本研究目的在了解站崗女面對感情因「男友服役而生變」時，其內在的經驗，並探究站崗女面對「分手」抉擇時，在做決定、因應自己的決定以及重新面對生活的力量及理由，這過程的心路歷程。 研究採用敘說研究方法，參與者為兩名成年女性。透過研究者與參與者各兩次，為時兩小時的訪談，以訪談內容及網誌、書寫在批踢踢BBS「站崗的女人」版上的資料作為敘說文本，採用「整體—內容」的敘說分析方式進行資料整理與分析。 研究結果發現，兩位參與者都十分看中「親密感」的維繫。因為親密感而發展出期待：希望男友可以多花時間陪伴、傾聽並重視自己。然而他們的期待，伴侶不是無法瞭解，就是不願調整配合。 其次，本研究發現，男生服役期間對親密關係的影響：戀人在關係中的角色相反、突顯了兩人世界的差異、暴露了原本溝通的缺陷、站崗女會延緩離開的決定。而影響站崗女看待關係改變與去留的因素則有：女性較難以離開關係、關係裡感受到的公平與否、「我不夠好」的自卑心理、對「無錯」的期待與追求。 研究者還發現可以其他詮釋觀點來看本研究的兩位參與者。如：她們是比較容易在親密關係中消失自我的女人、她們為自己寫的愛情故事和腳本左右了和伴侶之間的互動、要求關係的和諧有時反而損傷了關係。 最末針對「當兵」時期兩性之間的相處、未來相關研究提出建議，研究者也重新檢視、接觸自己。

親密關係中的衝突是關係適應中的重要議題，對關係適應的影響不容忽視。因此，本研究旨在探討個人的性別及依附類型在本研究各變項上的差異，並進一步了解衝突因應對關係適應的相關及預測性。 研究採用問卷調查法，以台灣北部地區大專院校473位學生為研究對象。以研究者修訂之「依附量表」、「衝突因應量表」以及「關係適應量表」為研究工具並採取描述性統計、因素分析、信度分析、Pearson積差相關、典型相關、多元逐步迴歸、t考驗、單因子變異數分析等方法進行統計分析進行量表與研究假設的驗證。 研究結果顯示： 一、整體來說，大學生之衝突因應能力越好與親密關係適應也越良好，而透過問題焦點及正向評估等認知方式來正面的面對衝突皆有助於良好的關係適應，而採取情緒壓抑以及尋求支持的方式來逃避面對衝突，則容易有矛盾的關係適應傾向。 二、衝突因應的四個向度都能有效的預測滿意及矛盾的關係適應狀態，其中以正向評估為關係滿意的主要預測變項，而情緒壓抑為矛盾關係適應的主要預測變項，而只有正向評估和問題焦點兩項渡的衝突因應方式可以預測自主的關係適應狀態。 三、大學生不同的性別在依附類型、衝突因應與關係適應上皆有差異，但差異在衝突因應傾向較有明顯的不同，男性較會使用理性的認知面對並壓抑情緒，而女性則傾向去尋求支持。 四、大學生的依附類型以安全的依附類型者居多，但差異未達顯著。 五、依附型態在衝突因應、關係適應上的差異 安全型依附者會因為正面的面對並詮釋衝突的影響也會有較多的滿意且自主的關係適應傾向。而焦慮依附者會比其他者常使用尋求支持的衝突因應也自覺關係還算滿意 最後，根據以上研究結果，研究者提出在未來研究上可採用配對施測、納入其他變項，在諮商實務上可以此為理解探索之架構，在學校之性別教育推廣工作上可舉辦性別的團體，以增進學生對人際的理解力等建議以供參考。

「遠距戀愛」或許不是當代所獨有的現象，但不可否認，因為社會條件、環境改變已促使遠距戀愛發生的可能性高於以往。「遠距」使得這群人有著不同一般戀愛相處的模式，到底距離對親密關係的影響為何？這是筆者所欲釐清的。 或許，即時的視迅、便捷的E-Mail、較以往便宜的國際電話、甚至是免費網路電話…這些現代科技對當代的遠距戀愛助益非淺。人們利用這些科技，試圖克服實體距離所帶來的影響，這也是當代遠距戀愛與以往遠距戀愛最大的差異，它使得人們在維持遠距戀愛上，似乎有更多成功的機會！ 但如果深入觀察，遠距戀愛者似乎仍有諸多的不安，其中比較特殊的是人們對「近水樓台」的擔憂，人們為何產生這樣的擔憂？以及人們不斷強調信任對遠距戀愛的重要性，亦即信任作為化解不安的重要環節，裡面的內涵為何？不過，本文的討論並不僅止於探討遠距戀愛中信任的作用，而是，當物理距離已經是既存的前提時，這些遠距戀愛的情人在有意無意中，到底運用了什麼技巧，使彼此在互動過程中，以增進信任的意願、減低誤信的機率。另外，本論文引用Goffman的理論並結合本研究的經驗分析，目的在深入討論信任互動的過程。

本論文的研究目的是探討單身老年女性在其喪偶或離婚之後發展的親密關係，希望藉由單身老年女性的自身經驗，來理解她們對親密關係的詮釋，以及她們在親密關係中的感受，從「本質」、「發展」及「影響因素」來了解單身老年女性親密關係的生命經驗。 本研究使用質性取向的研究方法，以半結構式的深度訪談進行資料蒐集，計8名有效樣本，年齡介於62到87歲之間，5名居住在台北市，3名分別居住在桃園縣、台中市及苗栗縣，主要研究結果如下： 一、從受訪者對親密關係的成分、表達形式、以及感受等三部分可知單身老年女性親密關係的本質：（1）「關懷」、「共同性」及「欣賞」為單身老年女性親密關係的主要成分。（2）「一個人孤單」及「兩個人有伴」是單身老年女性重新作伴的原因；親密關係的表達形式可分為日常生活的內容及具愛情或性意涵的言語及行為。（3）「談戀愛的浪漫」、「過日子的平凡實在」及「交朋友的恩深義重」則是單身老年女性在親密關係中三種主要感受。 二、從受訪者與男友交往過程中親密關係的緣起（從獨立到結合）、發展脈絡（從結合中求獨立）、延續（從獨立中找到契合）來探討單身老年女性親密關係的發展可知：（1）「旁人促成」及「機緣巧合」是單身老年女性親密關係緣起之因。（2）「自主」及「自由」是單身老年女性親密關係發展脈絡的依循路線，可藉由設立界線以調和親密及獨立的兩難困境。（3）「對方值得」及「自己想開」是單身老年女性親密關係延續的基礎，前者即是親密關係成分中持續付出關懷的動力；後者即是老年時期中懂得活在當下的智慧。 三、從受訪者對自身親密關係的詮釋可知單身老年女性親密關係發展的影響因素有5：（1）「雙方的條件」透過共同性及自主性對單身老年女性的親密關係發展造成影響。（2）「前段婚姻的陰影」對親密關係的影響不一定導致她們不願再次擁有親密關係，而是讓她們認知到自己要如何為這樣的產物做好準備，找出新的親密關係定位。（3）「子女的態度」會影響關係如何而非影響關係有無，最終決定權還是在單身老年女性的手上。（4）「信仰的力量」是在親密關係不順遂時可影響她們的認知，使其能夠轉換念頭，改變看待關係的心態，故讓親密關係得以延續。（5）「社會的觀感」對單身老年女性的親密關係有既定框架，她們認知到框架，並且有勇氣及韌性獲得自身詮釋權以安然於親密關係中。 / The purpose of this study is to investigate the development of single elderly women’s intimate relationships after they became widows or got divorced. By exploring their self-experience, we can understand the way they interpret their intimate relationships and their feelings within these relationships. In this study, we view things from three dimensions —“the nature, the development, and the factor”—to inspect their life experience in these intimate relationships. The methodology applied in this study was based on quantitative method, and data were collected by semi-structured in-depth interviews. Total 8 valid samples aged between 62 to 87 years old were gathered, among which there are 5 living in Taipei as well as 3 in Taoyuan, Taichung, and Miaoli separately. Research results show as below: 1.Interviewers’ points of view on element, expression, and perception of their intimate relationship showed the nature of single elderly women’s intimate relationship: (1) “Careness, commonality, and appreciation” are the major elements that compose single elderly women’s intimate relationship. (2) “Being alone and lonely” as well as “being coupled and accompanied” are two reasons that why single elderly women would like to have a company again. Moreover, the ways to express their intimate relationships can be divided into actions of daily life and speech or behavior that imply love and sex. (3) “The romance of falling in love” and “the reality of getting on a life” as well as “the gratitude and loyalty of being friends” consist of the main sensation in single elderly women’s intimate relationship. 2.The process of interviewers’ relationships with their boyfriends, such as how it started, in what context it developed, and why to continue, showed that: (1) “Being motivated by others” and “the right opportunity” are the reasons to start the relationships. (2) “Autonomy” and “liberty” are the paths these relationships follow, according to which the boundaries can be placed so that the dilemma of being intimate or being independent can be coordinated. (3) “They worth it” and “looking on the bright side” are the basis to keep the relationship going; the former is the motivation to care and the latter is the wisdom to live in the present in their late in life. 3.Interviewers’ interpretations of self-experience in these relationships revealed that there are 5 factors that affect the development of those relationships: (1) “Conditions of both sides” affect these relationships through commonality and autonomy. (2) “Bad memory from previous marriage” does not necessarily make them not willing to have a relationship again, rather it causes them realize what preparation should they make for it and find out new definition of intimate relationship. (3) “The attitude of children” may affect how the relationship will be but can not decide whether the relationship will continue; the final call is held in the elderly women’s hands. (4) “The power of belief” can influence their recognition during their hard times and make them change their point of views on these relationships so as to keep these relationships on. (5) “The standpoint of the public” set single elderly women in certain conventional frames. Although these women recognize these frames, they have courage and toughness to gain self-interpretation to feel free from worry in these relationships.

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.

以家庭暴力或親密關係暴力為主題的相關文獻相當豐富，但關於互為相對人案件的探究仍屬少數，因此，本研究以互為相對人案件的處遇模式為題，希望能更加瞭解互為相對人案件的情況，以及整理出社會工作者在提供服務的過程中會運用到哪些資源，以及透過哪些服務方式滿足互為相對人個案的需求。本研究採半結構式訪談，訪談了八位分別在被害人服務單位以及相對人方案任職的社會工作者。研究結果如下： 社會工作者在提供互為相對人案件服務時所面臨的價值議題包含： 1.互為相對人案件的樣貌差異：社會工作者必須面對互為相對人案件中的兩造，在權力彼此抗衡下所呈現出的樣貌，包含「被害人不再弱勢；相對人不再強權」以及許多「工具性的通報進案」。 2.相對人社工角色的衝突：受訪的相對人方案社工在以被害人為服務主體的家暴體制之下，在提供互為相對人案件服務時必須面對的便是與被害人體制的衝撞，以及「要以誰為案主」的價值選擇議題。 在提供互為相對人案件服務時所運用的處遇觀點則包含 1.選擇能夠接受的處遇觀點：受訪社工在提供互為相對人案件服務的過程中，最常以女性主義觀點、優勢觀點以及系統觀點等三個處遇觀點作為提供服務的依歸。 2.服務方向：整理出社會工作者在提供互為相對人案件的服務過程中包含了六個面向，包含釐清哪方為相對人、保持中立超然立場、評估的面向依對象而異、促進兩造達成共識、轉介相對人服務以及夫妻協談，每一個面向都是受訪者在提供互為相對人案件服務時所會運用到的。 最後，研究者結合上述研究結果以及受訪社會工作者的建議，在最後提出本研究的限制與建議，提供實務工作者、政策制定者以及未來研究者參考。 / Since past till today, there has a great number of family violence or intimate violence literature and analyses, but mutual violence. Consequently, this research is studying with the intervention model for couples with mutual violence, in order to much more understood the situation of mutual violence cases, and sort out how social workers use resources or service model to meet service user’s need. This research interviewed 8 social workers via semi-structured interview, who were worked in victim service organizations or batterer programs. The results are as follows: The issue about personal value will be met when social workers provide mutual violence cases services include: 1.The different pattern between mutual violence cases: social workers need to face the both side of mutual cases, and have to figure out the pattern of power contention. These conditions includes ” victim no more weakness and batterer no more powerful” and a lot of “ instrumental purpose report”. 2.The conflict of batterer social worker’s role: under the family violence system, the batterer program social workers need to fight with the victim system, and deal with the issue of “who should be the service user?” The intervention perspective including: 1.Choose an intervention perspective can be accepted: Feminist perspective, Strength perspective and System perspective are the most often used in mutual violence service process. 2.The service orientations: clarify who should be the batterer, maintain neutrality, different service user with different evaluation, promote the consensus between both side of service users, referral to batterer program services and couple counceling. These six orientations were applied in social workers provide mutual violence cases services process. At last, this research lists out the limitations of the study, and provide some suggestions which are according to all of the results and social workers’ advises to social workers, policy maker and researcher in the future.

隨著西方工業革命之後「第二現代」社會的來臨，人們越來越關注自身，親密關係轉而成為個人日常生活中最重要的事務之一，親密關係也逐漸擺脫外在社會的約束，而將其基礎置於關係之中兩人對彼此的承諾上。這樣的特性，符合了英國社會學家Antony Gddens所謂民主化發展的「純粹關係」。本研究從社會學的角度，透過質性研究方法，以理解個人在現代社會中實踐多重親密關係之特性與其意義。 研究結果指出，臺灣現代社會的親密關係正邁向Giddens所指之「匯流愛」的發展趨勢，並有著下列幾個特點：第一，現代社會環境所組成的機會結構，暗助多重親密關係的醞釀與發展：；第二，「曖昧」是為多重親密關係逾越社會對於親密關係規範的跳板；第三，多重親密關係更能使當事人滿足自我；第四，實踐多重親密關係具有「堅守一對一」與「被揭穿」的雙重風險；第五，經濟與性別在多重親密關係的脫勾性。 然而，正處於轉型期的臺灣社會，多重親密關係的實踐仍面臨父權社會殘留與新舊價值的衝突現象。於是，我們也同時從經驗資料中發現類似英國社會學家Jamieson對Gidden論述的質疑，包括：第一，「性別」在多重親密關係中是最終的影響變數；第二，自我內在對於實踐多重親密關係所存在的矛盾感；第三，「一對一關係」的交往規則對多重親密關係來說，具有「限制」與「機會」的雙重意義；第四，現代社會下的「婚姻制度」對親密關係來說是更嚴格的「遊戲規則」，但卻也是多重親密關係的實踐者願意接受的遊戲方式。 / After the western Industrial Revolution comes the so-called “second modernity.” As people are more concerned about themselves, they cherish intimate relationships much more in their daily life. Intimate relationships have thus disposed of external social control and focused more on the promise between two lovers. This feature is similar to the democratization of pure relationships presented by English sociologist Antony Giddens. From a sociological perspective and through qualitative research methods, this study aims at understanding the characteristics and meanings of multiple intimate relationships as well as the individuals practicing multiple intimate relationships in modern Taiwan. The findings show that intimate relationships in the modern Taiwan society are approaching the “confluent love” stated by Giddens. Multiple intimate relationships are found in this study to carry five characteristics. First, the opportunity structure in modern society facilitates the fermentation and practice of multiple intimate relationships. Second, dubious relationships serve as a jumping board for individuals to bypass the social canons of intimate relationships. Third, people are more satisfied by involving in multiple intimate relationships. Fourth, the double risks of practicing multiple intimate relationships involve the risk for keeping monogamy and the risk for revealing the practicing multiple intimate relationships. Fifth, there is a disjunction between economy and gender in multiple intimate relationships. As Taiwan go through social transformations, the practice of multiple intimate relationships nevertheless remains controversial in a society in which the patriarchic elments remains and the modern values are in conflict with the traditional ones. The empirical evidence demonstrated in this study supports some challenges raised by English sociologist Lynn Jamieson to Giddens’ arguments. First, gender still serves as an ultimate variable in affecting the practice of multiple intimate relationships. Second, individuals often experience a dilemma between a sense of guilt and the pursuit of gratification in maintaining multiple intimate relationships. Third, monogamy implicates both a restraint and an opportunity to develop multiple intimate relationships. Fourth, in the “game” of intimate relationships, the marital system is considered a stricter rule and yet individuals practicing multiple intimate relationships are willing to accept it.