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Message framing and intergroup contact theories provide the framework for this study to examine how episodic and thematic political message frames affect young adults' attitudes toward older adults and Social Security. Three specific moderators were examined: direct contact, trait empathy, and critical consumption skills. Effects were explored experimentally using manipulated messages about abolishing Social Security. Results indicated that political message framing related to public policies does affect attitudes toward those policies. Respondents in the episodic condition reported significantly more negative attitudes toward Social Security than respondents in the thematic and control conditions. A significant effect on individual attribution of responsibility was also found such that respondents in the thematic condition rated individual responsibility significantly lower than respondents in the atypical condition. The study extends previous work by examining both intended and unintended attitudinal consequences of message frames.

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本論文的研究目的，是以「老化態度」及「老年準備」之概念架構，探索中年男同志關於老化的生命經驗，希望藉由中年男同志的自身經驗，來理解他們對老化的意義詮釋、老年生活的想像及所從事的老年準備情形。 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，訪談了十二位居住在大台北地區或桃園縣市，年齡介於四十歲至五十三歲的中年男同志，主要的研究結果如下：（一）受訪者談論的老化意義，是由生理、心理及社會文化等多方面所交織而成的概念，在不同的面向上也有不同程度的正、負向評價，整體來說，他們傾向於否定自己是老人、離老尚遠的「老年拒斥觀」；至於對老的界定，最明顯的是，當他們和同年齡層的異性戀者相比時，多半覺得自己保有年輕化的優勢。另外，許多受訪者也提到年輕男同志對中、老年同志的負面態度或刻板印象，某種程度上反映出男同志族群的怕老心態。（二）在受訪者描繪的老年生活圖像中，對「社會支持網絡」的老年想像尤其重視朋友及伴侶關係等非正式網絡，其中幾位已婚男同志也提及對婚姻家庭的老年生活想像（例如「含飴弄孫」）；在「社會參與」方面，他們期待能夠「參與志願服務」、「出錢出力貢獻社會」、「老年的再教育」、「工作者角色的延續」及「從事休閒活動與興趣」等，其共同的目的是為了達到自我成長及自我實現，但也可能因同志身份而面臨參與的障礙；至於「對老年的焦慮、擔心或害怕」，他們談論得最多、最擔心的是「怕重病」、「怕醜」，以及「怕失去外在吸引力」。（三）在受訪者實際從事的老年準備內容中，他們認為最需要準備、且實際準備程度較高的是「經濟準備」（工作收入及其他財務規劃），其次則是「抗老化的準備」（基於身體健康或外在吸引力而進行的保養）、「從事興趣或休閒活動」（偏向動態性、團體式的型態）以及「社會支持網絡維繫」，至於目前積極從事「社會學習與志願服務」及「老年居住安排」的受訪者則較少。總括來說，受訪者提及的準備內容都是屬於非正式的準備，較不重視正式組織（如政府、公司企業或非營利組織）在老年準備中扮演的角色。 再由生命週期觀點來檢視，則發現中年男同志的老化態度、老年生活想像及老年準備情形與中年異性戀者之間具有相似性，但也有差異性，同時，也呈現出一些動態歷程的改變。 值得深思的是，「老年準備」的概念本身有可能隱含著個人本位的意識型態，當政府的老年政策強調老年人的自我照顧責任時，也就忽視了對社經地位較弱勢者應有的保障。此外，本研究也發現，娶外籍新娘的已婚中年男同志，其婚姻關係凸顯出「性傾向弱勢」與「性別弱勢」之間的相互擠壓現象，基於自身利益的考量，弱勢者本身（已婚男同志）也可能會去壓迫比自己更弱勢的人（外籍新娘）。 / With “attitudes toward aging“ and “preparation for old age” as the conceptual framework, this study aims to explore the aging experience of middle-aged gay males, and tries to understand their interpretations, imaginations, and preparation of aging. This study employs qualitative research approach. The participants are twelve middle-aged gay males living in the Taipei metropolitan area and Taoyuan county, aging from forty to fifty-three. The researcher conducted semi-structural interview with them individually, and collected in-depth data. The study findings after data analyzed are listed below: First, the meaning of aging discussed by the twelve participants during the interview is a complicated complex, comprising of physical, psychological and social cultural dimensions, which are evaluated with different positive and negative appraisals separately. As a whole, participants tended to think they were not old and resist to aging. Most obviously, when compared with their heterosexual counterparts, they considered themselves much younger. Besides, many participants mentioned the negative stereotypes and prejudices young gay males tended to have against older ones, which reflects the fear of age widespread in this population, too. Second, The imaginations of later life participants in this study had involved “social support networks”, “social participation”, and “anxiety, worry and fear of old age”. They thought highly of informal support networks particularly, such as their friends and intimate partners, when it came to “social support networks”. Of participants entering traditional heterosexual marriage, some discussed their positive expectations that they hope to enjoy marriage and family life in later life as the heterosexual do. On the topic of “social participation”, they expected themselves to be volunteers, contribute to society with money and effort, pursue further education, keep working, and get engaged in their interests or hobbies. Their common purpose of social participation in old age was self-achievement, but they may encounter some obstacles because of their sexual orientation. In terms of their anxiety, worry, and fear of old age, what they talked and worried about most was getting ill, becoming ugly and unattractive. Third, as for preparation for old age, what the participants in this study considered most important, and thus prepared more was economic security. And other preparations included health maintenance, engagements in interests or hobbies, and connections to their social support networks. By and large, their preparations tended to be informal, and don’t emphasize the importance of formal preparation planning from formal organizations like the government, companies or non-profit organizations. With the life course developmental perspective, when we compare the attitudes toward aging, imaginations of later life, and preparation for old age between these middle-aged gay men and their heterosexual counterparts, we can find that some dimensions are similar and the others are different, and their attitudes, thinking or action about aging may change over time. Furthermore, the concept of “preparation for old age” itself may imply certain ideology of individualism inexplicitly. While aging policies emphasize the obligation of self-care of the elderly, it may ignore the security of those persons in lower social-economic status. Besides, this study also finds that the marriage relationships of middle-aged gay males who married “foreign brides” are some kind of mutual oppression in essential, the disadvantages itself（middle-aged gay males）are likely to oppress the other disadvantages in worse condition（”foreign brides”）.