台灣常被稱為「素食者的天堂」，但對身處台灣的素食者來說，社會互動與人際關的經營仍是在選擇了這種飲食方式之後，所必須面對的挑戰。本研究以質性研究方法，來探討台灣素食者對素食者身份的認同基礎，以及如何以素食者的身分去面對社會互動及經營人際關係。依據參與觀察和深度訪談之資料所得，本研究發現：（一）在認同基礎方面，素食者透過了文化意義的認同與社會群體的認同，以建立其自我之身分意識，並學習素食在日常生活中的實踐方式。同時，其身份認同基礎的文化意義，是游移於社會改革與自我成長的光譜之間，並偏向強調素食與自我轉化間的關連。（二）在實踐過程中，素食者往往會面對五種社會困境，分別是營養缺乏的困境、選擇受限的困境、缺乏樂趣的困境、喪失主動性的困境和道德象徵的困境。在面對這些困境下，素食者傾向以六種方式作為回應：事先宣告、個人化歸因、避免暴露自身感覺、自我貶低、自行準備自我滿足以及建構新的論述。本研究發現，這些現象正呼應了Kanter（1993）對少數群體（minority）處於多數群體（majority）處於多數群體（majority）中的經驗與行為之探討。素食者作為社會上，特別是共餐場合中的少數族群，其所遭遇的社會困境和回應模式跟女性做為少數在以男性為主流的企業中極為相似。（三）對於素食者來說，「素食者」絕非他們唯一扮演的角色。當他們同時是家人、伴侶以及朋友的時候，這些角色有可能會與素食者的角色產生衝突，其反應的模式除了受到少數族群的身分影響之外，互動的過程也受到既有關係中權力分配以及台灣飲食文化的象徵意義所影響。 / Taiwan often is perceived as a “paradise of vegetarian”. However, for vegetarians in Taiwan, they still have to face the challenges in social interactions and relationships with others after choosing vegetarianism. This research used qualitative methods to examine vegetarians’ identities experiences of social interactions and relationships with others in Taiwan. Based on data collected through participant observation and in-depth interviewing, the study found that: According to the results of observation and in-depth interview, the finding is: (1) In the identity aspect, vegetarians construct their identity and learn how to practice vegetarianism through cultural meanings and groups. At the same time, the cultural meanings vegetarian identify across a spectrum between social reformation and self growth, emphasize the relationship between vegetarianism and self growth. (2) In practice process, vegetarians are often in fire five difficult positions: short of nutrition, lack of choices, short of fun, loss of active status and morality sign. Vegetarian prefer to reply those positions by six methods: claim at the beginning, individual reasoning, avoid telling personal feelings, disparaging self, preparing and being satisfied by myself and finally constructing a new discourse. This result responds to research that Kanter studied the experiences of minority in the majority in 1993. Vegetarian are minority in society, especially in meal time. Their difficult positions and responses are similar to the situation women faced in the company when men are the majority. (3) For vegetarian, “vegetarian” are not the only role they are acting. When they act the roles like a family member, a mate and a friend, they may encounter conflicts between vegetarian and the other roles. Those responses might be effected by identity of minority, power distribution in the relationship and symbol of diet culture in Taiwan.