書摘/試閱【一般論文】
高付出需求機構中的組織與心理面向：日月明功的個案／丁仁傑（107 民106.8 頁1-46）
「高付出需求機構」指對成員有極高的要求和完全佔有性的組織。不過，在「高付出需求機構」中，組織對成員並不是以強制為手段，而是機構會涵蓋整個的人格需求，而得以獲得成員無條件的順服與參與。本文藉由Coser 所提出的這個概念，希望能有助於說明日月明功這個團體的內部運作。經由有限的資料，本文也想要探討形成日月明功「需求高付出性」背後的社會心理基礎。由「高付出需求機構」這個概念出發，會提醒我們避免過度單一地將日月明功視為是一個心靈控制和洗腦的場所，而能夠正視下列事實︰在這個團體中，許多成員都是主動全心投入，以追求其家庭和自我成長，其領導者也是在這些目標圍繞中而慢慢增長其影響力。日月明功團體的「需求高付出性」反映在︰ 成員參與時間長，內部互動緊密，空間的隔絕性高，領導者高度涉入學員日常生活並具有管教的權威，學員之間出現了「整理」與「分享」的相互監督與批判的聚會形式，以及領導人對學員出現了體罰的管教方式等。日月明功以上這種種特徵的出現，背後曾經歷了一個發展階段上的累積和變化。關於成員參與日月明功的心理因素，本文嘗試提出「修復式依附」（修復個人在社會中、出於結構性原因所造成的人生態度層面與情感依附層面上的缺憾）的說法，即成員選擇一個具有雙親形象般的領導者、和具有親密社會關係的團體氛圍，來作為解釋他們之所以加入和得以持續參與的主要因素。本文對「高付出需求機構」概念的適用範圍，和它如何可能得到一個較為平衡性發展的議題，也提出了進一步的分析與討論。
關鍵詞： 日月明功、高付出需求機構、新興宗教、全控機構、依附
“Greedy institution” is a sociological concept put forth by Lewis A. Coser. It designates institutions that issue all-encompassing demands on their members and seek their exclusive, undivided loyalty directed at them. Yet it does not reach those demands through coercion, but rather by engulfing in its spell the entire personality of its members, from whom they obtain unanimous approval and compliance. From this perspective, this study tries to get into the inner side of a group called Ri Yue Mong Gong, which has drawn popular attention in 2013 when the big news broke out in Changhua County, Taiwan, that a 17-year-old high school student was taken by the group into custody and died. Retrospectively speaking, as the original goal of inner self-growth was gradually externalized as group sharing and expressing gratefulness to the teacher, Ri Yue Ming Gong had begun to deeply intervene and even monopolize its members’ family and personal life. Thus, as the issue of teenage discipline came up, many unresolved inner contradictions became salient, and eventually put an end to the development of this group by this tragic incident. Based mainly upon semi-structured interviews and attainable court files, this study explores both the organizational and psychological dimensions of the group. It also proposes the concept of “reconstructing attachment” to explain why participants continued to adhere to this group even after it had evolved into a greedy institution. At the end, it also touches upon the issue of whether a greedy institution could possibly maintain a rather balanced development.
Keywords: Ri Yue Ming Gong, greedy institution, new religions, total institution, attachment
暗黑記憶的文化轉生：韓國光州與台灣高雄的人權紀念地景／高郁婷、王志弘（107 民106.8 頁47-95）
本文探討民主化歷程中，創傷記憶場址如何在人權宣告及以文化為名的都市行銷裡，通過襲產化、景觀化和遊憩化等手段重組，轉生成為引渡轉型正義的紀念地景。作者結合文化治理、文化經濟與批判的襲產研究等觀點，運用文獻分析和田野觀察，比較韓國光州與台灣高雄這兩個非首都且擁有抵抗歷史的城市，其重塑創傷場址、治理暗黑記憶的異同之處與內蘊張力。作者主張，創傷場址的人權紀念地景塑造，體現了台灣與韓國民主化進程中，中央與地方政府在政治及經濟方面的複雜考量，通過文化轉生機制而彰顯出來，捲入了地方認同營造、城市經濟振興、以及區域政治抗衡。置身農業地帶的光州，比起仰望海洋城市策略的高雄，更依賴暗黑記憶的襲產化與文化經濟。相對的，在高雄追趕式的大型文化館舍興建風潮下，暗黑記憶與人權地景宛如聊備一格的點綴。然而，無論光州或高雄，人權紀念地景的文化轉生可能將歷史傷痛予以物質化和符號化，構成疏離的他者奇觀，卻錯失了轉型正義的實質內涵。
關鍵詞： 暗黑襲產、轉型正義、文化治理、城市行銷
This article explores how the reincarnation of traumatic sites as memorial landscapes, which are expected to represent justice during democratization, might be the results of city marketing strategies conducted in the name of human rights and culture, such as heritagization, landscape-making, and recreationalization. The perspectives of cultural governance, cultural economy, and critical heritage studies are adopted as the analytical frameworks for understanding the two cases of Gwangju in South Korea and Kaohsiung in Taiwan, both of which are non-capitals with a history of resistance. The article discusses the respective transformation of their dark memories by shedding light on how their strategies differ according to specific urban agendas and on how the inherent tension is hence evoked in either case. It is argued that the reshaping of traumatic sites into landscapes of human rights embodies the complicated political and economic contestations between the central and local governments. In both cases, the tensions are made clear through the mechanism of cultural reincarnation, which involves local identification, urban revitalization, and regional counterbalance. Situated in the agricultural area, Gwangju appeals to the heritagization of dark memories and cultural economy more than the harbor city of Kaohsiung; the latter, in contrast, is more intent on building imposing cultural venues and thereby renders the landscape of dark memories and human rights rather decorative. Despite these differences, however, the memorial landscapes reshaped through cultural reincarnation in both cities still materializes and symbolizes historic traumas. While alienated spectacles are thus reassembled, the justice needed for successful social transformation might also be covered up.
Keywords: dark heritage, transformative justice, cultural governance, city marketing
有生權力與性／別立法：從德國歷史經驗解讀台灣《刑法》的性政治／許雅斐（107 民106.8 頁97-127）
本文運用傅科的有生權力概念，探察刑法妨害風化罪背後的性價值體系所涉及的社會進化論與法益界線。在20世紀初期，德國科學研究者曾運用一套特定的優生學論述，促使國家積極管制女人與兒童的性，以強化集體「效益」。作為一種生物決定論，它的核心概念是總人口的健康超越個人的利益。立基於此概念，性被用來作為退化的主要指標，根據性反常、遺傳與退化的相互關連，從德國到歐美許多國家，乃至於1920年代的中國，都以刑法的妨害風化罪章則作為性管制的工具。然而，國家制度的功能必須是客觀的，猥褻或不道德的行為不能因特定群體的利益而遭受刑事懲戒，必須以特定法益受到侵害為前提。倘若欠缺所要保護的法益，立法者不得恣意創設「構成要件」。台灣現行的妨害風化罪條款真能符合刑法維護法益的比例原則嗎？所謂的社會風化，難道不正是為了實現以「種族化的身體」為核心概念所形成的性價值體系？
關鍵詞： 妨害風化罪、優生學、種族化的身體、性價值、生命政治、法益，進化論
This article uses the Foucauldian concepts of “biopolitics,” in company of the discourse of eugenics, to study the historical developments of views on sex crimes in Taiwan. Toward the beginning of the 20th century, with an increasing interest in sexual politics associated with genetic findings, the “gender order” of eugenics and medical knowledge entered the German political arena. The anxieties about perversion-heredity-degeneration demanded the political managements not only of woman’s sexuality. But to control “abnormal” sex drives, the criminal systems also came to severely regulate sexual behavior, aiming at the exclusion of the underprivileged and enforcing a return to sexual morality. Consequently, in the 1920s, eugenics and sex hygiene facilitated the national regulation of gender/sexuality in China, whose legal system Taiwan inherited. However, the later critical developments in Germany prompt us to ask: how far should the state intervene in the sexual lives of its citizens? Contrasting this critical thinking with the strategies and rhetoric of regulating sexuality in Taiwan, what is really necessary now is to bring the eugenic dynamics behind criminal law into a sharper view for examination.
Keywords: sexual offenses against morality, eugenics, racialized bodies, sexual value, biopolitics, legal interest, evolutionism
【研究紀要】
陳映真的第三世界：瓦解「本／外省人」、「台灣／中國人」、「美國人」、「歐洲人」……〔上〕／ 陳光興（107 民106.8 頁129-184）
1949年起中國大陸與台灣之間所逐漸形成堅固的對峙機制，或許可以用韓國思想家白樂晴的分析概念「分斷體制」來描繪，五十年後， 雖然這個體制在弱化當中，但早已深入社會身體的主體性構造。自1960年起的四十多年來，分斷及其克服初步成為陳映真思想與文學核心關切的主題，甚至是具有籠罩性的前提命題。分斷體制牽扯龐雜， 本文嘗試將分析聚焦於一個切面：外省失鄉人，指稱的是1949年以後從大陸遠離家鄉流亡台灣的人，他們存在的特性在於，他們不同於一般在國內暫住他鄉的外地人，也不是移居國外的移民，而是因為國家內部的政治分化造成的強制性遷移，有家歸不得。相對而言，「外省人」沒法孤立存在，他的對應關係是「本省人」，在陳映真筆下是在家鄉歷經滄桑的「淪落人」。理解外省人與本省人的精神處境與困境，可以說是陳映真在台灣內部克服民族分斷的實踐。本文透過細讀陳早期的小說〈貓牠們的祖母〉（1961），〈將軍族〉（1964）、〈一綠色之候鳥〉（1964）、〈第一件差事〉（1967）、〈永恆的大地〉（1966），〈纍纍〉（1967）， 中期的〈夜行貨車〉（1978）、〈雲〉（1980），與近期的〈歸鄉〉（1999）與〈忠孝公園〉（2001），重新勾勒外省人在半世紀的歷史進程中生命與政治道路的起伏。本文試圖在思想上深化對於第三世界精神狀況的理解。
關鍵詞： 陳映真、第三世界、分斷體制、外省人、本省人、失鄉人
From 1949 onward, a solid set of antagonistic mechanisms was gradually established between Taiwan and Mainland China, which can be conceptualized, in Korean thinker Paik Nak-chung’s terms, as the formation of a “division system.” Fifty years later, the system is weakening and in crisis, but the long term effects remain deeply seated in social body and the structure of subjectivity. Since the 1960s, division system (and its overcoming) has been at the center of Chen Yingzhen’s thought and literature to the extent that it has become a presupposition encompassing all his work. Due to the complexity of the division system, this essay focuses on only one plane of the problematic subject: waishengren or mainlander who lost their home. Waishengren refers to those who moved from their mainland homeland to be “in exile” in Taiwan. Different from the situation of “diaspora,” they are neither immigrants dwelling in a foreign territory, nor temporarily residing in other parts of one’s own country, but are forced to move by the political conflicts within ta nation, and hence cannot return to their home. In relational term, waishengren co-exists with benshengren, i.e. people “native” to the Taiwan island. To understand the difficult mental conditions of both waishengren and benshengren has been Chen Yingzhen’s practice to overcome the division of the nation within Taiwan. This essay reads closely Chen’s stories written over the time span of forty years, starting from the earliest “Cats and Their Grandma” (1961), via “The Cloud” (1980) of the middle period, to the latest “Loyal-Filial Park” (2001). With an attempt to give an account of the lives and political paths of waishengren, the essay contributes to a deeper understanding of the mental conditions of life in the Third World.
Keywords: Chen Yingzhen, Third World, division system, mainlander, homelandless
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