本文援引Abner Cohen對「象徵」與「權力」兩者相互作用關係所歸納出來的理論作為開端，進而探討「文化遲滯」此一概念的內涵。本研究微幅修改Cohen的理論模式，提出象徵的物質性與認知性兩者之分別，並希望藉由這兩個概念釐清權力關係變遷對象徵形構如何產生影響。以都市阿美族溪洲部落作為田野，本文探討的是族人對於原鄉舊傳統的記憶與認知為何？他們遷移到都市後所面臨的新政治與經濟環境如何衝擊了豐年祭舊傳統？以及族人在現實條件限制下是否全然受新的權力關係宰制？又或者他們有甚麼樣的策略、運用甚麼樣的資源來進行反抗？ 本研究發現溪洲部落族人在權力關係變動影響之下，豐年祭當中許多象徵符號的物質性發生轉變抑或消失，進而影響了族人對豐年祭「傳統」的認知。但同時，族人們也能將過去的原鄉記憶化為一種資源，重新回復、創造舊有的象徵符號。這樣的過程除了代表「傳統」文化的重塑之外，也反應了族人對內凝聚社群認同、對外抗衡（相對於原鄉）新的政治經濟結構。

華語由中國大陸引入台灣數十年後，因為政治上的阻隔、語言接觸的影響和語言實踐的結果，已經產生了顯著的變化。在發音、詞彙和語法等各個層面上，無論和引入台灣之前於中國大陸訂定的「標準國語」或是中國現行的「普通話」相比，都具有明顯的差異，語言學界將目前台灣通行的華語稱為「台灣華語」（Taiwan Mandarin） 「台灣華語」這一華語的變體是絕大多數台灣人日常生活時所採用的語言，作為華語中獨立的分支也是語言學界公認的事實，然而台灣的華語教學界鮮少將「台灣華語」的發音視為學習標的。華語教師教學時所使用的語言和台灣人民日常使用的語言存在顯著斷裂。 本研究檢視華語從一方之言到演變到「國語」的建構歷程以及華語在台灣的發展史，發現華語在台灣的發展和民族主義與國族認同的建構具有密切的關連。在回顧相關文獻與制度規章並佐以與現任華語教師的訪談結果後，發現台灣的對外華語教學界也普遍受到這種影響。教學的內容除了語言教學的專業考量外，尙存在著以往以獨尊華語、壓迫台灣其它語言的觀念及做法，認為「台灣華語」乃受「方言」污染而不純淨的語言，並以「華語」發源地的北京口音為嚮往對象。 最後，本研究從大眾傳媒的角度切入，探討「台灣華語」的最大公約數。認為「台灣華語」中許多成份已趨穩固，為絕大多數的台灣人所接受，也對全世界的華語人口具有相當的影響力。「台灣華語」的發音和繁體字、台灣式的辭彙與注音符號一樣應可視為「台灣華語」的重要成份，而能夠進入教學殿堂，作為外籍學生學習的對象。 / This study discusses the role of 'Taiwan Mandarin' in the field of teaching Mandarin as a second language. Results of the study indicate that Taiwan Mandarin is commonly disregarded, due to its association with other Taiwanese languages and the method in which it was introduced to the Taiwanese community. Decades after its introduction to Taiwan, Mandarin has evolved as a result of political and geographical separation from its origin in China, language contact, and local usage. This new variant, known as ‘Taiwan Mandarin’, has marked differences in terms of phonology, lexicon and syntax, and is viewed as a independent variant, different from ‘Guoyu’ or 'Putonghua' by many linguists. Although Taiwan Mandarin is, in practice, the most commonly used language by the Taiwanese people, it has been rejected by many language teachers and those who compile teaching materials for foreign learners. Language teachers are expected to teach an accent that is different from that of most Taiwan Mandarin speakers. This study investigates the standardization of modern Mandarin, and how it has developed in Taiwan. It shows that the enforcement of Chinese nationalism and identity is closely related to the popularaization of Mandarin in Taiwan. After reviewing related studies, regulation of teaching proficiency tests, and interviewing language teachers, it has been demonstrated that Chinese nationalism has also influenced the teaching of Mandarin as a second language in Taiwan. Taiwanese Mandarin phonology is commonly associated with the result contaminated by other Taiwanese languages such as Holo and Hakka by language teachers, and hence only the Beijing dialect is considered standard and desirable. Based on the findings of previous studies and interviews, this study suggests that the commonly accepted Taiwan Mandarin phonology can be gained through the language used in Taiwanese media, due to its steadiness and popular standing amongst Mandarin speakers world wide. Its unique phonology should be considered an important feature of Taiwan Mandarin, along with traditional characters, Taiwanese lexicon and phonetic symbols (注音符號), and it should be accepted in teaching methodology.

厭世情結是索洛古勃整個創作生涯當中非常顯著的特色，而且幾乎貫穿他的所有作品，無論是詩歌創作、敘事作品、戲劇作品，甚至是論說文章都可以發現這個反對世界的強烈情緒。本論文以索洛古勃的短篇小說作為研究客體，並採用作家傾心的叔本華哲學與諾斯替思想輔以分析文本所呈現的厭世情結。 主文分作四大章進行論述。第一章探討索洛古勃創作美學的根源；第二章和第三章則從文本詮釋中剖析厭世情結的兩個面向──對於現實的不滿與對於彼岸世界的追求；最後一章則以體現作家的厭世情結的人物類型作為分析重點。

札米亞京的文學作品中常帶有大量象徵、隱喻與反諷，使讀者在閱讀上不易理解。特別是非俄語母語者，由於缺乏對俄語文化概念的理解，常常對於文字中的特殊寓意難以領會。因此本論文就文化概念上的意義，與作家本人的哲學思考和創作思想，來分析與解讀札米亞京文學作品中的象徵意義。論文的主要內容以作家的四部小說《我們》、《洞窟》、《人類獵人》、《島民》為研究範圍，並以「火」和「水」的形像為本文研究對象。

世界上有一條路，最筆直也最曲折、最簡單也最艱難，叫做「回家」。這是一個關於渴望被愛、找尋與放下的故事。本劇希冀探討所謂的「你認為的好，不一定適合我」的概念。主角是一名患有氣喘的小女生，被雙親送到鄉下讓阿嬤照顧。她為了回家想盡各種方法，並在嘗試的過程中結識了一頭小鹿和孤僻的鄰居阿公。透過主角、小鹿及鄰居阿公三者間的互動，揭示了孩童的不安全感、動物的靈性及喪偶老人的孤獨等生命課題。 本文共分《回家的路》劇本、創作論述及附錄等三部分。創作論述中先說明故事發想歷程與創作背景，並回顧此劇探討面向的相關資料，包含兒童的安全感、老人的孤獨感及其與動物互動等；其次為劇本結構與人物研究，最後是創作心得與檢討。附錄則為相關電影介紹及分場大綱。 / There is one road in this world. It is the most straight and tortuous, the simplest and most difficult road – the road that takes us “home.” This story is about the desire to be loved, to search and to let go. The film script is hoping to explore the so-called “what is good to you may not mean the same to me” concept. It is about a little girl who suffers from asthma that her parents once took her to the countryside, and asked her grandma to take care of her. The little girl tried various ways to go home, and during the time she met a cute little deer and a solitary old neighbor. Through interaction among the little girl, the deer and the neighbor, the story reveals some life issues such as insecurity of children, spirituality of animals and loneliness among widowed elders. The thesis consists of three parts: the film script, literature review and appendixes. In the first part, the creative process and background of the story is mentioned, then to review on documents of children’s sense of security, loneliness of elders and the interaction between human and animal. Following with script organization and studies on characters, this thesis lastly presents the personal creation review and an overview of the script writing. Attached in the appendix is the introduction of related movies and outline plot.

本研究以2009年8月的莫拉克風災中出現的網路災情資訊平台及其行動者為研究對象。探討資訊平台作為民間災難資訊的彙整和即時傳遞，其能夠有效的條件為何？過去災難資訊與網際網路的研究主要探討，其作為新的媒體的傳播特質，因此，本研究除了建立在對資訊平台行動者擁有的技術條件之探究外，主要從「網路動員」的集體行動角度切入，探討該行動是基於何種人際網絡樣貌，而能讓此網路動員得以發生？ 透過次級資料收集和對資訊平台行動者的田野深度訪談發現，災情資訊平台有效性的問題不只是討論行動者擁有社會條件為何，更有趣的是行動者如何從中衍生有效性論述，並建構一套擬似「客觀」有效性標準，作為區隔他者資訊平台進而確立自身正當性的說法。借用Bourdieu象徵鬥爭(symbolic struggle)的分析觀點，對行動者如何進行資訊平台有效性的論述進一步分析。從行動者的有效性論述邏輯中，浮現一個爭奪資訊平台正當性的意見場域。災難情境作為一個突發性的例外狀態，不在政府例行化運作機制可以反應的程度，也因此使其原本作為救災以及災情資訊掌握的正統角色有了被挑戰的機會，而民間災情平台的集體行動則是挑戰此正當性的「異端」，透過網路開放式和平權化的特性，因而得以作到社會性的災情通報、彙整和溝通傳遞的資訊系統。 資訊平台的行動者作為一種網路動員並非僅是匿名而隨機的網友匯集，核心行動者多是屬於網路資訊圈或自由軟體的社群，其共享某些知識、價值或文化氛圍。他們熟悉網路資訊的傳遞或各種網站架構技術，再加上日常以網路資訊為共同興趣的聚會或交流形成不同的社群圈以及相對情感關係更緊密的「小圈圈」。線上、離線社交互動是跨越時、空限制的延續，彼此熟悉的程度高、信任度也高，也因此能協力完成高度動態分工的災情平台架構和維持。其他透過間接關係從網路上召募而來的資訊志工，則是受到災難感的情境影響，較平時更有機會產生對於組織或運作機制的系統信任。而災情資訊平台的有效性，除了建立在在網際網路技術物的開放和平權特性條件外，同時也在於行動者建構有效性論述，讓網路動員持續具有正當性，在災難情境中召喚更多人投入，形成另一股相對於「失靈」政府的公民動員的力量。 / This study aims at discussing the factors of information effectiveness presented in several online platforms built for Typhoon Morakot when it attacked Taiwan. Previous researches which have discussed information flows on the Internet during or after disasters focused on the media effect of the Internet. However, online information platforms built for Typhoon Morakot disaster were not only about the internet technology, but presented a social phenomenon of online mobilization. Based on this observation, this study underlines the discourse and relationship of the key actors ─ the bloggers and engineers, who constructed 4 major information platforms, and explored how these social factors make information platforms possible and effective. The methods of this research are through interview and second-hand data collection, and two results are analyzed and concluded as key factors which contribute to the effectiveness of information platforms. First, not only the actors’ technology or media background play an important role in effective problem of information platform but also their discourses about information effectiveness, which were based on their social conditions, were crucial. The key actors constructed seemingly “objective” standard in their discourse to justify their platforms’ legitimacy for distinguishing theirs from others. Borrowing Bourdieu’s theoretical lens of Symbolic Struggle, this study analyzed the context of actor’s discourses and found different logics of information effectiveness which emerged a field of opinion of discourse for legitimacy completion; at the same time, the government’s failure in dealing with the disasters as the background of the information platform’s appearing is also closely connected to legitimacy competition. The catastrophe that Typhoon Morakot brought to Taiwan was far beyond the government’s routinely mechanism can response to, and challenged government as the only orthodoxy of disaster information and rescue. Hence, civic action mobilized in delivering disaster information on several important internet platforms was the heterodoxy to challenge orthodoxy’s legitimacy. All these mobilization and competition of discourse are possible because of the open and equal-right characters of the Internet. Second, the online mobilization of information platform was not based on people’s random gathering, but based on most of the key actors belong to specific “circles”, such as those from the internet information or open-source communities. In the communities, these people are all interested in internet-related topics and are familiar with online communication technology. Moreover, they became much closer circles by regular meeting and daily communicating on social media and off-line parties for their common interest: internet and information. Their bonds and relationships are formed by intensive on-line and off-line daily practices which brought mutual understanding and trust ─ that is why they could work together and cooperate to keep the platform working.

本研究探討當消費者的自我形象與產品形象符合一致性時，對真實和虛擬產品之購買意願的影響。在消費者自我形象方面，分為真實我形象與理想我形象，在「依滿足消費者需求之產品分類」(Woods, 1960) 為調節作用下，即將產品分為真實產品與虛擬產品，再各細分為「功能型產品」(Utilitarian Product)、「享樂型產品」(Hedonic Product) 與「象徵型產品」(Symbolic Product)，用以衡量真實我形象一致性和理想我形象一致性對不同產品類別的購買意願會有何不同程度的影響。 本研究經由前測選出了各類型產品之代表性產品，對於一般的真實產品與網路上的虛擬產品，分別以牙刷和解毒靈丹代表功能型產品，KTV和虛擬電子情人代表享樂型產品，以及戒指和騎士團徽章代表象徵型產品。透過十五組項目之五點量表語義差異法，衡量消費者自我形象與產品形象，並以「考慮購買」、「購買意願」、「購買該產品是很重要的消費」和「擁有該產品是很重要的」四題來衡量對產品購買意願的強度。分為真實產品與虛擬產品二種問卷，分別發出228份與201份，透過迴歸分析，驗證自我形象一致性對產品購買意願之影響程度。 研究結果顯示：一、在功能型產品方面，不管是一般的真實產品或是網路上的虛擬產品，自我形象一致性對功能型產品的購買意願並無顯著影響。二、享樂型產品之購買意願受真實我形象一致性的影響較大。三、象徵型產品可分為角色定位和自我提昇兩大類，其產品購買意願將分別受到真實我一致性和理想我一致性因素的影響。四、當產品購買決策變成群體決策時，個體自我形象一致性的影響將受到限制。 整體而言，在產品形象定位上，應以目標客群的自我形象為參考依據，而非其人口變數。並依不同的產品類別，塑造不同的屬性，功能型產品應塑造產品功能屬性的品質形象，而享樂型與象徵型產品得依吻合消費者之自我形象來形塑成個性鮮明的產品形象，都將有助於企業對品牌與產品定位之效果。 / The purpose of this study is to discuss the effects of consumers' self-congruency on purchase intentions of real products versus virtual products in terms of functional, hedonic, and symbolic products as moderate effect. Self-image includes actual self and ideal self; as for the moderating effects of “psychological demand character” (Woods, 1960), this study divides both real and virtual products into utilitarian product, hedonic product, and symbolic product to measure the influences of actual-self image congruency and ideal-self image congruency on different product categories. After two pretests to find out the representative product for each category of real and virtual products, this study takes toothbrush and detoxification medicine for functional products; KTV and virtual e-lover for hedonic products; and ring and Knight insignia for symbolic products. Self-image and product-image are measured by the 15-item semantic differential scale. The magnitude of purchase intention is measured with four questions, “consider to buy”,“intend to buy”, “it’s an important consumption”, and “it’s important to ownTwo-hundred-twenty-eight paper-based questionnaires and 201 virtual questionnaires were collected and regressed to verify the effects of consumers' self-congruency on purchase intentions. There are some key findings. 1. For functional products, regardless of real or virtual products, the effect of consumers' self-congruency on purchase intentions is not significant. 2. Actual-self image congruency influences the purchase intention of hedonic product more. 3. Symbolic product can be classified into self-enhancing and role-positioning. These two product purchase intentions are respectively affected by actual-self image congruency and ideal-self image congruency. 4. When product purchasing decision becomes group decision, individual self-congruency will be constrained. To sum up, product image positioning should consider the target customers’ self-images, instead of demography data. Also, according to different product categories, product images should be shaped differently. Functional product should focus on quality image. Hedonic and symbolic products should adopt the images matching consumers’ self images. This will help form better brand and product positioning strategies.

出版於一九七七年的《鬼店》為史蒂芬‧金的第三部小說，探索的為恐怖文學裡其中一種刻畫，鬼故事。雪倫‧A‧拉塞爾給了一項令人信服的理由，何以她認為《鬼店》是一則鬼故事：「在鬼故事中，恐怖的來源來自於通常出沒某個特定地點的邪惡靈魂。」然而，《鬼店》不僅僅是一部單純的鬼故事小說，根據克萊爾‧韓森與史蒂文‧布拉姆的看法，《鬼店》是一宗可從精神分析角度切入的語言學習與退化案例。 在第一章「導論」裡，我提出本文論點：能否透過清楚說出與理解能力完成符徵(signifier)與符指(signified)的連結，決定了傑克與丹尼各自的命運。第二章「方法論」由我在本文中所用的方法構成，本章說明我如何運用席格蒙‧弗洛伊德的伊底帕斯情結(Oedipus Complex)、雅克‧拉岡的想像界(Imaginary Order)、象徵界(Symbolic Order)、實存 (The Real)、語言作為大他者的論述(Language as the Discourse of the Other)、縫合點(Points de Captions)。第三章欲探討的是傑克與丹尼的伊底帕斯情結，傑克的殞落可追溯至他的童年時期，丹尼的生存則可以他的現況加以分析。第四章「似乎他的生命全靠學習閱讀才得以維持」討論丹尼如何藉由語言學習，從想像界前進到象徵界並打破托倫斯家庭特有的父子關係循環，丹尼漸漸地學習如何連結符徵與符指，清楚地說出與理解這些符指及背後的符徵為丹尼鋪了一條歧異的路，透過這條路丹尼得以存活並成長。第五章「理性的蟄伏」將探討全景飯店如何藉由大他者/小他者的論述(The Discourse of the Other/ the other)誘惑傑克，也探討傑克的瘋狂如何藉由象徵界退化至想像界表現出來，我也會藉由瘋狂的其中一種症狀，不能掌握縫合點：越來越不能連結符徵與符指的情形闡述傑克如何變得偏執於並合理化自己的不當行為，例如殺掉他的妻兒。在第六章「結論」，我將簡述前面五章的要點，幫助讀者釐清本文的宗旨。 / The Shining (1977), Stephen King’s third novel, explores one of the horror genre’s characterizations, the ghost story. Sharon A. Russell gives a convincing reason why she considers The Shining a ghost story: “In the ghost story the origin of the horror comes from evil spirits who usually haunt a specific location.” However, The Shining is not merely a simplistic ghost story. According to Claire Hanson and Steven Bruhm, The Shining is a case of language acquisition and regression from a psycho-analytical perspective. In Chapter One, “Introduction,” I issue my thesis statement that aptitude for articulation and intelligence of the signification determines each of Jack’s and Danny’s destinies. Chapter Two, “Methodology,” consists of the methodology I employ in the analysis of The Shining. That is, how I apply Sigmund Freud’s and Jacques Lacan’s theories, Frued’s Oedipus complex, and Lacan’s three orders, language as the discourse of the Other, and points de caption to this study of The Shining. The exploration of the Oedipus complex for Jack and Danny is Chapter Three’s subject matter. Jack’s downfall can be traced back to his own childhood, and Danny’s survival can be studied in terms of the exploration of his own status quo. In Chapter Four, “As though His Life Depended on Learning to Read,” I discuss Danny’s progression from the imaginary order into the symbolic order and breaking away from “the wounded father-son cycle” (Davenport) in terms of his increasing acquirement of language. That is to say, Danny learns to decipher the signifiers and to make significations between the signifiers and the signifieds. Articulation and intelligence of such signifiers pave a divergent way for Danny as a survivor and an adult in the story.” In Chapter Five, “The Sleep of Reason,” I elaborate upon how the Overlook entrances Jack by means of the discourse of the Other/evil other and how Jack’s insanity can be manifested in terms of his regression from the symbolic order into the imaginary order. I will take advantage of one of the symptoms, failing in the grasp of points de captions, increasingly failing to catch the interdependent relationship between the signifier and the signified, to expound how Jack becomes paranoid and self-justified in his wrongdoing and misbehavior, such as to murder Danny and Wendy in conformity to the former caretaker’s indication. In Chapter Six, “Conclusion,” I summarize the previous points to help the readers further understand the thesis’ purpose.

本研究之目的是探討消費者自我認知年齡 (Cognitive Age) 與品牌年齡之一致性程度，對其品牌偏好的影響。為使研究結果具一般性之參考價值，本研究不以單一產品為研究標的，而是將產品依其所滿足之消費者需求的不同，區分為功能型產品 (Utilitarian Product)、享樂型產品 (Hedonic Product) 與象徵型產品 (Symbolic Product) 三類，以產品類型做為調節變數，了解在不同產品類型下，消費者自我認知年齡與品牌年齡之一致性，對其品牌偏好之關係會有何種程度之變化。 　　有鑑於國內並未有類似之研究探討，本研究分兩階段進行，先透過次級資料探討確定消費者認知年齡與品牌年齡之差距，對消費者在品牌偏好度上之可能關係，在次級資料之研究結果與研究方向一致時，正式進行第二階段的調查，驗證研究假說。 　　研究結果顯示消費者之認知年齡確實不同於真實年齡，兩者間呈現正向相關之特性，顯示真實年齡高者，其認知年齡也會較高。在研究主效果上，消費者真實年齡與品牌年齡之一致性，以及消費者認知年齡與品牌年齡之一致性，都與消費者之品牌偏好度呈現正向影響關係，但其中以認知年齡之影響較為明顯，支持認知年齡對真實年齡與品牌偏好間之關係具中介效果。結果發現，消費者認知年齡與品牌年齡之一致性對品牌偏好度之關係，在象徵型產品上最為強烈，其次是享樂型產品，功能型產品最弱。 　　整體而言，認知年齡較傳統行銷所使用之真實年齡更能反映消費者之自我概念與品牌偏好，特別是對象徵型與享樂型產品。因此，若能妥善將認知年齡與其他人口統計變數搭配使用，將有助於行銷者掌握消費特性，擬定契合之品牌策略。此外，本研究建議象徵型產品廠商在其品牌管理上尤應注重目標消費者之認知年齡，諸如品牌年齡定位與代言人的選擇，都應配合其目標消費族群之認知年齡。 / The purpose of this study is to discuss the congruency of consumer’s cognitive age and perceived brand age on brand preference. In order to maximize the contri-bution of the study, this study examines 3 product types, namely functional, hedonic, and symbolic rather than choosing a single product. By using product types as mod-erator, the study shows the effect of consumer’s cognitive age and perceived brand age on brand preference changes under different types of products. Because there’s no similar study in Taiwan before, the study uses secondary da-ta to explore the relationship between a consumer’s brand preference and cogni-tive-brand age gap (the disparity between the consumer’s cognitive age and brand age). A second stage of investigation was conducted to verify the research assump-tions once the secondary data study and the results were found to be consistent. According to the results, the gap between consumer’s cognitive age and actual age actually exists, and the two of them are positively related, implying that older people have higher cognitive age. On the main effect, although “the congruency of consumer’s actual age and brand age” and “the congruency of consumer’s cognitive age and brand age” both have a positive relationship with brand preference, the relationship between “the congruency of consumer’s actual age and brand age” and “brand preference” is stronger, indicating that cognitive age has a mediating effect on the relationship between actual age and brand preference. Furthermore, the relationship between “the congruency of consumer’s cognitive age and brand age” is much more salient for symbolic products than hedonic products, while functional product consumer choices are the least affected by this relationship. To sum up, cognitive age tells us more about consumer self-image and brand preference than the traditional marketing variable, actual age. This is especially true for symbolic and hedonic products. Therefore, if marketers could combine cognitive age with other demographic variables, they will learn more about consumers and draw up the most appropriate strategy for their brand. Furthermore, this study re-commends that firms marketing symbolic products should take into account con-sumers’ cognitive age, when determining brand age positioning. The selection of ad-vertising actors should also be aligned with the target consumer’s cognitive age.

當代哲學家紀傑克以他對於政治與文化現象的拉岡式解讀而聞名，但他哲學中的核心母題是什麼？對紀傑克而言，哲學不是使人「安然棲身」的論述，而是跟陌生感與他異性更緊密相關。所以，在紀傑克的眼中，哲學家的工作，不在於提供具體的解決方案，而是在於「新問題的創造」，重塑爭論的框架本身。 　　這篇研究中，筆者使用「系統與他者」這組概念，來彰顯紀傑克的兩大核心母題，其一，便是在有限性的範圍之內主張的自由，其二，則是他對新穎與變化的追索。「他者」使得系統能夠不斷重新定向，並向根本的變化保持開放。 　　「脫節狀態」是紀傑克用以描述主體之基本自由的概念。主體活動不被自然或文化的任一方決定；於是，所有主體所作的系統整合，都是一種與他者建立暫態平衡的嘗試，而所有用以整合的意指活動，都是一種對於他異性的回應，一種安身立命的奠基姿態。 　　簡言之，所謂「象徵界與實在界的不協調性」，在紀傑克的術語中不是消極的意涵，而是積極的意涵：它使得意義建構得以開始，並且是人類自由的根源。透過「系統」與「他者」的互動，思想總是有能力重新定向，藉此維持其鮮活與彈性，而這正是紀傑克式主體在現今政治情境中所致力實現的。 / Contemporary philosopher Slavoj Žižek is well-known for his Lacanian reading on political and cultural phenomena, but what is the central motif of his philosophy? For Žižek, philosophy is not some discourse to make people feel “being at home”, but rather something more related to foreignness and otherness. In Žižek’s eyes, What a philosopher really does is not providing substantial solutions, but rather “inventing new problems”, reshaping the framework of argumentation itself. 　　In this thesis, ”System and other” is the term I introduce to thematize two central motifs in Žižek’s philosophy: the first motif is his tireless assertion of freedom within the realm of finitude, and the second one is his relentless seeking for innovations and changes. “Other” is what enables the system to continuously re-orientate itself, and keep the system open to fundamental changes. 　　Žižek uses “Out-of-jointedness” to describe the fundamental freedom of the subject, neither nature nor culture can determine the subject. Every system organized by the subject is an attempt to create a transient balance with the other, and every totalizing signification is s a response to the otherness, the founding gesture of situating the subject itself into a meaningful context. 　　To sum up, Žižek does not use “Inconsistency between the Symbolic and the Real” as a negative term, but rather a positive term, it is the very starting point of meaning construction, and the ground for human freedom. Through the interaction between ”system and other”, the thought is always ready for re-orientation, therefore the thought is kept alive and flexible, and this is exactly what a Žižekian subject wants to accomplish in the present political situations.