所貢獻。依據上述發現，筆者在教育方面針對個人、結構、現代性、政治治理，與社會學研究方面進行衍釋，作為教育方面的啟示。 / This dissertation study Anthony Giddens’s thoughts about Structuration theory, modernity and politics, and try to find the implications in education. The author find that Giddens reconstructed subjects as agents by 6 pairs of concepts, pointed out 8 relative characters about structure, and contrasted structure with system as paradigmatic with syntagmatic. The author also find that Giddens’ stratification model of personality did not simply correspond to his stratification model of action. And the existential questions which are bracketed by the ontological security should be answered by life politics. Radical Modernity is different from tradition in institutions, dynamics, consequences and properties. People living in this era have more space and necessities to make decisions for themselves. To avoid the possible risks, people should hold the utopian realism, cosmopolitanism, balance the doubts and commitments. Implications in education are addressed on these findings.

本研究從廣義的社區傳播觀點出發，探討傳統社會結構限制下的社區已婚女性，如何展現她們的能動性從家庭「走出來」，並且成為社區大學和在地社區產生連結的中介角色。在已婚女性的個人能動性方面，研究者發現根據女性所擁有的資源差異，會影響她們自我定位協商的方式。其中自主性內隱的女性，使用了「以退為進」的戰術，有意識或無意識地鬆動了傳統「賢妻良母」的自我定位。而在女性發揮能動性的過程裡，她們也展現出一種默會知識樣貌──同理心和禮物經濟。這些默會知識的運用，使她們得以在家庭和社大的場域，扮演橋樑般的角色，在情感層面上建立起對班級、社大與社區的集體認同，以及可被用於即時動員的人際網絡。而她們也會以自己的知識經驗為基礎，將社大的理念轉化為她們所認可的具體行動。 / The idea of "Community Communication" is not limited to the use of community media. In a broader perspective, interpersonal communication in everyday life should also be identified as a sphere of community communication. Therefore my research focused on the interpersonal communication of four married women who took courses in Chi-Mei Community University. From their cases, the agency of married women who lived under traditional social restraints was distinctively uncovered. As long as these female students found their own way out of domestic life, they voluntarily became mediators in community communication. They helped Chi-Mei staff not only in running courses more smoothly but also in building rapport with local inhabitants successfully. All these female students identified themselves with the roles of "wives and mothers." However, based on the different resources they acquired, they developed various tactics in the re-negotiation of self-identities during the post-parental period. In one case where the husband had more power over his wife, the wife swiftly came up with strategic approaches that instead helped her gain the advantages over her husband (sometimes even without his knowing it). With this kind of wit cultivated from daily communications, while studying in Chi-Mei Community University, these married women even foster certain tacit knowledge which can be defined as "empathy" and "gift economy". By making use of tacit knowledge, these women translated the concepts advocated by Chi-Mei staff into real actions. And they were able to mobilize their family members and friends in taking these actions as well. Yet they did not associate their voluntary contributions with the abstract concepts, but attributed the actions to their sense of belongings as a community with Chi-Mei and the people whom they admired. These female students actually underestimated their importance in community mobilization. In fact, after Typhoon Morakot seriously damaged southern Taiwan in August 2009, the community networks fostered by women’s interpersonal communication played crucial roles in delivering materials to those victims in need. This was a good example of how the loosely connected networks could be activated at some critical moment while community mobilization is urgently required.