基於組織、文化與社會三者具有變遷之特性，和彼此互動關係密切的假設，本研究由飲食文化的內涵切入，經由文獻回顧印證魯菜飲食文化的形成暨變遷過程，得知其乃為中國地方文化、社會等互動下的產物。而相對於川、蘇、粵菜系，其較具悠久歷史的孕育、較具有利政經因素的影響、較具獨特資源的供給和較具優勢人文的涵養，固然使魯菜飲食文化成為中國飲食文化的基礎，但也為其埋下了封閉、保守的特性。 本研究以悅賓樓為例，實證結果發現，其所經營的魯菜飲食，無論在物質面向或非物質面向，均有不同程度的改變。前者包括：食材用量結合本地生產，且用量漸增；調味料亦遷就本地消費者習慣，使米酒和提鮮用量增；菜點和烹製技藝方面，則傾向增加水產類菜款，顏色趨於本色但多元，帶鹹菜款比重下降，嫩質感菜款增加和刀工變化與烹調方法趨繁。後者包含：實實在在的管理、正正派派的經營和以客為尊的服務。 由悅賓樓之經營觀之，魯菜飲食文化之變遷主要係受本土化和現代化的影響。而統計與分析顯示，本土化主要表現在菜點和員工兩方面。現代化則顯見於觀念、產品和制度三方面。 本研究其他重要發現則有： 壹、魯菜飲食文化之變遷與形成是漸進的。 貳、魯菜飲食文化變遷之內涵更趨符合現代飲食。 參、魯菜飲食文化變遷的目的非關進步。 肆、魯菜飲食文化的變遷仍持續中。 / Based upon the fact that there are specific features of changes among organizations, culture, and the society, and the hypothesis that they interact closely among one another, adopting methods of historical documents and literature review, this thesis by focusing on the changing content of the cuisine culture; the author proves that the formation and the changes of the Shantung cuisine culture is actually a product of the interaction among regional Chinese culture, the society, etc. In contrast with the Sichuan cuisine, Shanghai cuisine, and Canton cuisine, which enjoy wider popular acceptance, more favorably political and economic influence, better supplied by unique resources, and better humane and social background, the Shantung cuisine culture though has been the base of Chinese cuisine culture, it nevertheless has suffered from being locked-in and conservative. Yueh-Bin-Lou Restaurant is taken as the case study of this thesis. The author found out that the Shantung dishes it serves shows changes to certain extent, both in the material and non-material aspects. The former includes: the amount of the materials used carves relative by proportion of Taiwanese product. The use of seasonings also caters to the tastes of the Taiwanese customers; the consumption of rice wine and MSG increases. The courses and the cookery have shown the following changes: increase of seafood, the color tends to stick to the original but of more varieties; the salty courses are decreasing, tender taste courses appear more often, and more varieties have shown on carving and cooking of food. As to the latter, it includes: practical management, legal operations, and customized services. From the Yueh-Bin-Lou Restaurant case, the author found out that the changes of the Shantung cuisine culture are mainly influenced by indigenization and modernization processes. According to statistics and analysis, the indigenization shows mainly on the ordering of courses, and the hiring of employees; while the modernization can be depicted obviously on concepts, products and systems. Other important findings of this thesis are: 1.The changes and formation of the Shantung cuisine culture are progressive. 2.The content of changes of the Shantung cuisine culture fits more towards modern healthy diet. 3.The purpose of changes of the Shantung cuisine culture has nothing to do with progress. 4.The changes of the Shantung cuisine culture are still undergoing.

日常在消費與飲食之前，檢視有效日期成為一種習慣性的社會行為，習以為常但並非理所當然，乃至於矛盾。基於此，本研究好奇有效日期這項制度於社會的現況為何？如何被實踐？試以眾人熟悉且店家數分布最密集的連鎖加盟便利商店—「7-Eleven統一超商」為代表性研究場域，其門市職員為面訪對象來源。研究發現到有效日期的實施與「食物浪費」之間的強烈關聯性，換言之，以「食物安全」為目的的有效日期，與「食物浪費」產生的對立、衝突，成為不可被忽略的事實。現代社會中，一方面面對著不時被討論、關懷的糧食危機議題，食物浪費的嚴重化成為最大的諷刺；另一方面食品危機層出不窮、屢見不鮮，對於食物安全的重視度成了最沉重的難題。 本研究試圖釐清「在有效日期制度存在之下，對於食物究竟可食與否，產生的兩難困境」：若不依據有效日期而食，「食物安全」令人堪憂疑慮；反之，「食物浪費」成了不得不的後果。本研究依序從制度、理性、價值面向來對此困境進行歸納與分析，最終歸結為下列五點：一、近年來，頻繁的食安風暴造成食物安全的要求加重，而易將仍可食用的食物拋棄；二、有效日期的氾濫使用致使消費者僅在意食物「過期與否」而非「可食與否」；三、越謹守有效日期所帶來的新鮮品質與安全保障，越能為業者製造更多正面名聲與商業價值；四、個人原本對於食物應負起的責任，因有效日期而轉移到整體社會來承擔，使得人們對於「食物浪費」顯得無感與忽視；五、買賣雙方對有效日期的意義認知有一定差異，前者視為「預期性安全」，後者作為「必然性浪費」。 時至今日，有效日期這項制度在社會建構下的結果，改變了社會與食物之間的關係，冀望此研究作為現代社會的反思基礎，並共同致力於未來出路。 / Checking for the expiry date before buying or eating anything, has to be one of the habitual behaviors in our daily life. This act seems usual, but actually is not necessary at all and is even a contradiction. Based on this reasoning, this research is about how the system of expiration date is being used nowadays and how it is being implemented. Through participant observation and in-depth interviews, collecting view points and experience from staff members in 7-ELEVEN President Chain Store, which is known for the most branches of convenience retailer in Taiwan. The research found that there is a robust relation between the implementation of expiration date and serious “food waste”. It means that the system of expiration date, which is for the purpose of ensuring “food safety”, will also come about vast amounts of “food waste”. Comparing with the global food crisis, “food waste” is not only a great irony but also conflicts with the maintenance of “food safety”. In view of this, the objective of this research lies in clarifying that food is edible or not will be a dilemmatic situation under the system of expiration date. If people don’t follow the expiration date it compromises “food safety”, otherwise “food waste” will be the consequence without choice. Whereas this dilemma, the research is going to integrate and analyze it sequentially via three dimensions, including system, rationality, and value. There are five following conclusions: (1) Recently, the frequent food safety issues raise the demand of safety, so it’s easier to abandon edible food. (2) Overusing the expiration date makes the consumer only focus on if food is “overdue or not” but not “edible or not”. (3) For businessmen, adhering to the expiration date more results in having more positive prestige and benefits. (4) Because of the expiration date, the responsibility of food for the individual shifts onto the whole society. (5) The understanding of expiration date between buyer and seller are different. The former views it as “Precautionary safety”, while the latter is to regard it as “Inevitable Waste”. Hopefully this research will provide reference for reflecting on the relation between society and food, and aid in finding a solution in the future.

欲了解某一民族的文化，則研究此民族的語言是絕佳的途徑，因為每個民族的語言皆為文化發展及積累的產物，受到文化的影響甚鉅。透過語言的視窗，可以一窺蘊藏豐富寶藏的民族文化。文化的範疇廣大，其中飲食文化是非常重要的組成部分，因為飲食是人類自古以來生存最基本的要求，是人類最為熟悉的事物之一，因此，語言亦承載了相當豐富的飲食文化內涵。 隨著時代的演變，以及人類探索的事物日趨複雜，語言亦不斷變化，其中詞彙意義的轉變尤為明顯，為了替大量從未見過的事物或抽象難解的概念命名，若上述事物或概念的某些特徵與較為熟悉且具體的事物或概念的某特徵之間具有「相似性」，人們即會產生「聯想」，並以原本擁有的詞彙加以指稱，使得原本的詞彙產生另一種意義，也就是「轉義」，當中常蘊含有「隱喻」的思維，因此轉義又可稱為「隱喻意義」，這些隱喻意義說明了人類是如何來認識週遭客觀世界。 俄語的發展進程亦是如此。俄語是俄羅斯文化的載體，自然承載了豐碩的俄羅斯飲食文化。而了解飲食文化的途徑可透過俄語飲食詞彙的研究，這些原本描寫食物、食物味道或飲食行為的飲食詞彙，在龐大的俄語系統中，被用來指稱某些抽象的事物或概念；也就是說，經過語言長期的發展，俄語飲食詞彙產生了相當多的隱喻意義，這些隱喻意義儘管是俄語使用者不易察覺到的，卻表達了俄羅斯民族的思維特性。 本論文旨在研究俄語飲食詞彙，包括食物詞、食物特質詞以及飲食動作詞的隱喻意義與用法，並從中觀察俄語中所隱含的思維方式與認知特點，以及語言所反映的民族思維特性。預期將能豐富俄語詞彙隱喻研究的視野，提供欲了解飲食隱喻的研究者、俄語教學者及學習者之參考。

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近年來，我國食品安全爭議屢傳，就違反食安法規而非法添加、製造之食品對消費者身體健康造成之損害，消保會於塑化劑、大統油事件中，皆曾透過民法、消保法、食安法上之商品責任規定，為消費者提出損害賠償之團體訴訟，然而，在實體上，食用不符合衛生安全法規製造生產之食品，是否可認定必然對人體健康造成損害？具體疾病之發生與規範意義下之損害應如何區別應用？另，消保法上懲罰性賠償金究否由食品製造業者連帶負擔賠償責任？在食安法下，懲罰性賠償金之連帶是否有相異之解釋？在程序上，因疾病發生於醫學判斷上之多因性，使問題食品與身體健康權受侵害間之因果關係舉證陷入困難；而長期食用問題食品卻未罹患疾病者，其健康權之受損又應如何舉證？凡此，為食品安全之損害賠償訴訟中不可避免之核心議題，本文擬以實務判決所遇困境出發，探求食安訴訟下商品責任之解釋與適用。

論文提要內容: 在瑪格莉特. 艾特伍之<< 秀色可餐>> 中，拉崗式的閱讀揭露了文本中之象徵式食人主義(symbolic cannibalism ) ，鏡像理論乃是拉崗理論架構之雛型，雖然他後續對理論作了潤飾。拉崗式理論之核心在於匱缺(lack)。鏡中的影像乃是個金鐘罩(armour)，其功用在於保護主體，使其遠離支離破碎的身體意象，達到肉身再塑、毫髮無損之意象。換句話說，在拉崗的論述中，此過程既是一種錯生(meconnaissances), 亦是接肢法的(orthopaedic) 功能，目的在於形塑主體心中合而為一與充足飽滿之錯覺。相同地，象徵界(the Symbolic Order) 亦為主體編織一套巧製而成的幻象(fantasy) 來掩飾其背後之匱缺。此目的在於規範與臣服主體，易於收編的過程。 此論文乃欲揭露在<<秀色可餐>>中的幻象。文本中之象徵式食人主義被挪用來建構幻象，將女性框架於由男性建構的女性典範。文本中的女主角看穿了幻象背後所掩飾的匱缺。她的自覺掀起了一連串之自我分離及厭食症。諸如此類 vii 的現象與拉崗式幻真界(the Real)的範疇有異曲同工之妙。女主角能從厭食症復原導因於她對於此不平衡關係的自覺。此關係將她歸類為被消費者及被獵食者。克理絲蒂娃厭棄(abjection) 的理論對於檢視女主角烘焙及吃下蛋糕之舉動提供了具有剖析度的見解。此舉動在於擺脫危害她主體性且擾亂自我與他者區隔之元素。 厭食症長久以來被認為是主體為要迎合消費市場意識型態的策略。如此一來，主體乃保有其經濟價值，並能在經濟市場上流通。透過精神分析式之閱讀，我們體認到厭食症亦可被挪用來抵制那臣服於外在氛圍籠罩下意識型態的自我。以文本中女主角的例子而言，與其說她的厭食症是為了迎合象徵性食人主義的手段，不如說這是個反撲外在氛圍的策略。 / Lacanian reading of Margaret Atwood’s The Edible Woman offers a way to lay bare the symbolic cannibalism that lies at the center of this text. Theory of the mirror stage is the prototype of Lacan’s theoretical structure though Lacan gradually embellished his theories as he found necessary. The focal point of Lacanian theory lies in “lack.” The mirror image serves as an armour that protects the subject from realizing a sense of incompleteness and fragmentation in part of the subject. In other words, this process is “orthopaedic” and “meconnaissances” in Lacanian terms, which functions to weave an image of totality and plentitude for the subject. Similarly, the Symbolic Order weaves a fantasy for the subject in order to cover up the lack. Such an act aims to regulate and subjugate the subject for easy manipulation. This thesis attempts to lay bare the fantasy in The Edible Woman. That is, the symbolic cannibalism is employed as a fantasy to entrap women into a model of femininity, which is constructed by the male idea. The female protagonist in this text sees through the rupture in such a fantasy. Her awareness ushers in a stage of self-laceration and eating disorder, which manifest themselves as working of the Real. Marian’s recovery from anorexia results from her awareness of such an asymmetrical relationship which posits her as the consumed and the hunted. Julia Kristeva’s ix theory of abjection is a useful and insightful tool to examine Marian’s gesture of baking and eating a cake for herself. Such a gesture is, in fact, a way to rid herself of what endangers her sense of subjectivity and what disturbs her distinction between self and other. Anorexia is traditionally conceived as a strategy of the subject to cater to the ideology of the consumer market. In that way, the subject remains a product to be able to circulate in the economy market and maintains its economy value. Through psychoanalytical reading of anorexia nervosa, we understand that such a symptom is employed as a strategy to rebel against part of the self that succumbs to the discursive ideology. In the case of Marian, anorexia is not so much a way to cater to the symbolic cannibalism as a strategy to fight against such a discursive atmosphere.

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.

This business plan is focused on the feasibility of establishing My Chef in the Honduran market as a meal option for individuals who are too busy to cook and/or want the convenience of healthy food options delivered right to their office or home. The health food industry is an industry which has seen a lot of growth in the current years and it is starting to take off in Honduras. Even though we would not be the first movers, we are aware that we offer a unique selling proposition where we are not only focused on the meals but we understand the importance that support and a community play on individuals’ decision to continue a healthy lifestyle. The meal plan delivery service has taken off around the world in places such as The United States, Canada, Spain, and England. We intend to replicate this success in Honduras by assisting people in making healthier choices. From the research done we are confident that My Chef will be a successful option for individuals interested in maintaining a healthy lifestyle as well as those who do not have the time to cook.

科学研究費補助金 研究種目:基盤研究(C)(2) 課題番号:08650815 研究代表者:村田 純教 研究期間:1996-1997 年度