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安定化處理對米糠保存及其對離乳豬生長性狀之影響
No full text本研究旨在探討加熱方式對米糠保存及飼糧添加安定化米糠（stabilized
rice bran） 對離乳仔豬生長及抗氧化性狀的影響。利用乾式擠壓（Dry
extrusion, D-RB）、濕式擠壓（Moisture extrusion, M-RB）、打粒（Pelleted,
P-RB）處理米糠，並進行為期八週的儲存性試驗。並將 48 頭離乳豬逢機分為
三個處理組，分別於飼糧添加 0、4 及 8% 的乾式擠壓米糠，探究其生長表現
及抗氧化性狀的影響。結果顯示，使用加熱處理可有效抑制游離脂肪酸的產
生，且以乾式擠壓處理組的效果最佳。米糠之總多酚含量隨著加熱溫度的上升
而減少，而米糠醇（γ-oryzanol）含量則隨著儲藏時間延長而增加。米糠之油
脂氧化（硫巴比妥酸值，thiobarbituric acid value）狀況，則隨著加熱溫度的上
升而加劇。飼糧添加安定化米糠對離乳仔豬生長性狀、肝臟超氧化物歧化酶
（superoxide dismutase）及硫巴比妥酸值，無顯著影響，然添加米糠處理組於
第一週之糞便評分偏低。對照組之盲腸內容物的丙酸含量顯著的高於其它兩處
理組（P < 0.05）。綜觀上述，加熱處理可有效抑制解脂酶的活性，離乳豬餵
飼含有米糠的飼糧 28 日後，對其生長表現及抗氧化酵素並無顯著的影響，然
因安定化米糠的添加使得第一週仔豬下痢情形較為嚴重，建議於離乳兩週後再
開始使用為宜
Words from the Editor
No full text本期三篇學術論文都探討了重要的性別研究主題。程婉若與王增勇針對社工對於青少女自我保護的服務，透過建制民族誌的取向，深刻反思其困境。范代希解析使用另類醫療的母職實踐，為科學母職的討論打開新局。許如婷探討了八位當代原住民女性藝術創作者的作品，從中連結其生命故事以及族群認同行動。本期的封面即是其中一位研究對象瑁瑁‧瑪邵的皮革藝術《懷念的晚餐》。封面的祖母、鍋蓋、香蕉葉，都有故事。歡迎大家參考封面內頁圖說以及許如婷的論文。本期評的書是洪郁如的《近代台灣女性史：日治時期新女性的誕生》，編委會推薦年輕學者梁秋虹撰寫。梁秋虹繳交的作品遠超越我們的期待。她從女性史、國族與階級的角度，以及跨學科的對話等取向來解析此書
Towards A Queer Sensory Writing: The Theatrical Tactics of Skin Touching (2015)
No full text《踏青去》歷經十年，於2015年復刻搬演，無論在戲劇文本、藝術美學、行銷策略及社會批判上，皆銘刻台灣性別議題的繁複推演過程。本文結合現象學、心理學、當代酷兒理論及在地性別議題，聚焦於本劇發展脈絡、敘事結構與劇場手法三種面向，並提出「酷兒感官書寫」的概念。酷兒主體得以藉由拼貼的諧擬、多層次的挪用、高張的視聽感官與流動的慾望投射，擾亂父權異性戀、理體中心主義式的語義邏輯與正典詮釋。本文首先自歷史脈絡扼要耙梳台灣當代酷兒劇場，從中分析《踏青去》自2004年以來之發展脈絡，為之定位；其次詳析本劇編劇策略上的三層性別運作，並援引Slavoj ?i?ek之驅力心理學，以聚焦其梁祝挪用中的酷兒歸返；再則拓展Sara Ahmed之酷兒現象學概念，探究本劇實際演出所形構之感官書寫美學；結論縱觀本劇所指涉之當代性別策略意義，並提示未來可能之探問方向。A decade after its premiere, Skin Touching, a Taiwanese lesbian play, was revived for the stage in 2015. This production, through its dramatic text, theatrical aesthetics, marketing strategies, and social critique, teased out the complex evolution of local gender issues. Working at the intersection of phenomenology, psychology, queer theory, and domestic gender analysis, this paper examines the narration and the staging of Skin Touching, which mobilizes the critical framework of queer sensory writing. The first section articulates the historical context of contemporary queer theater in Taiwan with a special focus on the original development of Skin Touching in 2004; the second section employs ?i?ek's psychoanalytic model to investigate the layered drag operations designed into the theatrical strategy of the script; the third section extends Ahmed's queer phenomenology to underscore the hyper-sensuality of stage presentation
How to Delay the End of the World?: Posthumanist Vision and Re-connection with Life in Cyclonopedia and Hotel Western Xia via The Possibility of an Island
No full text在衛勒別克新近的小說《一座島嶼的可能性》中，他再一次的耍弄他
對生存的曖昧態度，不但大肆的暴露愛情／性愛最終的虛無，甚至死亡
的虛無，並經此呈現出一種由科技所造成漫無止境的末日景象。然而，
衛氏批判後期資本主義體制不遺餘力，但似乎總缺臨門一腳。但若將另
外兩本當代小說與之並置，則可揭露衛氏不足之所在乃是：無法感受到
拉崗所言的「真實」或德勒茲所言的「生命」。這兩本小說其一是伊朗裔
美籍作者瑞薩‧ 內加勒斯坦尼所著的《風暴之書》，另一是台灣小說家
駱以軍所著的《西夏旅館》。雖然這兩本小說有濃重的啟示錄氛圍，但
兩者所呈現的黑色視界都不缺對救贖的暗示。它們雖因與「真實」或「生
命」這人類存在根柢處的生猛能量遭遇，而衍生近似末日的預言，但兩
者都經此而了悟到將「象徵」與「真實」、「人域」與「非人域」重予協商的
必要。唯有積極的探勘及運用「真實」或「生命」才能讓人類遠離虛無主
義，進而避免將這個雖非完美但仍絕無僅有的世界徹底毀滅。In Houellebecq’s most recent novel The Possibility of an Island, he once
again plays with his ambivalence toward life by exposing the futility of love/
sex and for that matter death, thereby adumbrating a prolonged doomsday
through a dystopic rendering of the cult of technology. But two other novels,
Cyclonopedia by Reza Negarestani, an Iranian American writer, and Hotel Western
Xia by Yi-jun Luo, a Taiwanese writer, help modify this vision by laying
bare what is lacking in its foundation: an impossibility to feel the Real (as
defined by Lacan) or Life (as defined by Deleuze). Apocalyptical though
they both seem, these two novels present dark visions with hints of potential
redemption. In approximating the doomsday prophecy even further because
of their having had direct contact with the Real or Life, that raw force which
underlies human existence, they both have arrived at the realization of the
need to re-negotiate the Symbolic and the Real, the human and the nonhuman.
Only an active engagement with the Real or Life can lead us away
from a thorough nihilism or for that matter complete destruction of the world
we have been living in, imperfect as it is
Exploring the Positioning of Taiwan’s Constitutional System in Terms of the Controversy over Cabinet Formation
No full text我國憲政體制究竟是屬於偏內閣制還是偏總統制的半總統制，純粹從憲法條文來觀察並不容易得到明確的答案。這是因為相較於世界上其他半總統制國家的憲法，我國憲法對於憲政體制的規範密度明顯較低，致使學者對於我國憲政體制的內涵各有不同的法理詮釋。這些詮釋觀點的關鍵差異，主要是對於我國總統憲法權力的看法不同，尤其是對於總統任命閣揆的權力有不同見解。本文以我國總統任命閣揆的憲法權力為焦點，探討我國憲政體制定位的法理爭議；並以總統與國會不一致時的組閣爭議為主要線索，探討我國憲政體制的實際定位與走向。本文認為，儘管我國憲政體制的定位在法理上頗有爭議，但從過去總統與國會多數不一致與歷次政黨輪替交接期的實際組閣情況來看，幾乎已完全確立我國憲政體制是偏總統制的半總統制。Whether Taiwan’s constitutional system, semi-presidentialism, is considered to be parliamentarism-oriented or presidentialism-oriented can not be easily judged merely based on the constitution. Compared to the constitutions of other countries that adopt semi-presidentialism, Taiwan’s constitution apparently has less specifications regarding the constitutional system, and this is the reason why there are many different legal interpretations on Taiwan’s constitutional system. The key factor that causes the difference among these interpretations is the understanding of the president’s constitutional powers, especially the power to appoint the premier. Focusing on the president’s power to appoint the premier, this paper tries to explore the legal dispute surrounding Taiwan’s constitutional system, and to discover its actual position and the trend behind by investigating the controversy of cabinet formation under the circumstances when the president and the parliament disagree with each other. The finding is that, legally speaking, the position of Taiwan’s constitutional system is rather debatable, but it is almost certain that Taiwan’s constitutional system is semi-presidentialism and it is presidentialism-oriented according to the past few incidents of actual cabinet formation under the circumstances that the president and the parliament disagreed with each other
Two Jesuit Madonna Icons: Religious Dimensions of Catholicism in Late-Ming China
No full text明末耶穌會傳教士帶來兩類聖母聖像(icon)，一是羅馬大聖母堂聖路加式聖母抱子像，另一則是《程氏墨苑》之聖母木刻畫，圖像源於西班牙塞維爾大主教座堂古像。前者明確於利瑪竇時傳入中國，因此西安所發現的一件仿製立軸常被猜測為晚明時期所作。這兩件作品多被視為具中國風格的聖母圖之早期例證，卻很少共同放在明末中國天主教脈絡下討論。
這兩幅在中國被複製的聖母聖像，所傳遞的圖像學意義，是以聖母為天后的定義為中心。本文重視程氏聖母像於南方出版的脈絡，分析其與耶穌會士李瑪諾之關係，並關注耶穌會士與在地信仰的跨文化互動。研究這兩件聖像，可思考晚明耶穌會與中國互動的複雜面貌，以及傳教士最初在中國如何介紹、解釋天主和聖母兩位人物，亦可反省儒家化天主教作為研究視角的限制。再者，部分晚明士人之宗教經驗亦受到注意，如信教的楊廷筠。本文以視覺資料研究出發，說明經典文本之外的天主教圖像與中國地方宗教之互動。The Jesuits, during the late Ming period brought two Madonna icons to China: one was one of St. Luke's type, from Santa Maria Maggiore, Rome; the other a Chinese woodcut of the Virgin with Child, published in Chengshi Moyuan (Cheng's Ink Garden), based on the Virgen de la Antigua of Seville Cathedral, Spain. The Roman Madonna was confirmed to have been brought to China during the period of Matteo Ricci, and thus a Xian duplicate was considered to be made of that time. These two Madonna pictures were to a great extent regarded as early examples of the Sinizised Madonna, but little research has been conducted that considers both together in the historical context of Chinese Catholicism. As to Christian iconography, the central theme of these two icons was to emphasize the Virgin Mary as "Queen of Heaven," a specific meaning of the Virgin imagery. For Cheng's Madonna, this article would also turns attention to South China, where Cheng's work was published, in contrast with the past research which was focused on Ricci and Beijing. By so doing, this article argues that this Madonna print was more possibly associated with another Jesuit, Manuel Diaz. The contextualization of Cheng's Madonna in the South enables us to examine the local interpretations of the image. The article aims to argue, based on these two icons and their local responses, that the Jesuit missionaries showed ambiguity toward local Chinese religions and cults. The missionaries likely sought to adapt to Chinese cognition, and thus cross-religious interactions in this intercultural setting were anticipated without doubts. Therefore, the traditional image of the Jesuit renunciation of local Chinese religions should be re-considered, and the Jesuits’ encounters with late-Ming China were more complex than thought before, based on the research of these two icons. Recent reflections on the problems of Confucian Christianity are also brought to the fore. Moreover, religious experiences of some Chinese literati, both Catholic and non-Catholic, was also discussed, such as Yang Tingyun. This research thus reveals some interactions between Catholic images and Chinese local religions beyond the scope of given canons and written texts
Philosophy of the Source of Life and its Non-Enlightenment Tendency in Late Qing China: Focusing on Kang Youwei and Tan Sitong
No full text清末士人面對傳統政治與教化體系全面土崩瓦解的危機，在傳統求道思維方式的影響下，一些最優秀的讀書人乃致力於探索「宇宙人生暨政治社會最高道理」的探索，以因應從人生到文化的各種問題。繼承中國學術思想特重天地萬物之生化本原的傳統，此種探索發展為一種高度重視人生、國族、文化以及宇宙根本生命力與價值之思想，簡稱為「生元思想」。他們深感挑戰及危機深重，所以傾向於剝盡民族文化的糟粕，只保留最精粹與根本的部分，並以其迎接進化、科學世界觀、物質化、元素、動態、自由、解放、民主、平等、博愛等各種西方思想，以回應現代性的挑戰；或曰回歸中華文化的根本以解放及恢復從個人到民族原有的生命力，重建核心價值，迎向現代文明，以徹底再造中國文化。
現實政教社會體系的問題無比深重，解放生命力與再造中華的要求又極為迫切，此「生元思想」因而具有一種高度的反傳統與反既有秩序性質。他們批判乃至反對一切形式化、秩序化、分別化、理則化事物，使其思想帶有一種深刻的非啟蒙，乃至反現代化傾向。此思想既促發了近現代波濤洶湧的變法與革命現象，也同時使中國的現代化過程更為艱難。本文以康有為與譚嗣同為代表，企圖對這種思想做出初步的闡釋。While facing the unprecedented crisis of China's political and cultural system, late Qing Chinese literati, especially some leading intellectuals among them, began to devote themselves to the study of the highest cosmo- anthropological and socio-political principles of the world so as to find "The Way" for China. The crisis and challenges were so deep, that their study, by inheriting Chinese tradition, developed into a kind of "philosophy of the source of life," and paid utmost attention to the original life force and fundamental meaning of life, nation, culture, and universe. In doing so, they tended to abandon everything that was trivial or unnecessary and concentrated on the most fundamental part of Chinese culture, and used it to absorb the newly introduced Western world worldview─the evolutional, scientific, materialistic, elements-oriented, dynamic, liberal, emancipated, democratic, egalitarian, and philanthropistic new thought, so as to meet the challenge of modernity. This also meant that they tried to return to "the root" of traditional culture so as to emancipate and revive the vigor and strength of Chinese people and culture.
The present article delineates the basic characteristics of this philosophy by focusing on two leading Chinese intellectuals: Kang Youwei, and Tan Sitong. Both of them, influenced by both Chinese and Western traditions, accentuated a "philosophical" but assertive account of "the ultimate substance" and believed that they could grasp the highest principles of the universe and cope with everything by understanding the ultimate substance, or the source of life. The real-world socio-political problems were so severe and their quest for emancipating people's vitality so urgent, their philosophy of the source of life was progressive and came to have a highly anti-traditional and iconoclastic character. It criticized any formal, orderly, individualized, and rationalized form of existence, and created a deep non-Enlightenment and even anti-modernity tendency. It brought with it great reformist and revolutionary marvels, but also made the process of modernization somehow even more difficult
The Historical Rectification in Postwar Taiwan (1945-1947)
No full text本文闡明戰後初期臺灣社會的歷史清算工作，從最初的報復行動、批判日治協力者、重新評價日治時期左右翼路線的抗日運動，到保存臺灣語言、文化、史料，確立臺灣文化主體性等等。這些歷史清算工作顯示臺灣社會開始反省日治五十年被殖民經驗，並追求「去殖民」的目標。
國民政府統治當局接收臺灣之後，也著手歷史清算工作，鼓勵臺灣社會重建抗日歷史，協助紀念、追思、革命先烈入祀等活動。「反日」、「反殖民」一度成為臺灣社會與統治當局的共同目標，雙方曾經有短暫的交集。但是，國民政府的歷史清算工作是以中國近代歷史記憶為基礎，著重國族主義與黨國體制的建構，要求「去奴化」、「中國化」、「黨化」。官方清算皇民奉公會成員，剝奪其參政權，手段嚴厲，造成社會恐懼。1946年官民關係愈發對立，使得民間歷史清算工作曇花一現，錯失公共論述形成的時機。This article illustrates the historical rectification carried out in early postwar Taiwan. After a short period of emotional revenge conduct, the Taiwanese turned around to criticize the collaborators and re-evaluate the different routes taken in the anti-Japanese movement. They also tried to preserve the language, culture and historical materials to establish cultural subjectivity. These efforts signified that the Taiwanese had started to examine their colonial experiences during the Japanese period, and wished to achieve "decolonization".
The National Government also promoted the task of historical rectification. They encouraged the Taiwanese to reconstruct their anti-Japanese history, and provided assistance for memorial activities. "Anti-Japanese," or "anti-colonial," became a common goal of the Taiwanese people and the ruling authority, which created a brief overlap in the initial period of KMT rule.
However, the liquidation actions of the National Government based on historical memory emphasizing Chinese nationalism and Party-state operations, appealed to "de-enslavement," "Chinesization," and "identification based on the KMT". The officials investigated the members of Kominhokokai (皇民奉公會), took away their political rights, and caused horror atmosphere. Relations between the officials and the public became increasingly antagonistic in 1946, which interrupted the historical rectification task in civil society and delayed the formation of normal public discourse