tag:blogger.com,1999:blog-84943670197319720522024-03-14T14:17:51.738+08:00STS多重奏YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.comBlogger221125tag:blogger.com,1999:blog-8494367019731972052.post-22274139066629686852023-05-12T14:34:00.038+08:002023-05-12T16:01:23.772+08:00風險社會下,如何展開社會行動? 萬人聯署〈暫停人工智慧公開信〉的次政治實踐<p><span style="font-family: verdana; font-size: large;">文/張立健(南洋理工大學社會學部博士生)</span></p>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 自去年底以來生成式人工智慧<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(Generative Artificial Intelligence) </span>引來連鎖反應,最近令人關注的是<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> 3 </span>月<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> 26 </span>日於網上跨國聯署〈暫停大型人工智慧實驗的公開信〉<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">(Futureoflife.org,
2023) (</span>以下簡稱〈暫停公開信〉<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">)<span style="mso-spacerun: yes;"> </span></span>信中聯署者包括全球首富、<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">Tesla </span>和<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> Twitter </span>的首席執行官馬斯克,聯署名單中更有科技業界的大佬如<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
Apple</span>、<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">Skype</span>、<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">Pinterest</span>、<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">Petty
Images</span>、<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">Ripple
</span>的等共同創辦人所加持,全文不過五百九十字的〈暫停公開信〉,卻引起軒然大波。除了數十位科技產業界的創辦人之外,有來自麻省理工學院、牛津、劍橋、哈佛和東京大學的人工智慧或相關學科學者聯署,名單中更有達三百位來自世界各地的教授和九位美國國家學院的成員,還有在《人類大命運》中大力指出數據主義的風險的歷史學者哈拉瑞<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(Harari, 2017)</span>、行內最權威的教科書《<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">Artificial
Intelligence</span>》共同作者<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
Stuart Russell (Russell & Norvig, 2022) </span>教授以及發現「聯想神經網絡」的神經科學專家<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> John
Joseph Hopfield</span>。<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 而且已有逾<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
25,000 </span>人跨國聯署的〈暫停公開信〉,其聯署人數目更在增長中,比起<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
2017 </span>年由同一機構未來生命研究所發起的另一封〈人工智慧原則〉<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">(Futureoflife.org,
2017) </span>公開信更受注目。在芸芸媒體報導和評論下,更再一次引起民眾對人工智慧的恐懼,到底信中是否反對人工智慧的發展,因為人工智慧對人類是百害而無一利的?<br /></span><span style="font-family: verdana; font-size: x-large;"><br /></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5THL83n-XkMzh-cM1xpNH9Zgb5CJmNLXxTCO8XCwBp2sv--X89Pq6qfXw0IGBtpsF1MwPayk_f8lC4L7VCBhbGydKYPnC0J8M7JNxA7uvBXREXNKyCR96v5V7kCZBMAun_wLGmvFMPN9PW15xrOXmoxjSzcrTyOzfzgbnhbYutITp5J8Vj58z2r5L/s6240/pexels-hatice-baran-16037283.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4160" data-original-width="6240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5THL83n-XkMzh-cM1xpNH9Zgb5CJmNLXxTCO8XCwBp2sv--X89Pq6qfXw0IGBtpsF1MwPayk_f8lC4L7VCBhbGydKYPnC0J8M7JNxA7uvBXREXNKyCR96v5V7kCZBMAun_wLGmvFMPN9PW15xrOXmoxjSzcrTyOzfzgbnhbYutITp5J8Vj58z2r5L/s16000/pexels-hatice-baran-16037283.jpg" /></a><span style="font-family: verdana;">圖/</span><span lang="EN-US"><span style="font-family: verdana;">Hatice Baran: https://www.pexels.com/zh-tw/photo/16037283/</span></span></div><p class="MsoNormal"></p><h1 style="text-align: left;"><span style="font-family: verdana;"><span style="font-size: x-large;">人工智慧上線 反應憂喜參半</span></span></h1><p></p><p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 支援 40 種語言的 Chat GPT 去年底(2022)上線 ,其一問一答在網上迅速流行,主流媒體和社交媒體一直討論生成式人工智慧帶來的直接或間接的影響,比如此程序可以輔助寫作、研究和整理資料,只要輸入資料可以為傳媒編新聞初稿,也可以為公眾人物撰演講稿,甚至乎能像作家般寫出故事情節,數月來成為資訊科技界熱議的話題。隨後,當谷哥與微軟持續接力,先是谷歌於今年3 月 (2023) 於其電郵和文書處理器等服務推出人工智慧助理,後又有微軟發佈最新名為 Microsoft Dynamics 365 Copilot 的軟件,提供的智能的文書處理服務。日後我們日常所使用的文書處理器都配備了,類似於 ChatGPT和 Bard 般的人工智慧助理,以後只需簡單一按鍵便擁有電腦準備好的書信草稿、會議紀錄、試算表格和演講大綱,如此一來日後完成大部份文書工作會更省時省力。而且紐約市政府果斷限制公立學校內的電子設備訪問該網站,後來是新加坡政府宣布將引入該技術給公務人員作搜尋資料和寫稿之用,最近意大利政府卻禁止國民使用,同時引來中美大國技術之爭的另一比較點。有人測試過由微軟投資開發的 Chat GPT-3 or GPT-4 聊天機械人,它能通過醫生和律師的資格考試,令人擔心人類專業工作的保障也受到挑戰。</span></p><p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 人工智慧專家、東京大學工學研究所的松尾豐教授,他於《了解人工智慧的第一本書》中強調「人類的智慧,沒理由不能在程式上實現」,那麼未來我們還有可能找到工作和理想的生活嗎?到底企業、政府與機構能否按趨勢而調整,鼓勵學習,同時容許組織按需回應改變?</span></p>
<h1 style="text-align: left;"><span style="font-family: verdana;"><span style="font-size: x-large;">〈暫停公開信〉,是不切實際或另有所圖?</span></span></h1><p style="text-align: left;"><span style="font-family: verdana; font-size: large;"> 以下將利用貝克<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(Beck, 1992, 1999, 2009) </span>的次政治<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> (subpolitics)</span>和風險社會<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(risk society)<span style="mso-spacerun: yes;"> </span></span>概念來說明〈暫停公開信〉的討論。<br /> 貝克提出的次政治<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(subpolitics)</span>,由直接的、由下而上的、媒體符號的、超越國族國家中代議制的政治行動。就如綠色和平於<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
1995 </span>年夏天針對蜆殼石油的杯葛運動,事件亦反映了五個特徵:具感染力、宣揚憤怒的道義、政治權宜之計、做簡單的替代行動、不顧生態的自我沉迷。</span></p><span style="font-family: verdana;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIG6KZ9zujzvewa26-muAFKBv2PycZ7NMECHQw3QiohfjJtJMMfAi-fOwLFPi19EbavULEUD0yryNs1D3C1pnbPMziloXRXk49__1iCwOHtLAz-NpvG5DMQBgiFZi7C8WVFq1NnSdnGbiJ9q-8mpxbY8Qe-bMo6UuETQx0vAK84X1jucYlRUjpgtjz/s768/rerere.png" style="font-family: "Noto Sans CJK TC"; font-size: medium; margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="512" data-original-width="768" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIG6KZ9zujzvewa26-muAFKBv2PycZ7NMECHQw3QiohfjJtJMMfAi-fOwLFPi19EbavULEUD0yryNs1D3C1pnbPMziloXRXk49__1iCwOHtLAz-NpvG5DMQBgiFZi7C8WVFq1NnSdnGbiJ9q-8mpxbY8Qe-bMo6UuETQx0vAK84X1jucYlRUjpgtjz/s16000/rerere.png" /></a><br /><div style="text-align: center;"><span style="font-size: small;">圖/</span><span lang="EN-US" style="font-size: small; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
Ulrich Beck, 2011. Source: Personal photo collection of Ulrich Beck.</span></div></span><p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 貝克<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(1999</span>:<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">39-40)
</span>強調:<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p></o:p></span></span></p>
<p class="MsoNormal"></p><div style="text-align: center;"><span style="font-family: Zen Antique; font-size: medium;">「次級政治意味著「直接」政治——即個人臨時參與政治決策,繞過代議政制<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(</span>政黨、議會<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">)</span>,甚至往往缺乏法律保護。<span style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> </span>換句話說,次政治意味著由下層塑造社會。<span style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> </span>經濟、科學、事業<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(career)</span>、日常生活、私人生活都捲入了政治辯論的風暴中,但這些不符合傳統的政黨政治分野。<span style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> </span>世界社會次政治的特徵是暫時的「對立聯盟」<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">(</span>按政黨、國家、地區、宗教、政府、叛亂者和階級而來)。<span style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> </span>然而,最重要的是,次政治通過改變政治的規則和邊界,使政治自由更開放、更容易接受新連結、更能商討和重塑」。</span><br /><br /></div><span style="font-family: verdana; font-size: x-large;"> </span><span style="font-family: verdana; font-size: large;">我認為〈暫停公開信〉的討論關係到人類社會前途的四大重點,乃可能是世界風險社會下的另一個次政治事件,未知道會否產生跨國的連結以及改變現時的政治系統:<br /><br /></span><span style="font-family: verdana; font-size: large;">1. 信中沒有說應該要停止人工智慧技術的研究與開發,而是提出對失控中的<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
Generative AI (AGI) </span>競賽中<span style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> </span>,連開發者也無法預測、理解和管控其系統。信中呼籲開發商要暫時退一步,未來六個月別要開發<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
GPT-4 </span>更高階版本的學習系統,以免墜入危險之中。假如開發商不願暫停,政府應該介入;<br /><br />2. 但信中強調人工智慧會為社會帶來前所未見的風險和人類的災難性後果,可能帶來不合符人類價值觀的壞處,包括會引致大規模失業的危機,並且可能進入後人類時代;<br /><br />3. 信中反對的是,沒有管制的人工智慧技術開發!提議由獨立的專家監督下,定立規劃與管理該技術的協議,令其成為「更加準確、安全、可理解、透明、穩健、一致、值得信賴和忠誠的先進系統」,從而利用人工智慧帶來豐盛的人類未來;<br /><br />4. 與此同時,人工智慧的開發者須與政府合作,包括制定監管、審計和認證系統、對人類危害的責任系統、研究安全人工智慧的公共研究資助、制度化來回應經濟和政治的衝擊。</span><p></p><p></p>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 〈暫停公開信〉中提出人工智慧對人類帶來了潛在的風險<span style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> </span>,換言之,這一批專家相信人工智慧不再只是明日黃花,連他們也間接肯定人工智慧對未來人類的風險,亦是人為造成的問題之一。雖然平時這些專家都站在不同的位置、背後利益各異、對科技創新各抱不同的理想,但至少今次聯署對暫緩人工智慧的立場上是一致的。但由於這似是「軍備競賽」般來自各國政府與科技巨鯨間的較勁,而且可想像當該技術成為開源碼的話,流入民間會引來更多不確定性,因此<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
AGI </span>的問題不止於<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
OpenAI</span>。<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><span style="mso-spacerun: yes;"> </span></span></span></p>
<p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRn4nWaXagLS7KWhOSSDpW3Zp53rRYYGQ0yTQy5vg1Uu2V7fZh-Q0Y3AnpSuB-sc8dygxdop3R29kInOF6yHxbI4XA9ztgB_WNsujhdKWfHVgATmyw-7A3ZXRHQKY5b9sqjPpk_jqKBDA2qeoBkBLxG9xgu4uVfcT2TlOXNpgZeSncn9KwaNY36o8O/s4608/pexels-digital-buggu-374563.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3456" data-original-width="4608" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRn4nWaXagLS7KWhOSSDpW3Zp53rRYYGQ0yTQy5vg1Uu2V7fZh-Q0Y3AnpSuB-sc8dygxdop3R29kInOF6yHxbI4XA9ztgB_WNsujhdKWfHVgATmyw-7A3ZXRHQKY5b9sqjPpk_jqKBDA2qeoBkBLxG9xgu4uVfcT2TlOXNpgZeSncn9KwaNY36o8O/s16000/pexels-digital-buggu-374563.jpg" /></a><span style="font-size: x-small;"><span style="font-family: verdana; text-align: left;">圖/</span><span lang="EN-US" style="font-family: verdana; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; text-align: left;">Digital
Buggu: https://www.pexels.com/zh-tw/photo/374563/</span></span></div>
<h1 style="text-align: left;"><span style="font-family: verdana; font-size: x-large;"><br />〈暫停公開信〉倡議作為次政治實踐</span></h1>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 由於現代化和風險洗刷了舊機構的舊功能,種種制度如家庭和政府已跟不上了社會變遷,因為人為製造的不確定性已超越國界,導致國家—技術—經濟的瓦解,比如上述提到的三億人失業危機。貝克<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(1992) </span>認為不再如以往活在重新分配好事的工業社會,而是活在風險社會減少壞事的時代。<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 同時,貝克<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(1992) </span>認為國家<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">—</span>技術<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">—</span>經濟關係正在瓦解,令大眾對專家信任下降,因為他們已失去了保障大眾安全的作用。他對技術<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">—</span>經濟的看法,由於科學理性和技術<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">—</span>經濟提高生產力和加速個人的結構性個體化,而風險是如何通過專家而被淡化、固化、隱化的,但科學理性和專家們亦將面臨被取代的契機之中,難以面對具反身現代性的民眾<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(Beck et al., 1994)</span>。一方面,技術<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">—</span>經濟常以理性與進步之名,為了經濟發展要社會大眾接受其未知的風險,以技術事先決定了社會走向。推動經濟發展卻不顧對科技的政治和社會後果,比如工業生產擴大而引致今日的生態災難。<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 另一方面,社交媒體和網絡公民抬頭,以次政治的方式在建制之外監督政府、技術—經濟、學術教育以及社會福利。<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 面對風險社會下的「政治變成非政治,而非政治變成政治」,貝克<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(1992)</span>因此提出要解放工業社會中的科學和政治,要開放現有的政治系統,而不該假借技制<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">—</span>經濟之名以非政治化處理。因而貝克<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(1992: 229) </span>所謂的「技術<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">—</span>經濟的次政治」<span style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> </span>乃可以負擔議會之責,由風險社會帶來的不確定性,開啟了更平等、更自由和自我表現的機會。「次政治」反抗了工業社會中的局限、功能性指令和進步宿命論。當終結進步的共識、以靈活的方式來去差異化<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(dedifferentiations)</span>,想解放工業社會中的科學和政治,便要開放現有的政治系統,達致民主化。<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 〈暫停公開信〉亦直言政府的角色和人的參與是重要的一環,我們既要推進人工智慧服務人類之餘,亦要深入研究如何安全地使用它。也許暫緩是個好事,來個「人工智慧的仲夜夏之夢」來達致各個社會的多方共識,找到平衡科技與社會的出路,以免將人與科技放在對立面。</span></p><p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgM4mFuQO8z4sHqjD-KhviV3jsSE_Inr9Qqiw7uykLB4r0DS1vYAzErtHwwp-P5ZDcMFFqF3KfL-Xh5_KyTgjxnpI3FfAVc3MoJkdWJLX--vJFRoPEkvPl1pz7mqTIQDpppr1dJIQihq1kIS3qH--8xUnUVJTjSkADnulnBWOQvft26bUn1Cs5WEY6m/s4608/pexels-pixabay-261621.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3456" data-original-width="4608" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgM4mFuQO8z4sHqjD-KhviV3jsSE_Inr9Qqiw7uykLB4r0DS1vYAzErtHwwp-P5ZDcMFFqF3KfL-Xh5_KyTgjxnpI3FfAVc3MoJkdWJLX--vJFRoPEkvPl1pz7mqTIQDpppr1dJIQihq1kIS3qH--8xUnUVJTjSkADnulnBWOQvft26bUn1Cs5WEY6m/s16000/pexels-pixabay-261621.jpg" /></a><span style="font-size: x-small;"><span style="font-family: verdana; text-align: left;">圖/</span><span lang="EN-US" style="font-family: verdana; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; text-align: left;">Pixabay:
https://www.pexels.com/zh-tw/photo/261621/</span></span></div>
<h1 style="text-align: left;"><span style="font-family: verdana; font-size: x-large;"><br />議論的力量 超越決定主義</span></h1>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 總而言之,人工智慧能為人類帶來什麼風險、有什麼對應辦法,並不該交由科技巨鯨來決定,各國政府以及由下而上的次政治亦將有其角色。無論一系列人工智慧新軟件系統出台引來〈暫停公開信〉的討論結果,是否引來海內外的次政治,乃至次政治的跨國連結?到底該否暫緩一下人工智慧的井噴式開發,以及鼓勵制定相關協議,來準備迎接所謂的「後人類時代」。<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 〈暫停公開信〉提議暫緩也許是好的<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(Futureoflife.org, 2023)</span>,可是假如真的暫緩六個月的話,各個社會該思考什麼?雖說<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> OpenAI </span>並不打算於短期內研發<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"> GPT </span>的第五代,在其他科技巨鯨推出下一代人工智慧工具之前,到底我們會否因為恐懼而徹底放棄,或是繼續擁抱人工智慧,建立跨國像綠色和平般的跨國組織來關注科技與社會?<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: verdana; font-size: large;"> 討論比不討論好,像百多年前民國時代的學者胡適<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(1919) </span>所言,多談些問題,研究些解決方法,不畏難求易,比起空談科技決定主義<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(Technological determinism)</span>,合理多了!</span></p><a name='more'></a><p></p>
<p class="MsoNormal"><span style="font-family: verdana;"><span style="color: #999999; font-size: medium;">參考資料</span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><span style="color: #999999; font-family: verdana; font-size: medium;">Beck, U. (1992). Risk society: Towards a
new modernity. Sage Publications. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><span style="color: #999999; font-family: verdana; font-size: medium;">Beck, U. (1999). World Risk Society.
Polity Press. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><span style="color: #999999; font-family: verdana; font-size: medium;">Beck, U. (2009). World at Risk (English
ed.). Polity Press. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><span style="color: #999999; font-family: verdana; font-size: medium;">Beck, U., Giddens, A., & Lash, S.
(1994). Reflexive modernization : politics, tradition and aesthetics in the
modern social order. Polity Press. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><span style="color: #999999; font-family: verdana; font-size: medium;">Futureoflife.org. (2017, 11 August 2017).
AI Principles https://futureoflife.org/open-letter/ai-principles/<o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><span style="color: #999999; font-family: verdana; font-size: medium;">Futureoflife.org. (2023, 22 March 2023).
Pause Giant AI Experiments: An Open Letter
https://futureoflife.org/open-letter/pause-giant-ai-experiments/<o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="color: #999999; font-family: verdana; font-size: medium;"><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">Harari, Y. N. (2017). </span>人類大命運:從智人到神人<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">
(</span>林俊宏<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">,
Trans.). </span>天下文化<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">.
<o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><span style="color: #999999; font-family: verdana; font-size: medium;">Russell, S. J., & Norvig, P. (2022).
Artificial intelligence : a modern approach (Fourth edition. Global edition.
ed.). Pearson Education Limited. <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="color: #999999; font-family: verdana; font-size: medium;">胡適<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">.
(1919). </span>多研究些問題,少談些「主義」<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">.
</span>每周評論<span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">(26),
1. <o:p></o:p></span></span></p><p class="MsoNormal"><span style="color: #999999; font-family: verdana; font-size: medium;"><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><br /></span></span></p><p class="MsoNormal"><span style="color: #999999; font-family: verdana; font-size: medium;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="color: #999999; font-family: verdana; font-size: medium;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8A5FfJpN3Hw-wQRtbqzu-Sj6h4xrxMS0UHwSq3ZynkvrayvlpLHLn9FTcC4WrinOCd9SjcZ3dWM2JNr14eyVplDChelkWshfB6y0xohIJN9jNa2AgUB9603DZcOSgPwxolUB8ocUm9RMWFJW-ccqS3i44-UJ606uYVUslnP5YkS7NZGCoGlAhuty4/s5760/Yellow%20Purple%20and%20Pink%20Vibrant%20and%20Dynamic%20Wellness%20Retractable%20Exhibition%20Banner%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2304" data-original-width="5760" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8A5FfJpN3Hw-wQRtbqzu-Sj6h4xrxMS0UHwSq3ZynkvrayvlpLHLn9FTcC4WrinOCd9SjcZ3dWM2JNr14eyVplDChelkWshfB6y0xohIJN9jNa2AgUB9603DZcOSgPwxolUB8ocUm9RMWFJW-ccqS3i44-UJ606uYVUslnP5YkS7NZGCoGlAhuty4/s16000/Yellow%20Purple%20and%20Pink%20Vibrant%20and%20Dynamic%20Wellness%20Retractable%20Exhibition%20Banner%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC.png" /></a></span></div><span style="color: #999999; font-family: verdana; font-size: medium;"><br /><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><br /></span></span><p></p>
<p class="MsoNormal"><span lang="EN-US" style="mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p><span style="color: #999999; font-family: verdana; font-size: medium;"> </span></o:p></span></p>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-5783452409816612082023-03-27T15:06:00.023+08:002023-03-28T15:06:17.398+08:00Donald Mackenzie 的STS之旅:契機、成長與跨領域觀點<p class="MsoNormal" style="line-height: 115%; text-align: justify; text-justify: inter-ideograph;"><span style="color: #999999; font-family: arial; font-size: medium;">※ 本文參考自<span lang="EN-US">Schyfter, P.,
& MacKenzie, D. (2018). STS and its Challenging Obligations: Pablo Schyfter
Talks with Donald MacKenzie. Engaging Science, Technology, and Society, 4,
335–351.</span></span></p><p class="MsoNormal" style="line-height: 115%; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US"><span style="color: #999999; font-family: arial; font-size: medium;"><o:p></o:p></span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: arial; font-size: medium;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzgWkLQ9BsVxYRodRGdodvwhqVHumXf8QgmjpadRIoVTkyMoP5aa5N8BepH0lVt0oxNkP6aGTGIBUtsM6w1-NI7iwyzHlJC1oYDjSO_xt74fl0HD6f1Fe5slZ9CImog0pkZpbypVDhdgJce6fs_AwSCpRqkHBswmbprAGuz5_-TZLdtRzHu-ZugDLF/s1562/Martyn%20Pickersgil%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="755" data-original-width="1562" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzgWkLQ9BsVxYRodRGdodvwhqVHumXf8QgmjpadRIoVTkyMoP5aa5N8BepH0lVt0oxNkP6aGTGIBUtsM6w1-NI7iwyzHlJC1oYDjSO_xt74fl0HD6f1Fe5slZ9CImog0pkZpbypVDhdgJce6fs_AwSCpRqkHBswmbprAGuz5_-TZLdtRzHu-ZugDLF/s16000/Martyn%20Pickersgil%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84.png" /></a><br /></span><div style="text-align: left;"><div style="text-align: left;"><span style="font-family: arial;"><span style="font-size: medium;"><span style="text-align: justify;"></span></span></span></div><blockquote><div style="text-align: left;"><span style="font-family: arial;"><span><span style="text-align: justify;">前言:誰是</span><span lang="EN-US" style="text-align: justify;">MacKenzie</span></span><span style="text-align: justify;"><span>?</span><br /></span></span></div><span style="font-family: arial;"><span lang="EN-US" style="text-align: justify;">1950</span><span style="text-align: justify;">年出生的</span><span lang="EN-US" style="text-align: justify;">STS</span><span style="text-align: justify;">學者</span><span lang="EN-US" style="text-align: justify;">Donald MacKenzie</span><span style="text-align: justify;">,如今仍在愛丁堡大學從事創新研究。作為科技與社會學資深學者,他同時跨足經濟社會學界,借助</span><span lang="EN-US" style="text-align: justify;">STS</span><span style="text-align: justify;">的思考版圖使傳統金融學不再侷限。</span><span lang="EN-US" style="text-align: justify;">2021</span><span style="text-align: justify;">年</span><span lang="EN-US" style="text-align: justify;">5</span><span style="text-align: justify;">月,</span><span lang="EN-US" style="text-align: justify;">MacKenzie</span><span style="text-align: justify;">出版《以光速交易:超快算法如何改變金融市場》</span><span lang="EN-US" style="text-align: justify;">(Trading at the Speed of Light: How Ultrafast Algorithms Are
Transforming Financial Markets)</span><span style="text-align: justify;">,重新思考高頻交易</span><span lang="EN-US" style="text-align: justify;">(HFT)</span><span style="text-align: justify;">在金融市場中不可忽視的超越性力量。</span><span lang="EN-US" style="text-align: justify;">MacKenzie</span><span style="text-align: justify;">治學嚴謹、深沉、思想縝密,不在傳統研究領域駐足不前,故此這場談話的中心,他</span><span lang="EN-US" style="text-align: justify;">將</span><span style="text-align: justify;">鼓勵跨領</span><span style="text-align: justify;">域對話與協作精神,目的在於提點當代年輕人再次注意到</span><span lang="EN-US" style="text-align: justify;">STS</span><span style="text-align: justify;">的核心目的。</span></span><span style="font-family: arial; text-align: justify;">MacKenzie</span><span style="font-family: arial; text-align: justify;">認為,只有在政治與道德議題上充分進行平衡思考,才有機會踰越邊界讓對話實現平等價值。</span></blockquote><span style="font-family: arial;"><span style="font-size: large;"><b><span lang="EN-US" style="text-align: justify;">MacKenzie</span><span style="text-align: justify;">的</span><span lang="EN-US" style="text-align: justify;">STS</span></b></span><span style="text-align: justify;"><span style="font-size: large;"><b>起點</b></span><br /></span><span style="font-size: large; text-align: justify;">參加了英國社會責任協會舉辦的一系列會議,這是他與科學技術研究(</span><span lang="EN-US" style="font-size: large; text-align: justify;">STS</span><span style="font-size: large; text-align: justify;">)領域接觸的開端。進修科學研究後,他取得了英國石油公司的大學獎學金,但畢業後並未加入該公司就業,而是繼續攻讀博士學位。在</span><span lang="EN-US" style="font-size: large; text-align: justify;">SSU</span><span style="font-size: large; text-align: justify;">求學的過程中,</span><span lang="EN-US" style="font-size: large; text-align: justify;">Mackenzie </span><span style="font-size: large; text-align: justify;">參與了</span><span lang="EN-US" style="font-size: large; text-align: justify;"> SSK </span><span style="font-size: large; text-align: justify;">強綱領的早期發展,與當時的老師</span><span lang="EN-US" style="font-size: large; text-align: justify;"> Barnes </span><span style="font-size: large; text-align: justify;">與</span><span lang="EN-US" style="font-size: large; text-align: justify;"> Bloor </span><span style="font-size: large; text-align: justify;">並肩作戰,為強綱領做出貢獻。<br /><br /></span><span style="font-size: large;"><b><span style="text-align: justify;">成長與轉捩點:</span><span lang="EN-US" style="text-align: justify;">STS </span></b></span><span style="text-align: justify;"><span style="font-size: large;"><b>領域的發展</b></span><br /></span><span style="font-size: large; text-align: justify;">早期的</span><span lang="EN-US" style="font-size: large; text-align: justify;"> STS </span><span style="font-size: large; text-align: justify;">研究主要集中在科學知識的社會學和歷史研究上,並且開始關注實驗室研究。此外,科學與科技中的女性主義研究也是</span><span lang="EN-US" style="font-size: large; text-align: justify;"> STS </span><span style="font-size: large; text-align: justify;">研究的重要發展方向。許多行動者和出版物在此過程中扮演了關鍵角色,其中歷史學家</span><span lang="EN-US" style="font-size: large; text-align: justify;"> Gary Werskey </span><span style="font-size: large; text-align: justify;">對</span><span lang="EN-US" style="font-size: large; text-align: justify;"> Mackenzie </span><span style="font-size: large; text-align: justify;">的早期研究有重要影響,</span><span lang="EN-US" style="font-size: large; text-align: justify;">Mackenzie </span><span style="font-size: large; text-align: justify;">也參與了行動者網絡的研究。<br /><br /></span><span style="font-size: large;"><b><span style="text-align: justify;">研究的倫理與政治:</span><span lang="EN-US" style="text-align: justify;">STS </span></b></span><span style="text-align: justify;"><span style="font-size: large;"><b>領域面臨的挑戰</b></span><br /></span><span lang="EN-US" style="font-size: large; text-align: justify;">STS </span><span style="font-size: large; text-align: justify;">領域的研究者需要在心理活動、如何將自己的研究成果與大眾分享,以及</span><span lang="EN-US" style="font-size: large; text-align: justify;"> STS </span><span style="font-size: large; text-align: justify;">學科如何在政治與道德上進行平衡等方面進行思考。</span><span lang="EN-US" style="font-size: large; text-align: justify;">Mackenzie </span><span style="font-size: large; text-align: justify;">認為</span><span lang="EN-US" style="font-size: large; text-align: justify;"> STS </span><span style="font-size: large; text-align: justify;">領域的研究者通常是較為左傾、注重公共利益的,但在政治行動者與研究者之間,並不是那麼容易互通有無。<br /></span><b><span style="font-size: large;"><span style="text-align: justify;"><br />對</span><span lang="EN-US" style="text-align: justify;"> STS </span></span></b><span style="text-align: justify;"><b><span style="font-size: large;">領域的期許與建議</span></b><br /></span><span lang="EN-US" style="font-size: large; text-align: justify;">Mackenzie </span><span style="font-size: large; text-align: justify;">鼓勵年輕研究學者接觸科學,並且在研究過程中用民族誌方法來探討現代知識的哲學評論。他希望年輕研究學者能夠有勇氣接觸新領域,並且在過程中不斷學習,建立更多信心和理解。他強調不應該自滿,進而誤以為許多科學知識社會學及社會建構的問題已經被解決。許多學科仍存在未解之謎,有很大未觸及到的部分需要探索。<br /></span><span style="font-size: large; text-align: justify;">例如,現代的經濟生活經常會用到演算法,但是整體而言還是從未真正透過民族誌方法研究這些現代知識。因此,</span><span lang="EN-US" style="font-size: large; text-align: justify;">Mackenzie </span><span style="font-size: large; text-align: justify;">希望</span><span lang="EN-US" style="font-size: large; text-align: justify;"> STS </span><span style="font-size: large; text-align: justify;">領域的研究者能夠促進更有意義的對話,試著向大眾打開複雜的內容,提供便於理解的材料讓渴望了解的人能夠接收。</span><span style="font-size: large; text-align: justify;">同時,他強調了謙遜而有風度的討論與研究態度的重要性,這樣才能真正實現對話和協作。這些期許和建議對年輕研究學者在</span><span lang="EN-US" style="font-size: large; text-align: justify;"> STS </span><span style="font-size: large; text-align: justify;">領域的成長具有指導意義。<br /></span><span style="text-align: justify;"><span style="font-size: large;"><br /><b>總結</b></span><br /></span><span style="font-size: large; text-align: justify;">通過對</span><span lang="EN-US" style="font-size: large; text-align: justify;"> Mackenzie </span><span style="font-size: large; text-align: justify;">的學術生涯和</span><span lang="EN-US" style="font-size: large; text-align: justify;"> STS </span><span style="font-size: large; text-align: justify;">領域的介紹,本文展示了他在該領域的成長過程以及面臨的挑戰和轉捩點。同時,文章對他對</span><span lang="EN-US" style="font-size: large; text-align: justify;"> STS </span><span style="font-size: large; text-align: justify;">領域的期許和建議進行了詳細闡述,對年輕研究學者有一定的啟發和指導作用。在深入了解</span><span lang="EN-US" style="font-size: large; text-align: justify;"> STS </span><span style="font-size: large; text-align: justify;">領域的發展和研究方法後,讀者將能更好地理解其在政治、道德和社會方面的影響和挑戰。</span></span></div></div>
<p class="MsoNormal" style="line-height: 115%; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US"><o:p><span style="font-family: arial; font-size: medium;"> </span></o:p></span></p><p class="MsoNormal" style="line-height: 115%; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US"><o:p></o:p></span></p><div class="separator" style="clear: both; text-align: center;"><span lang="EN-US"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjod6l-FkWtgf6ICqx0VKzHajSalTIHiInUNsV6oF6I8fRpMQhB7HIhMfRdi0zYvaXfgIvql9c3Cw9H5M34wxjASk-gFJj_MVWjxLcB3yW80eOt-r0V63R6EdIevNxO9sKvP-8V3WUImIc9gew2EILxeZdPIESd8FnHIgGXubEka9ljWU-CDCwKLZMg/s5760/Yellow%20Purple%20and%20Pink%20Vibrant%20and%20Dynamic%20Wellness%20Retractable%20Exhibition%20Banner%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20(1).png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2304" data-original-width="5760" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjod6l-FkWtgf6ICqx0VKzHajSalTIHiInUNsV6oF6I8fRpMQhB7HIhMfRdi0zYvaXfgIvql9c3Cw9H5M34wxjASk-gFJj_MVWjxLcB3yW80eOt-r0V63R6EdIevNxO9sKvP-8V3WUImIc9gew2EILxeZdPIESd8FnHIgGXubEka9ljWU-CDCwKLZMg/s16000/Yellow%20Purple%20and%20Pink%20Vibrant%20and%20Dynamic%20Wellness%20Retractable%20Exhibition%20Banner%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20(1).png" /></a></span></div><span lang="EN-US"><br /><span style="font-family: arial; font-size: medium;"><br /></span></span><p></p>
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<p class="MsoNormal" style="line-height: 115%; text-align: justify; text-justify: inter-ideograph;"><span lang="EN-US"><o:p><span style="font-family: arial; font-size: medium;"> </span></o:p></span></p><div class="simple-translate-system-theme" id="simple-translate"><div><div class="simple-translate-button isShow" style="background-image: url("chrome-extension://ibplnjkanclpjokhdolnendpplpjiace/icons/512.png"); height: 22px; left: 253px; top: 528px; width: 22px;"></div><div class="simple-translate-panel " style="font-size: 13px; height: 200px; left: 0px; top: 0px; width: 300px;"><div class="simple-translate-result-wrapper" style="overflow: hidden;"><div class="simple-translate-move" draggable="true"></div><div class="simple-translate-result-contents"><p class="simple-translate-result" dir="auto"></p><p class="simple-translate-candidate" dir="auto"></p></div></div></div></div></div>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-80986800383060482372023-03-15T01:52:00.025+08:002023-03-17T11:12:29.759+08:00Isabel Fletcher 對談 Adele E. Clarke:想像與眾不同且更好的世界<p style="line-height: 115%; text-align: left;"></p><div style="text-align: justify;"><div style="text-align: justify;"><span style="color: #999999; font-family: "Open Sans";">原文取自:</span><span lang="EN-US" style="color: #999999; font-family: "Open Sans";"> Imagining Alternative and Better Worlds: Isabel Fletcher Talks with
Adele E. Clarke </span><span style="color: #999999; font-family: "Open Sans";">譯:</span><span lang="EN-US" style="color: #999999; font-family: "Open Sans";">Sarah.H</span></div><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"> <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxAKkq21F3pOM7rkRMaMlW5BjN-VM_b2YTPjhOUP9RB0bWZ6BIxOJoKhAP_pDGibrcXwPgpzKaQG7s29f_Zdl6_0PHMIYyHHlST9v4XS949IpTeQS2UwIwOIgQJSDEVTK2TvM-x3bz4al7ww8CjqtFKCD9BMM5cG7siGTFciob6JO3aVlMsZDSd9fL/s1585/new%20Adele%20E.%20Clarke%20new%20(1).png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="750" data-original-width="1585" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxAKkq21F3pOM7rkRMaMlW5BjN-VM_b2YTPjhOUP9RB0bWZ6BIxOJoKhAP_pDGibrcXwPgpzKaQG7s29f_Zdl6_0PHMIYyHHlST9v4XS949IpTeQS2UwIwOIgQJSDEVTK2TvM-x3bz4al7ww8CjqtFKCD9BMM5cG7siGTFciob6JO3aVlMsZDSd9fL/s16000/new%20Adele%20E.%20Clarke%20new%20(1).png" /></a></div></div></span><span style="font-size: large;"><h2 style="text-align: justify;"><span style="font-family: verdana;">Adele
Clarke<br /></span></h2></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;">阿黛爾·克拉克<span lang="EN-US"> 1966 </span>年獲得<span lang="EN-US"> Barnard College </span>社會學學士學位,<span lang="EN-US">1970 </span>年獲得紐約大學<span lang="EN-US">(NYU)</span>社會學碩士學位。隨後,她在索諾瑪州立大學<span lang="EN-US">(Sonoma State University)</span>教授婦女研究,之後前 往加州大學舊金山分校<span lang="EN-US">(University of California, San Francisco ,UCSF)</span>撰寫博士論文並於<span lang="EN-US"> 1985 </span>年取得學位。她於<span lang="EN-US"> 1989 </span>年回到加州大學舊金山分校擔任助理教授。她的著作對醫學社會學、
科學和技術研究、人類學、女性主義研究等方面的知識作出了貢獻。克拉克教授被美國社會學協會<span lang="EN-US"> American
Sociological Association </span>授予<span lang="EN-US"> 2012 </span>年<span lang="EN-US"> J. D. Bernal </span>傑出貢獻獎和<span lang="EN-US"> 2015 </span>年<span lang="EN-US"> Leo G. Reeder </span>醫學社會學傑出貢獻獎。</div></span><span style="font-size: large;"><h2 style="text-align: justify;"><span style="font-family: verdana;">Isabel
Fletcher</span></h2></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;">伊莎貝爾·弗萊徹<span lang="EN-US"> (Isabel Fletcher) </span>從事質性研究,專注於營養與公共衛生政策之間的作用,在愛丁堡大學<span lang="EN-US">(University of Edinburgh)</span>的博士研究是對肥胖症的歷史建構描述,涵蓋醫學社會學、公共衛生政策和醫學史。隨後,她從事食品安全政策,以及調查商業從業者對保健規章的理解。<br /><br /><span><a name='more'></a></span></div></span><span><div style="text-align: justify;"><span style="font-family: trebuchet;"><b><span style="font-size: large;"><br /></span></b></span></div><div style="text-align: justify;"><span style="font-family: trebuchet;"><b><span style="font-size: large;">§ 請問<span lang="EN-US">Adele Clarke</span>,您是如何進入<span lang="EN-US"> STS </span>領域?</span><br /><br /></b></span></div></span><span lang="EN-US" style="font-family: "Open Sans"; font-size: large; line-height: 115%;"><div style="text-align: justify;"><span lang="EN-US" style="line-height: 115%;">Adele Clarke</span><span style="line-height: 115%;">:<span lang="EN-US"> 1973</span>年,我開始教授女性研究以及婦女健康課程,這使我開始對生物科學/生物醫學的批評感到好奇。此外,我也參與西海岸社會主義女性主義研究小組<span lang="EN-US"> (West Coast Socialist Feminist Study Group)</span>, 在<span lang="EN-US"> 20 </span>世紀<span lang="EN-US"> 70 </span>年代末,我在那裡遇到了唐娜.哈樂葳<span lang="EN-US"> (Donna Haraway)</span>、朱迪.斯泰西<span lang="EN-US"> (Judy Stacey)</span>、蓋爾.魯賓<span lang="EN-US"> (Gayle Rubin)</span>等人;也因此我投身婦女健康運動的經驗,造就了我早期對女性主義<span lang="EN-US">
STS </span>的願景和學術方向。 最後,當我在<span lang="EN-US"> 1980 </span>年回到<span lang="EN-US">
UCSF </span>攻讀博士學位時,我遇上了利.斯塔<span lang="EN-US"> (Leigh Star)[1]</span>, 她是一位長期投入運動的女性主義者,不久,藤村瓊<span lang="EN-US"> (Joan Fujimur)</span>也一同加入研究小組。<span lang="EN-US"> 1982 </span>那年,我們首次參與在費城舉行的<span lang="EN-US"> 4S </span>會議<span lang="EN-US"> (Society for Social Studies of
Science, f. 1975)</span>,我立刻被其中的講題吸引<span lang="EN-US"> —— </span>這些經驗在美國社會學協會<span lang="EN-US"> (ASA) </span>絕無僅有,於是我很快地變更研究主題。後來,我做了一個重大決定, 全心專攻<span lang="EN-US">
STS </span>研究和醫學社會學,這是我職業生涯中最大的轉折。</span></div><div style="text-align: justify;"><span style="line-height: 115%;"><br /></span></div></span><span style="font-family: "Open Sans";"><div style="text-align: justify;"><span style="font-size: large;"><b>§ 能否與我們談談科技與社會研究<span lang="EN-US">(STS)</span>的起源?<br /><br /></b></span></div></span><span lang="EN-US" style="font-family: "Open Sans"; font-size: large; line-height: 115%;"><div style="text-align: justify;"><span lang="EN-US" style="line-height: 115%;">Adele
Clarke</span><span style="line-height: 115%;">: 我習慣這麼說,最初的故事開始於一群學者,他們來自歐洲科學與技術研究協會<span lang="EN-US">(the European Association for the Study of Science and Technology,
EASSTS)</span>、<span lang="EN-US">4S</span>和其他專業組織,並且創立如《科學社會研究》<span lang="EN-US">(Social
Studies of Science)</span>、《科學、技術與人類價值》<span lang="EN-US">(Science, Technology and
Human Values)</span>期刊。另一套不同的群體包括愛丁堡<span lang="EN-US"> (Edinburgh)</span>、巴斯<span lang="EN-US"> (Bath)</span>、 巴黎<span lang="EN-US"> École des Mines </span>研究中心<span lang="EN-US"> (the Center for the Study of Innovation at the École des Mines in
Paris) </span>以及比勒費爾德<span lang="EN-US"> (Bielefeld)</span>的一組新興的<span lang="EN-US"> STS </span>單位。 早期<span lang="EN-US"> STS </span>的一個分支是在美國,包括在哥倫比亞接受默頓<span lang="EN-US"> (Merton)</span>科學社會學培訓的學者。倫斯勒理工學院<span lang="EN-US"> (Rensselaer
Polytechnic Institute, RPI) </span>、維吉尼亞理工學院<span lang="EN-US"> (Virginia Tech)</span>、喬治亞理工學院<span lang="EN-US"> (Georgia Tech)</span>和其他地方的核心團隊。 提出<span lang="EN-US"> ST&MS </span>問題的進步行動組織包括〈科學為民眾〉<span lang="EN-US">(Science for the People) [2]</span>以及〈衛生政策諮詢中心〉<span lang="EN-US">[3]</span>;在北美學術界,科學史協會<span lang="EN-US"> (HSS)</span>、 科學哲學協會<span lang="EN-US"> (PSA)</span>和美國醫學史協會<span lang="EN-US"> (AAHM)</span>都是在一戰後成立的,技術史協會<span lang="EN-US"> (SHOT)</span>則是成立於二戰後。<span lang="EN-US"> 1986</span>年,我應其他幾位社會學家的邀請,協助美國社會學協會<span lang="EN-US"> (ASA)</span>成立專門研究<span lang="EN-US">STS</span>的部門,我們成功了,經過許多討論,這個組織被命名為科學、知識和技術<span lang="EN-US">
(Science, Knowledge and Technology ,SKAT) </span>。<br /><br /></span></div></span><span style="font-family: "Open Sans";"><div style="text-align: justify;"><span style="font-size: large;"><b>§ 您認為<span lang="EN-US"> STS </span>的核心關懷是什麼?</b></span></div></span><span lang="EN-US" style="font-family: "Open Sans"; font-size: large; line-height: 115%;"><div style="text-align: justify;"><span lang="EN-US" style="line-height: 115%;"><br />Adele
Clarke</span><span style="line-height: 115%;">:<span lang="EN-US"> STS </span>是受到政治啓發的跨學科領域之一,這些領域的根源如今被納為<span lang="EN-US"> 1960 </span>年代的政治。這些活動範圍從反核和反戰到民權和女性主義、<span lang="EN-US">LGBT </span>和身障人士權利運動,以至到環境保護、早期動物權利等等。
許多科學家參與了各種進步組織,例如「<span lang="EN-US">X </span>科學家為<span lang="EN-US">Y(X Scientists
for Y)</span>」。 有些是跨國組織,利如計算機專業社會責任組織<span lang="EN-US"> (CPSR)</span>, 該組織從<span lang="EN-US"> 1983 </span>年到<span lang="EN-US"> 2013 </span>年投入政策和公共辯論。然而,我擔心隨著新自由主義的崛起,人們將對這些作品的認識越來越模糊。想起以往從事<span lang="EN-US"> STS </span>研究,總是可以啟發一些身份認同<span lang="EN-US"> (</span>例如,生態女性主義、反種族主義、<span lang="EN-US">LGB[</span>以及後來的<span lang="EN-US">T])</span>。一些人尋求單獨的空間和場所,另一些人試圖整合,少數則尋求兩者兼得。無論如何,我懷念很懷念那段時光,所有的政治都被明確標記和討論,我和研究所學生都很擔心,我們的教育和未來的學術將不再履行這些承諾
。</span></div><div style="text-align: justify;"><span lang="EN-US" style="line-height: 115%;"><br /></span></div><div style="text-align: justify;"><span lang="EN-US" style="line-height: 115%;"><b></b></span><blockquote><b><span lang="EN-US" style="line-height: 115%;"> STS </span><span style="line-height: 115%;">對生物醫學與環境議題的關注</span></b></blockquote><p><span lang="EN-US" style="line-height: 115%;">Adele
Clarke</span><span style="line-height: 115%;">: 過去四十年來,<span lang="EN-US">
STS </span>的規模遠遠超出了我的預期。當<span lang="EN-US"> 1982 </span>年我進入時,某些方面它還是一個相對封閉的世界,這裡我將討論兩個我認為最重要的話題:<span lang="EN-US">STS </span>的發展,包括對生物、醫學和製藥的深入關注<span lang="EN-US"> (</span>成為<span lang="EN-US"> ST&MS)(becoming ST&MS)</span>,以及對環境和生態議題研究的增長,包括女性主義的<span lang="EN-US"> STS </span>項目。<span lang="EN-US"> 4S </span>關於醫學主題的報告從<span lang="EN-US"> 1988 </span>年的<span lang="EN-US"> 11%</span>增加到<span lang="EN-US"> 2001
</span>年的<span lang="EN-US"> 29% </span>,<span lang="EN-US">3S </span>期刊文章的比例也發生了類似的變化。</span></p><p><span lang="EN-US" style="line-height: 115%;"></span></p><blockquote><b><span lang="EN-US" style="line-height: 115%;">STS</span><span style="line-height: 115%;">與「動物轉向」</span></b></blockquote><span lang="EN-US" style="line-height: 115%;">Adele
Clarke</span><span style="line-height: 115%;">:人類學家「以人為本」和「以文化為中心」的觀念,被科恩<span lang="EN-US"> (Kohn)</span>《森林如何思考:走向超越人類的人類學》<span lang="EN-US"> (How Forests
Think: Toward an Anthropology Beyond the human) </span>顛倒過來。唐娜.哈樂葳在她<span lang="EN-US">1989 </span>年的傑作《靈長類視覺》<span lang="EN-US"> (Primate Visions, 1989) </span>中率先提出的「動物轉向」<span lang="EN-US">[4](animal turn)</span>,已經成為一個活躍的<span lang="EN-US"> STS </span>部門,例如休.
萊佛士 (<span lang="EN-US">Hugh Raffles</span>)<span lang="EN-US"> (2011)</span>的昆蟲百科<span lang="EN-US"> (Insectopedia)</span>就贏得弗萊克獎。 另外, 唐娜.哈樂葳和我在<span lang="EN-US"> 2015 </span>年在丹佛舉行的<span lang="EN-US"> 4S </span>會議中關心了多物種環境與人口以及生殖和其他女性主義問題,主題訂為《營造親屬關係而非一昧生產:朝向一個女性主義<span lang="EN-US"> STS </span>的親屬政治和反出生主義》<span lang="EN-US"> [5](Make Kin Not Babies:
Toward Feminist STS Pro -Kin and Non Natalist Politics of Population and
Environment)</span></span><p></p></div></span><span style="font-family: "Open Sans";"><div style="text-align: justify;"><span style="font-size: large;"><b>§ 女性主義的願景在哪裡?</b></span></div><div style="text-align: justify;"><span style="font-size: large;"><b><br /></b></span></div></span><span lang="EN-US" style="font-family: "Open Sans"; font-size: large; line-height: 115%;"><div style="text-align: justify;"><span lang="EN-US" style="line-height: 115%;">Adele
Clarke</span><span style="line-height: 115%;">:「女性主義的願景在哪裡?」 這個充滿挑戰的問題可以通過回顧<span lang="EN-US"> STS </span>的歷史, 特別是<span lang="EN-US"> 20 </span>世紀<span lang="EN-US">
90 </span>年代的「科學戰爭」 ,以及自那以後的 「文化戰爭」<span lang="EN-US">[6,7] </span>來解決。 那些是新自由主義興起的先聲,這些戰爭在政治上嚴重地阻礙了<span lang="EN-US"> STS </span>的發展, 壓制了我們進步的根基和批判的限度<span lang="EN-US"> (</span>例如,<span lang="EN-US"> Hilgartner 1997;Hess 2009 </span>年<span lang="EN-US"> )</span>。然而今天反氣候變遷的科學言論,以及反智的新自由主義群體看起來就像是具有摧毀性的猛烈的暴風雨。「科學是以其他方式追求政治」<span lang="EN-US">(Latour 1983</span>:<span lang="EN-US">167-8)</span>這一事實已變得十分明顯。令人高興的是,我們也看到了<span lang="EN-US"> STS </span>和其他領域的復興,然而,我們也生活在一種揮之不去的恐懼中:在環境被破壞、 地球被剝蝕與污染的同時,我們無能為力。</span></div><div style="text-align: justify;"><blockquote><b>「理論–方法組合方案」(<span lang="EN-US">Theory-methods Packages</span>)</b></blockquote></div></span><span lang="EN-US" style="font-family: "Open Sans"; font-size: large; line-height: 115%;"><div style="text-align: justify;"><span lang="EN-US" style="line-height: 115%;">Adele
Clarke</span><span style="line-height: 115%;">:利<span lang="EN-US">·</span>斯塔<span lang="EN-US"> (1989)</span>提出「理論-方法組合方案」(<span lang="EN-US"> Theory-methods
Packages</span>)現在是<span lang="EN-US"> STS </span>的共同核心假設。在方法研究的工作中, 我認為自<span lang="EN-US"> 1970 </span>年以來,社會理論出現了「重新轉向或重新配置社會」, 這在很大程度對應到了後結構主義。 此外, 這種「轉折(<span lang="EN-US"> turn </span>)」 經常圍繞幾個重疊的方法,按大致的出現順序排列,包括:布爾迪厄式<span lang="EN-US">(Bourdieusian)</span>和其
他實踐和領域理論;互動主義社會世界<span lang="EN-US"> /</span>競技場理論(<span lang="EN-US">Interactionist
social worlds/arenas theory </span>); 傅柯式<span lang="EN-US"> (Foucauldian)</span>的話語理論和處置理論(<span lang="EN-US"> theories of discourse and the “ dispositif “</span>); 行動者網絡理論(<span lang="EN-US"> actor-network theory ,ANT </span>);德勒茲和瓜塔里的組合和根莖理論(<span lang="EN-US"> Deleuze and Guattari’s assemblage and rhizome theories</span>)。 這些都是關係/生態方法(<span lang="EN-US"> relational/ecological approaches</span>), 它們是目前<span lang="EN-US">
STS </span>採用最主要的「理論<span lang="EN-US"> -</span>方法組合方案」。</span></div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"> </div></span><span style="font-family: "Open Sans";"><div style="text-align: justify;"><span style="font-size: large;"><b>§ 請問<span lang="EN-US">Clarke</span>,您是如何看待<span lang="EN-US"> STS </span>的當前問題?</b></span></div><div style="text-align: justify;"><span style="font-size: large;"><b><br /></b></span></div></span><span lang="EN-US" style="font-family: "Open Sans"; font-size: large; line-height: 115%;"><div style="text-align: justify;"><span lang="EN-US" style="line-height: 115%;">Adele
Clarke</span><span style="line-height: 115%;">:我前面談過重要性的問題,這裏我想討論它的窘境。當<span lang="EN-US"> STS </span>越來越受到歡迎, 參與的人也越來越多,但是當這些人紛紛投稿給培訓不足的期刊,對於那些熟悉經典文獻的人來說,這並不是一個好的現象。我認為<span lang="EN-US">STS </span>的未來應在培訓中更加重視「理論<span lang="EN-US"> – </span>方法組合方案」的可行性。 此外<span lang="EN-US">STS </span>論文和書籍的審查過程, 應該對這些問題進行更明確的批評。就未來方向而言,我特別期待技術科學、性別、種族、(後)殖民和原住民的交織研究,這是在早期的<span lang="EN-US">STS</span>中相對少談論的領域。</span></div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"> </div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;">在後殖民時代<span lang="EN-US"> STS </span>的「理論-方法組合方案」的選擇中,同樣重要的是處理混亂的 能力。 後殖民時期的<span lang="EN-US">
STS </span>本質上是多元文化、多元歷史、 多元空間、多元變化的<span lang="EN-US"> —— </span>簡而言之, 多元的一切<span lang="EN-US"> ——</span>非常混亂和複雜。約翰.勞<span lang="EN-US"> (2004, 2007)</span>斷言,研究中的簡化<span lang="EN-US">(simplicity)</span>和有紊不亂<span lang="EN-US">(cleanliness)</span>的論述方式被看的太高了,而且往往毫無用處。另一個「理論-方法組合方案」是關於「知識論多樣性」<span lang="EN-US"> (epistemological diversity) </span>, 它在後殖民和原住民的<span lang="EN-US">
STS </span>中很重要。 知識論多樣性的重要日益增加, 很大程度上是由於對多樣化的「認識方式<span lang="EN-US"> (ways of
knowing)</span>」 和知識生產地點的承認, 以及承認本土和<span lang="EN-US"> (</span>後<span lang="EN-US">)</span>殖民學者「在」學術界「裡面」的事實 。</div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"> </div></span><span style="font-family: "Open Sans";"><div style="text-align: justify;"><span style="font-size: large;"><b>§ 當你想到<span lang="EN-US"> STS </span>的未來時, 有什麼令你擔心?<br /><br /></b></span></div></span><span lang="EN-US" style="font-family: "Open Sans"; font-size: large; line-height: 115%;"><div style="text-align: justify;"><span lang="EN-US" style="line-height: 115%;">Adele
Clarke</span><span style="line-height: 115%;">: 這個領域目前面臨的關鍵挑戰,首先是女性主義<span lang="EN-US"> STS </span>和<span lang="EN-US"> STS </span>之間的「大鴻溝 (<span lang="EN-US">
the great divide </span>)」。 今天,女性主義<span lang="EN-US"> STS </span>在婦女和性別跨國研究中的戲劇性增長,維持了學術界的發展(包括新期刊《<span lang="EN-US">Catalyst</span>》<span lang="EN-US"> )</span>。但是,這種區隔經常被重新銘寫<span lang="EN-US">(re-inscribed)</span>, 因而導致收效甚微。 第二個挑戰是女性主義<span lang="EN-US"> STS </span>和<span lang="EN-US"> STS </span>中長期缺乏有色人種學者。 我和其他學者在會議中舉辦了<span lang="EN-US"> 14 </span>場關於「科學、技術和醫學中的種族和其他不平等(<span lang="EN-US"> Race and Other Inequalities in/and Science, Technology, and
Medicine </span>)」的主題,這是非常難忘的經驗,然而,但我仍擔心有色人種學者沒有被招募到。 同時,我也相當懷疑<span lang="EN-US"> STS </span>和女性主義<span lang="EN-US"> STS </span>的定位,我憂心它過於散亂。 最後一個相關的挑戰是,
新自由主義對高等教育的影響已經造成了毀滅性的衝擊。 也就是說,當學者從外部來源獲得資金的需求擴大時,<span lang="EN-US">STS </span>的異議空間、尋找金援的機會將越來越小。正如歐文<span lang="EN-US">(Irwin)</span>和他的同事所指出的那樣,這些擔憂變得越來越重要, 並對加強民主實踐具有影響。</span></div><div style="text-align: justify;"><span style="line-height: 115%;"><br /></span></div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"><b>§ 關於<span lang="EN-US"> STS </span>的進展,什麼最讓你期待的?它可能的方向是什麼?<br /><br /></b></div></span><span lang="EN-US" style="font-family: "Open Sans"; font-size: large; line-height: 115%;"><div style="text-align: justify;"><span lang="EN-US" style="line-height: 115%;">Adele
Clarke</span><span style="line-height: 115%;">: 下一代的<span lang="EN-US"> STS </span>學者已經在社交媒體裡找到了新的和更有效的場所,例如莫妮卡.卡斯珀(<span lang="EN-US">Monica Casper</span>)在《女性主義電報》(<span lang="EN-US"> The Feminist Wire</span>)上的有力工作。我想象的<span lang="EN-US">STS</span>未來中, 我們可以把女性主義看得理所當然。也就是說, 如果在研究主題中存在性別、種族、性取向、身障議題、原住民族議題時,我們可以放心,研究人員至少會充分解決
這些問題。同樣,這類問題不需要成為項目裡唯一分析重點,但在出現時應 該 認真對待。另外, 非洲很可能是下一個重點關注的地方 。 我最後關心的未來集中在參與政治上。
今天,我想說的是, 如果「 知識就是力量 」 只提倡 「一種最好的方法」會使它沒有任何助益。與此形成鮮明對比的是,重視理論(或「理論方法組合方案」)多元化地分散了這種力量。尋求一個沒有支配性統治的參與、不求共識的密切合作,以及力求知識的多樣性這些都是重要的,因為<span lang="EN-US"> STS </span>致力於反對重新繼承帝國主義的遺緒。我們將面臨許多翻譯方面的挑戰<span lang="EN-US"> —— </span>語言學的、文化的、視角的、認識論的,甚至是本體論的<span lang="EN-US"> ——</span>其中合作將對<span lang="EN-US"> STS </span>的未來具有不可估量的價值。</span></div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"> </div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"><ul><li><b>註釋</b></li></ul></div></span><span style="font-size: medium;"><span style="color: #444444;"><span style="font-family: "Open Sans";"><div style="text-align: justify;">(註一) 蘇珊·利·斯塔<span lang="EN-US">(Susan Leigh Star, 1954-2010)</span>加州大學舊金山分校科學與醫藥社會學博士,曾任加州大學聖地牙哥傳播學系教授,長年關注性別與技術問題,曾出版《反對施虐與受虐:激進女性主義分析<span lang="EN-US">(Against Sadomasochism: A Radical Feminist Analysis,1982)</span>》 《知識生態:科學技術中的工作與政治<span lang="EN-US">(Ecologies of knowledge: Work and politics in science and
technology,1995)</span>》《這不是邊界對象:概念起源的反思<span lang="EN-US">(This is not a
boundary object: Reflections on the origin of a concept,2010)</span>》等多部著作。<span lang="EN-US">[1, 2]<br /><br /></span></div></span><span style="font-family: "Open Sans";"><div style="text-align: justify;">(註二) 科學為民眾<span lang="EN-US">(Science for the People, SftP)</span>起源於<span lang="EN-US">1969</span>年的反戰運動,是一個致力於科學與社會政治行動的左派倡議團體,關注科學研究的軍事化與研究議程、社會生物學與其他科學倫理的政治影響,其中也包括能源政策與醫療保健,該組織在條綱中強調科學必須以解放為最終目的。目前<span lang="EN-US"> SftP </span>在<span lang="EN-US"> 1969 </span>年發行首份雜誌至<span lang="EN-US"> 1989 </span>年,並於<span lang="EN-US"> 2019 </span>年復刊至今。<span lang="EN-US">[3]<br /><br /></span></div></span><span style="font-family: "Open Sans";"><div style="text-align: justify;">(註三) 衛生政策諮詢中心<span lang="EN-US">(Health Policy Advisory Center,Health-Pac)</span>起源於<span lang="EN-US"> 1967 </span>年。當時位於華盛頓的政策制定研究所<span lang="EN-US">(Institute of Policy
Studies ,IPS)</span>,當時的研究者<span lang="EN-US"> Robb Burlage </span>同時是民主社會學生組織<span lang="EN-US">(Students for Democratic Society ,SDS)</span>的發起人,正在從事一項名為「爆破專案<span lang="EN-US">(Burlage Report)</span>」的研究,途中他發現一連串資源濫用的行為,進而開始針對 城市衛生系統進行批判,包括其中針對「醫療帝國」和「醫療工業綜合體」的論述。該組織在<span lang="EN-US"> 1968 </span>年首次發行刊物,於<span lang="EN-US">1994</span>年停刊。<span lang="EN-US">[4]<br /><br /></span></div></span><span style="font-family: "Open Sans";"><div style="text-align: justify;">(註四) 唐娜.哈樂葳提出跨物種遭逢<span lang="EN-US">(Multispecies Encounte)</span>後,學界開始關注人類與多物種的共生關係,過去數十年,動物轉向成為歷史研究的新興主題,相關期刊包括《人與動物學》<span lang="EN-US">(Authrozoos, 1987)</span>與《動物與社會》<span lang="EN-US">(Society &
Animals, 1993) </span>。詳細參見:李鑑慧<span lang="EN-US">, </span>由邊緣邁向中央:淺談動物學史的發展與挑戰<span lang="EN-US">. </span>成功大學歷史學報<span lang="EN-US"> 2020.58:p. 253-264<br /><br /></span></div></span><span style="font-family: "Open Sans";"><div style="text-align: justify;">(註五) <span lang="EN-US">Make Kin Not Babies </span>取自於<span lang="EN-US"> Donna Haraway </span>的口號,她認為人類應回溯與動物或跨物種的親屬關係,她提出幾個願景與想像,包括人們應該慶幸生育率不再高漲、讓每個孩子擁有複數以上的父母、並且承認(或討論)那些「擔心低出生率」的國家,實際上是為了「種族清洗」的需要。實際上,<span lang="EN-US">Make Kin Not Babies </span>的主要訴求,是希望人類切斷家族祖譜式的情感連帶 , 同時成為<span lang="EN-US"> (becoming with) </span>生態體系的一部份。<span lang="EN-US"> [5] </span>詳細參見:<span lang="EN-US"> Donna J. Haraway(2016).Stay with the Trouble: Making Kin in the
Chthulucene. Duke University Press<br /><br /></span></div></span><span style="font-family: "Open Sans";"><div style="text-align: justify;">(註六) 新保守主義經常與新自由主義混淆,但仍然有人將其等同為類似概念,事實上,新保守主義對應到政治、經濟與文化面向各有不同意涵,在這裡,新保守主義<span lang="EN-US">(neoconservative)</span>指文化上的保守主義,相對於美國學運時期的解放立場,在觀念上採行傳統概念,這一部分群眾多數與政治保守主義重疊,他們的信念是「美國要對國際政治積極介入」、「重視美國的主導權」、「把美國的思想向全世界加以推廣」等等。在<span lang="EN-US"> 1960 </span>年代美國學潮與反戰氛圍下,傳統價值普遍被解放立場顛覆,因此新保守主義發起「文化戰爭」,意在將劣勢情勢「扭轉回來」<span lang="EN-US">[6, 7]</span></div></span></span></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"> </div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"> </div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"> <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7duu5-Y4XjaK0n_3eW77bSVyWBWOy3YW_loFQ0kvenTxBxT8GwunITODz8WxDGI4TVWPPdZtPP4KcN0DsDHp_8Df97913-2fphaZIQBRi9lCzo03LXOdtqSjdAuDxEAV1aal4rM9lfXQ1WW-AiKPkwvvqOLaSBsvMqbG-6aX3a8Y9LwPQTH2re7k1/s5760/Yellow%20Purple%20and%20Pink%20Vibrant%20and%20Dynamic%20Wellness%20Retractable%20Exhibition%20Banner%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2304" data-original-width="5760" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7duu5-Y4XjaK0n_3eW77bSVyWBWOy3YW_loFQ0kvenTxBxT8GwunITODz8WxDGI4TVWPPdZtPP4KcN0DsDHp_8Df97913-2fphaZIQBRi9lCzo03LXOdtqSjdAuDxEAV1aal4rM9lfXQ1WW-AiKPkwvvqOLaSBsvMqbG-6aX3a8Y9LwPQTH2re7k1/s16000/Yellow%20Purple%20and%20Pink%20Vibrant%20and%20Dynamic%20Wellness%20Retractable%20Exhibition%20Banner%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC.png" /></a></div><br /></div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"> </div></span><span style="font-family: "Open Sans"; font-size: large;"><div style="text-align: justify;"><b>References<br /><br /></b></div></span><span style="color: #999999; font-family: "Open Sans";"><div style="text-align: justify;"><ul><li>LCHC
Bio: Susan Leigh Star Available from:
http://lchc.ucsd.edu/People/lstar_bio.html.</li><li>Wikipedia.
Susan Leigh Star. Available from:
https://en.wikipedia.org/wiki/Susan_Leigh_Star.</li><li>Science
for the people. Available from: https://scienceforthepeople.org/.</li><li>Health/PAC
Digital Archive Intro. Available from: http://www.healthpacbulletin.org/.</li><li>Anita
Thaler, B.H., Editorial in Queer-Feminist Science & Technology Studies
Forum. 2017.</li><li>張正修<span lang="EN-US">. </span>【專欄】美國的新保守主義與美國的對外政策<span lang="EN-US">. 2021; Available
from: https://www.peoplenews.tw/news/03f78523-1560-4882-a806-6b5d14d07f6f.</span></li><li>Hartman,
A. The Neoconservative Counterrevolution. 2015; Available from:</li><li>https://www.jacobinmag.com/2015/04/neoconservatives-kristol-podhoretz-hartmanculture-war.</li></ul></div></span></div><p></p><p style="text-align: justify;">
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YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-43519491609041176242023-02-28T22:32:00.011+08:002023-02-28T23:27:15.857+08:00學術與體制的建築師:Sheila Jasanoff談STS的學術傳統、路線與學科化<div style="line-height: 150%; text-align: left;"><span style="color: #999999; font-family: verdana; font-size: x-small;"><em><span lang="EN-US" style="font-style: normal; line-height: 150%;">※ </span></em><em><span style="font-style: normal; line-height: 150%;">本文參考自<span lang="EN-US">Martyn
Pickersgill & Sheila Jasanoff (2018). ST(&)S: Martyn Pickersgill Talks
with Sheila Jasanoff. Engaging
Science,Technology, and Society 4 (2018), 320-334</span></span></em></span></div><div style="line-height: 150%; text-align: left;"><span style="font-family: verdana;"><em><span style="font-style: normal; line-height: 150%;"><span lang="EN-US"><br /></span></span></em></span></div><div style="line-height: 150%; text-align: left;"><span style="font-family: verdana;"><em><span style="font-style: normal; line-height: 150%;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhn203UFnh_QsmSejkvaLd8w_kHwpTRCmWFdH_nIfma5cRdAUM41JyqcuH4Ue-6Mdlb_9x3g0lBL7wMTVaEly3M62bS4WfzU9iu6pV7z8IT4eRPluBzMa5Oj2WHocel_Q15HEI2JHV7hY3qZiaZUJFk5WXKY9g7HYZ6Ah7u-QXbEs8xW1XL5MkJ9_d0/s1640/Martyn%20Pickersgil%20(760).png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="760" data-original-width="1640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhn203UFnh_QsmSejkvaLd8w_kHwpTRCmWFdH_nIfma5cRdAUM41JyqcuH4Ue-6Mdlb_9x3g0lBL7wMTVaEly3M62bS4WfzU9iu6pV7z8IT4eRPluBzMa5Oj2WHocel_Q15HEI2JHV7hY3qZiaZUJFk5WXKY9g7HYZ6Ah7u-QXbEs8xW1XL5MkJ9_d0/s16000/Martyn%20Pickersgil%20(760).png" /></a></div></span></em><em><span style="font-style: normal; line-height: 150%;"><b><div style="line-height: 150%; text-align: left;"><span style="font-family: verdana;"><em><span style="font-style: normal; line-height: 150%;"><b><br /></b></span></em></span></div>零、引言</b><br /></span></em></span></div><div style="line-height: 150%; text-align: left;"><span style="font-family: verdana;"><em><span style="font-style: normal; line-height: 150%;"><div style="line-height: 150%; text-align: justify;"> 本訪談摘錄由STS學者Martyn Pickersgill與STS學者Sheila Jasanoff的訪談內容所構成。Sheila Jasanoff現任職於Harvard University,擔任STS教授。Jasanoff的學術工作強調科學秩序與社會秩序的共同生產(Coproduction),並於STS學術中論述了科技想像(Sociotechnical Imaginaries)以及生物憲法(Bioconstitutionalism)的想法。Martyn Pickersgill任教於University of Edinburgh。他的研究致力於科學與醫學知識的國際傳播,以及其在健康照護、法律、政策、日常生活上的實例,並聚焦於神經科學、精神醫學與心理學。</div><div style="font-weight: bold; text-align: justify;"><br /></div></span></em></span></div><div style="line-height: 150%; text-align: left;"><div style="text-align: justify;"><em style="font-family: verdana;"><span style="font-style: normal; line-height: 150%;">本訪談著重於處理三個主題,包括:</span></em></div><span style="font-family: verdana;"><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;">(<span lang="EN-US">1</span>)討論<span lang="EN-US">STS</span>作為一個縮寫名稱,可以被視作科學技術研究(<span lang="EN-US">Science, Technology and Studies</span>)或者是科技與社會研究(<span lang="EN-US">Science,
Technology and Society</span>),並進一步討論這兩個不同地域學術傳統的同與異。</span></em></div><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;">(<span lang="EN-US">2</span>)<span lang="EN-US">Jasanoff</span>在<span lang="EN-US">STS</span>領域的學術工作,以及她自學術工作之中反思<span lang="EN-US">STS</span>不同的學術路線。</span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;">(<span lang="EN-US">3</span>)<span lang="EN-US">STS</span>作為一種特殊的方法論有將<span lang="EN-US">STS</span>學門學科化的必要性,而這必須要由創新而嚴格的訓練才能被培養與再生產。</span></em></div></em><em><div style="text-align: justify;"><em><span lang="EN-US" style="font-style: normal; line-height: 150%;"> </span></em></div></em><em><div style="text-align: justify;"><em><b><span style="font-style: normal; line-height: 150%;">一、「科學技術研究」<span lang="EN-US">(S&TS)</span>或「科技與社會研究」<span lang="EN-US">(STS)</span>?</span></b></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> <span lang="EN-US">STS</span>作為學科的縮寫,傳統上有兩種表達方式:科學技術研究(<span lang="EN-US">Science and Technology Studies</span>)或科技與社會研究(<span lang="EN-US">Science,
Technology and Society</span>),由於這兩個縮寫名稱的爭辯始終有個特殊的角度,<span lang="EN-US">Martyn
Pickersgill</span>先是向<span lang="EN-US">Sheila Jasanoff</span>提問這兩者之間有何差異。</span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> <span lang="EN-US">Jasanoff</span>從她的學術生涯說明她對兩組名詞的理解。<span lang="EN-US">Jasanoff</span>首次進入<span lang="EN-US">STS</span>學術領域時在<span lang="EN-US">Cornell University</span>的<span lang="EN-US">Science, Technology and Studies program</span>任教,而後改制為<span lang="EN-US">Science, Technology and Society department</span>,改制的過程中選擇使用了另外一個「<span lang="EN-US">STS</span>」。而在<span lang="EN-US">Harvard University</span>任教時,協調成立的<span lang="EN-US">STS program</span>則選擇採用<span lang="EN-US">Science, Technology and Society</span>的名稱。</span></em></div></em><em><div style="text-align: justify;"><em><b><span style="font-style: normal; line-height: 150%;"> </span></b></em><em><span style="font-style: normal; line-height: 150%;">科技與社會研究(<span lang="EN-US">Science, Technology and Society</span>)的名稱源自於美國的學術傳統,其使用是為了回應對於「社會」的關注,包括來自於<span lang="EN-US">1960s</span>的反戰風潮、軍工複合體的發展、環境保護運動、性別與種族的認同政治、以及科技與現代性的討論;因此科技與社會研究更加強調科學技術與其它剩餘世界的互動與連結。歐洲學術傳統使用科學技術研究(<span lang="EN-US">Science and Technology Studies</span>)作為<span lang="EN-US">STS</span>的名稱,源於其學術高度關注於知識與物質性的哲學問題。科學技術研究將科學與技術視為研究的客體,並探究其內部構成。</span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> <span lang="EN-US">STS</span>作為學門提出最深入的貢獻,便是在於研究科技與社會的文明對於我們人類有何特殊的意義,而這必須去理解科學與技術有何特殊性(科學技術研究),同時研究科學與技術對於我們的世界有何連結與影響(科技與社會研究)。</span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> 儘管如此,<span lang="EN-US">Jasanoff</span>認為有時候<span lang="EN-US">STS</span>的名稱被過度強調了,而實際上只有學術的實作會決定實際上的學術方向是什麼。<span lang="EN-US">STS</span>的兩個名稱有各自不同的系譜,<span lang="EN-US">Jasanoff</span>認為合併兩種名稱的背後所代表的概念才是她的立場,<s>而</s>對於「社會」的強調是這個領域最重要的存在理由:我們的目的並不是以我們的學術語言去重新描述科學或科技,而是應該去反思何謂理性的社會、製造工業的社會、發明的社會。</span></em></div></em><em><div style="text-align: justify;"><em><span lang="EN-US" style="font-style: normal; line-height: 150%;"> </span></em></div></em><em><div style="text-align: justify;"><em><b><span style="font-style: normal; line-height: 150%;">二、<span lang="EN-US">Jasanoff</span>的<span lang="EN-US">STS</span>學術工作與<span lang="EN-US">STS</span>知識傳統的經驗性反思</span></b></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> 提問到進入<span lang="EN-US">STS</span>的機緣,<span lang="EN-US">Jasanoff</span>說明,她於歷史語言學取得<span lang="EN-US">PhD</span>,研究主題是孟加拉語語言型態的歷史學,然而因為領域不夠熱門的緣故而難以在美國找到相應的學術工作,因此進一步在<span lang="EN-US">Harvard</span>進修了法律的學程。法律學業修畢後由於對於公司法不感興趣,最終在指導老師的引介下,在小事務所進行環境法律的實作。而後由於丈夫工作的緣故必須前往<span lang="EN-US">Cornell</span>,當地並不需要環境法律的專業。美國當時有一些實作導向的<span lang="EN-US">STS</span>運動與學術正在進行,而其中不乏具有環境專業的律師。因此一位與<span lang="EN-US">STS</span>學術有關聯事務所的同事將<span lang="EN-US">Jasanoff</span>引介給<span lang="EN-US">Dorothy Nelkin</span>[<span lang="EN-US">1</span>],開始在<span lang="EN-US">Cornell</span>的<span lang="EN-US">STS</span>研究所進行博士後研究。當時正好有一個關於化學物質管制的歐洲比較研究計畫缺乏一位對於德國與環境法律知識熟悉的學術工作者,<span lang="EN-US">Jasanoff</span>便第一次進行了<span lang="EN-US">STS</span>學術領域的研究計畫。</span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> 其後<span lang="EN-US">Jasanoff</span>便於<span lang="EN-US">Cornell</span>的<span lang="EN-US">STS program</span>取得教職。最初的<span lang="EN-US">Cornell STS program</span>體制並不完善,需要集合許多沒有聘在院所底下的大學教師來共同主持這個<span lang="EN-US">STS program</span>。而後來美國國家科學基金會(<span lang="EN-US">National Science
Foundation</span>)協助提供資金改善學院的基礎建設,<span lang="EN-US">Cornell STS</span>才成功改制為<span lang="EN-US">STS department</span>,並在名稱選擇上使用了另外一個「<span lang="EN-US">STS</span>(<span lang="EN-US">Science, Technology and Society</span>)」。<span lang="EN-US">Cornell
STS department</span>聘用了許多科學哲學、倫理學、經濟學、歷史學、法律學等跨領域的學術工作者,如何在共識下組裝這個學術機構比起名稱選擇顯然更為重要。然而,<span lang="EN-US">Jasanoff</span>也說明在改制<span lang="EN-US">Cornell STS department</span>時確實有意圖的想把大西洋兩岸的學術傳統合併共構,在學術上共同追逐與發展。</span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> <span lang="EN-US">Martyn Pickersgill</span>評論,<span lang="EN-US">Jasanoff</span>在學術上被廣泛的認知為一位<span lang="EN-US">STS</span>的「建築師」,在協助<span lang="EN-US">Cornell</span>成立<span lang="EN-US">STS</span>系所後,於<span lang="EN-US">1998</span>年便離開<span lang="EN-US">Cornell</span>,在<span lang="EN-US">Harvard</span>成立了第一個<span lang="EN-US">STS program</span>。對於<span lang="EN-US">Jasanoff</span>的學術生涯而言,建築(<span lang="EN-US">building</span>)一向是重要的關鍵概念,同時也顯見於整個訪談的過程中;在名望顯赫的學術機構中維持自身研究的位置,需要協調編排各種關於體制的、財務的、知識的、學科的、學術同儕的等多面向的資源類別。而這種建築的想法也可見於<span lang="EN-US">Jasanoff</span>的學術認知上,對於<span lang="EN-US">STS</span>多元方法論與學術傳統採取多方包容與共同呈現的態度,並有意圖透過學術工作將<span lang="EN-US">STS</span>理論建制化並將學門學科化。</span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> </span></em><span lang="EN-US" style="line-height: 150%;">Jasanoff</span><em><span style="font-style: normal; line-height: 150%;">曾與歐洲學者<span lang="EN-US">Trevor Pinch</span>以及其他學者群於<span lang="EN-US">1990</span>初期共同寫作與編輯教科書<span lang="EN-US">STS Handbook</span>[<span lang="EN-US">2</span>],意圖將歐洲與美國的<span lang="EN-US">STS</span>學術建立起互動的橋梁。然而</span></em><span lang="EN-US" style="line-height: 150%;">Jasanoff</span><span style="line-height: 150%;">認為<em><span style="font-style: normal;">當時對於歐洲與美國之間的學術傳統差異並沒有明顯的被標誌,同時<span lang="EN-US">Harry Collins</span>所代表的巴斯學派(<span lang="EN-US">Bath School</span>)[<span lang="EN-US">3</span>]、<span lang="EN-US">Bruno Latour</span>以及其他如科技的社會建構論(<span lang="EN-US">SCOT</span>)的學術社群都還尚有互動[<span lang="EN-US">4</span>];整個<span lang="EN-US">STS</span>的學術社群的研究方法都受到科學知識社會學(<span lang="EN-US">Sociology of
Scientific Knowledge</span>,<span lang="EN-US">SSK</span>)傳統的關聯[<span lang="EN-US">5</span>],行動者網絡理論(<span lang="EN-US">ANT</span>)也尚未成為<span lang="EN-US">STS</span>的主流方法論。就<span lang="EN-US">STS
Handbook</span>的編輯工作而言,它象徵僅僅只是<span lang="EN-US">STS</span>在歐洲與美國學術的整體呈現,學術傳統與方法論差異在當時尚未被視為是高度爭論的議題。</span></em></span></div></em><span style="line-height: 150%;"><div style="text-align: justify;"><em><span lang="EN-US" style="font-style: normal; line-height: 150%;"> </span></em></div></span><em><div style="text-align: justify;"><em><b><span style="font-style: normal; line-height: 150%;">三、學科化<span lang="EN-US">STS</span></span></b></em></div><div style="text-align: justify;"><em><span lang="EN-US" style="font-style: normal; line-height: 150%;"> Martyn
Pickersgill</span></em><em><span style="font-style: normal; line-height: 150%;">進一步提問<span lang="EN-US">Jasanoff</span>,對於她而言何時<span lang="EN-US">STS</span>成為了一個領域。<span lang="EN-US">Jasanoff</span>說明,如同有些論者認為美國正式獨立在獨立宣言頒布後,有些則認為在南北戰爭結束後美國才實質上建立,甚至<s>是</s>女人真正意義上取得投票權的政治平權後才算是真正建立起美國這個國家。因此,正如同美國國家主權歷史的多面性,對於有些人而言<span lang="EN-US">STS</span>仍未是一個領域。</span></em></div></em><em><div style="text-align: justify;"><em><span lang="EN-US" style="font-style: normal; line-height: 150%;"> Jasanoff</span></em><em><span style="font-style: normal; line-height: 150%;">認為一個好的領域必須持續於創造,而這樣的領域成為領域會發生在一個廣泛的時間段內,而非某個特定的日期。從客觀歷史鏡頭裡回頭看,<span lang="EN-US">4S</span>的創立時間在於<span lang="EN-US">1976</span>年,其後成立了許多以<span lang="EN-US">STS</span>為名的<span lang="EN-US">program</span>。<span lang="EN-US">1970</span>年代初期所發展的學術機構如<span lang="EN-US">David Bloor</span>所代表的<span lang="EN-US">Science Studies Unit</span></span></em><span lang="EN-US" style="line-height: 150%;">[6]</span><em><span style="font-style: normal; line-height: 150%;">,在學術的行政上給予後續<span lang="EN-US">STS
program</span>的設立提供了重要的模型。在這個早期的模型典範之下,當時<span lang="EN-US">STS</span>學門的概念建立於科學家與工程師的再訓練,進而使他們理解科學與技術實作對於社會的影響;而現今<span lang="EN-US">STS</span>面向來自於所有學門的人,能夠透過<span lang="EN-US">STS</span>這個學門的主軸將不同專業串聯起來。綜論之,<span lang="EN-US">1970</span>年代中期是<span lang="EN-US">STS</span>的草創階段;<span lang="EN-US">1990</span>年代則是<span lang="EN-US">STS</span>學門鞏固的高峰;而<span lang="EN-US">2000</span>年代則是<span lang="EN-US">STS</span>進入全球化擴散的時期[<span lang="EN-US">7</span>]。然而在全球化擴散之下,<span lang="EN-US">STS</span>的學術開始進入其他傳統學科之中,這也同樣影響了<span lang="EN-US">STS</span>究竟是怎麼樣的領域。既然</span></em><em><span style="font-style: normal; line-height: 150%;">其他學科也能夠宣稱對於<span lang="EN-US">STS</span>的理解,然而對於我們自己而言,<span lang="EN-US">STS</span>應該意味著什麼?如果人類學、歷史學、哲學都願意對於科學與技術進行學術上的研究,那麼我們為什麼需要<span lang="EN-US">STS</span>這個特別的學門?<span lang="EN-US">Jasanoff</span>認為,對研究範疇與特質的沉默,對於<span lang="EN-US">STS</span>的學術空間是一種傷害。</span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> 因此,<span lang="EN-US">Jasanoff</span>進一步陳述<span lang="EN-US">STS</span>作為學術領域所具有的獨特性。(<span lang="EN-US">1</span>)傳統學科對於自己研究的主軸已有完整的認識,因此不會將科學與技術足夠的置於方法論分析的核心中進行研究。事實上,這些傳統學科對於科學與技術在學術傳統上依舊屬於邊緣的研究主題。相對而言,(<span lang="EN-US">2</span>)<span lang="EN-US">STS</span>反而將這些科學與技術「實作(<span lang="EN-US">doing</span>)」置於學術領域的核心,而非僅僅只是對於這個主題的討論。對於受科學訓練的人而言,相對於在不同的人類學、哲學、歷史學領域中找尋零碎或邊緣的知識,科學與社會的研究採取<span lang="EN-US">STS</span>的研究方法是個更務實的做法。同時,(<span lang="EN-US">3</span>)<span lang="EN-US">STS</span>在近<span lang="EN-US">30</span>年也發展了許多屬於這個領域獨有的理論概念。如<span lang="EN-US">Jasanoff</span>所精煉出的概念<a name="_Hlk86832372">共同生產(<span lang="EN-US">Coproduction</span></a>)[<span lang="EN-US">8</span>],以及與<span lang="EN-US">Sang-Hyun Kim</span>[<span lang="EN-US">9</span>]共同論述的科技想像(<span lang="EN-US">Sociotechnical Imaginaries</span>)[<span lang="EN-US">10</span>]。過往傳統學科中所談的「想像」的概念,旨於指出社會向未來的投射,但其中幾乎沒有科學與技術的成分。除了<span lang="EN-US">STS</span>這個學科領域,沒有其他學門能夠對於科學與技術提出同樣基進的反思。</span></em></div></em><em><div style="text-align: justify;"><em><b><span style="font-style: normal; line-height: 150%;"> </span></b></em><em><span lang="EN-US" style="font-style: normal; line-height: 150%;">Martyn Pickersgill </span></em><em><span style="font-style: normal; line-height: 150%;">提問對於<span lang="EN-US">Jasanoff </span>而言,<span lang="EN-US">STS</span>做為一個學科未來應該如何發展?<span lang="EN-US">Jasanoff</span>認為應該要付出更大的注意於訓練上,使<span lang="EN-US">STS</span>的學生能夠在智識上慷慨而仁慈。<span lang="EN-US">STS</span>向來同時面對著不夠專論化以及過度專論化的問題,<span lang="EN-US">Jasanoff</span>認為我們應當認知到<span lang="EN-US">STS</span>學科內部的異質性以及<span lang="EN-US">STS</span>與其他學科之間的連結。異質性說明<span lang="EN-US">STS</span>內部有許多不同的理論進路與派別分枝,過於快速的定論<span lang="EN-US">STS</span>就是<span lang="EN-US">SSK</span>或<span lang="EN-US">SCOT</span>都是武斷的作法;同時<span lang="EN-US">STS</span>對於鄰近學科的連結也不足,許多<span lang="EN-US">STS</span>學者不會意識到使用其他學門的概念或方法論對於自己的研究有所助益。<span lang="EN-US">STS</span>不同的學術社群都應當建立對於<span lang="EN-US">STS</span>學門方法論與<span lang="EN-US">STS</span>學門歷史的充足訓練,並基於此持續發展不同學術機構感興趣的研究方向。<span lang="EN-US">STS</span>應當走向對於科技與社會多元的討論面向,而能夠在<span lang="EN-US">STS</span>的學科的同一個學術基礎上進行內部對話,增強學科的能量。這也是<span lang="EN-US">Jasanoff</span>成立<span lang="EN-US">Science and Democracy Network</span>[<span lang="EN-US">11</span>]最基礎的目的,<span lang="EN-US">STS</span>的學科化。</span></em></div></em><em><div style="text-align: justify;"><em><span lang="EN-US" style="font-style: normal; line-height: 150%;"> </span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"><b>四、<span lang="EN-US">STS</span>方法的特殊性?</b></span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> <span lang="EN-US">Jasanoff</span>說明,<span lang="EN-US">STS</span>方法向來有爭論,包括質性方法與量性方法,以及詮釋性方法與經驗性方法不同取向間的爭議。<a>不過,若要從爭議的細節裡摸索出前進</a>的進路</span></em><em><span style="font-style: normal; line-height: 150%;">,實驗室研究與爭議研究是<span lang="EN-US">STS</span>所發展出來,特殊的研究對象與路徑。它們提供了方法論上的相對主義以及不可知論。同時,強綱領[<span lang="EN-US">12</span>]中的對稱性與反身性也應當被視為是<span lang="EN-US">STS</span>學術的後設理論(<span lang="EN-US">meta-theoretical repertoire</span>)。共同生產(<span lang="EN-US">Coproduction</span>)的概念也能被視為一種<span lang="EN-US">STS</span>方法論的視角。</span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> 這些<span lang="EN-US">STS</span>方法論的視角會形塑<span lang="EN-US">STS</span>學者如何觀看世界、社會、文本等不同的實體。同樣的,<span lang="EN-US">STS</span>方法論的視角也是整合性的。以共同生產(<span lang="EN-US">Coproduction</span>)作為主題,再現(<span lang="EN-US">representation</span>)、論述(<span lang="EN-US">discourse</span>)、制度(<span lang="EN-US">institutions</span>)、認同(<span lang="EN-US">identities</span>)能在同一個概念下合併涵納(<span lang="EN-US">amalgamation</span>),而這些概念則可以個別在<span lang="EN-US">Latour</span>、<span lang="EN-US">Foucault</span>與批判理論中得到。<span lang="EN-US">STS</span>方法的特殊性必須以知識的地景理解:我們鑽研<span lang="EN-US">STS</span>學術能使我們看見其他學科方法所不能看到的,而非坐在孤島上讓其他學科不知道<span lang="EN-US">STS</span>在追求什麼。對於不同的問題,始終有一個<span lang="EN-US">STS</span>的方法去理解與研究,而非僅僅只是標示<span lang="EN-US">STS</span>與其他學科方法的不同。</span></em></div></em><em><div style="text-align: justify;"><em><span lang="EN-US" style="font-style: normal; line-height: 150%;"> </span></em></div></em><em><div style="text-align: justify;"><em><b><span style="font-style: normal; line-height: 150%;">五、訪談人物</span></b></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> <span lang="EN-US">Sheila Jasanoff Harvard University STS</span>教授。<span lang="EN-US">Jasanoff</span>藉由數學、語言學與法律的學位,以化學物質控管政策的跨國比較研究進入<span lang="EN-US">STS</span>的學術領域。後續的研究關注於<span lang="EN-US">Bhopal</span>事件、<span lang="EN-US">IPCC</span>(跨政府氣候變化委員會)、國際環境運動等主題。曾任<span lang="EN-US">Cornell
University</span>的<span lang="EN-US">STS Department</span>的主任、<span lang="EN-US">4S</span>主席,並致力於推廣<span lang="EN-US">STS</span>知識予非<span lang="EN-US">STS</span>觀眾以及對於科學政策的<span lang="EN-US">STS</span>分析。</span></em></div></em><em><div style="text-align: justify;"><em><span lang="EN-US" style="font-style: normal; line-height: 150%;"> </span></em></div></em><em><div style="text-align: justify;"><em><span style="font-style: normal; line-height: 150%;"> <span lang="EN-US">Martyn Pickersgill</span>任教於<span lang="EN-US">University of Edinburgh</span>。<span lang="EN-US">Martyn Pickersgill</span>於<span lang="EN-US">2014</span>年共同成立了<span lang="EN-US">Centre for Science, Knowledge and
Policy</span>,並於近期組織了<span lang="EN-US">Centre for Biomedicine, Self, and Society</span>。<span lang="EN-US">Martyn Pickersgill</span>進行了許多社會參與以及社會對話,將社會參與視為是研究方法的一環。<span lang="EN-US">2015</span>年獲頒<span lang="EN-US">the Royal Society of Edinburgh</span>的<span lang="EN-US">Henry Duncan Medal</span>。</span></em></div></em><em><span lang="EN-US" style="font-style: normal; line-height: 150%;"> <br /></span></em><em><b><span style="font-style: normal; line-height: 150%;">*腳註整理<br /></span></b></em><span style="line-height: 150%;">[<span lang="EN-US">1</span>]<em><span lang="EN-US" style="font-style: normal;">Dorothy Nelkin</span></em>是美國科學社會學家,致力於研究科學、技術與公眾的互動與發展史。曾任教於<span lang="EN-US">Cornell University</span>與<span lang="EN-US">New York University</span>。<br /></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">2</span>]<span lang="EN-US">STS
Handbook</span>為<span lang="EN-US">STS</span>學術領域的經典教材,透過不同主題的陳列說明<span lang="EN-US">STS</span>的經典研究案例與方法論。本處提及的版本為<span lang="EN-US">Jasanoff, Sheila,
Gerald E. Markle, James C. Petersen, Trevor Pinch</span>(<span lang="EN-US">1995</span>)<span lang="EN-US">. Handbook of Science and Technology Studies, Sage Publication.<br /><o:p></o:p></span></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">3</span>]<span lang="EN-US">Trevor
Pinch</span>與<span lang="EN-US">Harry Collins</span>為科學知識社會學研究社群中,巴斯學派(<span lang="EN-US">Bath School</span>)的代表人物。不同於愛丁堡學派的對於大尺度社會與科學互動的利益論分析,巴斯學派的學術傳統傾向透過微觀的實驗室研究研究科學知識建構與爭議。<span lang="EN-US">Trevor Pinch</span>於<span lang="EN-US">2021</span>年底逝世。<br /></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">4</span>]<span lang="EN-US">1990</span>年代<span lang="EN-US"> STS</span>學術的兩種方法論以<span lang="EN-US">Latour</span>為代表的<span lang="EN-US">ANT</span>與愛丁堡學派為首的<span lang="EN-US">SSK</span>發生過至少兩次大規模的方法論爭議,聚焦於對稱性的知識論與本體論以及<span lang="EN-US">Latour</span>對於強綱領的誤用上。參考於《我們從未現代過》、<span lang="EN-US">Bloor, David</span>(<span lang="EN-US">1999</span>)<span lang="EN-US">. Anti-Latour. Studies in History and
Philosophy of Science, Vol. 30, No. 1, 81 - 112.<br /><o:p></o:p></span></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">5</span>]<span lang="EN-US">1970</span>年代初期,科學知識社會學(<span lang="EN-US">SSK</span>)作為重新思考科學的方法與途徑開始廣泛發展。建立於對於<span lang="EN-US">1960</span>年代科學社會學(<span lang="EN-US">Sociology of Science</span>)所提出之的「科學規範結構」的批判,<span lang="EN-US">SSK</span>透過實證的研究方法將科學理解為社會過程的產物,強調其社會建構(<span lang="EN-US">Social Constructionism</span>)的組構。本文所提及之<em><span style="font-style: normal;">愛丁堡學派(<span lang="EN-US">Edinburgh School</span>)與</span></em>巴斯學派(<span lang="EN-US">Bath School</span>)皆為科學知識社會學的代表性學術社群。<br /></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">6</span>]<em><span lang="EN-US" style="font-style: normal;">Science Studies Unit</span></em><em><span style="font-style: normal;">為愛丁堡學派(<span lang="EN-US">Edinburgh
School</span>)於<span lang="EN-US">University of Edinburgh</span>發展的學術單位,代表人物包括</span></em><span lang="EN-US">David Bloor</span>、<span lang="EN-US">Barry Barnes</span>與<span lang="EN-US">Steven Shapin</span>。<em><span style="font-style: normal;">愛丁堡學派以其強綱領(<span lang="EN-US">Strong Programme</span>)的提出而著稱,說明信念或知識形成必須給定其因果關係,而「成功」或「理性」的科學知識與「失敗」或「非理性」的知識體系必須給予相同架構的論述資源進行分析。<br /><span lang="EN-US"><o:p></o:p></span></span></em></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">7</span>]臺灣科技與社會研究學會(<span lang="EN-US">Taiwan Science, Technology and Society Association</span>)成立於<span lang="EN-US">2008</span>年<span lang="EN-US">6</span>月。參考於楊倍昌(<span lang="EN-US">2018</span>),〈臺灣科技與社會研究學會:科技公共性的實踐〉。《人文與社會科學簡訊》<span lang="EN-US">19(4): 215-219</span>。<br /></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">8</span>]<span lang="EN-US">Coproduction</span>的概念說明,科學與科學知識無法反映自然與真實,同時也非單純社會利益下的產物。知識與其物質化的產出是嵌合在社會之中的。因此對於人類活動最有力的解釋,便是科學秩序與自然秩序的共同生成。引用自<span lang="EN-US">Sheila Jasanoff </span>的著作<span lang="EN-US">States of Knowledge</span>。<br /></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">9</span>]<span lang="EN-US">Sang-Hyun
Kim</span>是韓國籍<span lang="EN-US">STS</span>學者,具有材料化學與科學社會學<span lang="EN-US">/</span>歷史學的博士學位,現任教於漢陽大學。<br /></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">10</span>]<span lang="EN-US">Sociotechnical
Imaginaries</span>的概念說明集體對於社會秩序與社會生活的想像,反映於國家的科學與科技計畫的設計與發展上。「想像」指示了一種對於未來的希望與投射。<span lang="EN-US">Sheila Jasanoff</span>與<span lang="EN-US">Sang-Hyun Kim</span>以此概念解釋美國與韓國的核電發展。引用自<span lang="EN-US">Sheila Jasanoff</span>與<span lang="EN-US">Sang-Hyun Kim</span>合著之論文<span lang="EN-US">Containing the Atom: Sociotechnical Imaginaries and Nuclear Power in
the United States and South Korea</span>。<br /></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">11</span>]<em><span lang="EN-US" style="font-style: normal;">Science and Democracy
Network</span></em><em><span style="font-style: normal;">由<span lang="EN-US">Jasanoff</span>所主持,<span lang="EN-US">2002</span>成立於德國柏林,以學術工作坊的形式每年度舉辦於<span lang="EN-US">Harvard University</span>。<span lang="EN-US">Science and Democracy
Network</span>的學術宗旨在於促進國際間的學術交流活動,並促使年輕學者建立夥伴關係,同時促進<span lang="EN-US">STS</span>與倫理學、法律學、政治學等公共政治領域的鄰近學科進行學術交流。其關注焦點在於公共體制、民主與參與、再現與溝通等論題。參考於</span></em></span><span lang="EN-US"><a href="https://sts.hks.harvard.edu/about/sdn.html"><span style="color: black; line-height: 150%;">https://sts.hks.harvard.edu/about/sdn.html</span></a></span><em><span style="font-style: normal; line-height: 150%;">。<br /><span lang="EN-US"><o:p></o:p></span></span></em><span lang="EN-US" style="line-height: 150%;"> <br /></span><span style="line-height: 150%;">[<span lang="EN-US">12</span>]強綱<em><span style="font-style: normal;">領(<span lang="EN-US">strong programme</span>)為愛丁堡學派所</span></em>提出的重要概念,包括因果性(<span lang="EN-US">Causality</span>)、公平性(<span lang="EN-US">Impartiality</span>)、對稱性(<span lang="EN-US">Symmetry</span>)、反身性(<span lang="EN-US">Reflexivity</span>)作為科學知識的社會學研究的基本進路。<br /></span><em><span lang="EN-US" style="font-style: normal; line-height: 150%;"> <br /></span></em><span style="color: #666666; line-height: 150%;"><b>六、參考資料</b><br /></span><span lang="EN-US" style="line-height: 150%;"><span style="color: #666666;"> </span><span style="color: #999999;"><br /></span></span><span style="color: #999999;"><span style="line-height: 150%;">余曉嵐、林文源、許全義(譯)(<span lang="EN-US">2012</span>)。《我們從未現代過》(原作者:<span lang="EN-US">Bruno Latour</span>),台北:群學出版社。<br /></span><span style="line-height: 150%;">楊倍昌(<span lang="EN-US">2018</span>),〈臺灣科技與社會研究學會:科技公共性的實踐〉。《人文與社會科學簡訊》<span lang="EN-US">19(4):
215-219</span>。<br /></span><span lang="EN-US" style="line-height: 150%;"> <br /></span><span lang="EN-US" style="line-height: 150%;">Bloor, David</span><span style="line-height: 150%;">(<span lang="EN-US">1999</span>)<span lang="EN-US">. Anti-Latour. Studies in History and Philosophy of Science, Vol.
30, No. 1, 81 - 112.<br /><o:p></o:p></span></span><span lang="EN-US" style="line-height: 150%;">Harvard University Program on Science
Technology and Society</span><span style="line-height: 150%;">(<span lang="EN-US">2021</span>)<span lang="EN-US">Science and Democracy Network.</span>檢自<em><span lang="EN-US" style="font-style: normal;">https://sts.hks.harvard.edu/about/sdn.html.<br /></span></em><span lang="EN-US"> <o:p></o:p></span></span><span lang="EN-US" style="line-height: 150%;">Jasanoff , Sheila</span><a name="_Hlk49550242"><span style="line-height: 150%;">(<span lang="EN-US">2004</span></span></a><span style="line-height: 150%;">)<span lang="EN-US">. The
idiom of co-production. States of Knowledge: The co-production of science and
social order, 1 - 12. London: Routledge.<br /><o:p></o:p></span></span><span lang="EN-US" style="line-height: 150%;">Jasanoff, Sheila, Sang-Hyun Kim</span><span style="line-height: 150%;">(<span lang="EN-US">2009</span>)<span lang="EN-US">. Containing the Atom: Sociotechnical Imaginaries and Nuclear Power
in the United States and South Korea. Minerva: A Review of Science, Learning
& Policy, Vol 47, 119 - 146.</span></span></span></span></div><div style="line-height: 150%; text-align: left;"><span style="font-family: verdana;"><span style="line-height: 150%;"><span lang="EN-US"><br /></span></span></span></div><div style="line-height: 150%; text-align: left;"><span style="font-family: verdana;"><span style="line-height: 150%;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjX_foQz7BjxQm9fEli9XgGo20WPISuJhKxDit9i_p5KDzx_GbdaY0JJwc5WrdWBbZu3qKAhtWy2ksMwznEnxasfr9FxErp4-0N9U_iKLGVHB6wzyVaq30RQ_mKQjLlmzY0ukcfMXa5RtmuH8okrqs2BsKwtwxvCWas9_XAsb6sGXDZmljWZylOsJut/s5760/Yellow%20Purple%20and%20Pink%20Vibrant%20and%20Dynamic%20Wellness%20Retractable%20Exhibition%20Banner%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20(2).png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2304" data-original-width="5760" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjX_foQz7BjxQm9fEli9XgGo20WPISuJhKxDit9i_p5KDzx_GbdaY0JJwc5WrdWBbZu3qKAhtWy2ksMwznEnxasfr9FxErp4-0N9U_iKLGVHB6wzyVaq30RQ_mKQjLlmzY0ukcfMXa5RtmuH8okrqs2BsKwtwxvCWas9_XAsb6sGXDZmljWZylOsJut/s16000/Yellow%20Purple%20and%20Pink%20Vibrant%20and%20Dynamic%20Wellness%20Retractable%20Exhibition%20Banner%20%E7%9A%84%E8%A4%87%E6%9C%AC%20%E7%9A%84%E8%A4%87%E6%9C%AC%20(2).png" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div></span></span></div>
YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-56071985084294017022022-12-12T14:51:00.049+08:002022-12-12T15:58:45.174+08:00荒謬即是日常--《在奇幻地:精神病院裡的臨床民族誌》(2022)<div style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"></span><p style="clear: both; text-align: center;"></p><p style="text-align: left;"><b><span style="color: #444444; font-family: verdana;"><span style="text-indent: 22pt;">※本章引自</span><span style="text-indent: 22pt;">《在奇幻地:精神病院裡的臨床民族誌》</span><span style="background-color: white; text-indent: 0px;">序 荒謬即是日常</span></span></b></p><div style="text-align: left;"><b><span style="color: #444444;"><span style="background-color: white; font-family: verdana; text-indent: 0px;"><br /></span></span></b></div><div style="margin-left: 1em; margin-right: 1em; text-align: center;"><span style="font-family: verdana;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQNQ_g0dPV5v3PXShh5JJX0_yyayfXLBpfyKmdnrQwrjoQ4CBIeHR2q6T8_oilsa50rn58EzsuZJkfISNnO6MB_Z553STjHMDJOqyAcMCwxOh-434j7laRukFnYLZlemK7-pGjvReqnNqENDHtawmD0j3uDYHHCqyQ3iCPe4FMGcE256oqedNlW-W6/s1000/%E5%9C%A8%E5%A5%87%E5%B9%BB%E5%9C%B0.jpg" style="margin-left: 1em; margin-right: 1em; text-indent: 22pt;"><img border="0" data-original-height="1000" data-original-width="705" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQNQ_g0dPV5v3PXShh5JJX0_yyayfXLBpfyKmdnrQwrjoQ4CBIeHR2q6T8_oilsa50rn58EzsuZJkfISNnO6MB_Z553STjHMDJOqyAcMCwxOh-434j7laRukFnYLZlemK7-pGjvReqnNqENDHtawmD0j3uDYHHCqyQ3iCPe4FMGcE256oqedNlW-W6/s16000/%E5%9C%A8%E5%A5%87%E5%B9%BB%E5%9C%B0.jpg" /></a><span style="color: #666666; text-align: center; text-indent: 22pt;">※</span><span style="background-color: white; color: #666666; orphans: 3; text-align: center; text-indent: 0px; widows: 3;">林徐達. (2022). </span><i style="-webkit-font-smoothing: antialiased; background-color: white; border: 0px; box-sizing: border-box; color: #666666; margin: 0px; orphans: 3; padding: 0px; text-align: center; text-indent: 0px; vertical-align: baseline; widows: 3;">在奇幻地:精神病院裡的臨床民族誌</i><span style="background-color: white; color: #666666; orphans: 3; text-align: center; text-indent: 0px; widows: 3;">. 左岸文化.</span></span></div><blockquote style="text-align: left;"><span style="font-family: verdana;"><span> </span><span><span><b>如果你跟上帝說話,你正在祈禱;如果上帝跟你說話,你有思覺失調症。</b></span><br /></span><span><span lang="EN-US" style="mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span>湯瑪斯.薩茲,《未馴服的言說》(一九九</span><span lang="EN-US" style="mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">○</span><span>)</span></span></span><span style="text-indent: 22pt;"> </span></blockquote><p> <span style="font-family: verdana; line-height: 125%; text-indent: 22pt;">二</span><span lang="EN-US" style="font-family: verdana; line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; text-indent: 22pt;">○</span><span style="font-family: verdana; line-height: 125%; text-indent: 22pt;">二</span><span lang="EN-US" style="font-family: verdana; line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; text-indent: 22pt;">○</span><span style="font-family: verdana; line-height: 125%; text-indent: 22pt;">年底,在我工作的這家精神病院裡,由職能治療科主辦的例行性「年終耶誕感恩聯歡晚會」,由於院區住民報名過於熱烈,只好採取選拔賽形式進行甄選。評審是院內的心理師,在淘汰近一半的報名隊伍後,剩下包括住民的民歌、國台語歌,以及唱跳、戲劇等表演,在平安夜這天晚上擔任晚會的演出內容。相較於春節、中秋、端午的辦桌形式,年終耶誕晚會是院區年度最重要的大型活動,住民不僅可以獲得院區準備的糖果沙琪瑪等零食和其他飲料,活動中也會透過有獎徵答的方式發送福利社禮券,或是社福團體和善心人士捐贈的洗髮精襪子等民生用品。此外,院區也會趁這個場合對今年表現優秀以及參加全院競賽獲獎的住民們加以表揚,同時頒發感謝狀給輔具廠商,以感激他們支援住民所使用的助行器、輪椅、翻身便利床等。</span></p></div><div style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span><span style="font-family: verdana; line-height: 125%;">既然是平安夜,由住民自行編導記述耶穌誕生的劇碼,自然是今晚的第一個節目。</span></span></div><div style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span><span style="font-family: verdana; line-height: 125%;">擔任這項戲劇表演的主持人,是病院內一位虔誠的教徒住民,他同時也是這齣戲的編劇和導演,負責邀請其他住民飾演劇中角色。排練過程中曾經發生一段插曲:飾演瑪麗亞一角的女性住民,不配合排練時間且態度不佳,編劇因而修改劇本,取消了瑪麗亞的戲份。</span></span></div><div style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span><span style="line-height: 125%;">舞台上身著稍嫌大號深色西服的主持人,在自我介紹「我是胡瓜的弟弟</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">胡說八道」之後,邀請一位住民朗讀《新約聖經》中《馬太福音》第一章第十八節,描述聖母懷孕的過程:「只管娶過你的妻子瑪麗亞來,因她所懷的孕是從聖靈來的。她將要生一個兒子,你要給他起名叫耶穌,因他要將自己的百姓從罪惡裡救出來。」很顯然瑪麗亞的戲份就到此為止了。緊接著的是第二章:</span></span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p><span><br /></span></o:p></span><span style="line-height: 125%;"><span><blockquote><b>當希律王的時候,耶穌生在猶太的伯利恆。有幾個博士從東方來到耶路撒冷,說:那生下來做猶太人之王的在哪裡?我們在東方看見他的星,特來拜他。</b></blockquote></span></span><span><span style="line-height: 125%;"> 主持人接著解釋耶穌誕生在馬槽的意義,一轉身另一位住民抱著一個黃色抱枕出來致詞:「大家好!我是約瑟,耶穌的父親。這孩子的誕生將對人類</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">……</span><span style="line-height: 125%;">」沙啞嗓聲的住民似乎臨時忘詞,同時台下住民笑著:「耶穌在那邊!耶穌在那邊!」晚會現場顯得有些騷動,主持人機靈地直接切入這個語塞的困境:「好了!」並且立刻向台下觀眾說明:「這時候,從東方有三位獲得諾貝爾獎的博士來朝拜耶穌。」此時,約瑟抱著黃色抱枕的耶穌離開,三位飾演朝聖者的諾貝爾獎得主步上舞台。</span></span></span></div><div style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span><span style="line-height: 125%;">主持人依序介紹這三位朝聖者,三位要角手持</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">A4</span><span style="line-height: 125%;">尺寸的影印紙,上面寫著「沒藥」、「乳香」、「黃金」,好讓主持人可以配合介紹這三件禮物的象徵意義。主持人接著說:「這三位都來頭不小,都得過諾貝爾獎。讓我來訪問他們一下。」<br /></span></span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p><span> <br /></span></o:p></span><b><span style="line-height: 125%;"><span></span></span></b></span><blockquote><span style="font-family: verdana;"><b><span style="line-height: 125%;"><span>「請問你得到諾貝爾什麼獎?」主持人詢問第一位朝聖者。<br /></span></span><span style="line-height: 125%;"><span>「化學獎。」<br /></span></span><span style="line-height: 125%;"><span>「那不容易喔,那我請問你硫磺水有什麼用?」<br /></span></span><span style="line-height: 125%;"><span>「是一種很好喝的飲料。」<br /></span></span><span style="line-height: 125%;"><span>「請問張博士得到諾貝爾什麼獎?」主持人向前一步,繼續訪問第二位朝聖者。<br /></span></span><span style="line-height: 125%;"><span>「文學獎。」<br /></span></span><span style="line-height: 125%;"><span>「那在你寫過這麼多書當中,哪一本書是你最喜歡最得意的著作?」<br /></span></span><span style="line-height: 125%;"><span>「<span lang="EN-US">_</span>三國演義。」<br /></span></span><span style="line-height: 125%;"><span>「那三國是指哪三國?」<br /></span></span><span style="line-height: 125%;"><span>「中國、美國、英國。」<br /></span></span><span style="line-height: 125%;"><span>「請問陳博士得到什麼博士?」主持人面不改色地繼續訪問最後一位博士。<br /></span></span><span style="line-height: 125%;"><span>「物理博士。」<br /></span></span><span style="line-height: 125%;"><span>「物理博士很難學啊,想必你的數學應該不錯。請問三加二等於多少?」<br /></span></span><span style="line-height: 125%;"><span>「七!」底下有幾位住民大笑。<br /></span></span></b><span><span style="line-height: 125%;"><b>「啊!你真是天才!」主持人很誠懇地肯定第三位博士的學問。</b></span></span></span></blockquote><span style="font-family: verdana;"><span style="line-height: 125%;"> 在接續的訪問中,主持人一一詢問三位朝聖者頭戴安全帽、紅色棒球帽和軍帽的理由,分別是研究炸藥準備對付某國領袖、表達和一位知名藝人新婚的喜氣,以及紀念某位離世的參謀軍官。在一陣荒唐不著邊際的答覆中</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">如果用另一種說法,這邏輯又是如此直觀合理</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">引起底下大批住民的笑聲。</span></span></div><p style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span style="line-height: 125%;">這齣戲劇以一種真誠又試圖幽默的方式,表達這個具有特別意義的節日,儘管對當下某個時刻的我來說,這種意義的詮釋途徑簡直具現了災難般的瘋狂</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">它透過精神病患在舞台上扮演精神病患的方式,以虔誠的態度表達瘋狂,以揶揄的形式抵達神聖;又或者可以這麼說,這場表演符合基本的現代藝術表現形式:絕對的現實主義卻不著邊際、戲謔般幽默反諷、認真嚴肅的嘲弄技法,以及帶給觀眾一種寓言般的事後思緒。最後,約瑟繼續抱著那只抱枕,連同主持人在內,五位住民一同以勉強算是整齊的手勢加上口號「耶穌愛你,我也愛你,上帝祝福你」,結束第一個節目的演出。</span></span></p><div style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span><span style="font-family: verdana; line-height: 125%;">接下來每個節目中間的串場分別安排了有獎徵答和摸彩活動,問題從醫院院長、院區主任和護理長姓名,到院區全名、各棟病房主責心理師是誰等;禮品除了食物、日用品、飲料、福利社禮券,還有院區主任和護理長提供的特別禮金紅包。</span></span></div><p style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span style="line-height: 125%;">壓軸節目是特地搭乘大型遊覽車來到院區的某個佛教志工團體表演手語歌,該團體也捐贈一些摸彩品(正式名稱為「結緣品」)給院區住民。據主責的社工師表示,這已行之多年。至於為何一個佛教志工團體會來參與耶誕感恩晚會?自始至終沒有人懷疑過這個問題</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">這不只是世俗與神聖的差異,而是不同神聖之間的區別。也許這個問題在本質上並不存在,這一切因宗教教義所導致的衝突皆來自我個人理解的狹義規範;這或許是因為精神病院裡賦予了「荒謬的日常化」,也或許是外部世界具備一套不易改變且容忍度低的既定認識。但最大的重點是,何以這會是一個問題?</span></span></p><div style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span style="line-height: 125%;">「荒謬的日常化」既是表達精神病院住民在日常生活經驗上的行為表現與反應,或因認知功能,或因病徵干擾的影響,致使彼此之間的嫌隙或病院衝突,經常對於意外事件提供一種荒誕脫離現實的陳述或解釋。同時,它也是對應古典精神醫學基於科學理性對於妄想、瘋癲的診斷,即透過斬釘截鐵般的醫療科學理性來解釋疾病。但「生病」這件事從來都不是一件單純的事。網路上流傳著「手術很成功,但病人死了」的諷刺笑話,一語道破了醫療理性面對的是攻克疾病,而不是疾病的載體。更重要的是,這種被稱之為「人類學諷刺」(</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">anthropological
irony</span><span style="line-height: 125%;">)的處境,表達了人類學這門學科訓練對於異質處境的敏銳感受力,得以突顯「對既定認識或刻板印象的反向傳遞、表達對於理所當然的認識論之自我嘲弄,或是關於根深蒂固觀念的出奇解構,迫使田野工作者懷疑既有的文化認識,進而對民族誌書寫任務進行批判思考」。</span></span></div><p style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span style="line-height: 125%;">在詮釋人類學家葛茲描述的那一位十九世紀的歐洲商人,目睹荷蘭殖民時期峇里島國王過世後,三位妻妾縱身跳入火海陪葬,在璀璨的祭典中「對寂滅的貞潔頌歌」,甚至正是這種愉悅平靜的儀式,「華麗與暴力」的結合令人毛骨悚然。歐洲商人在震驚之餘快速而細膩地表達了歐洲人本主義思想,同時置入了西方以船堅砲利的方式施行文明教化的正當性,這其中「白種人負擔」既是慈悲也是入侵。確實,並置這兩種經驗</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">絢爛的儀式形式與冷酷的死亡內容</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">其所帶來的混亂,以至於身為觀看者的我們需要從迷失之中試圖尋獲些什麼。葛茲認為,這種「被弄迷糊了的感性」,使得我們原先以為可以透過接觸那些與自身不同思路的思想世界來減少我們的不確定性,然而正因為兩方的接觸,反而擴大了我們的不確定性。</span></span></p><div style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span><span style="line-height: 125%;">在某個書寫的當下時刻裡,我發現自己也是葛茲轉述中那類歐洲商人</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">帶著自以為是的人本思想,對於精神病院的對待處遇以及精神疾病患者「受困於此」,感到一絲憐憫的同時,卻也不由自主地感到厭惡病人身上的異味;在剛進入精神病院工作時,我甚至沒有發現自己下意識地皺起眉頭。我以臨床工作者的身分在精神病院內部進行民族誌調查,這項難得的工作模式讓我重新覺察人類學家在兩個世界中理解對方的生活</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">多數時候在思索如何接住他們的思緒,偶爾帶來困擾或詫異不解</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">並且正是後者所帶來的遲疑甚至懸置,構築了住民和我在精神病院裡生活的若干重要部分,它豐富了我對於自己世界和對方世界的認識。<br /></span></span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;"><o:p><span> <br /></span></o:p></span></span><div style="text-align: left;"><span><span style="font-family: verdana; font-size: medium; line-height: 125%;"><b>精神病院作為人類學田野場域</b></span></span></div><p style="text-align: left;"><span style="font-family: verdana; text-indent: 22pt;">兩個世界。「從事田野調查重要的不是擺脫人類學家所攜帶的文化包袱,以便在無形體、無牽掛之下進入異國的生活方式;而是同時在兩個故事裡過生活。」葛茲在他的自傳著作《後事實追尋》中如此說明。在更早之前,葛茲曾經說過:「人類學家不研究村落,他們在村落裡研究。」他用這種說法來強調人類學家的任務是了解內部者的生活,從而認識他們的世界。本書中田野調查所在的精神病院,同時提供了「村落研究」與「村落裡研究」的機會。在那裡,兩個世界的並立表達了人類學田野工作者身處的研究樣態;不同的是,精神病院自身提供一個雙重形態的臨床生活,並且開展了異質甚至彼此矛盾的複數世界:</span></p><p style="text-align: left;"><span style="font-family: verdana;"><span><span style="line-height: 125%; text-indent: 22pt;">首先是臨床治療團隊面對「常態」與「異態」兩個世界,因而在多種故事和聲音下工作</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast; text-indent: 22pt;">──</span><span style="line-height: 125%; text-indent: 22pt;">一腳在病房診間,另一腳則是在正常規範之中,又或者一腳踩在臨床治療職責上,另一腳跨進憐憫同理的心緒裡。於是,臨床</span><span style="line-height: 125%; text-indent: 22pt;">生活成為了醫療處遇的臨床團隊來回於正常與異常兩個世界之間的工作形態。這其中經常需要工作團隊的默契與協商,以及因為兩個世界的遭逢形式,而造成的工作人員與住民之間無法避免的緊</span></span><span style="line-height: 125%; text-indent: 22pt;">張衝突。其次是,臨床生活同時指涉了精神病院住民在這兩個世界之內的生命經驗。這群在精神病院裡的思覺失調症患者,在各自的世界與特殊疾患社群裡生活了數十年,往返於正常與異常兩個世界之中,接受、被迫面對或甚至抵抗醫院的處遇與治療、臨床團隊的照護與管理、病友人際關係,或是各自的個人際遇。對精神疾病患者來說,這兩個世界有一部分透過思想意念和身體安置空間的並存形式,以某種無法預測的週期重疊著。用一種類比方式來說,他們活在卡夫卡筆下的甲蟲與外部世界,或是馬奎斯的回憶與現實之間。這麼說來,佛教志工團體前來參加精神病院的耶誕感恩晚會,這件事的確並不衝突。</span></span></p></div><p style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span style="line-height: 125%;">這本著作正是希望在這兩個面向上闡釋精神病院的臨床生活,並且展現病院現實生活與個人妄想內容二者之間的照顧與經驗。精神病院作為人類學田野場域,在當代民族誌調查主張移動、非典型定居模式、全球化溝通等特質看來,這並非是新穎的田野調查工作。事實上,在精神病院裡從事臨床民族誌研究是相對「封閉」的</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">一方面它被第一線的臨床醫療相關專業的養成和訓練,第二線的公共衛生、疾病防治法規、健保制度,以及第三線的機構組織、公會、藥商和醫療器材商層層圍覆;這種封閉性使得臨床機構的社會科學研究往往受到現實上的條件限制。另一方面則是精神病院自身的封閉生態,包括生活空間、活動範圍、人際關係,甚至思想、創造力、欲望的滿足、夢想的嚮往,都因公共衛生、健康照顧、身體和行為安全等諸多考量,而犧牲了住民的若干需求。這種整體的受限形塑了精神病院的氣質(</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">ethos</span><span style="line-height: 125%;">),卻也因為如此,封閉的精神病院民族誌開展了人類學全貌觀點(</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">holism</span><span style="line-height: 125%;">)介入的可能性。顯然,這極富諷刺意味的組合結果並不會讓人類學家感到太多欣喜。但無論如何,兩者帶來各自論述的重點,而彼此的限制與開展卻恰好是互補的。</span></span></p><p style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span style="line-height: 125%;">前者有關臨床醫療機構的封閉性暗示了當今以生物醫學典範為基礎的精神醫學長期以來忽略了患者主體。在哈佛大學醫療人類學家凱博文等三位作者的合著論文〈文化、疾病與照顧〉裡認為,人類學和社會學觀點可以就臨床醫療行為做出直接的貢獻。他們強調當今醫學院的臨床訓練應設立臨床社會科學之科系(</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">clinical
social science</span><span style="line-height: 125%;">),並且由具備人類學或社會學背景的醫師以及具有臨床訓練的人類學家或社會學家共同組成。「唯有當社會科學成為臨床學科並且在相關患者照顧課程下授課,醫學實踐才能從社會科學中受益。」三位作者如此以為。作者們勾勒出「臨床社會科學」的觀點,並主張患者的解釋系統是臨床醫學實踐的一部分。因此,要幫助患者得到適當的治療處遇,便必須明白患者對於疾病與治療的認識,進而建立起一套治療者與患者對於疾病與治療的彼此參照認識論。</span></span></p><p style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span style="line-height: 125%;">至於後者提及的「全貌觀」,則是古典人類學在上世紀初建立起自身專業科學訓練、有別於其他社會科學專業的主張與方法論,今日卻因為全球性移動和交換而逐漸式微。這是一九八</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">○</span><span style="line-height: 125%;">年代追隨詮釋人類學論述的學者提出「部分真實」的時代。然而,正因為精神病院這種特殊封閉性</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">日復一日重複著《魔山》般的生活</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">透過這種古典民族誌「全貌觀」的研究形式,並且保有當代文化論述的深度(借用李維史陀受訪時的說法),讓我們得以一窺究竟。因此,這種精神病院的臨床民族誌需要古典人類學的全貌觀理解,也需要當代複雜文化論述的思維訓練;它同時也需要前述三位作者強調的臨床專業訓練,使得社會科學研究者得以被允許長期待在病房進行觀察,並且參與團隊會議的處遇討論。</span></span></p><p style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span><span style="font-family: verdana; line-height: 125%;">當然,我們可以質疑提倡「臨床社會科學」依舊若干程度上坐實了醫學霸權,但本書誠心希望透過作者所接受的人類學和臨床心理學訓練,將精神病院作為人類學田野場域,藉以綜合討論當代精神醫學診斷、心理病理學文獻、國內臨床個案,以及民族誌等資料。本書論述的立場在臨床心理學知識上採納了「經驗樣態」的詮釋觀點(雅斯培、薩斯),闡釋思覺失調症病理徵候的多變性,以及患者混亂思緒與行為的意義。在人類學理論上採取了美國醫療人類學(凱博文)和詮釋人類學(葛茲)的論述,藉以表達疾病的社會文化觀點,以及臨床團隊的醫療處遇和臨床照顧。借助這兩項專業,這本著作提出兩項研究目標:在精神病院臨床專業屬性的場域裡,透過人類學詮釋與當代複雜文化論述的思維訓練,提供不同於生物醫學觀點的見解;同時,藉由臨床民族誌調查,彰顯臨床團隊在精神醫療照顧職責下,和患者共享疾病的本體論認識、共同參與治療經驗,從而體現此一特殊的臨床文化。</span></span></p><p style="line-height: 125%; margin-bottom: 9pt; text-align: left; text-indent: 22pt;"><span style="font-family: verdana;"><span style="line-height: 125%;">這種臨床場域與民族誌調查的協作方式,使得人類學專業以文化的視角,詮釋當代精神醫學的醫療處遇和精神病院患者的生活處境。因而,從事醫療場域調查的人類學家得以</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">_</span><span style="line-height: 125%;">探究臨床文化如何帶著它們獨特的社會實踐形式</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">病患行為、診斷和治療目標,和各個臨床專業職責</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">──</span><span style="line-height: 125%;">以各自不同方式表述「臨床現實」(</span><span lang="EN-US" style="line-height: 125%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: 新細明體; mso-fareast-theme-font: minor-fareast;">clinical
reality</span><span style="line-height: 125%;">),並且將這些診斷知識與治療行動的意義如何相應於這些不同形式的現實之中,試圖釐清精神疾患臨床醫療場域的整體意義。</span></span></p>
YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-30122626127394894192022-10-23T12:09:00.006+08:002022-10-23T12:11:38.464+08:00《繪製愛滋病》(2018)|醫學影像的銘刻,含蓄置換了地理與身分汙名<p style="text-align: left;"><span style="font-family: verdana; font-size: medium;">作者:<span lang="EN-US">Sarah </span>(國立陽明交通大學碩士班)<br /></span><span lang="EN-US"><span style="font-family: verdana; font-size: medium;"> <br /></span></span><span style="font-family: verdana; font-size: medium;">※本文參考自《繪製愛滋病:一段傳染病的視覺歷史》<span lang="EN-US">(Mapping AIDS: Visual Histories of an Enduring Epidemic)</span></span><span lang="EN-US"><span style="font-family: verdana; font-size: medium;"><br /></span></span><span style="font-family: verdana;"></span></p><blockquote><span style="font-family: verdana;">引言:傳染病的空間性上,地圖集雖嘗試劃清地裡疆界生成一套「不分裂的文本」,透過布局排除爭議的思想、假設與事實。當愛滋病的視域進展到微觀層次,模糊的病癥攝影與不即時的地理圖表逐漸被體制漠視,驅離於科學研究的核心進程;當電子顯微鏡以視覺優勢,重新召喚過往科學佔據過的正統性地位,但是先入為主的預設,例如性少數、殖民地、貧窮與性濫交幾組象徵落後的詞彙,卻遺留在愛滋病的肌理成為難以抹滅的起源。</span></blockquote><p></p><p style="text-align: left;"><span lang="EN-US"></span></p><div class="separator" style="clear: both; text-align: center;"><span lang="EN-US"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJJGsgTkNeGPxMAP4X5_j7XSaZRaZbUgqS_UHhw1q3Q7NmKP_iep_ch5ErwRJ4DgU8GkIpoZrynokGEmPbtHSfNQ3lm2_s7Ps7r_Zm6DCTYvX1DvItS-7K6O9CVsez5LQxnb8atN46_-jzgaJEGLTHAPCsHyOSpNSYqjb2uCF2yh8fcWKroETUDSJR/s1520/9781108444057.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1520" data-original-width="1000" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJJGsgTkNeGPxMAP4X5_j7XSaZRaZbUgqS_UHhw1q3Q7NmKP_iep_ch5ErwRJ4DgU8GkIpoZrynokGEmPbtHSfNQ3lm2_s7Ps7r_Zm6DCTYvX1DvItS-7K6O9CVsez5LQxnb8atN46_-jzgaJEGLTHAPCsHyOSpNSYqjb2uCF2yh8fcWKroETUDSJR/w422-h640/9781108444057.jpg" width="422" /></a></span></div><span lang="EN-US"><span style="font-family: verdana;"><div style="text-align: center;"><b><span style="color: #999999;"> Engelmann. (2018). Mapping AIDS:
Visual Histories of an Enduring Epidemic. Cambridge University Press.</span></b></div></span></span><span lang="EN-US"><span style="font-family: verdana; font-size: medium;"> </span></span><span lang="EN-US"><span style="font-family: verdana; font-size: medium;"><br /></span></span><span style="font-family: verdana; font-size: medium;"><span lang="EN-US"> Lukas Engelmann</span>在<span lang="EN-US">2018</span>年發表《繪製愛滋病:一段傳染病的視覺歷史》<span lang="EN-US">(Mapping AIDS: Visual Histories of an Enduring Epidemic)</span>,進一步將愛滋病圖集<span lang="EN-US">(atlases)</span>當中的視覺隱喻帶往了全球政治治理,串聯了空間地理學、後殖民理論、科學與技術等相關領域,藉由影像的「剪裁<span lang="EN-US">(cropped)</span>」、「裝裱<span lang="EN-US">(framed)</span>」、「組裝<span lang="EN-US">(assembled)</span>」和「注釋<span lang="EN-US">(annotated)</span>」,再到空間的「層次<span lang="EN-US"> (levels)</span>」、「網絡<span lang="EN-US">(networks)</span>」與「集合<span lang="EN-US">(assemblages)</span>」等不同時空尺度,試圖拆分並還原了醫學影像的潛在暗喻以及政治性。八<span lang="EN-US">○</span>年代初期,美國疾病管制中心<span lang="EN-US">(CDC)</span>宣布首起愛滋病病例,<span lang="EN-US">1986</span>年第一本愛滋病圖集出版,作為生物醫學實作與愛滋病醫療觀點的說明。作者在內文中蒐羅自第一版愛滋病圖集以來<span lang="EN-US">(1986-2008)</span>的各式圖集,並將其發展分為以下三種進程,包括:臨床照片<span lang="EN-US">(clinical
photographs)</span>、疾病地理地圖<span lang="EN-US">(geographical disease maps)</span>和病毒模型<span lang="EN-US">(models of viruses)</span>,反應科學與文化對愛滋病的主觀與客觀認識。</span><br /><p></p><p style="text-align: left;"><span lang="EN-US"></span></p><div class="separator" style="clear: both; text-align: center;"><span lang="EN-US"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOMAqBP7h9RcmQlQIzHCdNB0QUAlfWZAp2ye8grxTfH56ajL1uEd8711pn4PbmmSXCAb4c8Dvnbsxsv_fs1Cugf_2XzOueVHWzGqzMdfgW-jmAm1_H47_RbSgcTNkGEXksq6TJU3YWgjx4Uyhczb44O3SvlcgFocgY_6r0ylzpIgan2Wap4XNy9s4x/s6000/pexels-anna-shvets-3900465.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4000" data-original-width="6000" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOMAqBP7h9RcmQlQIzHCdNB0QUAlfWZAp2ye8grxTfH56ajL1uEd8711pn4PbmmSXCAb4c8Dvnbsxsv_fs1Cugf_2XzOueVHWzGqzMdfgW-jmAm1_H47_RbSgcTNkGEXksq6TJU3YWgjx4Uyhczb44O3SvlcgFocgY_6r0ylzpIgan2Wap4XNy9s4x/s16000/pexels-anna-shvets-3900465.jpg" /></a></span></div><span lang="EN-US"><span style="font-family: verdana;"><div style="text-align: center;"><span style="color: #999999;">Image by Anna Shvets from https://www.pexels.com/zh-tw/photo/3900465/</span></div></span></span><span style="font-family: verdana; font-size: medium;"><span lang="EN-US"><o:p></o:p></span></span><h2 style="text-align: left;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: large;">透視愛滋的三種格局</span></span></h2><span style="font-family: verdana; font-size: medium;"> 本書有三個主要部分:看見帶有愛滋病<span lang="EN-US">(AIDS)</span>的身體<span lang="EN-US">(1 Seeing Bodies with AIDS)</span>、看見愛滋病的空間<span lang="EN-US">(Seeing
Spaces of AIDS )</span>以及將<span lang="EN-US">HIV</span>看作愛滋<span lang="EN-US">(Seeing
HIV as AIDS)</span>;章節的關係突顯視角之間的變換,先從局部到全觀、平面到立體、再到宏觀與微觀,不同階段則指涉了疾病發展的歷時性進程與對應的認知觀點,欲藉由此多向度的叵析加以釐清醫學影像<span lang="EN-US">/</span>圖集的視覺政治性。<br /></span><span lang="EN-US"><span style="font-family: verdana; font-size: medium;"> <br /></span></span><span style="font-family: verdana; font-size: medium;"> <span lang="EN-US">Lukas Engelmann</span>認為疾病有兩種認識途徑,第一種是形象化的連結,第二種是經由視覺呈現的空間隱喻,攝影、地圖與模型分為可以做為視覺化的產物。<span lang="EN-US">Lukas Engelman</span>對圖集的討論集中在其作為一種知識生產的視覺工具,不只是照片的彙整、分類,而是以照片取代量化的人口統計。圖集的特點在儘可能蒐集具標誌性的照片,透過顯著的病癥增加其對比度與關聯性,確立其可識別與標準化的診斷過程。這種加工過程近似於布魯諾<span lang="EN-US">·</span>拉圖<span lang="EN-US">(Bruno Latour)</span>所稱:「為增加科學研究的凝聚力而劃分的實踐<a href="#_ftn1" name="_ftnref1" title=""><sup><span lang="EN-US"><!--[if !supportFootnotes]--><sup><span lang="EN-US">[1]</span></sup><!--[endif]--></span></sup></a>」,從「意識形態的碎片梳理出科學的內核」,但是在一方面,即使現代醫學以追求穩定、捕捉典型特徵為目標,患病器官卻是一組複雜且持續作用的身體構造,在未進入常態科學前難以估算預測性。作者認為,這必然使愛滋病圖集殘留不確定與模糊的要素成分,使愛滋病仍會捲入一個由隱喻和刻板印象所支配的汙名。</span><div><span lang="EN-US"><span style="font-family: verdana; font-size: medium;"><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwx_sE7zvLHVwN6irUNsyhKJp3JIrIRUzucewENlw0pnoRhNoOHiVR1lWaqj1KUfyIxP026ejqrTomS30dKC7-ilIsrKJRkdZMQ08VpXh5svHMtuTRYqMacSRBWaexjT-u136e2Wxs_MeOoFZmyGYigVQRVKQYx9Y1sgYUw1isJNzqk8narVXacwmw/s4000/pexels-klaus-nielsen-6303668.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2640" data-original-width="4000" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwx_sE7zvLHVwN6irUNsyhKJp3JIrIRUzucewENlw0pnoRhNoOHiVR1lWaqj1KUfyIxP026ejqrTomS30dKC7-ilIsrKJRkdZMQ08VpXh5svHMtuTRYqMacSRBWaexjT-u136e2Wxs_MeOoFZmyGYigVQRVKQYx9Y1sgYUw1isJNzqk8narVXacwmw/s16000/pexels-klaus-nielsen-6303668.jpg" /></a></div><div style="text-align: center;"><span style="color: #999999;">Image by Klaus Nielsen from https://www.pexels.com/zh-tw/photo/6303668/</span></div></span></span><h2 style="text-align: left;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: large;">不只是愛滋:被看見與不可被看見的暗喻</span></span></h2><span style="font-family: verdana; font-size: medium;"> 在傳染病的空間性上,地圖集雖嘗試劃清地裡疆界生成一套「不分裂的文本」,透過布局排除具有爭議的思想、假設與事實,將抽象的、不可見的愛滋病,轉而以地圖為工具體現可視化的模式。愛滋病於肇發期間以體液交換為主要傳染途徑,透過全球移動鏈高速擴散,即打破地圖做為一種封閉且靜態系統的平衡。更全面地說,地圖不僅呈現過時的偏誤,在患病人口的分布上,亦反應其強勢文化早已先入為主的預設,性少數、殖民地、貧窮與性濫交幾組象徵落後的詞彙被視為愛滋病神秘的起源,對照製圖過程的理性、科學化、生物醫療的高度進展,部分地形成國族與科學技術的階級關係。<br /></span><span lang="EN-US"><span style="font-family: verdana; font-size: medium;"> <br /></span></span><span style="font-family: verdana; font-size: medium;"> 當愛滋病的視域進展到微觀層次,模糊的病癥攝影與不即時的地理圖表逐漸被體制漠視,驅離於科學研究的核心進程。<span lang="EN-US">Lukas Engelmann</span>指出電子顯微鏡的視覺優勢,便是重新恢復了科學的嚴謹(<span lang="EN-US">exactitude</span>)、
精確(<span lang="EN-US">accuracy</span>)與實證(<span lang="EN-US">empirical</span>)態度,召喚過往科學佔據過的正統性地位。</span><br /><p></p><p style="text-align: left;"><span lang="EN-US"></span></p><div class="separator" style="clear: both; text-align: center;"><span lang="EN-US"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqPFX4ZFeSdDNDCanavSbm496cm9H-yjq-SkhDNVFcy9PcHs29DnrdWgm-z8tOx_1BjLgTZLDIiSyLDLkP9k-2_elqhLusH7xUWBP1ZZ1R-8ykjHP-pRyd935Jget_nBiU58MJ4Vxj1Zty-xJnOLD9kdWk2R65fFdAv3s3jcU84rmNSka1VIyqqKZA/s4896/pexels-francesco-ungaro-673648.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3264" data-original-width="4896" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqPFX4ZFeSdDNDCanavSbm496cm9H-yjq-SkhDNVFcy9PcHs29DnrdWgm-z8tOx_1BjLgTZLDIiSyLDLkP9k-2_elqhLusH7xUWBP1ZZ1R-8ykjHP-pRyd935Jget_nBiU58MJ4Vxj1Zty-xJnOLD9kdWk2R65fFdAv3s3jcU84rmNSka1VIyqqKZA/s16000/pexels-francesco-ungaro-673648.jpg" /></a></span></div><span lang="EN-US"><div style="text-align: center;"><span style="font-family: verdana;"><span style="color: #999999;">Image by Francesco Ungaro from https://www.pexels.com/zh-tw/photo/673648/</span></span></div></span><h2 style="text-align: left;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: large;">標記在病徵與地理的污名</span></span></h2><span style="font-family: verdana; font-size: medium;"> 愛滋病作用於身上的知覺體驗,據<span lang="EN-US">Lukas Engelmann</span>的描述,是一種失去身體與身分、失去群體與空間的感受。愛滋病有許多意象都與死亡相關,在病毒急速擴散的二十世紀下半葉,至今已帶走全球超過千萬人的性命,成為目前為止最迫切的威脅之一。愛滋病毒通過體液交換侵犯人體,多數的案例都與直接的性行為有關,「性」在攝影、在地圖、或在病毒模型上都是「不可見」的舉止,這帶給愛滋病發源的空間位置隱密且難以得知的障礙。<span lang="EN-US">Lukas Engelmann</span>透過地理學與視覺政治進行一場醫學影像的除魅,揭示背後緊張關係的耦合,圖集以呈現角度的差異改變了愛滋病被認知的方式,經常有意的增強科學技術的主導地位,反應了人類對自然的掌控性。但是<span lang="EN-US">Lukas Engelmann</span>強調。科學既作用於文化,也作用於地方<span lang="EN-US">(places)</span>,科學原本以為主動的介入可以任意地掌控疾病的散播的變異,後來發現科學方法亦有其侷限性,會被其環境所形塑,重新建基於社會。</span><span lang="EN-US"><span style="font-family: verdana; font-size: medium;"><br /></span></span><br /><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjy-YOSmNqEd2TF0Df8CaMVRXpk7NSBPOa7QeZpkxd90ZQjR5kpLaNFlI8f4dLhJ3m9wit_3W_BSJF8l8uy7UALl1jgf18eBID1bXyQNIZlpKSVYgQYMcEbaLTKJYw0SLt5RYgCrz1zFHLmdbLq4KT8wihen8gPWDhDJ1lBZWDqwlE9Gg8WYW8RXpx8/s5760/Yellow%20Purple%20and%20Pink%20Vibrant%20and%20Dynamic%20Wellness%20Retractable%20Exhibition%20Banner%20%E7%9A%84%E8%A4%87%E6%9C%AC%20(1).png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2304" data-original-width="5760" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjy-YOSmNqEd2TF0Df8CaMVRXpk7NSBPOa7QeZpkxd90ZQjR5kpLaNFlI8f4dLhJ3m9wit_3W_BSJF8l8uy7UALl1jgf18eBID1bXyQNIZlpKSVYgQYMcEbaLTKJYw0SLt5RYgCrz1zFHLmdbLq4KT8wihen8gPWDhDJ1lBZWDqwlE9Gg8WYW8RXpx8/s16000/Yellow%20Purple%20and%20Pink%20Vibrant%20and%20Dynamic%20Wellness%20Retractable%20Exhibition%20Banner%20%E7%9A%84%E8%A4%87%E6%9C%AC%20(1).png" /></a></div><span style="font-family: verdana; font-size: medium;"><br /></span><hr size="1" style="text-align: left;" width="33%" /><span style="color: #999999; font-family: verdana;"><a href="#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US">[1]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>原文:</span><span lang="EN-US"><span style="color: #999999; font-family: verdana;">The
cohesiveness of any object of inquiry in the sciences is not a given, Bruno
Latour has argued, but instead emerges through practices of dividing and of
organizing appearances into well-defined objects.p.44</span><o:p></o:p></span><p></p><p style="height: 0px; text-align: left;">
</p><p></p><div style="text-align: left;"><!--[if !supportFootnotes]-->
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</div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><br /></div>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-3937314701080301042022-10-23T09:37:00.012+08:002022-10-23T11:39:44.089+08:00《醫藥幽靈》(2022) |科技與社會學(STS)如何使我看見隱而不顯的幽靈?<p><span style="font-family: verdana; font-size: medium;">作者:邱立軒(國立陽明交通大學碩士班)</span></p>
<p class="MsoNormal"><span style="font-family: verdana; font-size: medium;">※<span lang="EN-US"> </span>本文參考自《《醫藥幽靈:大藥廠如何干預醫療知識的生產、傳播與消費》</span></p>
<p class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;"></span></p><blockquote><span style="font-family: verdana;"><span style="color: #666666;">引言:<span lang="EN-US">STS</span>研究嘗試提醒人們的,是我們從來都不應將科學擺放於廟堂之高,相信其有內在的、不可被懷疑的自洽性;而是應當嘗試理解,在看似客觀中立的科學知識之中,社會文化與政治經濟等因素如何發揮(有時是極大的)作用。也因此,本書或許就像是給了我們一副有著「陰陽眼」功能的眼鏡,讓我們能有機會看見那些隱而不顯的幽靈。</span></span></blockquote><span style="font-family: verdana;"><span lang="EN-US" style="font-size: medium;"><o:p></o:p></span></span><p></p>
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</span></span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: verdana; font-size: medium;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQqh7J09cpnsjC7Ip_TSDN7GonXyBEg6Gx0XSzCW0mJhG38-7QjzNMrpb74nvWNk06saq0IaL9xJWuEQOt0eWf-7LHKTHCrD0uKCbLcUX7FWrd1G6uscv6LK1-s12olVIi6OBrmsLRwrvdT7zS_zi7yd-AQTi_bKBPSBkoIPJcWLBvzSfvM9Sw-hgy/s2543/9789865470272.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2522" data-original-width="2543" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQqh7J09cpnsjC7Ip_TSDN7GonXyBEg6Gx0XSzCW0mJhG38-7QjzNMrpb74nvWNk06saq0IaL9xJWuEQOt0eWf-7LHKTHCrD0uKCbLcUX7FWrd1G6uscv6LK1-s12olVIi6OBrmsLRwrvdT7zS_zi7yd-AQTi_bKBPSBkoIPJcWLBvzSfvM9Sw-hgy/s16000/9789865470272.jpg" /></a></span></div><span style="font-size: medium;"><span style="font-family: verdana;"><span lang="EN-US" style="text-align: center; text-indent: 24pt;"><div style="text-align: center;"><b><span style="color: #999999;"><span lang="EN-US" style="text-indent: 24pt;">Sismondo, Sergio</span><span style="text-indent: 24pt;">,王業翰等譯(</span><span lang="EN-US" style="text-indent: 24pt;">2022</span><span style="text-indent: 24pt;">)。《醫藥幽靈:大藥廠如何干預醫療知識的生產、傳播與消費》。新竹:國立陽明交通大學出版社。</span></span></b></div></span></span></span><p class="MsoNormal" style="text-align: justify; text-indent: 24pt; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;">閱讀這本書時,我想起一個關於我自己以及<span lang="EN-US">STS</span>的小故事。我自大二的時候認識了科技與社會研究這個學科,在興趣驅使之下日漸浸潤其中,也嘗試和一些朋友分享這個領域對科學知識發展的種種思索。我向他們描述了<span lang="EN-US">Latour</span>如何和科學家們一起工作,進而揭開科學知識的黑盒子;<span lang="EN-US">Schaffer</span>和<span lang="EN-US">Shapin</span>如何通過對歷史的回顧,揭開波以耳與霍布斯在科學與政治領域的交鋒;<span lang="EN-US">Winner</span>如何從番茄採收機與橋樑的案例中說明技術物的政治性<span lang="EN-US">……</span>,<span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US">[1]</span></span><!--[endif]--></span></span></span>總之,一切我認為能引人入勝的故事。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 24pt; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;">而往往在我說完這些之後,坐在我對面的聽眾臉上浮現的不是我所期望的驚喜,而是大大的疑惑:<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 24pt; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;">「可是,你們為甚麼要去質疑科學家做的事情啊?」<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;">「科學或許有被社會影響的屬性阿,可是它不還是蠻客觀、蠻有用的嗎?」<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 24pt; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;">「就算這樣,我們也不能不用手機、不看醫生吧?」</span></p><p class="MsoNormal" style="text-align: justify; text-indent: 24pt; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;">
一次又一次,屢試不爽。而我想,面對這種對學科「重要性」與「必要性」的質疑,以及對科學客觀性的維護,希斯蒙都(<span lang="EN-US">Sergio Sismondo</span>)在這本《醫藥幽靈》中,通過細緻的田野與分析,做出一種有力的回應。</span></p><p class="MsoNormal" style="text-align: justify; text-indent: 24pt; text-justify: inter-ideograph;"><span lang="EN-US"><o:p><span style="font-family: verdana; font-size: medium;"></span></o:p></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: verdana; font-size: medium;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitVU34fNJe9K6eVSOkbYb_HROAJNqvQmHEWiO_f_X9XKtzYUMs99aa3qICj0OxADLQix4_53cxCknX4Dl6QB1ICr2GVOSWd_NM6heOLAu5uPV2j9Xi4-C0Ja-lmUULBodTvAtzuZ6W22uViCzRrUOcKE7NEChpjLjjIOB4DrN2JiNg7zO_QGQBh4sv/s5184/pexels-martin-lopez-954585.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3456" data-original-width="5184" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitVU34fNJe9K6eVSOkbYb_HROAJNqvQmHEWiO_f_X9XKtzYUMs99aa3qICj0OxADLQix4_53cxCknX4Dl6QB1ICr2GVOSWd_NM6heOLAu5uPV2j9Xi4-C0Ja-lmUULBodTvAtzuZ6W22uViCzRrUOcKE7NEChpjLjjIOB4DrN2JiNg7zO_QGQBh4sv/s16000/pexels-martin-lopez-954585.jpg" /></a></span><span style="font-family: verdana; text-indent: 24pt;"><span style="color: #999999;">Image by Martin
Lopez from https://www.pexels.com/zh-tw/photo/954585/</span></span></div>
<p class="MsoNormal" style="text-align: justify; text-indent: 24pt; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;">《醫藥幽靈》一書關注的是醫藥知識的政治經濟學,是那些富可敵國的大藥廠,如何通過其在整個科學生產界與醫療現場中盤根錯節卻隱而不見的「幽靈管理」,將上至科學期刊上受到千次引用的文章,下至診間中每天開出數十份的藥物膠囊都納入其「裝配行銷」的一環,為其商業利益服務。</span></p>
<p class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;"><span lang="EN-US"><span style="mso-tab-count: 1;"> </span></span>在作者所欲揭露的「無形之手」中,作為關鍵的一環是藥廠中的「發表規劃」部門。該部門在科學事實的生產與行銷手法的應用之間執行「創造性調解」,亦即設法生產出符合藥廠利益的科學知識,並將其大量投入市場。具體而言,他們和受託學術機構合作,影響藥物臨床實驗的結果,並購買那些數據;他們找尋論文的撰稿人,使其通過上述的實驗結果書寫出符合科學標準的論文;這些論文又由他們屬意的作者掛名,投稿到一流的的國際期刊之上,成為萬眾景仰的「新知識」。也因此,《自然》(<i style="mso-bidi-font-style: normal;"><span lang="EN-US">Nature</span></i>)和《刺胳針》(<i style="mso-bidi-font-style: normal;"><span lang="EN-US">Lancet</span></i>)等知名期刊上由一流大學教授書寫的論文,甚至很可能沒有被我們認為的「作者」閱讀過,甚至作者在書中指出,有關專利藥品的論文中,可能有近四成都來自發表規劃團隊合作的「幽靈寫手」之手。</span></p>
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</span></span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: verdana; font-size: medium;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGCsWXx5J3BWXoGE0NTv577QkTcq7UFMrbgTDpmbDE5jD6ZknxLKuhKm_JI3Osv33ntzwAEfdHPWMCm4ricc5hktcNN9TUcxdHvYnJLIW2yDtyfMbnM0dKOHvAyvRTje5K2MAaAuYrdVR-8ZkTc-UOlslETULCV6cTKD4V0d0YMCNNAeAy8XKphomL/s6144/pexels-artem-podrez-5726835.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3456" data-original-width="6144" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGCsWXx5J3BWXoGE0NTv577QkTcq7UFMrbgTDpmbDE5jD6ZknxLKuhKm_JI3Osv33ntzwAEfdHPWMCm4ricc5hktcNN9TUcxdHvYnJLIW2yDtyfMbnM0dKOHvAyvRTje5K2MAaAuYrdVR-8ZkTc-UOlslETULCV6cTKD4V0d0YMCNNAeAy8XKphomL/s16000/pexels-artem-podrez-5726835.jpg" /></a></span></div><span style="font-family: verdana; text-align: center; text-indent: 32px;"><div style="text-align: center;"><span style="color: #999999;"><span style="font-family: verdana;">Image by </span><span style="font-family: verdana; text-align: left;"><span lang="EN-US">Artem Podrez from </span><span lang="EN-US"><a href="https://www.pexels.com/zh-tw/photo/5726835/">https://www.pexels.com/zh-tw/photo/5726835/</a></span></span></span></div></span><span lang="EN-US" style="font-family: verdana; text-align: justify;"><div style="text-align: start;"><span lang="EN-US"><span style="mso-tab-count: 1;"> <span style="font-size: medium;"> </span></span></span></div><div style="text-align: start;"><span style="font-size: medium;"> 而在發表之外還遠遠不夠。藥廠尋找並培訓關鍵意見領袖,讓這些代表著醫界一流權威的學者/醫者,在無數的演講之中將「正確的科學知識」傳播給更多的醫生;他們派出業務,深入到每個醫療機構的現場,為醫療從業人員帶去溫暖的午餐與問候、讓藥品櫃中充滿他們最新生產的試用品;他們攏絡病友權益團體,透過後者讓不那麼有效的藥物看似充滿希望,甚至進行倡議,影響政府監管機構的判斷。漸漸地,他們得以讓第一線的醫療人員習於使用他們提供的「腳本」來開藥,也讓病人的服藥配合度盡可能提高。在這個幽靈管理的過程中,每個人都相信自己有足夠的能動性,讓自己的意志與判斷來決定是否開藥/服藥,然而在作者的筆下,就連這種能動性都是在藥廠管理之下被賦予與控制的。</span></div><div style="text-align: start;"><span style="font-size: medium;"><br /></span></div><div style="text-align: start; text-indent: 0px;"><span style="font-size: large; text-align: justify; text-indent: 32px;"> </span><span style="font-size: medium; text-align: justify; text-indent: 32px;">然而,這裡出現了一個有趣的矛盾。儘管作者在整本書中批判藥廠通過幽靈管理對產業進行的操弄,然而,他也不得不承認,這些由幽靈寫手寫下的論文,大多包含的是高品質的、能通過層層檢驗的科學知識。甚至,像發表規劃師這樣的人物,往往認為自己的工作便是從唯利是圖的行銷部門手中,保護科學生產的標準與價值。更有甚者,在裝配行銷中涉及的絕大多數行動者,大都對自己的獨立性與能動性充滿信心,認為自己是為了維護科學的正確而做出選擇,即使在其中有收取藥廠的好處也只是因為自己付出勞力而應得的報酬。</span></div><div style="text-align: start; text-indent: 0px;"><span style="font-size: medium; text-align: justify; text-indent: 32px;"><br /></span></div><div style="text-align: start; text-indent: 0px;"><span style="font-size: medium;"><span style="text-align: justify; text-indent: 24pt;"> 在此,科學的道德與效益發生了衝突。要嘗試理解這個矛盾,我們或許可以效法作者利用「對稱原則」來思考。對稱原則是科學知識社會學(</span><span lang="EN-US" style="text-align: justify; text-indent: 24pt;">SSK</span><span style="text-align: justify; text-indent: 24pt;">)中強綱領的核心方法之一,</span><a href="https://d.docs.live.net/65275e42ec54ea6f/%E6%A1%8C%E9%9D%A2/STS%E5%A4%9A%E9%87%8D%E5%A5%8F/%E9%86%AB%E8%97%A5%E5%B9%BD%E9%9D%88%20%E6%9B%B8%E4%BB%8B.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2; text-align: justify; text-indent: 24pt;" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US">[2]</span></span><!--[endif]--></span></a><span style="text-align: justify; text-indent: 24pt;">意指我們必須使用相似的原因概念去說明被我們認為是真實與虛假的兩種信念。在本書中,作者藉此指出「好」科學與「壞」科學都受到其背後的商業利益所影響,因此作者投身對幽靈管理的研究,將隱而不見的利益關係展現在我們眼前。而作為延伸,我認為要理解這個矛盾,應當將該原則延伸到裝配行銷過程中被召集的各個行動者之中。例如,一個接受某種藥物的醫師,與不接受該藥物的醫師(儘管在本書作者的筆下似乎不可能有這樣的角色,這亦是本書在描寫上較為缺乏的部分),也都可能是被類似的科學信念(包含誠信的道德,以及科學所應該要有的功能)所影響。也因此我們或許還需要細究整個網路中不同行動者與科學價值之間的互動關係,以及該價值如何形塑他們的行為,才能更好的接近這個作者因採取政治經濟學視角而認為並非核心,卻實際上可能牽動整個科學知識基本價值的矛盾本身。</span></span></div></span><div>
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</span></span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: verdana; font-size: medium;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8D1fIQMeSM036rbaEYptlo1l6w4VtmBkW2V77bi1xe8HQIZYhYlJspyeAJsUXV8CV4sSClmz8rB2FFs_M0K5H81jAfYrtFtEqANjFoFuEGXuuOeu4_YidoJoQHP7m6RqFO_a8kW0Wu064MP4jZ2hiXJdvsCC_vFoBh-vYz77CyACfNV7l2V9nh4Oe/s1920/pills-gddac3218d_1920.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="1920" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8D1fIQMeSM036rbaEYptlo1l6w4VtmBkW2V77bi1xe8HQIZYhYlJspyeAJsUXV8CV4sSClmz8rB2FFs_M0K5H81jAfYrtFtEqANjFoFuEGXuuOeu4_YidoJoQHP7m6RqFO_a8kW0Wu064MP4jZ2hiXJdvsCC_vFoBh-vYz77CyACfNV7l2V9nh4Oe/s16000/pills-gddac3218d_1920.jpg" /></a></span><span style="color: #999999; font-family: verdana; text-indent: 24pt;"> </span><span style="color: #999999; font-family: verdana; text-indent: 24pt;">Image by Steve Buissinne from Pixabay</span></div><p></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 24pt; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;">當然,有關整個幽靈管理模式所帶來的問題,並非只是科學知識生產的誠信道德論辯等科學哲學問題。這樣以商業利益為尊的結構,必然將造成權力的不平等,進而損害弱勢者,亦即病人的權益。作者指出,儘管藥廠創造的大部分都是品質良好的科學成果,這些成果仍然幽靈管理會造成「發表偏誤」,即一些特定的藥物將獲得異常高的曝光機率,使其成為醫師開藥腳本中的寵兒。而對許多藥物而言,當其使用族群擴大,其不良副作用的產生機率也就越大,進而導致病患的權益被傷害。甚至,由於我們的身體觀大幅受到疾病觀的影響,在某些特定藥物與其可治療的疾病因為藥廠的裝配行銷而現身的當下,我們對自己身體健康的想像也將徹底改變。</span></p>
<p class="MsoNormal" style="text-align: justify; text-indent: 24pt; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;">最後,回到本文最初,那些並不熟悉<span lang="EN-US">STS</span>領域工作內容的人們的疑惑中。沒錯,如他們所說,科學確實有其強大的效力,大幅的形塑了我們今日社會生活的樣貌。然而,希斯蒙都在這本書中展示了,就算是看似再嚴謹不過的科學成果,其生產與傳播的背後仍然可能有著像藥廠這樣難以被看見卻充滿影響力的霸權在操弄。他嘗試提醒我們的,對我而言亦是<span lang="EN-US">STS</span>研究嘗試提醒人們的,是我們從來都不應將科學擺放於廟堂之高,相信其有內在的、不可被懷疑的自洽性;而是應當嘗試理解,在看似客觀中立的科學知識之中,社會文化與政治經濟等因素如何發揮(有時是極大的)作用。也因此,本書或許就像是給了我們一副有著「陰陽眼」功能的眼鏡,讓我們能有機會看見那些隱而不顯的幽靈。醫藥巨頭與其裝配出的網絡或許生產出了品質良好的科學知識,但那終究是他們想要的知識,永遠保持著為特定利益服務的傾向與可能。而只有當看見了,我們才有可能以一個個體的姿態,思考該如何在巨觀的、看似難以撼動的結構體系之下,盡可能保有並發揮自身的能動性、釐清並保障資訊、維持獨立的思考,乃至由下而上集結聲音與力量,發起對霸權行動者的反抗。</span></p><p class="MsoNormal" style="text-align: justify; text-indent: 24pt; text-justify: inter-ideograph;"><span style="font-family: verdana; font-size: medium;"><br /></span></p>
<div style="text-align: justify; text-justify: inter-ideograph;"><span style="font-size: medium;"><span style="font-family: verdana;"></span></span></div><blockquote><div style="text-align: justify; text-justify: inter-ideograph;"><span style="font-size: medium;"><span style="font-family: verdana;">作者簡介:<br /></span></span><span style="font-size: medium;"><span style="font-family: verdana;">邱立軒,來自桃園但熱愛台北。學習路上在人文社會與自然科學之間反覆橫跳,</span><span lang="EN-US" style="font-family: verdana;">STS</span><span style="font-family: verdana;">是志業也是救贖。研究興趣關注多元另類的精神醫療、身心靈技術以及心理學的知識建構。</span></span></div></blockquote><p> </p></div><div><div style="mso-element: footnote-list;"><hr align="left" size="1" width="33%" />
<span style="font-size: medium;"><!--[endif]-->
</span><div id="ftn1" style="mso-element: footnote; text-align: left;">
<div style="background: white; margin: 0cm; text-align: left;"><span style="color: #444444;"><span style="font-family: verdana;"><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US">[1]</span></span><!--[endif]--></span></span><span lang="EN-US"> </span>此處借引的<span lang="EN-US">STS</span>經典依序為:<br /></span><span style="font-family: verdana;"><span lang="EN-US">Latour,
Bruno</span>(<span lang="EN-US">2004</span>)。 <給我一個實驗室,我將舉起全世界>。雷祥麟譯,載於吳嘉苓、傅大為與雷祥麟主編,《科技渴望社會》。台北市:群學,頁<span lang="EN-US">219-263<br /><o:p></o:p></span></span><span style="font-family: verdana;"><span lang="EN-US">Winner,
Langdon</span>(<span lang="EN-US">2004</span>)。 <技術物有政治性嗎?>。方俊育、林崇熙譯,載於吳嘉苓、傅大為與雷祥麟主編,《科技渴望社會》。台北市:群學,頁<span lang="EN-US">123-150<br /><o:p></o:p></span></span><span style="font-family: verdana;"><span lang="EN-US">Shapin,
Steven & Simon Schaffer</span>,蔡佩君譯(<span lang="EN-US">2006</span>)。《利維坦與空氣泵浦:霍布斯、波以耳與實驗生活》。台北<span lang="EN-US">:</span>行人。<br /></span><span style="font-family: verdana;"><span style="font-weight: normal;"><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US">[2]</span></span><!--[endif]--></span></span></span><span lang="EN-US"> </span><span>關於強綱領可見:</span><span lang="EN-US">Bloor, David. (1976)</span><span lang="EN-US">. <i>Knowledge and Social Imagery. </i>Chicago:
University of Chicago Press. </span></span></span></span></div>
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</div></div>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-12716046593606025632022-10-17T13:39:00.005+08:002022-10-17T14:10:37.514+08:00《科技社會人4》(2022)|讀〈林間絮語〉:理解在地知識,重新看待地方與近代環境治理<p><span style="font-family: arial;">作者:潘謐</span></p>
<p class="MsoNormal"><span style="font-family: arial;"></span></p><blockquote><span style="font-family: arial;">引言:在山上,我們能看見部落青年引入現代農場管理概念,這些知識當中有多少在行銷中所傳遞的在地生態智慧?在山下,我們也看到不願與保育團體起衝突,停用農藥、重新摸索耕作方式的農民,他們又足夠具有回復傳統農耕的代表性?當這些交揉混雜的案例一再出現,不免會令人去思索是否有真正獨立於國家政府與技術官僚的地方知識;若答案是否定的,為何我們需要宣稱「地方」、「傳統」之名來改造自然?甚至可以進一步探問:該如何看待地方與近代環境治理體制的關係?</span></blockquote><span style="font-family: arial;"><span lang="EN-US"><o:p></o:p></span></span><p></p>
<div><span style="font-family: arial;"><br /></span></div><span style="font-family: arial;">※<span lang="EN-US"> </span>本文參考自《科技社會人<span lang="EN-US">4</span>:跟著關鍵物去旅行》第九章</span><div><span style="font-family: arial;"><br /></span><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjK6oAMHOLbuCzxHE9jVyXXQK4AXgRwEcGq3laLfB_9lP0JFB-i6qFw4Bz3SzKZRl9YjtPShms_dkyIIZjBmRFqkf9wlYR9i4ljAGmJ6UMjbhykPmBYCcwOuGs27FHnKWQUMcFGiVezbrmEUP__2uBHlJ3VuFeJCnvQQaS7tkLGfnPpINfodYJ2q9iz/s1437/9789865470258.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: arial;"><img border="0" data-original-height="1437" data-original-width="1086" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjK6oAMHOLbuCzxHE9jVyXXQK4AXgRwEcGq3laLfB_9lP0JFB-i6qFw4Bz3SzKZRl9YjtPShms_dkyIIZjBmRFqkf9wlYR9i4ljAGmJ6UMjbhykPmBYCcwOuGs27FHnKWQUMcFGiVezbrmEUP__2uBHlJ3VuFeJCnvQQaS7tkLGfnPpINfodYJ2q9iz/s16000/9789865470258.jpg" /></span></a><span style="color: #999999;"><span style="font-family: arial;">林文源</span><span lang="EN-US" style="font-family: arial;">, </span><span style="font-family: arial;">郭文華</span><span lang="EN-US" style="font-family: arial;">, </span><span style="font-family: arial;">王秀雲</span><span lang="EN-US" style="font-family: arial;">, & </span><span style="font-family: arial;">楊谷洋</span><span lang="EN-US" style="font-family: arial;">.
(2019). </span><span style="font-family: arial;">科技社會人</span><span lang="EN-US" style="font-family: arial;">. 4</span><span lang="EN-US" style="font-family: arial;"> </span><span lang="EN-US" style="font-family: arial;">: </span><span style="font-family: arial;">跟著關鍵物去旅行</span><span lang="EN-US" style="font-family: arial;"> (</span><span style="font-family: arial;">初版</span><span lang="EN-US" style="font-family: arial;">). </span><span style="font-family: arial;">國立陽明交通大學出版社</span><span lang="EN-US" style="font-family: arial;">.</span></span></div><a name='more'></a><p></p>
<p class="MsoNormal"><span style="font-family: arial;"><br /></span></p><p class="MsoNormal"><span style="font-family: arial;">近年來,自然資源管理、國土規劃、生態保育等政策上都逐漸強調起社區自主的重要性。「以社區為基礎的自然資源管理制度」(<span lang="EN-US">community-based natural resource management, CBNRM</span>)在台灣各地風行,生態觀光與有機農業經營也如雨後春筍般出現。我們經常能看到一種人與自然的關係的想像,彷彿以「社區」、「地方」作為主體來復振傳統生態智慧,就能夠解決國家對環境的治理在過去與當代遭逢的批評與問題。</span></p>
<p class="MsoNormal"><span style="font-family: arial;">在自然資源與保育學界與管理單位與民間團體攜手打造「因地制宜」且「永續」模式的工作中,了解在地的知識理應是首要任務之一,但在實作當中卻總是充滿著曖昧不明、難以歸納與分類的情況。走進田野裡,往往最讓人困惑的事情是:到底有哪些部分屬於純粹的「地方」?在山上,我們能看見部落青年引入現代農場管理概念與病蟲害防治技術所種植的友善蔬果,這些知識當中有多少在行銷中所傳遞的在地生態智慧?在山下,我們也看到不願與保育團體起衝突,而領取補助、停用農藥、重新摸索耕作方式的農民,他們又足夠具有回復傳統農耕的代表性嗎?當這些交揉混雜的案例一再出現,不免會令人去思索是否有真正獨立於國家政府與技術官僚的地方知識;若答案是否定的,為何我們需要宣稱「地方」、「傳統」之名來改造自然?甚至可以進一步探問:該如何看待地方與近代環境治理體制的關係?</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: arial;"></span><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiu_llH5vKZqw4j0YcXCmHxTKNiC1HGIArzB5CMjSjqACxbanDcZvYo7enjxwOc9QnIM_VsNozyIPc3qwVhi1eN_YOAbSJomKZv0yGf7NF8UzO9-xKf4CgLSaoEDy4b95vXrBxmLohiAmN6_FbzwLBi9CcZxXDAeeNdeX86S2ovn5XuHf9iQlXyYqyn/s4160/5E96884B-8976-48F9-9357-01C321948189.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3120" data-original-width="4160" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiu_llH5vKZqw4j0YcXCmHxTKNiC1HGIArzB5CMjSjqACxbanDcZvYo7enjxwOc9QnIM_VsNozyIPc3qwVhi1eN_YOAbSJomKZv0yGf7NF8UzO9-xKf4CgLSaoEDy4b95vXrBxmLohiAmN6_FbzwLBi9CcZxXDAeeNdeX86S2ovn5XuHf9iQlXyYqyn/s16000/5E96884B-8976-48F9-9357-01C321948189.jpg" /></a></div><span style="font-family: arial;"><div style="text-align: center;"><span style="color: #666666;"><span lang="EN-US">Image
by</span>潘謐<span lang="EN-US">, </span>台南虎山林場 低海拔造林區</span></div></span><p></p>
<p class="MsoNormal"><span style="font-family: arial;">對此,歷史檔案可以帶來一些線索,讓我們知道在台灣的「地方知識」與「在地色彩」等說法並不是近幾年才出現與受到重視。洪廣冀與張家綸透過<span lang="EN-US">1895</span>年至<span lang="EN-US">1930</span>年的材料,以「台灣山林王」賴雲祥作為主角,娓娓道來日治時期殖民政府在帶入環境治理體制的同時,如何取消、吸納、援引與發明地方的故事。</span></p>
<p class="MsoNormal"><span style="font-family: arial;">在台灣山林史中,常見的論述是描述日本資本家如何與殖民政府聯手,蠶食鯨吞台灣的山林資源;由政府主導的官營林場,逐漸將農民納入統治。但兩位研究者告訴我們,「統治」的過程比多數人的想像還要更加勉力維持與衝突不斷。<span lang="EN-US">1895</span>年代的日本人的確將台灣人視為山林濫墾濫伐的元兇,試圖加以管制、實施差別待遇。不過,在政府一度效法「西洋」建立以國家為中心的國有林政策時,台灣農民的反抗層出不窮,連日本本土內也數次引起農民騷動。有鑑於此,林務單位轉為採取「官民共利」模式,設立「保管林」制度——人民繳交租金使用森林資源,也種植樹木以協助「營林」。但種植樹木至少二三十年才能回收利潤,平民與資本家都沒辦法從事如此長期的投資,林務課只好因應現情況提出了替代方案——可以在林地空間種植「作物」。沒想到,這個替代方案導致的效果幾乎要毀壞了整個林業體系。</span></p>
<p class="MsoNormal"><span style="font-family: arial;">原本林務局對作物的想像是不會毀壞周圍樹木的蕃薯、芋頭與生薑,但是資本家卻種植在市場上受歡迎的水稻、樟腦與茶葉。許多「寄生蟲」們開始鑽進體制漏洞,同時林務課被地理課制衡,必須讓不合法耕種的林地合法為開墾地,一系列失控的情況幾乎讓國有林地要消失。這時,其中一位事業家賴雲祥摸索出合適的樹種與「三重利用法」。他嘗試以本土薄葉桐、琉球赤松、廣葉松等樹種,彈性地搭配間作和混合林技術,靈活地因應市場變化與臺灣山地環境種植各種經濟樹種與作物,拯救了事態。賴雲祥台籍的身份,讓他有許多遊走在番界與法律邊緣的經驗,進一步促使三重利用法能被構想與執行。在他逐漸被林務課視為模範生的同時,殖民政府對本島人的山林利用也逐漸「改觀」,學者官員開始強調每個民族都有其利用木材的「地方色」(<span lang="EN-US">local color</span>)。</span></p><p class="MsoNormal"><span lang="EN-US"><o:p></o:p></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWIqjo7A5dlHkNcQk8pkZ-0w35JmALUa6_hzQYNyHzdDwoey0e4SMNf8Q5LJetAgCv8hM6W20GWKgdx28589IPNeUMATwitfwVPINewCYckG8G41sqjI75aUb3U2K4MArRNWrptM2f-aVZqauNJ6LSh4DLbNuLfbsCaONYTODcJlH_PfJ_9E_RnvAT/s1600/paulownia.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: arial;"><img border="0" data-original-height="1122" data-original-width="1600" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWIqjo7A5dlHkNcQk8pkZ-0w35JmALUa6_hzQYNyHzdDwoey0e4SMNf8Q5LJetAgCv8hM6W20GWKgdx28589IPNeUMATwitfwVPINewCYckG8G41sqjI75aUb3U2K4MArRNWrptM2f-aVZqauNJ6LSh4DLbNuLfbsCaONYTODcJlH_PfJ_9E_RnvAT/s16000/paulownia.jpg" /></span></a><span style="color: #999999;"><span style="font-family: arial;">Image
by J. Grimshaw </span><span style="font-family: arial;">from </span><a href="https://treesandshrubsonline.org/articles/paulownia/paulownia-x-taiwaniana/" style="font-family: arial;">https://treesandshrubsonline.org/articles/paulownia/paulownia-x-taiwaniana/</a><span lang="EN-US" style="font-family: arial;">, </span><span style="font-family: arial;">臺灣泡桐</span><span lang="EN-US" style="font-family: arial;">(Paulownia
× taiwaniana)</span></span></div>
<p class="MsoNormal"><span style="font-family: arial;">在合理化「地方色」與本島人為「闊葉樹利用的民族」的論述轉變之中,賴雲祥試圖在解決的問題既是治理所造成的危機,他的成功同時也是讓漏洞百出的治理過程得以再度延續的轉機。在台灣人從「寄生蟲」轉變「山林王」的故事中,我們看到地方社會與國家治理之間的相生相剋:不應該將國有林業體制與地方社會對立起來,視為互斥的兩者,而應該要將兩者理解為治理過程中的關係的產物。</span></p>
<p class="MsoNormal"><span style="font-family: arial;">反思各種新聞中對社區營造、地方創生的成功案例的報導,對比長年國家發展策略底下重工輕農造成的城鄉失衡、人口老化、環境污染等現象不曾消失,但現今的方針又傾盡全國之力,以半導體產業鞏固國安與經濟,這些回歸到地方的訴求真的目的在解決問題嗎?還是可能也如同被生產的概念「地方色」,在既有的治理關係可能要崩解、散開之時,又重新進行知識與政策的基礎建設,透過穩固特定的「社會-自然」關係,來延續其政治、經濟上的治理性?在生態觀光與有機/友善農業經營上,或許比起對在地知識與傳統的考察,我們更應該注意在劃設保護區、建立生態標章與產地認證、申請補助等過程中,各種在「地方」上運作的團體受到了哪些行為的引導與牽制,是否真的如官方說法般自主、自決。否則,對物種保育的提倡,或者任何以「永續」與「友善環境」之名而行的施作,可能將會變成暫時因應過往農業與環境爭議的一種新秩序。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US"><o:p><span style="font-family: arial;"> </span></o:p></span></p>
<div style="text-align: left;"><span style="font-family: arial;"></span><blockquote><span style="font-family: arial;">參考資料:<br /></span><span style="font-family: arial;">洪廣冀、張家綸(<span lang="EN-US">2020</span>)。近代環境治理與地方知識:以臺灣的殖民林業為例。臺灣史研究,<span lang="EN-US">27</span>(<span lang="EN-US">2</span>):<span lang="EN-US">85-144</span>。<br /></span><span style="font-family: arial;">洪廣冀、何俊頤(<span lang="EN-US">2018</span>)。自然資源治理與原住民部落發展:後發展與後人類的視角。考古人類學刊,<span lang="EN-US">89</span>:<span lang="EN-US">93-141</span>。</span></blockquote><span style="font-family: arial;"></span></div>
<p class="MsoNormal"><span lang="EN-US"><o:p><span style="font-family: arial;"> </span></o:p></span></p><p></p><div class="separator" style="clear: both; text-align: left;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhHRV3-pSXIOsT0rz1b8tr4_nXEYL8oJpQUnmZOwBGZQWx0XXlj4RlOCV3OWb4czUlOsd4jxintHhUmwmb0WIhnbj6HwVAA6VNiPljynt2aPUTZlbfv7Ep8K7bK4bAwXSD6q2CdI77VIZcFqGDb8Xz59_I083L29BuPfign577vEMS2ulH4vYUvNLrQ" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: arial;"><img alt="" data-original-height="2304" data-original-width="5760" src="https://blogger.googleusercontent.com/img/a/AVvXsEhHRV3-pSXIOsT0rz1b8tr4_nXEYL8oJpQUnmZOwBGZQWx0XXlj4RlOCV3OWb4czUlOsd4jxintHhUmwmb0WIhnbj6HwVAA6VNiPljynt2aPUTZlbfv7Ep8K7bK4bAwXSD6q2CdI77VIZcFqGDb8Xz59_I083L29BuPfign577vEMS2ulH4vYUvNLrQ=s16000" /></span></a></div><span style="font-family: arial;"><br /><br /></span></div><span style="font-family: arial;"><br /></span><p></p>
<p class="MsoNormal"><span lang="EN-US"><o:p><span style="font-family: arial;"> </span></o:p></span></p></div></div><div class="simple-translate-system-theme" id="simple-translate"><div><div class="simple-translate-button isShow" style="background-image: url("chrome-extension://ibplnjkanclpjokhdolnendpplpjiace/icons/512.png"); height: 22px; left: 23px; top: 265px; width: 22px;"></div><div class="simple-translate-panel " style="font-size: 13px; height: 200px; left: 0px; top: 0px; width: 300px;"><div class="simple-translate-result-wrapper" style="overflow: hidden;"><div class="simple-translate-move" draggable="true"></div><div class="simple-translate-result-contents"><p class="simple-translate-result" dir="auto"></p><p class="simple-translate-candidate" dir="auto"></p></div></div></div></div></div>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-46112810509853760412022-10-15T22:19:00.008+08:002022-10-15T22:45:39.566+08:00從零到一:由人文領域出發的 STS 跨領域學習經驗<p><span lang="EN-US" style="font-family: arial; font-size: 11pt;"><o:p> </o:p></span><span style="font-family: arial;">作者:劉湘蓉(陽明交通大學科技與社會研究所碩士)</span></p><span lang="EN-US" style="color: black;"><span style="font-family: arial;"><o:p></o:p></span></span><p></p>
<p class="MsoNormal"><b><span lang="EN-US" style="color: black;"><o:p><span style="font-family: arial;"> </span></o:p></span></b></p>
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDVFIUJJ7ZAtjeBnfk3NYUgMo0dsrVdkedOKkrPSxlTlhzPhdoU2TWL7YNI6YPTwTXraupgSnVR0oVj8Z_enCjRn8WETJ17uSttZL8qAe8ICrVejsxLinIlkOoB_J6J4Sr5pVluUiQ1wg4svFnDjtZ-VMheLDtv_43fFyTNZWq9Ri4-_ifjw9SGiU1/s892/%E5%9C%96%E7%89%871.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: arial;"><img border="0" data-original-height="595" data-original-width="892" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDVFIUJJ7ZAtjeBnfk3NYUgMo0dsrVdkedOKkrPSxlTlhzPhdoU2TWL7YNI6YPTwTXraupgSnVR0oVj8Z_enCjRn8WETJ17uSttZL8qAe8ICrVejsxLinIlkOoB_J6J4Sr5pVluUiQ1wg4svFnDjtZ-VMheLDtv_43fFyTNZWq9Ri4-_ifjw9SGiU1/s320/%E5%9C%96%E7%89%871.jpg" width="320" /></span></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: arial; font-size: 10.5pt; text-indent: 0cm;">圖片來源:</span><span lang="EN-US" style="font-family: arial; font-size: 10.5pt; text-indent: 0cm;"><a href="https://pixabay.com/images/id-2437433/"><span style="color: black; mso-themecolor: text1;">Pixabay</span></a></span></div>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">這篇文章緣自一場規劃中的跨領域學習經驗分享會。碩二下畢業前,我想邀請科技與社會所的在學學生,從不同領域背景談在
<span lang="EN-US">STS </span>這條跨領域學習路上,遇到的酸甜苦辣。後來活動未能如願舉行,我也成為 <span lang="EN-US">STS
</span>所的畢業生,時空環境已然不同,但遲到總比不到好。回歸當時的初衷,我決定以文字分享我的跨領域學習經驗,藉此激發更多跨領域同行者的分享,期待能幫助彼此帶來些許披荊斬棘的勇氣和力量,也期待有更多人看見由人文社會領域出發的跨領域學習經驗。</span></span></p>
<h2 style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">從歷史學出發的當代技術爭議研究</span></span></h2>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">我的學術背景是人文領域的歷史學,碩士論文的研究對象卻是當代離岸風電與近沿海漁撈漁業的技術爭議。暫且不論因緣際會和個人的研究興趣,我認為這個關於轉折的故事,可以從我大學畢業後的工作談起。<span lang="EN-US"><o:p></o:p></span></span></span></p>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">即使離職已久,科技前瞻的精神仍深刻影響現在的我,引導我就讀科技與社會研究所,也影響我選擇碩士論文關注對象和議題。歷史系畢業後,我沒有取得幾個熱門工作的入場券,例如中小學教師、國家考試備考生、博物館館員等,反而誤打誤撞地成為政府部門專案計畫的行政助理。這個計畫有關於人文社會領域高等教育的實驗型改革計畫,其中,科技前瞻(<span lang="EN-US">Technology Foresight</span>)是計畫的主要精神。「前瞻」想像與看重的是未來世界、未來的特定情境,簡易言之,「科技前瞻」更聚焦於未來技術改革或創新,如何與人類社會變遷之間交互影響。因此,科技前瞻具有兩個重要元素:「未來」以及超越此刻領域分界的「情境」(<span lang="EN-US">Scenario</span>)。</span></span></p>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">「前瞻」和「歷史」是時間方向相反的兩種世界,關係看似疏遠,也不一定能輕易掌握兩者的連續性。然而,因為歷史學的關係,不知不覺中我發現過去和未來人類文明的發展歷程總有相仿的情節,這也意味著類似的歷史錯誤可能再次重演。因此,面對當代各式各樣的跨領域議題,還有持續更迭的非人技術物,我選擇離岸風電作為研究對象,挖掘其與彰化近沿海家計型漁撈漁業的爭議根源,以及長遠而言可能帶來的各式變化。</span></span></p>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">從過去到當代,我在研究時間軸的移動,其實出自歷史警示我們的這些那些,以及由歷史而來的研究關懷:如何避免重蹈覆徹?因此,我不認為待在
<span lang="EN-US">STS </span>領域、研究當代的技術爭議,代表我真的離開歷史學。相反地,我一直都在歷史裡,只是我與歷史互動的問題,抽換成跨領域、涉及當代或未來的研究議題。<span lang="EN-US"><o:p></o:p></span></span></span></p>
<h2 style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">歸零:「你的<span lang="EN-US"> STS </span>在哪裡?」</span></span></h2>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">回顧我的跨領域學習經驗,我好像很早就知道這條學習之路困難重重,過程也將備感孤獨,主要是因為所學和研究內容充滿陌生與未知之感,對於從事當代離岸風電技術研究,對我來說更是戰戰兢兢。<span lang="EN-US"><o:p></o:p></span></span></span></p>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">在多次歸零與再次塑造知識框架的過程裡,跨領域首先教會我抽離既有學科或知識領域的劃界。某種程度而言,得先放下過去的學習框架,才有機會融整及創造新的學習經驗。因此,我認為成為
<span lang="EN-US">STSer </span>之前,有三個必須能自我回應的問題。首先,哪些是自己既有的學習框架?想在 <span lang="EN-US">STS </span>領域討論或解決的問題是什麼?<span lang="EN-US">STS </span>視角如何有助於解答問題?這些可大可小的問題,不一定有助於撰寫論文研究計畫,也可能因為想不到答案而助長拖延慣性。然而,回答這些問題可能是必要的,讓還處於學習階段的我們能更清楚地向外界揭示:「我的
<span lang="EN-US">STS </span>在這裡」。<span lang="EN-US"><o:p></o:p></span></span></span></p>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">大多數時候,歸零與具有歷史背景之間,並沒有帶給我轉換過程的痛苦或猶豫不決。可能的原因除了本身不具備研究離岸風電的先備知識或專家身分,也得歸功於歷史學的訓練讓我熟稔於轉換不同人或非人視角思考。換言之,在
<span lang="EN-US">STS </span>領域歸零,我沒有額外的代價或成本,反而獲得新鮮的啟發。例如,在科技史或產業史的課堂討論裡,不同的技術物或非人曾引導我離開熟悉的知識舒適圈,藉由非人在時空或討論脈絡的位置,重新解讀特定時空環境下的人事物。<span lang="EN-US"><o:p></o:p></span></span></span></p>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">回顧過去兩年的學習歷程,我認為邁入跨領域研究時最困難的地方,在於正視、承認和克服自己對於陌生領域知識掌握度不足的恐懼。記憶猶深,我最不擅長和害怕化學,好巧不巧讓我在<span lang="EN-US">2020</span>年參與演出臺北雙年展協商劇場「塑化劑爭議」裡的非人角色「起雲劑」<span lang="EN-US">——</span>一種合法的食品添加劑。碩士論文的研究對象,無論是離岸風電或是漁撈漁法,對初踏入跨領域研究的我而言,不時也會出現類似的焦慮、擔心與不自信。所幸,一路以來我獲得指導老師、學長姐和同學的鼓勵和對話,才能暫時熬過踟躕無法下筆的時刻。我想特別強調的是,盡可能尋求合適的社會支持,在跨領域研究路上絕對是必須。</span></span></p><h2 style="text-align: left;"><span style="font-family: arial;">未完待續:不太一樣的「一」</span></h2>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">「跨領域」在教育或研究領域通常意指跨越學科領域的分界,在實務工作則指涉超越自身專業知識的跨行業、跨專業。無論何種跨領域,<span lang="EN-US">STS </span>研究都提供許多潛在的發展機會,也帶來因人而異、因研究議題而異的多元獨特性。<span lang="EN-US"><o:p></o:p></span></span></span></p>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">正因為背景和學習路徑的差異,我在課堂上留意到每個跨領域學習者迷惘與挫折之處不盡相同,其獨特故事值得更多人挖掘。獲益於<span lang="EN-US"> STS </span>帶來多元學科背景的課堂討論或研究環境,我不斷獲得重塑認知的刺激,並持續精益研究框架和思考方式,無疑是學習過程中相當快樂之事。<span lang="EN-US"><o:p></o:p></span></span></span></p>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">畢業後我選擇先就業。若要接續碩士論文的跨領域研究經驗,實際上我能從事哪些工作?台灣的就業環境裡,是否願意聘用具有
<span lang="EN-US">STS </span>研究訓練的學生?原本悲觀地預設半年的待業期,結果出乎意料之外地,我在畢業後很快收到能源相關徵才端的面試邀請。最後,我如願地以不同身分繼續關注台灣離岸風電的發展。<span lang="EN-US"><o:p></o:p></span></span></span></p>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">兩年的時間,我從歷史走到當代技術爭議研究,也從學術研究環境走進職場。從零到一的這段跨領域之路,再次遇到新的轉折,醞釀下個新篇章。我成就的這個「一」其實不一定特別到值得分享,但我相信有了這個不太一樣的「一」,未來就有機會出現更多元獨特的「一」。<span lang="EN-US"><o:p></o:p></span></span></span></p>
<p align="left" class="Paragraph" style="text-align: left;"><span style="color: black;"><span style="font-family: arial;">我和大家一樣,期待未來故事的走向。<span lang="EN-US"><o:p></o:p></span></span></span></p>
<p align="left" class="Paragraph" style="text-align: left; text-indent: 0cm;"><br /></p><p align="left" class="Paragraph" style="text-align: left; text-indent: 0cm;"></p><blockquote>劉湘蓉,活在邊界上的人。畢業自成功大學歷史學系,碩士論文以 STS 觀點爬梳離岸風電、彰化近沿海漁業和多物種之間的交引纏繞。</blockquote><p></p><p align="left" class="Paragraph" style="text-align: left; text-indent: 0cm;"><br /></p><p><span style="font-family: arial;">※ 本文屬個人生涯發展經驗的分享,不代表所提任職單位之立場或看法。</span></p><span style="font-family: arial;"><span lang="EN-US"><o:p></o:p></span></span><p></p>
<p align="left" class="Paragraph" style="text-align: left; text-indent: 0cm;"><span lang="EN-US" style="color: black;"><o:p><span style="font-family: arial;"> </span></o:p></span></p>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-43813812512806575632022-09-01T12:58:00.002+08:002022-09-01T13:04:17.702+08:00那些人、那些年、那些事:《尋找尊嚴:關於販毒、種族、貧窮與暴力的民族誌》作者訪談筆記<img style="display: none; width: 0px;" src="https://scontent-tpe1-1.xx.fbcdn.net/v/t39.30808-6/291654792_10162203502176164_7744529658369696140_n.jpg?_nc_cat=109&ccb=1-7&_nc_sid=730e14&_nc_ohc=LIGuIMtiYrQAX_RDgM6&_nc_ht=scontent-tpe1-1.xx&oh=00_AT_VgdnNcn9opf1baoN-EOEyZ1wocKfYA5f-_vJuVDrqsw&oe=631465FE"/><p><span style="font-size: medium; white-space: pre-wrap;">作者:</span><span style="font-size: medium;">陳嘉新</span><span style="font-family: inherit; font-size: medium;">(國立陽明交通大學科技與社會研究所副教授兼所長)</span></p><p><span style="color: #134f5c; font-size: medium; white-space: pre-wrap;">※</span><span style="color: #134f5c;"><span style="font-size: medium; white-space: pre-wrap;">本文引用自</span><span style="font-size: medium;"><span style="white-space: pre-wrap;">《尋找尊嚴:關於販毒、種族、貧窮與暴力的民族誌》之</span>〈【作者訪談筆記】那些人、那些年、那些事〉一章。</span></span></p><a name='more'></a><p></p><p style="text-align: left;"><span style="font-size: medium;">《尋找尊嚴》是菲利普.布古瓦在一九九六年出版的民族誌,於二○○三年再版。這本民族誌的田野在紐約市的東哈林區,波多黎各移民群居的地區,埃巴里歐。菲利普是我的老師,當我二○○四年就讀研究所的時候,他在加州大學舊金山分校已經任教多年。彼時他正在撰寫另一本民族誌,以舊金山灣區使用藥物的遊民為對象,述說他們在日常生活中被主流體制排擠與折磨下的友誼與求生之道。這本書日後以《自以為是的毒鬼》為名,由加州大學出版社出版,與《尋找尊嚴》一樣獲得廣大迴響。我還記得我第一次跟他會面,他充滿好奇地問我:「你為什麼對用藥者有興趣?台灣有很嚴重的藥物問題嗎?」</span></p><p style="text-align: left;"><span style="font-size: medium;">那時我的英語只容許我結結巴巴地描述我之前臨床工作中看到的用藥者百態。在我出國之前,台灣的用藥者問題還集中在兩種主要藥物:海洛因與安非他命。我和他會面之前已經讀過《尋找尊嚴》,所以我跟他解釋台灣與美國藥物使用形態的不同。</span></p><p style="text-align: left;"><span style="font-size: medium;">菲利普一邊聆聽,一邊不住地晃動著身體。忽然,他像是想到什麼,熱切地跟我說:「你知道現在舊金山正積極推動針頭交換、減害政策。台灣有這種東西嗎?」減害?我搖搖頭。就我當時所知,減害計畫在北美主要牽涉的是交換或發放乾淨針具,以減少藥物使用者感染血液傳染病的風險。在加拿大某些城市,減害政策還包括推廣安全注射室,讓有經驗的人員監督注射藥物的行為,避免藥物過量或者預期之外的副作用。不過,台灣買針頭並不像美國管制這麼嚴格,所以我當時還真不知道台灣有什麼必要推行減害。「沒有,我們對針具沒有那麼嚴格的管制。」我回答。</span></p><p style="text-align: left;"><span style="font-size: medium;">他好像有點失望,不過還是跟我說:「總之你可以看看這邊怎麼做減害。Pete 你認識吧?」我點點頭。Pete是我的系上學長,從事藥物研究多年,就在這段談話之前幾天,我才聽了他的話去第六街某間即將結束營業的書店,撿撿便宜買本書。當我從繁榮的市場街轉到第六街,步伐卻不禁遲疑了起來。儘管距離人潮往來的街角才不過幾百公尺,第六街的行人卻少了,多了的是跌坐街角、衣衫襤褸的遊民,地上散落著紙屑、酒瓶跟髒汙痕跡。這邊還是看得到市場街的霓虹燈,第六街的商店招牌卻有許多汙損破敗。我不禁提高警覺,雙手插到口袋裡,抓緊了錢包。</span></p><p style="text-align: left;"><span style="font-size: medium;">我後來才知道這正是美國城市常見的隔離現象:好區與壞區比鄰共存,卻不相往來。東哈林區距離菲利普父母居住的上東區並不遠,但是經濟條件與周遭環境卻是天南地北;舊金山的市場街鄰近觀光景點,也是交通要道,但附近的牛柳區跟市場街南入夜後卻常常是藥物使用的熱點所在。</span></p><h4 style="text-align: left;"><span style="font-size: large;">* * *</span></h4><p style="text-align: left;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhTrVw1rNo6STWO6cRmuSKdOt8Jy3BWZG15c-ZO_gufINI0CMufFKOd0HfSl-DmAMpccSWpbunG5tR6OICm9YUyROZqcVRVaSyMmRNDkpqHqCtnGvPGb_hhkm0jnsIug4MkPPc108Qr_IZv9kZh3cWxspxq8MzBzlB8i6VPKG3Y8YyMZ-njnLstpFYg" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="2048" data-original-width="1677" height="536" src="https://blogger.googleusercontent.com/img/a/AVvXsEhTrVw1rNo6STWO6cRmuSKdOt8Jy3BWZG15c-ZO_gufINI0CMufFKOd0HfSl-DmAMpccSWpbunG5tR6OICm9YUyROZqcVRVaSyMmRNDkpqHqCtnGvPGb_hhkm0jnsIug4MkPPc108Qr_IZv9kZh3cWxspxq8MzBzlB8i6VPKG3Y8YyMZ-njnLstpFYg=w440-h536" width="440" /></a></div><div class="separator" style="clear: both; text-align: center;"><b><span style="color: #666666; font-size: medium;">《尋找尊嚴:關於販毒、種族、貧窮與暴力的民族誌》</span></b></div><div class="separator" style="clear: both; text-align: center;"><b><span style="color: #666666; font-size: medium;"><br /></span></b></div><p></p><p style="text-align: left;"><span style="font-size: medium;">我跟菲利普提到《尋找尊嚴》的中譯版要出版了,他很高興,因此我們安排了視訊聚會,聊聊這本書的內容以及書中人物後來的境遇。以下是對談的部分摘錄,夾雜了一些我的補充解釋。</span></p><p style="text-align: left;"><span style="font-size: medium;">這本書的田野大概完成在一九九○年代初期,根據他的說法,進行田野研究的那段時間是紐約市「近五十年來最恐怖的時期」:毒品問題猖獗、人身安全沒有保障。這樣的紐約市為後來競選市長、並於一九九三年選上的朱利安尼鋪好了一個「向犯罪宣戰」的舞台,他以破窗理論為基礎,雷厲風行地剷除大小犯罪,並因此獲得美名。</span></p><p style="text-align: left;"><span style="font-size: medium;">然而,在菲利普開始田野的一九八○年代末,東哈林的波多黎各區還是個有趣的地方,至少在白天是這樣。他目睹了毒品進入社區,鄰居開始一個個體重減輕、大聲吵架,甚至爭強鬥狠、槍聲四起。但是在白天,大家表面上還是友善相待,「雖然他可能會撬進你車子裡面,但是至少不會當著你的面這麼做。」菲利普靦腆地笑著說。三十年後回頭來看,他也訝異當年紐約市的混亂居然是這麼脫出常軌。</span></p><p style="text-align: left;"><span style="font-size: medium;">我提到在第二版的後記裡面,他補充了二○○○年前後回田野追蹤調查的感想,其中一點是美國的經濟改善很大程度地影響了書中角色的發展。由此我跟菲利普討論到他原本的主張,也就是以政治經濟來理解社會邊緣化、貧窮與成癮的論述。我這麼問有其理論背景,在這本書的導論也有提到,一九六○年代,奧斯卡.路易士的貧窮文化(culture of poverty)概念相當盛行,影響了當時美國社會對於貧窮的看法。儘管路易士在貧窮文化的討論中提到這是底層族群因應結構位置所產生的特殊價值與生活方式,但他的這套貧窮文化概念強調某些破壞性價值與行為會在世代間傳遞,使得貧窮者以及少數族裔(或更慘、更貧窮的少數族裔)在美國社會蒙受了許多道德譴責,而對於路易士較少討論到社會邊緣與貧窮背後的歷史成因、政經權力結構等問題,菲利普深不以為然。他在《尋找尊嚴》這本書裡面描述販賣快克的地下經濟,並對比於當時社會的經濟情況,不過我相信令更多讀者感覺印象深刻的,是他對於街頭社群的描寫,那些糾結著種族、階級、性別因素的艱難處境。</span></p><p style="text-align: left;"><span style="font-size: medium;">就長期的發展來說,整體經濟情況變好,的確改善了書中角色的生活。但是菲利普提到,另一個深遠影響他們近況的因素,是針對殘疾或年老者提供現金補助的補助性安全收入(supplementary security income,以下簡稱SSI)計畫,這是社會安全網的一環。首先是書中主角普里莫,在整體經濟改善之後,他謀得了幾份有薪工作,有一陣子碰上了好老闆,還可以在老闆擁有的出租物產裡當個工友,負責修繕事務,工作範圍遍及東哈林跟南布朗克斯一帶;但是在困頓之際,他也曾經被診斷思覺失調症。雖然無法得知普里莫到底是使用快克導致的精神症狀,還是真的有病,但他終究以此身分取得SSI的補助。不過因為他還需要支付不同女友所生小孩的扶養費,所以進得了自己口袋的收入其實非常微薄。普里莫的小孩現在長大了,其中一個曾試著開設波多黎各風味的餐館,他也過去幫忙,不過餐館生意不好,最後還是收了。多年來,普里莫在好幾個州之間搬遷,最終還是考量到紐約市的福利政策較為優渥而選擇回到這個城市,但卻又藥癮復發而重操舊業賣起藥來。跟八、九○年代不同的是,現在已經不作興面對面的買賣,而多是到府專送的服務。復發、戒藥,這大抵還是普里莫最近的樣貌:掙扎著在邊緣生活。菲利普這麼總結這個小他八歲的多年好友:「一個貼心甜美的人——有禮貌、講話大聲,但你可以說他非常有尊嚴。」菲利普很欣慰的是,普里莫的孩子們沒有一個吸食毒品,儘管他們沒有飛黃騰達的事業,但都做著有尊嚴的勞動工作。有一位還從軍去了伊拉克。</span></p><p style="text-align: left;"><span style="font-size: medium;">書中的凱薩幾年前過世了,死因是藥物過量。這幾年菲利普如果回去紐約市,還是會到東哈林待上一、兩晚,跟一些老朋友碰面,現在較為相熟的反而是普里莫的一個表妹/姊,雖然在《尋找尊嚴》中她並不是個主要角色。</span></p><p style="text-align: left;"><span style="font-size: medium;">整體來說,東哈林區過去三十年的市容隨著不同族群進駐而產生巨大的轉變。在一九八○年代以波多黎各裔為主的地區加入了不少墨西哥移民,這些移民勤勤懇懇地紮下一個又一個據點。原本社區內還有些韓國移民獨力開設的商店,後來也聘用這些墨西哥移民,等到店主年老,這些店家也就轉給墨西哥夥計經營。類似的變化也發生在菲利普目前居住的洛杉磯社區:第一代日本移民辛苦開店,養大了下一代,店主年老退休之際就把店家轉給墨西哥雇員繼續經營。整體來說,這是許多美國都市更新的一種方式。</span></p><p style="text-align: left;"><span style="font-size: medium;">我們聊了人物的生老病死、聊了地景的滄桑變化,我們還聊了人類學家與研究參與者的長年情誼。菲利普幾年前在臉書上放了一個公眾募資網站GoFundMe的連結。那個連結是幫普里莫募款,做一套假牙。因為長期用藥加上衛生習慣不好,普里莫當時牙齒都掉得差不多了,這使他在求職與社交上非常自卑,菲利普得知後就發動了這個活動。我問起這件事,他很高興地說那次募款提早達標而且金額超出想像,結果普里莫做了兩套假牙,一直好好地保存著。多年來,他不定時地聯絡菲利普,如果有一段時間持續沒有收到音訊,菲利普也會擔心:普里莫是不是狀況不好,所以沒面子跟他聯絡。儘管相識多年,如何保有對方眼中自己的尊嚴,仍然是這些出身街頭者的永恆顧慮。</span></p><div style="text-align: left;"><h4 style="text-align: left;"><span style="font-size: medium;">* * *</span></h4><p style="text-align: left;"><span style="font-size: medium;">我們也聊了另一個書裡的主題:藥物。《尋找尊嚴》的主角藥物是快克,這是把古柯鹼加上小蘇打粉製備的化合物形式。在一九八○年代後期,也就是這本民族誌的田野期間,這是紐約市最盛行的非法興奮藥物。菲利普第二本民族誌《自以為是的毒鬼》是以舊金山地區的白人遊民藥癮者為對象,主要的用藥則是海洛因。《自以為是的毒鬼》出版已經超過十年,菲利普也從紐約、舊金山、費城一路移動,落腳在洛杉磯,他現在又關切哪些藥物問題呢?</span></p><p style="text-align: left;"><span style="font-size: medium;">「合成藥物吧!」現在美國最大的非法藥物問題就是合成性藥物,包括這幾年過量致死人數快速增加、掀起軒然大波的吩坦尼(fentanyl)。這是一種合成的鴉片類止痛麻醉藥,產地不是罌粟田而是化學實驗室。吩坦尼雖有其醫療正當用途,但是目前經由非法途徑引入美國的吩坦尼卻造成嚴重的健康危機。不管是混用或者單獨使用,吩坦尼短效且強力的特質使得使用者更難戒除,不得不循環在戒斷、尋藥、用藥、沉醉的過程中。菲利普目前關注的另一種物質希拉淨(xylazine)讓這個藥物問題更棘手。希拉淨是其他動物(如馬)所使用的鎮定劑,由於半生期較長,因此被拿來與吩坦尼混用,套句街頭上的話,希拉淨這個藥物「給了腿」,讓藥性可以走更久。使用者因此得以保持比較長的時間不會陷入戒斷的痛苦,可以從事其他與找藥無關的活動。</span></p><p style="text-align: left;"><span style="font-size: medium;">然而,希拉淨混搭使用也加重了藥物過量致死的可能,而且與鴉片類的藥物不同,它沒有辦法以急診常備的鴉片類藥物過量解藥納洛酮(naloxone)來解救,因為希拉淨並不是鴉片類藥物。另外,這類製品若以靜脈注射攝入體內,也常在注射者身上引起難以治療的膿瘍與表皮感染。</span></p><p style="text-align: left;"><span style="font-size: medium;">我想到台灣的成癮藥物濫用流行,從我二○○五年開始藥物研究起到現在,也換了好幾波的流行藥物。當年我研究減害政策,針對的是台灣使用靜脈注射海洛因的族群,幾年後發現,這個海洛因族群人數逐年縮減與衰老,新的使用者偏好愷他命(K他命)這類的娛樂藥物。隨著查緝行動趨嚴,愷他命價格上漲,然後又開始流行咖啡包這類混搭多重合成藥物。十幾年間儘管趨勢上上下下,甲基安非他命的使用卻未曾大幅減少,如今更成為「藥愛」(chemsex)界的流行用品。成癮藥物的浪頭一個打過一個,既有在地分布差異,也有全球傳播移動。菲利普在《尋找尊嚴》開卷處說他本來要研究該地區的地下經濟活動,沒想到卻進入販藥的世界。我說實際上這個研究結果可能恰好達成了他的起心動念,因為成癮藥物正是一個頑強的地下經濟。成癮藥物發展與管制史的主調便是:野火燒不盡,春風吹又生。不管政府如何打壓,藥物的生產與使用從不見衰退。一個世代又一個世代的人依舊在街頭、在家裡,以身試藥,用自己的身體當成不知參雜何物的化學物質生體實驗。有些人得到愉悅,有些人得到傷害,但沒有人是贏家。</span></p></div><div style="text-align: left;"><p style="text-align: left;"><span style="font-size: medium;">因為沒有人是贏家,菲利普跟許多人道開放派的藥物研究者一樣,開始思索如何在這個局面中減少傷害。減害(harm reduction)便成為他們推動社會改革的概念之一。減害本來是成癮藥物管理的三大原則之一。在減少傷害之外,另外兩個原則是減少供給與減少需求。這三個原則並沒有先後順序,而應該同時並進。但是減少傷害這個原則與做法,卻常常被當成是減少供給(例如藉由查緝藥品走私與管理藥品原料來減少非法藥物的供給)與減少需求(例如提供藥酒癮治療戒除癮頭與避免青少年開始藥物使用的教育嘗試)之餘的「不得已」措施。菲利普在訪談後寄給我一篇他與同事合寫並刊載於美國《時代》雜誌的文章,文中提到:「在利潤豐厚的美國非法藥物市場,只要有需求,就總是會生出供給的。吩坦尼留下的教訓,就是藉由加強警戒查緝來限制有害合成物質的嘗試代價龐大,且幾乎總是失敗。」他們提出的解方則有點挑戰既有想像:「一個非常有希望的做法是提供全面性的藥物檢測服務。」意思是「藥物使用者可以拿著他們的藥品去減害診所,做個快速檢測,十分鐘後就可以拿到完整的成分清單」</span><span style="font-size: large; white-space: pre-wrap;">【註1】</span><span style="font-size: medium;">。</span></p><p style="text-align: left;"><span style="font-size: medium;">這個做法的激進之處在於翻轉了成癮藥物使用者的形象,由遮遮掩掩的地下使用「準罪犯」,轉而成為正大光明的、有「知的權利」的消費者。雖然我不覺得美國會大幅度地採用這種做法(台灣就更別提了),但是的確在美國已經有少數單位開始嘗試這種服務。儘管美國還是常被菲利普慣稱的清教徒意識形態綁架而無法更務實地處理成癮問題,但是少數進步分子的想像與努力還是使得某些成癮減害措施變得(局部性)可能。例如前述的安全注射室,儘管這在美國仍不是被正式允許的做法,但就目前地下化的安全注射室所累積的數據資料來看,這個做法的確提供用藥者更安全、預後更好的健康選擇。</span></p><h4 style="text-align: left;"><span style="font-size: medium;">* * *</span></h4><p style="text-align: left;"><span style="font-size: medium;">訪談最後,我請菲利普為中文譯本的讀者說一些話。他很好奇台灣讀者看過中譯本之後,會發現哪些美國情境跟台灣很像、哪些則相去甚遠。他說:「我這個研究從一九八五做到一九九二年。儘管現在美國社會使用的藥物、牽涉的幫派問題等等已經大不相同,街角那個藥物場景的動態樣貌卻依然熟悉。」另外,他鄭重其事地聲明:他對於美國總被描繪成理想的狀態非常憂心,因為美國在許多地方都不是值得效法的對象,例如「預防照護做得真是不好」,或者是把藥物使用當成是某種道德之罪大加譴責,甚至大量監禁的風氣,都很有問題。</span></p><p style="text-align: left;"><span style="font-size: medium;">這一席話讓我回到十多年前的課堂,當時我們師生閱讀著關於貧窮與藥物的民族誌,討論這些作品描述的社會樣貌、理論意涵、實踐可能。我希望這本《尋找尊嚴》能夠召喚更多讀者進入我曾經體驗過的那個知性與感性都同樣澎湃衝擊的討論空間,讓更多人反思毒品文化、社會邊緣,乃至於社會不平等的議題,激發更多討論,創造更多改變未來的行動。</span></p></div><span style="font-size: medium;">【註1】這篇文章的題目是「Xylazine, a Dangerous Veterinary Tranquilizer, Is Showing Us the Future of the Overdose Crisis」,連結參見:https://time.com/6164652/xylazine-overdose-crisis/.</span><div><span style="font-size: medium;"><br /></span><div style="text-align: left;"><span style="font-size: medium;"><br /></span></div><div style="text-align: left;"><span style="font-size: medium;"><br /></span></div><div style="text-align: left;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_nHUjNQPJlwo53i4LOTNJYKAglZEpW9KZVulGIDt3yh1WZ1lrjoyfxsnRlZELkPX6bX_PARyxb8ZPvl-LQxAnt2fkZV3Fl5kxBGzMz1qB-4tArBEHxUojb6L3gyA2G6mgQMLjb6r2ArTOLWAyS6VAmU0SEmBpcuzJ3LhE2OuAfdKX4OxNby14knOO/s150/24368_397516931163_614904_n.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="150" data-original-width="150" height="123" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_nHUjNQPJlwo53i4LOTNJYKAglZEpW9KZVulGIDt3yh1WZ1lrjoyfxsnRlZELkPX6bX_PARyxb8ZPvl-LQxAnt2fkZV3Fl5kxBGzMz1qB-4tArBEHxUojb6L3gyA2G6mgQMLjb6r2ArTOLWAyS6VAmU0SEmBpcuzJ3LhE2OuAfdKX4OxNby14knOO/w123-h123/24368_397516931163_614904_n.jpg" width="123" /></a></div><div class="separator" style="clear: both; text-align: center;"><span style="color: #666666; font-size: medium;"><b>本文由左岸文化授權刊登</b></span></div><br /><span style="font-size: medium;"><br /></span></div></div>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-91206024393950437042022-04-01T22:02:00.009+08:002022-04-01T22:06:42.936+08:00《從零開始打造月經平權》書介:如何不再恐懼與焦慮,並擺脫偏見想像?<p> <span style="font-family: "Times New Roman"; font-size: 14pt; text-align: justify; white-space: pre-wrap;">作者:Emily(國立陽明交通大學科技與社會研究所碩一)</span></p><span id="docs-internal-guid-f3951e49-7fff-ba05-0ff9-554d7de454b5"><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">(註:因文章內容涉及個人特定生理經驗故擇以筆名發表本文)</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-wd5sVqafslRAyT3YrhgLUl9oM7zDKM-PDuI-mUJX1329kGi3Y84MkDoR3endlU9pkuhqm-e_KCi66xntkbGwRvQvIgHmrDsevbK93HocE2C8y9X20w3PNbdyGszNT67qBEYdnq581EY2a-9e-Dv-BNlRz441GwEZQtN9A7D1A1GEPPWvioiCqTvd/s1280/1648198339138.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="1280" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-wd5sVqafslRAyT3YrhgLUl9oM7zDKM-PDuI-mUJX1329kGi3Y84MkDoR3endlU9pkuhqm-e_KCi66xntkbGwRvQvIgHmrDsevbK93HocE2C8y9X20w3PNbdyGszNT67qBEYdnq581EY2a-9e-Dv-BNlRz441GwEZQtN9A7D1A1GEPPWvioiCqTvd/w640-h640/1648198339138.jpeg" width="640" /></a></div><div style="text-align: center;"><span style="font-family: "Times New Roman"; font-size: 12pt; white-space: pre-wrap;">本書封由大塊文化提供</span></div><div style="text-align: center;"><span style="font-family: "Times New Roman"; font-size: 12pt; white-space: pre-wrap;"><br /></span></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; white-space: pre-wrap;"> 作為一名生理女性,每次與月經相遇都是纏綿不清的心酸血淚史。這一段「孽緣」關係既合作又對抗,愛恨交織數十年。為了解決傳統衛生棉帶來的煩悶異味,我下定決心與糟糕經驗告別,晉升成為棉條愛好者,享受再無煩惱的生理期體驗。我想,即使月經來潮是每位女性的共通經歷,多數人提起恐怕只想避而遠之,撇除生理期不適帶來的種種困擾,如腹痛、腰痠、冒痘、嗜睡,部分存在的心理負面感受,可能源自社會文化結構的外在影響,特別是其外加於女性身體的詮釋。因此生理期是否等於痛苦的代名詞?恐怕得回溯社會結構的運作,讓我們在脈絡下檢視權力不平等的關聯。</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span></span></p><a name='more'></a><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjW3_5JsE8stcc5IneIdm9qAmtJI_L3PWXzLKx358w5XM5M8Qdgtaq-m09muN3xcYyvu9pvmt0IjDcK5BGjpMvQvsDCOqD6Kze-4vEFVoXu7UEGrWV4LMeo7INwwQzeeJ9Vou8tZQb2nzTzHScEFqY1DECla7sj9bhXOl_WMXSFxGRZ7I3xcW4Vxtm5/s940/pexels-photo-4239010.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="627" data-original-width="940" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjW3_5JsE8stcc5IneIdm9qAmtJI_L3PWXzLKx358w5XM5M8Qdgtaq-m09muN3xcYyvu9pvmt0IjDcK5BGjpMvQvsDCOqD6Kze-4vEFVoXu7UEGrWV4LMeo7INwwQzeeJ9Vou8tZQb2nzTzHScEFqY1DECla7sj9bhXOl_WMXSFxGRZ7I3xcW4Vxtm5/w640-h426/pexels-photo-4239010.jpeg" width="640" /></a></div><span id="docs-internal-guid-bf350cb4-7fff-86a9-e74e-e8dc691d5d84"><div style="text-align: center;"><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">圖 1 攝影師:Karolina Grabowska。圖片出處</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">:</span><a href="https://www.pexels.com/zh-tw/photo/4239010" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">Pexels</span></a></div></span><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: Times New Roman; font-size: 18.6667px; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: Times New Roman; font-size: 18.6667px; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: 18.6667px;"> </span>循著既有文獻回溯,不難發現社會對於月經的兩極態度。根據許培欣、成令方(2010)的研究,經血的文化意義一方面是一種正面的「生殖力量」,另一方面也是一種「骯髒」的汙衊象徵,可以產生壓迫性的社會秩序;月事的經驗通常劃歸在私密的,不可訴說的個人領域,受到資本主義市場化的影響,廣告在一定程度扮演了訴諸公眾的角色,然而它所提供的腳本依然受到意識形態驅動,重現生理期需要隱蔽的矛盾。早期的廣告內容將附贈紙袋作為購買衛生棉的貼心舉動,甚至是一種複製偏見的文化想像,可見生理期的汙名仍未完全清除,依然在日常場合扮演支配性的作用。</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglbbYzOxF3BDC7VAHsZ2SxyF07TH3A-Bjb2AP4Pvt7-yEOGYnCNP5CTqVpiSmTWPWO0RKhwcrOnx2jAuaR5j13FfPvwCAjk1xrVOgAez7m86M-EffUS5qW171G4JUb5tc9NdXbDoqctpoxeBmwtkCMmLMMh-KKKEtm9kRNwLu5VMj_daxPdcG5JO_L/s940/pexels-photo-6590856.webp" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="627" data-original-width="940" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglbbYzOxF3BDC7VAHsZ2SxyF07TH3A-Bjb2AP4Pvt7-yEOGYnCNP5CTqVpiSmTWPWO0RKhwcrOnx2jAuaR5j13FfPvwCAjk1xrVOgAez7m86M-EffUS5qW171G4JUb5tc9NdXbDoqctpoxeBmwtkCMmLMMh-KKKEtm9kRNwLu5VMj_daxPdcG5JO_L/w640-h426/pexels-photo-6590856.webp" width="640" /></a></div><span id="docs-internal-guid-a607d443-7fff-76b6-6f36-5294d7072af0"><div style="text-align: center;"><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">圖 2 攝影師:Cliff Booth。圖片出處</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">:</span><a href="https://www.pexels.com/zh-tw/photo/flatlay-6590856" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">Pexels</span></a></div></span><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: 18.6667px;"> </span>《從零開始打造月經平權:從使用者到創業家,台灣第一本生理用品發展紀錄》由谷慕慕團隊共同撰寫,谷慕慕音譯自Good moon mood,期望每位女性都能享受愉悅的生理期體驗。創辦人史文妃和陳苑伊兩人都是資深「月經控」,主要撰述者陳怡君則長期關注科技與社會議題。進入谷慕慕的月經異想世界,發現生理期也可以是充滿趣味的旅程。這本書回顧台灣的月經科技發展史,意外看出生理用品市場的長期停滯,一九六〇年代推出國產「幸福牌衛生棉」,以簡單的紗布包裹棉絮,然而不透氣的材質,容易有悶熱與外溢的困擾,一九七〇年代正式引進棉條,卻也無法帶動使用習慣的轉型。相較於電子產品的日新月異,黯淡無光的市場環境顯然是個嚴重問題(許培欣、成令方,2010)。故事回到千禧年之際,當時的歐美地區早已將棉條視為日常用品,但是台灣因為缺乏使用脈絡,難以促成較具規模的消費群體,堪稱是棉條販售的「黑暗時期」(谷慕慕,2022:62)。</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1Xpdtwcd3WnLYO3CC8jixbRUumsaazC_XkUofR8g14nXlDjHBvLMWlbiPfRmP-k7NXP6LJyq1irz3Czl4pT0R-d14hxjoRnNoraEuLwxSN44CJpJvQht4rsa3G1UkhSaPGglvPtrEoTU8-6RUt7GH6lhXmi4vQ_3GBs6ytB5cFACzI-7J5s9Mrzhd/s6511/pexels-karolina-grabowska-7692195.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4341" data-original-width="6511" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1Xpdtwcd3WnLYO3CC8jixbRUumsaazC_XkUofR8g14nXlDjHBvLMWlbiPfRmP-k7NXP6LJyq1irz3Czl4pT0R-d14hxjoRnNoraEuLwxSN44CJpJvQht4rsa3G1UkhSaPGglvPtrEoTU8-6RUt7GH6lhXmi4vQ_3GBs6ytB5cFACzI-7J5s9Mrzhd/w640-h426/pexels-karolina-grabowska-7692195.jpeg" width="640" /></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">圖 3 攝影師:Karolina Grabowska。圖片出處</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">:</span><a href="https://www.pexels.com/zh-tw/photo/7692195" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">Pexels</span></a></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; white-space: pre-wrap;"><span style="font-size: 18.6667px;"> </span>這段黑暗時期一度讓國外的代購業者傷透腦筋,還有一項重要理由便是法規的限制,在一九七〇年代棉條經由〈藥物藥商管理法辦理〉查驗登記,八〇年代成為經許可之醫療器材,始得在各大藥妝通路銷售販賣。取得許可證明雖成一項合法管道,都會遭遇法規綿密與受審曠日廢時等兩難處境(谷慕慕,2022:118)。這裡誕生的標誌型事件,突顯處女膜迷思如何經由知識包裝,再製了由男性視角主導下的女體形塑。二〇〇六年o.b.衛生棉條遭到開罰,理由是仿單出現「對處女膜絕無傷害或類似意義字句」(谷慕慕,2022:84)。換言之,女性若想爭取選擇自由,也必須在醫療權威的審視下進行,可見知識即便號稱公正客觀也難辭其咎,壟罩於父權結構下的陰霾,進一步成為限制女性選擇的工具。</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: 18.6667px;"> </span>過去社會與家庭教育往往保守,對月經的偏頗價值經由長年累積,對女性造成的傷害,便是生成自我懷疑與自我設限。隨著第一間本土品牌凱娜(kirakira)上架,有相同理念的棉條社群逐漸浮出檯面,藉由分享實際使用經驗,也匯集了一股正向的集體力量。《從零開始打造月經平權》這本書回顧月經汙名的歷年研究,為我們爬梳近年來生理用品研發的心路歷程。期盼更多的生命都不再因汙名而受挫,透過挹注更多資源帶來美好。</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-89fd170f-7fff-6a03-f9a7-0caabb1be242"><span style="font-size: 16pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">參考資料</span></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-align: justify; text-indent: -36pt;"><span id="docs-internal-guid-80f7ca36-7fff-1b4f-5086-ba0c7f3fa6dc"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">谷慕慕(2022),《從零開始打造月經平權:從使用者到創業家,台灣第一本生理用品發展紀錄》。大塊文化。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-align: justify; text-indent: -36pt;"><span id="docs-internal-guid-ec459ecb-7fff-2f70-ebc8-d1bc26ddc080"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">許培欣、成令方(2010),〈棉條在台灣為什麼不受歡迎?社會世界觀點的分析〉。《科技、醫療與社會》10:11–72。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-dae4919d-7fff-67eb-99af-f34bb7d96dc9"></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="background-color: transparent; color: black; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="background-color: transparent; color: black; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="background-color: transparent; color: black; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">————</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-6b742ac2-7fff-0a41-077c-ce77d351a745"><span style="font-size: 16pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">作者簡介</span></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Emily,相信女性賦權可以帶來改變。本文感謝大塊文化提供贈書撰稿,以及 STS 多重奏主編劉湘蓉的修改建議,惟文責由作者自負。</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: right;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-757a2aac-7fff-4212-8c84-61d017a755e3"><span style="font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">審稿:STS 多重奏編輯 劉湘蓉</span></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><br /></p></span>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-84963150749359677382022-03-02T22:44:00.017+08:002022-03-03T12:57:46.403+08:00如何看待失敗的技術創新?「失敗博物館」展覽評論<p><span id="docs-internal-guid-230e83cc-7fff-78fc-70e6-61f948ebbc64"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">作者:劉湘蓉(陽明交通大學科技與社會研究所碩二)</span></span></p><p><span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjGnvNjabLZCRhWI_iyg7QZJ8O6PTVdCtSPUFEA-9wFnZP2mtgjVKSMLXk4zU_lyah373I6SAr6JXIfcj_X3O3uUWEjATxeY7Sukq_peEHMyC-o4dS4NDnU_yCVZt_DPh9IeasjZj5WLA7sWSclfeoYqvdFH7LQhMeyRf-23ppP03QGTvufWnS5HpUa=s4032" style="margin-left: 1em; margin-right: 1em;"><span style="color: black;"><img border="0" data-original-height="3024" data-original-width="4032" height="300" src="https://blogger.googleusercontent.com/img/a/AVvXsEjGnvNjabLZCRhWI_iyg7QZJ8O6PTVdCtSPUFEA-9wFnZP2mtgjVKSMLXk4zU_lyah373I6SAr6JXIfcj_X3O3uUWEjATxeY7Sukq_peEHMyC-o4dS4NDnU_yCVZt_DPh9IeasjZj5WLA7sWSclfeoYqvdFH7LQhMeyRf-23ppP03QGTvufWnS5HpUa=w400-h300" width="400" /></span></a></div><span style="font-family: "Times New Roman"; font-size: 12pt; white-space: pre-wrap;"><div style="text-align: center;"><span style="font-size: 12pt;">失敗博物館的出入口(劉湘蓉拍攝)</span></div><div style="text-align: center;"><br /></div><div style="text-align: center;"></div></span><p></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt;"><span id="docs-internal-guid-ea313b87-7fff-0b81-6f4f-aa2f9eed573a"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 2017年瑞典臨床心理學家Samuel West以「展覽失敗」為名,在瑞典赫爾辛堡成立「失敗博物館」(Museum of Failure),專門展示世界各地失敗的產品及服務。希望人們更重視失敗的風險,並能更有建設性地看待「創新—失敗」之間的二元關係,無需避諱討論失敗。應是廣受好評,短短幾年的時間,失敗博物館已在瑞典、美國、中國、法國等地巡迴9次,於2021年末到台北展示。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt;"><span id="docs-internal-guid-8597a41f-7fff-22e9-cd62-695308e3b45d"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 失敗博物館之所以引起我的興趣,主要是展示內容關於失敗的「非人」創新;從抽象無形的語言、網路、數位軟體,到具體有形的醫療器材、建築、船舶、汽車、飛機等,都是展示項目之一。其次,則是想滿足我的好奇心:失敗博物館如何定義和詮釋這些非人的「失敗」?<span></span></span></span></p><a name='more'></a><br /><span style="font-family: "Times New Roman";"><span style="font-size: 18pt; white-space: pre-wrap;"><b>創新奠基於失敗經驗</b></span></span><p></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-e0adb41d-7fff-82c5-e6db-27d4180217b6"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 最開始的展覽概念說明文字已能初步回答我的疑問:</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-58598d70-7fff-cd69-1d22-68309894db76"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">「</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">創新失敗的原因很多,可能是不良的設計、糟糕的領導能力、忽視消費者的反饋、缺少測試、粗糙的行銷策略、反應太慢,或甚至有時候創新失敗只是因為運氣不好。所有失敗的共同點是它們背後都有一個故事——我們可以從中學習的故事。</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">」</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-d58f3aaa-7fff-ed7c-419c-7f1422d8e284"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">在失敗博物館裡,具有創新精神但最後失敗的展品都有其發人深省的意義,有待人們挖掘這些關於創新與失敗的故事,再將這些失敗經驗轉化為下一次創新與進步的開始,如是循環。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-5d7bd154-7fff-0237-26eb-73ad744209ba"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 起初觀看展品,最先吸引我的是說明文字右邊附上的4個評分數字,由上而下依序為「創新」、「設計」、「成就」及「失敗指數」。展方並未說明這些數字的判斷標準從何而來,只對失敗有較為明確的定義:「與預期或期望的結果有所偏差」。綜合策展理念及對於失敗的詮釋,每件展品皆呈現有趣且可能因人而異的評分結果。例如1990年代末出產的Motorola Iridium手機,在創新和失敗指數獲得8,設計與成就則分別為2和1。此款手機的創新和失敗的理由,被歸因為開發費時且所費不貲的衛星基礎設施,因此錯失推出發行的較好時機;手機的笨重且無法於室內或都會城市中使用,則拉低了設計和成就的分數。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-7ba8f205-7fff-1f7d-fe8d-ad99ac6e404a"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 透過Motorola的案例,我大概能理解創新和設計的評分判準;創新相對於當時既有設計或發展,設計則來自使用的操作便利性。成就和失敗指數則是較為曖昧的部分。多數展品的成就落在1至3,但不一定表示失敗指數的高低。例如銷售量數百萬的Apple筆電蝶式鍵盤被評為成就1、失敗指數7;用來緩解孕吐、盛行於1950、1960年代的藥物沙利竇邁(Thalidomide),即使在40多個國家販售使用後導致數千名畸形兒的出生,沙利竇邁也被評為成就1、失敗指數8。第三個例子是獲得成就6及失敗指數5的Segaway電動平衡車。以市場販售或使用普及程度而言,Apple筆電的蝶式鍵盤與Segaway電動平衡車顯有不同,如何在「成就」項目出現5分的差距?</span></span></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg6ZzU1DryjkDFd5Zu5fhE3k592_XGbAe-o6ZmFx4qUvi7zBDjlruza5IwIQ5lw7B9l2SMUuFPipZjq1sCXEaKJ-CW0buq5yWOGSvgza8xZIfm3P5pRafKSgczoUL6YA2BVos0G_45mXp9plUzgxA82x4hu8JBlnPdjE-DYA0O4kbD0xNMHMOXW3YpP=s4032" style="margin-left: 1em; margin-right: 1em;"><span style="color: black;"><img border="0" data-original-height="4032" data-original-width="3024" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEg6ZzU1DryjkDFd5Zu5fhE3k592_XGbAe-o6ZmFx4qUvi7zBDjlruza5IwIQ5lw7B9l2SMUuFPipZjq1sCXEaKJ-CW0buq5yWOGSvgza8xZIfm3P5pRafKSgczoUL6YA2BVos0G_45mXp9plUzgxA82x4hu8JBlnPdjE-DYA0O4kbD0xNMHMOXW3YpP=w480-h640" width="480" /></span></a></div><div style="text-align: center;"><span style="font-family: "Times New Roman"; font-size: 12pt; white-space: pre-wrap;">展品「沙利竇邁藥片」(劉湘蓉拍攝)</span></div><div style="text-align: center;"><span style="font-family: "Times New Roman"; font-size: 12pt; white-space: pre-wrap;"><br /></span></div><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-5f6b29f9-7fff-4183-f075-0205b3227488"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 這三個例子讓我開始思考:應怎麼理解創新帶來的成就和失敗?成就和失敗之間的關係為何?或許失敗博物館也意識到這樣的難題,故強調創新奠基於失敗經驗的累積,卻鮮少提到「成功」的創新。畢竟有諸多創新失敗的展品羅列於面前,人們很難認為創新即成功,或認為有所謂好或壞的創新。失敗博物館裡展品揭示的是創新有許多部分需要留意,像是創新模式(A與B結合、材質、外觀、技術設計的改良等)、理想/實際使用者及使用情境、市場價格及普及度等。另一面向為是否牽涉隱私或有安全的疑慮、以及在不同社會文化中的接受度等。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-c8f10e6a-7fff-bd7e-c059-f3f8a8308e04"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 創新失敗的原因有百百種,有些失敗卻可能絕無僅有,像是1887年波蘭醫生Ludwik Lejzer Zamenhof(1859–1917)發明了世界語(Esperanto),原本是希望以中立的全球通用語言消除政治及文化的隔閡。隨著歷史的演變,英語反而成為當代流行的全球通用語。有些創新失敗則具有承先啟後的創新潛力,端視人們如何解讀這些創新和失敗,才有機會以更合適的方式解決問題。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></span></p><p><span id="docs-internal-guid-6d4b1e44-7fff-068e-7606-1482064dc712"><span style="font-family: "Times New Roman"; font-size: 18pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">「非人」的失敗?STS與技術創新</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-51c3e31b-7fff-13e9-9709-97566d7ac9fd"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 如前言所述,我感興趣的是失敗博物館裡「非人」的失敗。看展時我認為有許多地方值得以STS視角進一步反思,特別是關於技術創新的部分。以下分享我的兩個反思,藉此拋磚引玉。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-c86f67db-7fff-31f0-7622-e54be935482b"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 第一個反思來自科學知識社會學(sociology of scientific knowledge, SSK)愛丁堡學派強綱領(strong programme)四原則之一:對稱性(symmetry)【註1】,意指類似的歸因方式可以同時解釋真或假(true or false)的信念。若細緻地區分失敗博物館對創新失敗的原因歸納,可發現絕大多數是關於人,例如領導能力、消費者反饋、行銷策略、反應太慢、運氣不好等。其次是非人的設計不良、缺少測試和「生不逢時」。這些零零總總的原因和機緣,共同成就「與預期或期望的結果有所偏差」的失敗結果;好似也暗示若順利解決前述障礙,就能取得成功的創新。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-802f6a35-7fff-4b3c-1f7b-2210358d911f"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 這讓我好奇有沒有可能透過失敗博物館的展示,推敲怎樣才算是「成功」的創新?這些失敗原因是否也可以解釋創新的成功?人或非人又會如何看待成功的創新?想到這,我發現解釋創新為何失敗比解釋成功來得容易許多,因為創新成功需要描繪人與非人的相關異質元素如何能同時運作,而解釋失敗可能只需要一個可能的原因,例如運氣不好。因此,在失敗博物館裡呈現的創新失敗,或許並不一定表示非人的失敗,而是人與非人沒能順利合作組成可運作的技術網絡——如果我是非人,我可能會這樣解讀創新失敗。</span></span></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg2Qk3IG8h6ccDJbXjZZt27JGNxloL9iN6Cg85B2BlLHvwInnZJ-mrEU4kHlwEgQJdR7uVvjS-7WsqXg61sNxhIe6sicP7VVXeT5B27knpsCeg3ooicC2F2nBnao4g0UdIEV4Op2P8nskMSeq054qPGzNtFT6uaauiwLvqiMYYwNyr1NFcdbTSWzDzz=s4032" style="margin-left: 1em; margin-right: 1em;"><span style="color: black;"><img border="0" data-original-height="4032" data-original-width="3024" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEg2Qk3IG8h6ccDJbXjZZt27JGNxloL9iN6Cg85B2BlLHvwInnZJ-mrEU4kHlwEgQJdR7uVvjS-7WsqXg61sNxhIe6sicP7VVXeT5B27knpsCeg3ooicC2F2nBnao4g0UdIEV4Op2P8nskMSeq054qPGzNtFT6uaauiwLvqiMYYwNyr1NFcdbTSWzDzz=w480-h640" width="480" /></span></a></div><div style="text-align: center;"><span style="font-family: "Times New Roman"; font-size: 12pt; white-space: pre-wrap;">展品「Theranos驗血機」(劉湘蓉拍攝)</span></div><div style="text-align: center;"><span style="font-family: "Times New Roman"; font-size: 12pt; white-space: pre-wrap;"><br /></span></div><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-6e0b9338-7fff-f7a1-5e81-9adf3b8ebae3"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 第二個反思和我在失敗博物館裡感受到的線性思維有關:創新和失敗好像依循線性、進步式的發展模式。這讓我想到 David Edgerton 寫於1999年的文章〈從創新到使用〉(From Innovation to Use: Ten Eclectic Theses on the Historiography of Technology)【註2】。若從使用的時間長短或脈絡來看,失敗博物館裡的創新失敗,有些停止於產品停產、公司破產、災禍發生當下的時刻,像是Motorola Iridium手機、鐵達尼號。有些則持續被使用、持續失敗一段時間,甚至延續到2022年的此刻,像是前面提到的Apple筆電蝶式鍵盤、沙利竇邁等。在科技史的視角裡,這些失敗創新如何因為使用而持續存在於不同時空脈絡變得重要,也讓人能跳脫失敗博物館各種評分數字,以「使用」的觀點發現創新及創新失敗的不同體悟:失敗的創新仍可能被人使用。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><span id="docs-internal-guid-263e261d-7fff-153d-9c25-82bd1890f85d"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 在不同的技術網絡及使用脈絡裡,創新的成功或失敗可能具有不同的意義。因此,失敗博物館展示的不只是失敗的創新,其實它也透過鑲嵌了特定時代意義的失敗展品與觀眾對話:你是否認同其為創新失敗?若是的話,它失敗的原因為何?未來若有機會,哪些創新失敗可能敗部復活?若將目光置於當下,我們該如何看待眼前稱不上失敗,也不太成功的創新?這些問題或許不是失敗博物館預期激發的討論方向,但在各式技術創新加速發展的這個時空,我推薦大家花些時間走入失敗博物館,思考這些問題,開啟與創新、失敗(或成功)的多元對話。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><br /></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="white-space: pre;">【註1】</span>Bloor, David (1991 [1976]). </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Knowledge and Social Imagery</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">. Chicago and London: University of Chicago Press. Second Edition, p. 7.</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">【註2】</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Edgerton, David (1999). From innovation to use: Ten eclectic theses on the historiography of technology. </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">History and Technology</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 16: 111–136. </span><a href="https://doi.org/10.1080/07341519908581961" style="text-decoration-line: none;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">https://doi.org/10.1080/07341519908581961</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">. 中文翻譯見〈從創新到使用〉,方俊育、李尚仁譯,收錄於吳嘉苓、傅大為、雷祥麟編,《科技渴望性別》。台北:群學,頁131–170。</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><br /></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: Times New Roman;"><span style="font-size: 21.3333px; white-space: pre-wrap;"><b>延伸參考</b></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">陳禹安等譯,我思、我寫、我出版:非虛構創作視野下的科技與創新政策</span><a href="http://stssonata.blogspot.com/2017/05/blog-post.html" style="text-decoration: none;"><span style="-webkit-text-decoration-skip: none; background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre;">(上)</span></a><a href="http://stssonata.blogspot.com/2017/05/blog-post_23.html" style="text-decoration: none;"><span style="-webkit-text-decoration-skip: none; background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre;">(下)</span></a></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><br /></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span id="docs-internal-guid-61115680-7fff-ea5c-6035-fc043ece6e45"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Edgerton, David 著,李尚仁譯(2016),《老科技的全球史》(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The Shock of the Old: Technology and Global History since 1900</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)。台北:左岸文化。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="background-color: transparent; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">————</span></p><p></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-0f6f6a6b-7fff-2961-2b3b-5a174771ef86"><span style="font-family: "Times New Roman"; font-size: 16pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">作者介紹</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-a70e485b-7fff-0de4-e9b2-8c2bd68d9ca6"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">劉湘蓉,活在邊界上的人。畢業自成功大學歷史學系,撰寫中的碩士論文嘗試以STS觀點爬梳離岸風電及沿岸漁業之間的交引纏繞。本文感謝STS多重奏前主編林子勤醫師、陽明交通大學科技與社會研究所陳迦勒同學不吝提供修改建議,使文章更臻於完整,惟文責由作者自負。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-36926644263330482652022-01-02T22:48:00.004+08:002022-01-02T22:50:33.954+08:00《帝國、氣象、科學家》書摘:〈氣候書寫的發明〉<p> <span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">作者: 黛博拉.柯恩(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Deborah R. Coen</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)</span></p><span id="docs-internal-guid-b7214c5e-7fff-0d1e-85a0-ec9662b092c6"><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">※</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 本書摘節錄自</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> Deborah R. Coen </span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">著,翁尚均譯(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2021</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">),《</span><a href="https://www.books.com.tw/products/0010907215" style="text-decoration-line: none;" target="_blank"><span style="color: #1155cc; font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">帝國、氣象、科學家:從政權治理到近代大氣科學奠基,奧匈帝國如何利用氣候尺度丈量世界</span></a><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">》(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Climate in Motion: Science, Empire, and the Problem of Scale</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)。麥田。第六章,頁</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">239–247</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">※</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> (</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">⋯⋯</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)為編者所加。</span></p><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEj-EWwDl7ZEkeHFOSlFMINA7X_E_wMlqu4NVwQHBT7N4e1N-eKZqsXwDUh0EtoP4jdAA_HPJfA-pp1mVr5ySTRTEDoOuSLYsueEPsTVNMUJEPigQcSB3t3NNUxR2aSiUT_tmpTXI_0284DASt5xJ03TOqWRN-rM2SmVwe_9Tzwsgv75hYIo62r3Dtkw=s2542" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2542" data-original-width="1870" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEj-EWwDl7ZEkeHFOSlFMINA7X_E_wMlqu4NVwQHBT7N4e1N-eKZqsXwDUh0EtoP4jdAA_HPJfA-pp1mVr5ySTRTEDoOuSLYsueEPsTVNMUJEPigQcSB3t3NNUxR2aSiUT_tmpTXI_0284DASt5xJ03TOqWRN-rM2SmVwe_9Tzwsgv75hYIo62r3Dtkw=w470-h640" width="470" /></a></div></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-41a9b72d-7fff-8861-a5cd-075698a3a44a"><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">本書封由麥田出版提供</span></p><div><span style="font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></div></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><h1 dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: Arial; font-size: 16pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">第六章 氣候書寫的發明</span></h1><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">一九○一年,奧地利科學院慶祝</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> ZAMG </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">成立五十週年。慶祝活動是在科學院華麗的禮堂內以帝國氣勢的排場舉行。學院的名譽院長雷納大公(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Archduke Rainer</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)致開幕詞後,將後續交給了自由主義派的教育部長威廉.馮.哈特爾(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Wilhelm von Hartel</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)。哈特爾有幸宣布了</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> ZAMG </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">一項雄心勃勃的新計畫:該機構積累五十年的觀測數據「將很快出現在一項具有劃時代意義的工作中,它將詳細描述我國如此多樣性之各地區的氣候,目的在於造福所有的人。」此計畫的宏圖,一方面在於實現對整個國家做出前後一致、有條理之描述的夢想,另一方面又要合理處理「各組成部分的多樣性」。本章將聚焦於這個主題。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">⋯⋯</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)</span></p></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">「氣候書寫」(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">climatography</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)一詞在一八一三年進入英文,並在一八三○年代為德文所採用(參見《牛津英語詞典》)。但是,由於長期的區域天氣數據直到十九世紀中葉才開始提供,因此當時還不是一種定型文類。一八○○年之前,沒有哪一個觀測網絡能存在超過二十年。氣候書寫基本上是奧地利、俄羅斯、印度和美國這些大陸型帝國的作為。帝國的氣候書寫,最主要因應劃清帝國內部各「自然區域」邊界的需求應運而生,以此將各個區域間的經濟關係加以合理化並且整合。就像我們將在下文看到,如果要在變化持續發生的地方畫出邊界,其過程便需要關注多重尺度的現象。作為一種體裁,氣候書寫因此具有能讓局部─全體的相互作用及變化模式均清楚可見的潛力。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">接下來要講述的環境書寫,便是這一文類發明的故事。《奧地利的氣候》(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Climatography of Austria</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)是在地理學家尋求新的文體策略階段中所成形。美國地貌學家威廉.莫里斯.戴維斯(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">William Morris Davis</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)在一九○四年主張,書寫現代地理學時不能再像以前那樣,不能把地球單純視為「人類的家」,而應將地球當作最廣義之「生命棲所」。他建議將「本體書寫」(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">ontography</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)一詞用在地理有機的部分。「本體書寫」將是對環境之生理反應的空間分布的紀錄。如果將其置於時間順序之中,它將變成「本體論」(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">ontology</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">),記錄「對不斷變化之地球的有機反應順序」。氣候書寫是應對此一文體挑戰的另一種解決方案,而以羅伯.尼克森(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Rob Nixon</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的話來說,這種挑戰就在如何對「分散在時間和空間中的」環境變化「擬定並給與象徵性的形態」。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">本章以兩位具有共同背景和興趣的人(小說家阿達爾貝特.施蒂弗特和地球科學家卡爾.克雷爾)在一八四○和一八五○年代,用文學風格語言表述「奧地利難題」一事作為開場。(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">⋯⋯</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)我們將看到克雷爾和施蒂弗特如何各自磨練出一種書寫風格,也就是對於「小東西」的關注,比方從昆蟲的行為到苔蘚的形態,再到氣壓的波動等等,但其論述的目的在於闡明這些「小東西」在帝國以及宇宙間的重要性。接著,我們將探索氣候書寫此一意在解決哈布斯堡王朝尺度問題之文類的發展。為此,此種書寫一共動用了四個主要觀點:來自中央觀測站(記錄大氣現象進入和離開觀測視野時的情況);中央觀測員(從上俯視整片地表大氣現象所產生的影響);在地配合之觀測員(他們一起將目光投向天際);以及在全國疆域內移動之個別測量員(或機械地或感性地記錄了大氣現象)。</span></p><br /><h1 dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: Arial; font-size: 16pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">宇宙書寫的傳統</span></h1><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">但是,首先我們需要考慮的問題是:「什麼不算氣候書寫?」。古代和文藝復興時期的「宇宙書寫」(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">cosmograph</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)都是融合描述環境物質特徵與人文特徵的一種文類。最近的學術研究認定文藝復興時期的宇宙書寫是受烏托邦理想鼓舞、具深刻人文主義和豐富想像力的文類。就像古代希臘羅馬的先例一樣,它既是自然史,又是民族誌,並且常常採用敘述形式。到十六世紀末,宇宙書寫實際上已經「消解」了:數學製圖學、天文航海、水文學和大地測量學(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">geodesy</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)等學科從描述性地理學、民族學和自然史等學科中脫離出來,前一類成為運用數學的「宇宙書寫者」,後者則可歸入「紀事者」(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">chronicler</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的範疇。此後,以數學性和描述性模式來呈現環境的方法,其間的距離是越來越遠了。到了十九世紀末,人文科學設法定義自己的方法,以此表示與物質科學的方法不同,但氣候書寫打破了這一走向,並在詮釋和理解、事實和價值之間打破了日趨嚴格的區分。它試圖用文字和圖像來表示某一地區之氣象測量對其居民的意義。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在這方面,氣候書寫的發明可以與亞歷山大.馮.洪堡德宇宙書寫的復振相提並論。洪堡德的《宇宙:宇宙物質描述概要》(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Cosmos: Sketch of a Physical Description of the Universe</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)於一八四五年以德文出版,被視為科普著作的典範。該書的旨意在於揭示自然界每一部分的相互依存關係。對於哈布斯堡的博物學家而言,洪堡德對於自然界「多樣性中之統一」的堅持特別具啟發性:</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">我們如果以理性態度思考自然界(意即以思想過程加以分析)就會發現,它就是多樣性現象的統一體。一切創造物無論形式和屬性如何不同,都會和諧地融合在一起;那是一個偉大的整體……因有生命氣息而顯活潑。因此,對於自然之理性探究的最重要結果,乃是為這種巨大的力量和物質找出統一與和諧。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">對哈布斯堡王朝的科學家而言,洪堡德對文學風格的追求也具有啟發性,這種文學風格賦與測量結果活潑的效果,而不僅是經驗的再現而已:「對自然的描述不應該死板,不應該沒有生命氣息。僅僅臚列出通則,其結果就與積累太多觀察細節一樣令人望而生厭。」例如,洪堡德在介紹從高度經驗性出發且理論上頗受爭議的地磁現象時,並非根據測量經驗來呈現,而是透過口語論述看不見之地表下方與大氣高層之中磁場變化的假想原因。透過這些方式,洪堡德的「對宇宙的物理描述」原本可以樹立哈布斯堡科學界易於遵循的模式。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">然而事實並非如此。可以肯定的是,帝國─王國的科學家從《宇宙》系列中汲取了靈感,就像克雷爾最初對帝國所進行的地球科學調查是受洪堡德所啟發。朱利葉斯.漢恩在一八五九年洪堡德逝世的那年春天,就把四冊的《宇宙》看完,當時他還只是個高中生而已,而閱讀這些書的此種「嚴肅而有深度的消遣方式」讓他享受到「極大的樂趣」,這是當時他始料未及的事。(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">⋯⋯</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)然而,帝國的氣候書寫將是一種完全不同於洪堡德宇宙書寫的文類。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">漢恩在其一八八三年的《氣候學手冊》中已經明顯不接受洪堡德在人類對氣候的定義中,其中隱含的理想主義。對於洪堡德來說,自然的統一性是由「思考之觀察者的目光」所賦與。相較之下,氣候書寫將氣候視為所有生物的共同現實。在某種程度上而言,它的觀點是以人類為中心的,這是出於實際目的,而非出於浪漫主義的理想。帝國─王國的科學家贊同洪堡德的觀點,即宇宙中許多「大」的事物僅在人類碰巧存在的這一尺度上才顯得「大」。但是他們從未提議全然放棄人類的利益。相反的,氣候書寫是一種專注於實際目標的文類,它吸引其生計取決於氣象預測的廣大讀者群。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">氣候書寫與宇宙書寫還有一點不同:前者致力於(可能有人會說「痴迷於」)呈現在地的局部細節。正如當年的批評家所指出,洪堡德傾向於為了提出普遍概括的通則而忽略在地局部的差異:例如,關於火山的結論中僅描述一般現象,而不著墨各種火山現象的差異。同樣,他在提出欽博拉索山(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Mount Chimborazo</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">) 的植物地圖時,只將其視為植物生態與海拔高度的普遍關聯,而忽略了世界不同地帶之山區植被均有其獨特的形態。相反,氣候書寫者認為,即使在帝國的框架內(更不用說在全球的範圍內)在地局部的變異對於整體概況也很重要。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">氣候書寫決心要使公眾對量化測量(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">quantitative measurements</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)有所了解,而不是在文本中將這些測量的出現率降至最低,這也開創了新的局面。洪堡德承認,博物學家對於精確測量是樂此不疲的,但也得出如下結論:過分強調量化分析的結果,會使得他那時代的科學在公眾眼中顯得「無用」。另一方面,氣候書寫者則毫不懷疑自己可以教讀者看懂測量數據的意義。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">奧地利的氣候書寫不同於洪堡德的宇宙書寫還有最後比較微妙的一點,那就是前者對德文使用的重視。先前主要以法文出版著作的洪堡德,後來認為《宇宙》只能用自己的母語撰寫。洪堡德撰寫《宇宙》的時候正是民族主義激盪、最後促成法蘭克福國民議會(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Frankfurt Parliament</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">) 成立的年代,這讓他對語言表現出浪漫、愛國甚至是神祕主義的看法:「因此,語詞不僅是符號和形式,它還能對思想自由的社群造成神祕的影響,並且在土生之地繁榮滋長。」相反,選擇以德文出版《奧地利氣候志》則是權宜之計:德文是多語種帝國的通用語文。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">如果有人宣稱德文或任何其他語文是了解宇宙運作的優勢工具,那將招致帝國─王國科學意識形態的厭惡了。洪堡德假定語言和思想之間存在理想的密切關係,但是哈布斯堡王朝的科學家因體認到語彙的局限性和模糊性,因此寧可維持數字與表格。簡言之,奧地利的氣候書寫與洪堡德的宇宙書寫有其相似之處,因為兩者都承載著「多樣性中求統一」的理念,並且都嘗試了定尺度的壯舉。然而,氣候書寫一直牢牢地掌握在地與局部那不可簡化的複雜性,並以量化的精準度達到務實的效果,而這正與十九世紀許多哈布斯堡王朝思想家對德國唯心主義的否定態度一致。</span></p></span></div><div><br /></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiL6qBZn6wCO39I75AmuMad_0E6IqUfGRggldYbEWjp39p1o3BU1ClUSUXNA4h7B7-IrMU-OXygp1yrb4gATbbwTj-MOZK0s7_-Nwt96ft9dhyf4w7vUY6dlWxEBAr37VQEsaHdKuh-a81dfB0vrtxDHvGaQuWRoJfHs80As9RZ5ARkmBj2PpwIF2Zd=s684" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="175" data-original-width="684" height="82" src="https://blogger.googleusercontent.com/img/a/AVvXsEiL6qBZn6wCO39I75AmuMad_0E6IqUfGRggldYbEWjp39p1o3BU1ClUSUXNA4h7B7-IrMU-OXygp1yrb4gATbbwTj-MOZK0s7_-Nwt96ft9dhyf4w7vUY6dlWxEBAr37VQEsaHdKuh-a81dfB0vrtxDHvGaQuWRoJfHs80As9RZ5ARkmBj2PpwIF2Zd=s320" width="320" /></a></div></div><div><span id="docs-internal-guid-d1a88bb9-7fff-f224-3fc7-cc79fabb1de9"><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本文由麥田出版授權刊登</span></p><div><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span></div></span>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-68000193885046798822021-12-25T14:57:00.008+08:002021-12-25T15:31:18.822+08:00《蒐藏全世界》推薦序:給我一個博物館,我就給你全世界<p><span style="font-family: "LiSong Pro"; font-size: 14pt; white-space: pre-wrap;">作者:洪廣冀(臺灣大學地理環境資源學系副教授)</span></p><span id="docs-internal-guid-55af9a2c-7fff-3763-65ac-b32355715089"><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">書目: </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">James Delbourgo</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 著,王品元譯(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2021</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">),《</span><a href="https://www.books.com.tw/products/0010909478" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">蒐藏全世界: 史隆先生和大英博物館的誕生</span></a><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">》(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Collecting the World: Hans Sloane and the Origins of the British Museum</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)。左岸文化。</span></p><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-16a1b031-7fff-29a3-0ed5-b85c9db33b0e"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">《蒐藏全世界:漢斯史隆與大英博物館的誕生》(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Collecting the World: Hans Sloane and the Origins of the British Museum</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)一書主標包含當前科學史研究的兩個關鍵詞:採集(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">collect</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)與世界(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">world</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)。就前者而言,一直到相當晚近,科學史家才開始關心採集。理由在於,當科學史這個學科於一九六○年代初具規模時,研究者關心者往往是抽象理論的突破;關於「採集」這種會把手弄髒之事,科學史家往往視之為枝微末節。<span></span></span></span></span></div><div><br /></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgMvq6DY2TCasn0k88cZzRI9jN_evCAZReBdcxTsr5-XB-Y_imXUq_BLROUhFHJO7-4v09SXSCYrlBRR8k9kpNBILt-HnYTTzAqUQZh1TatXhsH2EgAKLfvrMjSX4mw21cwLUwSX0JRNbvnsI2XHa1n4aGRvDGbbmzYsXs9gAI4YmVKxyNAvaIvJzqk=s2714" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2714" data-original-width="2137" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEgMvq6DY2TCasn0k88cZzRI9jN_evCAZReBdcxTsr5-XB-Y_imXUq_BLROUhFHJO7-4v09SXSCYrlBRR8k9kpNBILt-HnYTTzAqUQZh1TatXhsH2EgAKLfvrMjSX4mw21cwLUwSX0JRNbvnsI2XHa1n4aGRvDGbbmzYsXs9gAI4YmVKxyNAvaIvJzqk=w506-h640" width="506" /></a></div></span></span></div><div style="text-align: center;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-3138756b-7fff-aba3-ef98-f1e0be851c5f"><span style="font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">本書封由左岸文化提供</span></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span></span></p><a name='more'></a><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">然而,自一九八○年代起,科學史研究迎來所謂「實作轉向」(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">practice turn</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)。研究者的焦點從科學家在想什麼,逐步轉移至科學家在何時、何處、基於何種理由、以何種手段來做科學。影響所及,實驗室、博物館、植物園、田野等科學地點(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">scientific site</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)逐步出現在科學史研究者的視野。</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline;">二○○○年前後,研究者則體會到,如果說科學知識最大的特色是能放諸四海皆準,那麼,單單揭露科學知識的生產地是不夠的;如林奈、達爾文等為世界之運作提出解釋架構的偉大學者,他們之所以能辦到,不是因為他們與世隔絕地做研究,從而參透世界的真理,反倒是他們如何積極地與世界打交道。本書作者德爾柏戈</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline;">(James Delbourgo</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline;">)自己是這樣說的:「普世知識必須仰賴超越社會階級、橫跨各式文化的普世交遊」。二○○四年,劍橋大學科學史家塞科德(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline;">James Secord</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline;">)發表</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline;"> “Knowledge in Transit” </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline;">一文,呼籲研究者得將「交遊」(在臺灣,或許「交陪」是更為恰當的詞彙)放在科學史研究的中心。科學之所以能放諸四海皆準,關鍵不是四海遊走之人的心悅誠服,反倒是性格海派的科學家費心經營的結果。如此以「世界」取代科學之普世性(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline;">universality</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline;">)的研究取向,研究者稱之為「全球轉向」。</span></p></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">《蒐藏全世界》可說是前述兩大轉向中最引人注目的作品之一。作者德爾柏戈於一九七二年出生於英格蘭,父母均為義大利人。在東英吉利大學(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">University of East Anglia</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)、劍橋大學與賓州大學接受訓練後,他於哥倫比亞大學攻讀博士,師從著名英國史與全球史家阿米蒂奇(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">David Armitage</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)。畢業後的德爾柏戈先至麥克基爾大學(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">McGill University</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)任教,目前則擔任羅格斯大學(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Rutgers University</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)大學的講座教授,同時也是哈佛大學科學史系的兼任教授。德爾柏戈長期關心採集與博物學史,亦為當今全球科學史研究的領軍人物。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">有趣的是,德爾柏戈的第一本書其實是關於實驗科學史,且視角侷限在十七至十八世紀的美國。在這本題為</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">A Most Amazing Scene of Wonders: Electricity and Enlightenment in Early America</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2006</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">) 的著作中,德爾柏戈娓娓道來一頁少為人知的電力文化史。我們都知道富蘭克林在雷雨中放風箏與發明避雷針的故事;但德爾柏戈告訴我們,在富蘭克林身處的美國,為電力著迷者絕對不限於自然哲學家,還包括魔術師、傳道者與醫生,均為電力所著迷,並藉此探索人類、自然與神聖間的關係。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">按照德爾柏戈日後的說法,在他探討當時對電力感興趣的人們如何以原產自荷屬圭亞那(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Dutch Guiana</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">;今日的蘇利南)的電鰻進行實驗時,他開始對採集與全球科學史等主題感興趣。顯然的,要探討電鰻實驗,關鍵主題是電鰻究竟從何而來。然而,他發現,這顯而易見的問題竟然是當時科學史研究的最大盲點。他體會到,關於啟蒙或所謂「科學革命」的研究往往侷限在「物理科學及一小群在歐洲大都會活動的人物」,少有研究者願意將視線轉移到世界舞臺上,更別說把採集者、奴隸、殖民官僚、旅行者等不會出現在科學論文之作者欄、也不會現身研討會的行動者納入考量。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">二○○八年,他與麥克基爾大學的同事迪尤(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Nicholas Dew</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)合編 </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Science and Empire in the Atlantic World</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">,嘗試回應由電鰻引發的一系列思考。二○○九年,他與劍橋大學科學史家夏佛(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Simon Schaffer</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)等人合編</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">The Brokered World: Go-Betweens and Global Intelligence, 1770-1820</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">一書,集結對全球科學史感興趣的研究者,一同探討間諜、掮客、教會、翻譯者等「中介者」(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">go-between</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)在全球知識生產與流通的角色。二○一七年,他出版《蒐藏全世界》,離他的第一本書已超過十年。至此,一度醉心於實驗科學與美國史的德爾柏戈,終於解決他的電鰻問題,蛻變為探討採集、博物學等主題、並以全球為尺度的全球科學史家。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">***</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">《蒐藏全世界》以十七至十八世紀英國科學與醫學界動見觀瞻、權傾一時的漢斯・史隆(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Hans Sloane, 1660–1753</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)為主角,探討這名來自北愛爾蘭阿爾斯特(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Ulster</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的貴族僕役之子,如何從當時英國社會的底層與邊陲力爭上游,於一六八三年取得醫學學位,在一六八四年被選為皇家學會會員,一六八七年被選為皇家內科醫師學院(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Royal College of Physicians</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)會員,一六九三年擔任皇家學會秘書(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">secretary</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">),一七二七年接替牛頓,成為皇家學會會長,且兼任皇家內科醫師學院院長,成為有史以來能將這兩個頭銜納入懷中的第一人。一七三九年,在飽受疾病折磨後,史隆著手草擬遺囑,表示國會若能出資兩萬英鎊,他就願意將價值八萬英鎊的博物學、書籍、古物、藝術等收藏交給國家,條件是國會不得拍賣或變賣它的收藏,也不得與其他收藏品結合。他認為他的收藏能彰顯神的榮耀,並反駁無神論及其影響;他希望他的收藏應對所有希望欣賞或參觀之人開放,且盡量為人所用,如此方能滿足人們的好奇心,並推動人類之進步。一七五三年一月十一日,史隆撒手人寰,離他九十三歲的生日只有三個月。經過一番激烈爭辯後,國會決定發行彩券,籌措史隆要求的兩萬英鎊——畢竟,在其遺囑中,史隆也註明,若國會未在十二個月內買下其收藏,他的代理人將會在聖彼得堡、巴黎、柏林、馬德里等地尋求買家。一七五三年六月,喬治二世於通過〈大英博物館法〉;一七五九年一月十五日,幾乎剛好在史隆過世的整整六年後,大英博物館開館,館址位於倫敦的大羅素街上。全球首間免費的公共博物館,於焉成立。 </span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">單看史隆的豐功偉業,讀者可能會以為,《蒐藏全世界》不過是另一本啟蒙或科學革命之科學英雄的傳記。實則不然,德爾柏戈筆下的史隆,絕對不是為真理而挺身對抗權威的伽利略或哥白尼,也非甘冒生命危險、在雷雨中放風箏的富蘭克林,更不是把手錶當雞蛋、不食人間煙火的牛頓。在德爾柏戈筆下,或許可以這樣比擬:在高牆與雞蛋間,史隆會選擇站在高牆那邊;又或者說,史隆會仔細端詳那枚雞蛋,辨明其真偽、產地與性質後,構思如何以這枚雞蛋為敲門磚、墊腳石或支點,讓他得以翻過眼前的高牆,展望下一堵高牆。是的,對德爾柏戈而言,史隆能平步青雲的理由再尋常不過,跟你我在收集郵票、球員卡與寶可夢時所做的並無二致:採集。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">故事來到一六八七年的倫敦。憑藉與他同樣出身愛爾蘭之自然哲學家波以耳(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Robert Boyle</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的交情,以及其高超的醫術,史隆成為牙買加首任總督的私人醫師。待在牙買加的十五個月間,史隆花很多時間在解決總督本人及英國殖民者的酗酒問題。與之同時,他也深刻體會到,如時人不無諷刺地點出的,為了促進自然哲學發展而設立的皇家學會,與當時負責奴隸貿易的皇家非洲公司(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Royal African Company</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)堪稱「雙胞胎姊妹」(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">twin sisters</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">),有幾任的皇家學會會長同時兼任加勒比海地區的總督。剛被選為皇家學會會員的史隆,決意證明這樣的觀察是多麼正確。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">一方面,他協助當地的蔗糖莊園主,維持黑奴的健康,以確保正急遽工業化與帝國擴張的英國社會,能有源源不絕的碳水化合物來源;另方面,他也發現,對人類知識的發展而言,黑奴相當「好用」。他悉心收集黑奴的地方知識,採集他們的樂器與工藝品,莊園主用來懲罰頑劣之黑奴的刑具,並動員他們為其採集。這些自黑奴身體上與腦海中採得的知識,成為史隆日後撰寫兩大卷《牙買加自然史》(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Natural History of Jamaica</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">, 1701-1725</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的主要材料。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">回到倫敦後,史隆對採集的興趣並未稍歇。從後見之明來看,他最「划算」的收藏為一名叫做羅斯(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Elizabeth Langley Rose</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的寡婦。羅斯的前夫為倫敦市議員,同時也是牙買加的主要蓄奴者與蔗糖業者。兩人於一六九五年成婚,立即為史隆帶來一年三百萬英鎊的收入,以及一批能讓他持續收集牙買加自然史資訊的奴隸大軍。當史隆的口袋越深,他的視野也越來越廣。關鍵在於,史隆所置身的英國,也在這個時間點,經歷一陣陣激烈的轉型,「從一個以務農為主、飽受宗教與族群宗徒的多族群共同體,演化成一個更統一也更富裕的國家,並開始經營世界上幅員最廣闊的商業帝國」。區區牙買加的自然史已不能滿足史隆;現在,他要採集全世界。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">有錢或許能使鬼推磨,但不見得能使人聽話。德爾柏戈指出,「史隆要向全世界收集珍品,就得收集同樣多種的人」。引用著名科技與社會(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">science and technology studies, STS</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)研究者拉圖(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Bruno Latour</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的 </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">“assemble”</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> 概念,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Delbourgo </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">又說,「</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">assemble </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">一詞指涉建造某項物品,也有聚集人群之意,史隆能收集到<i><b>何種</b></i>物品,取決於他能集結到<i><b>何等</b></i>人物」。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">確實,當史隆決議要採集全世界後,他所做的不是勸說皇家學會派出採集者,也非向政府施壓,希望政府能出面組織海外探險隊。他做的其實是寄信給英國的海外殖民據點,期待散落在帝國邊緣的墾民、奴隸商人、公司主管、投機客、探險家可以為其採集。要之,與我們比較熟知的深具官方或組織色彩的探險不同,史隆是以一介富紳之姿,編織出綿密的採集網絡。在此網絡中流動的不只是金錢,標本也不只是商品,把人與人、人與物牽連起來的也非契約明訂的權利義務;支撐起這網絡的,德爾柏戈的分析顯示,更多是禮尚往來的人情與禮物交換。德爾柏戈指出,「這些網絡不僅是史隆事業的脈絡,它們<i><b>就是</b></i>他的事業,需要不斷地運作與協商」;在那個寫信還算是個奢侈之舉的時代,德爾柏戈估計,史隆的書信往來共有一七九三封。至史隆於一七五三年辭世之際,其收藏涉及的空間尺度已讓人乍舌:「世界有多大,史隆的收藏看起來就有多廣」。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">英文中有個諺語:</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">you are what you eat</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">;在史隆的例子,我們或許可以說,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">you are what you collect</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">。在經營他遍佈全球的採集網絡時,史隆也逐漸演化為德爾柏戈所說的「謹慎、嚴肅、又全無想像力的基督新教實用主義者」。雖說貴為英國學術與醫學界的龍頭,他無意如同時代的牛頓或林奈一般,為自然甚至宇宙的運作,提出某種普遍的理論;他樂此不疲的,是為他手中的藏品編目,並就當中特別怪異的收藏,撰寫描述性的文章。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">可以理解,在那個後世稱為「科學革命」的年代,史隆的科學貢獻毫不起眼;確實,牛頓本人、同僚與粉絲就曾批評史隆的科學風格,認為這個靠砂糖與為名流看診而致富的暴發戶,毫無理論化與抽象思考的能力,收了一屋子的破爛還沾沾自喜。然而,德爾柏戈指出,史隆可說是英國最嚴格的事實查核者與謠言終結者;當他汲汲營營地為其收藏建立秩序的同時,他也是在為輪廓初具的大英帝國建立政治秩序。身為新教徒的他,除了以其醫術幫安妮女王(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Queen Anne</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)續命,確保新教的漢諾威選侯(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Elector of Hanover</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">;日後的喬治一世)可以繼位,杜絕天主教詹姆士黨人(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Catholic Jacobites</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)奪權的希望外,更以其收藏為基石,輔以一則一則的藏品目錄與描述,為英國社會展現一個政治正確、吻合新教教義、且可通過經驗檢證的世界。這個世界容不下奇蹟、怪力亂神與道聽途說;站在這個世界的中心者,是如他這樣知所進退、腳踏實地、靠己身能力站上社會高層的富紳,而非他曾在牙買加目睹的不知節制、放縱、喝酒喝到喪命的王公貴族。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">臺灣的讀者或許樂於知道,一六九七年,有個自稱為喬治・撒瑪納札(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">George Psalmanazar</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的傢伙出現在倫敦,宣稱他是來自福爾摩沙,並一路招搖撞騙。當時挺身挑戰撒瑪納札者便是史隆。再者,曾任荷蘭東印度公司醫生、派駐長崎的坎普法(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Engelbert Kaempfer, 1651–1716</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">),身後留下的龐大日本收藏與手稿,曾面臨遭到後人拍賣的危機;是在史隆的奔走下,坎普法對日本的第一手觀察方得以保存與出版,奠定歐洲日本研究的基礎。在其著名的關於巴斯德的研究中,拉圖曾言,「給我一個實驗室,我將舉起全世界」;他的意思是,實驗室給了巴斯德一處支點,讓他可以借力使力,以一系列精巧設計的實驗,為世界帶來莫大改變。在史隆的例子,或許可以說,十八世紀上半葉,當年邁的史隆思索他可為後世帶來的貢獻時,他心裡吶喊的是,「給我一個博物館,我就給你全世界」。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">***</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">《蒐藏全世界》為德爾柏戈帶來國際聲譽。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">BBC、NPR、New York Times、New York Review of Books、New Republic </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">等媒體均出版書評或專題報導。評論者盛讚德爾柏戈試著重建一個「有血有肉之史隆」的努力。以德爾柏戈的話來說,史隆可說是「成名與失憶兩症合發的特殊案例」;他的意思是,即便史隆之名似乎無人不知,甚至「史隆遊俠」一詞也被發明出來,以譏諷那些住在倫敦史隆廣場周遭的有錢人,但具體來說史隆是誰,卻無人知曉,甚至也沒人關心。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">科學史家則認為德爾柏戈賦予「科學革命」更豐富多元的意涵。關心科學史或</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">STS</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的朋友一定知道謝平(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Steve Shapin</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)與夏佛(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Simon Schaffer</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的《利維坦與空氣泵浦:霍布斯、波以耳與實驗生活》(英文版出版於</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">1985</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年;中文版出版於</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2006</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年),《蒐藏全世界》關心的也是同一時代,甚至也是同一個社會。並置兩書,我們可看到,如果說波以耳等實驗科學家試著以實驗得到的「事實」來建構自然界的秩序,從而描繪出一個理想的政治秩序,史隆要做的並無二致。當謝平與夏佛引用維根斯坦之語,表示實驗是種生活形式(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">form of life</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">),德爾柏戈則告訴我們,採集同樣也是。不同的是,當謝平與夏佛關心的生活形式多少還是侷限在倫敦中的都會區,且實踐者不過是一小撮自認為紳士的實驗哲學家時,德爾柏戈的視角早已跨出倫敦,「從西非的奴隸碉堡延伸到北美的殖民聚落,從加勒比海延伸到東印度公司散佈在南亞與東亞的商館」。採集作為一種生活形式,是帝國的,且沒有放在帝國的脈絡中,便不能妥善理解。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">***</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">完成《蒐藏全世界》的德爾柏戈目前正在從事多項研究計畫。一者為深海探險的文化史;當我們提到探險時,思考的軸線往往是二維的,對於深海探險這樣涉及垂直維度的科學活動,理解相對有限。二者為採集的暗黑史:顯然的,如史隆這樣把採集、帝國與奴隸制結合在一起的科學工作者,既非前無古人,更非後無來者。第三則為「知的世界」(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">the knowing world</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)之教學與研究計畫。在一篇發表在</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">History of Science</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的文章中,史隆回顧他從「採集全世界」至「知的世界」的心路歷程。他表示,全球科學史的研究者要做的既非把科學放在全球脈絡中理解,也非探討科學在旅行;研究者有必要汲取過去被視為區域研究者的心血,探討過去數百年來與科學共存、交流、激盪且相互傾軋的知識體系。對德爾柏戈而言,在花費十年以上的光陰為讀者建構一個史隆曾活過且參與打造之世界的同時,這個世界也改變了他。</span></p><br /><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Collect </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的拉丁文為</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">colligere</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">,意指把物與字詞聚集(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">gather</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)在一起。因此,閱讀一本書,其實也是在做個「採集的動作」;我們進入作者費心建構的世界,同時也採集作者的概念與語彙,從而學到一個新世界的建構方式或建構世界的新方式。過去的臺灣為採集者的天堂,而晚近公民科學在臺灣的蓬勃發展,也意味著採集這種生活方式從未離我們遠去。德爾柏戈這本書就如佈滿著發亮貝殼的海灘;在此邀請各位在當中徜徉,採集當代一流科學史研究者所用的概念與語彙,從而建構一個足以描述臺灣之過去與現在的概念博物館,讓歷史上與當代曾在臺灣自然史上扮演關鍵角色的採集者與博物學者,在德爾柏戈之「知的世界」中留下屬於臺灣的地位。</span></p></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi7fvMWLbWQ01mX8Ot27SE2BbNDijX7DTC1yNMpdy7JDHtqDN4_oclNETrG3WW6Xw8NBaZUv-JTtxpHNruAzvHBaKsZFVb2PbtAHebTmDNvlmXwyppmxg0G45a6EUEAMAmlem_9mc8Hr5titwpm0Q7SVJaXHjLiOimE7hJghZRgjsH-t5AiX8G_Hdnz=s320" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="320" data-original-width="320" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEi7fvMWLbWQ01mX8Ot27SE2BbNDijX7DTC1yNMpdy7JDHtqDN4_oclNETrG3WW6Xw8NBaZUv-JTtxpHNruAzvHBaKsZFVb2PbtAHebTmDNvlmXwyppmxg0G45a6EUEAMAmlem_9mc8Hr5titwpm0Q7SVJaXHjLiOimE7hJghZRgjsH-t5AiX8G_Hdnz" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: 12pt; white-space: pre-wrap;">本文由左岸文化出版授權刊登</span></td></tr></tbody></table></span></span></div></span>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-1096185842722091032021-12-21T11:29:00.005+08:002021-12-21T11:34:55.810+08:00集體或個人?:自《醫學的張力》談台灣疫情下的疫苗風險與猶豫(下)<p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">作者:陳世宗(國立陽明交通大學科技與社會研究所碩一)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Times New Roman; font-size: medium;">(<a href="https://stssonata.blogspot.com/2021/12/blog-post.html" target="_blank"><span style="color: #134f5c;">點此</span></a>閱讀〈上篇〉內容)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">四、莫頓式科學官僚與知識詮釋的矛盾</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">Isaiah Berlin提出自由的兩種概念【註6】。「消極自由」指涉一種不受任何外力干涉的狀態,這個外力可能是空間、物質、權力等不同的形式。「積極自由」則說明一種基於自由意志所選擇的追求,或稱為「自主」。這兩種自由的概念不總是相輔相成,反而經常處於衝突的狀態,例如為了社會福利而納稅、為了公共安全而限制個人危險行為等。譚偉恩老師與宋鎮照老師在分析疫情之下人民與政府關係的論著中【註7】,說明基於「安全」(戰爭、經濟崩潰、傳染性疾病)作為目標的政府行動,它的落實便需要付出可能的成本。就如同減損「消極自由」以避免疫情失控導致「積極自由」的自我追尋會受到連帶侵犯,在安全稀缺的政治環境下,「大政府模式」的行政擴權或市場介入都能獲得很高的正當性。台灣社會事實上處在疫情之下的多重矛盾之中:過著幾乎沒有疫情的生活當下,同時抱怨政府的顢頇使疫情爆發;對政府充滿懷疑論式甚至陰謀論式的不信任,但卻沒有做出實際的集體反對行動反制。常民對於社會處境的曖昧態度確實成就了社會控制下疫情守護的成功。然而,公民在危難狀態下讓渡的權力,卻可能遭到挪用與誤用。實聯制簡訊就曾被警方使用於偵辦案件的用途上,即便警方取得簡訊資料的途徑並非經由中央疫情指揮中心調閱,但仍在某些程度上違反實聯制「僅作為疫調使用」基本精神【註8】。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">即便台灣民眾並沒有基於不信任政府而進行集體的反對行動反制,對於疫情陰謀論式的操作確實也對於公民社會造成了傷害與恐慌。無論是口罩生產與口罩外交、疫調追蹤、「防疫破口」的疑雲、疫苗進口與疫苗副作用、甚至是疫苗優劣的排序,都是在疫情當前持續不斷的爭議;而當政治力量、利益、以及不可避免的中國因素參與在政策形塑的角力中,這些問題就不僅僅是仰賴「純粹科學」所能解決的了。當疫情階段逐步走向後疫情時代,政府治理就必須面對疫情所造成的經濟結構破壞,而相較於危難時刻,政府會相對地喪失集體式「大政府」的正當性;陰謀論所導致之人民與政府互信基礎的傷害與裂解也可能會進一步放慢這個社會復原的進度。基於科學不確定性形成互信破局,我們需要理論分析,來拆解其中的迷霧。以下會以疫苗風險為例,說明單獨的科學無法消除偶然與不確定性,然而常民的思維也並非只是所謂的反智。 </span></span></p><div class="separator" style="clear: both; color: black; font-family: "Times New Roman"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-align: center; text-decoration-line: none; white-space: pre-wrap;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjncJQ1Gw5Tyi78vhV813Ntu5HkAe8FTHEUA7e80JFhHt7o4ok0ReV1RER2oWsjMCqrD3h0ceOVJSK_oGKxhSLnFpJ6fscTxtn5NrSZjCGEAHI20HExXYi_h9DTtbjkHImZfMuQW-FmbIqBCwe0XpgJdrE2i2D1HC9vfYrqj9bnbK-TNARtsTeW8nLI=s880" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="577" data-original-width="880" height="351" src="https://blogger.googleusercontent.com/img/a/AVvXsEjncJQ1Gw5Tyi78vhV813Ntu5HkAe8FTHEUA7e80JFhHt7o4ok0ReV1RER2oWsjMCqrD3h0ceOVJSK_oGKxhSLnFpJ6fscTxtn5NrSZjCGEAHI20HExXYi_h9DTtbjkHImZfMuQW-FmbIqBCwe0XpgJdrE2i2D1HC9vfYrqj9bnbK-TNARtsTeW8nLI=w533-h351" width="533" /></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Times New Roman;"><span style="white-space: pre-wrap;"><a href="https://www.pikist.com/free-photo-vwjjf" target="_blank">圖片來源</a></span></span></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">台灣COVID-19疫苗接種的爭議與遲疑,很大一部分建立於疫苗致死的流言上。衛生福利部疾病管制署將COVID-19疫苗施打後,包括死亡在內時序上相關的嚴重不良反應都從寬納入疫苗不良反應的統計中【註9】;民眾也可能在電視媒體的強化報導下,如同MMR疫苗施打與自閉症發生的時序巧合性而非因果性的案例一般,將疫苗施打時序相近的死亡徑直誤讀為因果關係;同一時間,關於疫苗致死國家賠償從寬認定的討論也甚囂塵上【註10】。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">對於疑似疫苗致死的分析,從中國國民黨立法委員吳怡汀於2021年9月22日對於行政院長蘇貞昌與衛福部長陳時中針對疫苗議題的質詢可以窺知一二【註11】。吳怡汀的質詢重點整理如下:</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"></span></p><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="354" src="https://www.youtube.com/embed/g7jBQVoGbos" width="478" youtube-src-id="g7jBQVoGbos"></iframe></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(1)吳怡汀說明,近期在媒體新聞上,報導了許多疫苗副作用的狀況,有些甚至是死亡的通報,對於民眾而言好不容易排到疫苗,</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">然而疫苗與死亡的關聯性如何,我們不清楚。</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">陳時中回應,因為台灣對於疫苗嚴重不良反應的通報沒有規範時限,</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">選擇從寬認定</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">,希望能夠從中對於疫苗接種不同的反應樣態有全面的掌握。而AZ疫苗的死亡通報較高,有很高的因素是源自於接種群體比較高齡,而非因果關係。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(2)吳怡汀說明,疫苗絕對是利大於弊,但不會零風險,</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">台灣宣稱疫苗與死亡零關聯,是不是有點欲蓋彌彰?</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">陳時中回應,疫苗的死亡通報的因果性研判目前為</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">未完成判定</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">,而非直接斷言沒有關聯。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(3)吳怡汀提問,疑似疫苗副作用的死因研判如何進行?</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">衛福部說明要等待司法相驗,相關規定由法醫研究所規範;而法務部則回應法醫僅列死因,個案是否因為疫苗死亡需要衛福部的專家會議認定。</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">這是不是兩部會踢皮球?陳時中回應,法醫確實無法判定死因是否是為疫苗,只能提供解剖的死因證據;而衛福部的專家會議則透過這個死因與COVID-19疫苗目前在學界的認定的嚴重不良反應進行比對與研判。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(4)吳怡汀說明,AZ所引發的血栓,也就是VITT(Vaccine-induced immune thrombotic thrombocytopenia),一直是我們的擔憂。然而VITT診斷最重要的檢測anti-PF4,卻沒有列作常規檢測。那麼衛福部的專家會議到底要依據什麼研判?陳時中回應法醫覺得有必要進行,便會進行檢測。而這是由法醫研究所的操作手冊所指導。此為</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">兩個專業之間的合作(法醫與醫師),法醫基於專業對於死因的認定與操作程序不是我們所能干涉的。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">為什麼面對法醫的專業,衛福部長說明不能「干涉」,立法委員卻認為專業之間應成立一種「協同」?科學社會學者Robert Merton曾經提出科學的規範結構,說明存在一組維繫科學家作為整體的常規與價值,而這些具強制性的信條能夠透過告誡與範例的方式傳遞,在約束的過程中強化,並內化於科學家本身,最終形塑出個人的科學上的道德判准【註12】。衛福部長對於法醫專業的理解,便是莫頓式(Mertonian)的科學專業官僚精神的展現。法醫專業只要能夠按循操作指引,並恪守自己的專業與道德判斷,疫苗死亡的政治問題便能在專業的交流之內解決。然而科學知識社會學(SSK)以社會建構論(social constructionism)的觀點提醒我們,科學知識的形成與實作必然是嵌合於社會脈絡之中。而事實是,正是因為醫學科學存在高度不確定性,每當中央疫情指揮中心初步說明疑似疫苗致死的個案的死亡原因是源自於主動脈剝離、腦神經病變、慢性問題引起之心肌梗塞等與疫苗關聯度極低情境時,仍舊無法拒絕疫苗引發死亡的可能性,並須進一步進行個案釐清;而直至目前為止,並沒有任何通報為直接疫苗致死的個案,因此疫苗風險就會被倍數放大,有論者甚至試圖說明「台灣因接種疫苗致死人數已超越COVID-19疫情的死亡人數」【註13】。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">然而,將科學官僚所有的行政與科學專業細節公開透明化就能解決這個問題嗎?Bruno Latour 言明,要在爭論中建立論述/獲勝,必須召集最大數量的忠誠而密切合作的同盟者【註14】。質疑疫苗安全性的文本(文章論述、新聞媒體、立法委員質詢影片、政治文宣)如同Latour說明的immutable mobiles【註15】,透過影像、圖像與文字不斷再製質疑疫苗的論述,造成台灣社會常民對於疫苗的風險感知的敏感度成倍增加。如同《醫學的張力》第八章所提及的案例,MMR疫苗負面的影像能不斷被傳遞,而對於疫苗推廣具正面效果的小兒麻痺已經逐漸絕跡,沒有實時的紀錄或圖像化資源可以反制。對於試圖推行疫苗政策以建立群體免疫的政府而言,其一是台灣疫情目前並沒有發生真正意義上的爆發,透過疫苗安全質疑文本的不斷傳布(無論有證據支持與否),台灣民眾對於感染COVID-19的警覺比接種疫苗可能導致之副作用的焦慮還低;其二是疫苗致死的因果判斷在科學的建立上有高度複雜性,導致從寬認定的時序相關死亡都被理解為因果。基於這個背景,政策制定者幾乎沒有可以操作的論述資源,單獨透過科學的說明則明顯無力。在此我們要面對的問題是知識詮釋的矛盾:將所有資訊的透明與公開化,會不會在去脈絡的理解下再製成全面否定疫苗immutable mobiles,進而引發民粹式(populism)社會的風險?諷刺的是,在Latour的論述爭議框架之下,專業官僚甚至可能必須期待一個真正病理學解剖學配合下證實VITT導致血栓死亡的罕見個案【註16】,才得以反面證明與宣稱疫苗致死的因果性極為罕見,而進一步排除掉其他當下尚未被科學充分說明的死亡個案。總論而言,透過上述回顧科學官僚運作、媒體傳播、常民風險感知的討論,我們得以將個人與集體之間利益衝突的緊張關係進行擴充,使疫苗醫學的張力放回台灣社會的論述脈絡中。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">五、疫苗風險、遲疑與囚徒困境</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">自台灣疫苗遲疑(vaccine hesitancy)的現象的討論推衍,Michael Calnan與Tom Douglass兩位醫療社會學者對於疫苗遲疑的論述可以提供我們理解疫苗風險認知更為一般化的框架【註17】。疫苗科學自從200年前天花疫苗的發明以來,已經有長足的發展,然而卻始終存在爭議與阻力,如本書第八章所討論的MMR疫苗的施打與自閉症關聯性的輿論猜測。疫苗施打的流言與論述層出不窮,甚而持續在這兩百年間發揮效果,主要論點可以整理如下:(1) 疫苗導致疾病。 (2) 疫苗沒有實際效果。(3) 疫苗包含某種物質,會造成危險。(4) 疫苗的危害被醫學界與政府所掩蓋,專業與官僚不值得被信任。(5) 感染形成的自然免疫相比於疫苗免疫還要優秀。與上述概念相似的流言與論述也同樣出現於COVID-19的疫情當下。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">基於上述的風險感知與論述,疫苗猶豫甚至是拒絕接種疫苗的現象容易在群眾之中產生,而這與疫苗冀望達成的群體免疫目標相互衝突,因此受到政府與政策的重視。疫苗猶豫與疫苗拒斥在概念上可以相互連結,但是實質上並不同。疫苗猶豫可以視為是一個從自願接種到完全拒斥的光譜;如果政府或政策制定者只關注拒絕接種的公民,則會低估疫苗公共衛生所遭受的質疑與挑戰。公眾作為疫苗接種者,其所產生的疫苗猶豫,在二十一世紀的現代社會脈絡中可以透過「决策選擇(decision-making)」、「信任(trust)」、「風險與社會責任(risk and social responsibility)」、「資訊科技(information technology)」四個面向來進行分析與理解。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">(一)決策選擇</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">民眾對於是否施打疫苗的選擇可能決定於其生活的社群網絡,相互知會並強化其對於疫苗的信念。而過去自己的或為小孩規劃的疫苗施打經驗,也可能會形塑對於COVID-19疫苗的認知。同時,民眾會自行對於疫苗風險與助益的相關資訊進行研究,並據此形成對於疫苗施打與否的利益衡量。因此在疫苗爭議之下,疫苗猶豫的形成並非只是傳統醫學模型中的「告知不足」的問題;相反的,不加思索直接接受疫苗接種反而會被認為是「直覺」、「欠缺思考」。換句話說,在這個情境下對於疫苗抱有懷疑才是理性的展現。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">(二)信任</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">統計顯示,專家建議是民眾施打疫苗的關鍵因素之一【註18】,而對於政府、藥廠、公共衛生官僚、醫學專業的不信任都可能導致拒絕施打疫苗。然而醫療專業者本身對於疫苗生產者與提供者也會抱持一些懷疑論的態度,同時也並非所有醫療專業者對於疫苗都有全面的理解。專業者與常民的對於疫苗的不信任會相互合作加強,形成疫苗猶豫。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">(三)風險與社會責任</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">對於群體免疫的建立而言,民眾施打疫苗可以被視為是一種社會責任,可以去保護那些不適合接種疫苗或無法接種疫苗的群體。然而在過度強調風險的情境下,民眾可能會基於風險規避而決策不願意接種疫苗。在「風險最小化的理性自主人」的邏輯之下,個人不施打疫苗,等待群體免疫的建立成為了最理性的選擇。這個論點也能與《醫學的張力》第八章所提及的疫苗群體免疫的建立是一個囚徒困境(Prisoner's Dilemma)進行平行的連結。每一位在賽局之中的行動者在考慮接種疫苗的同時,若對於個人而言施打疫苗的誘因過少(疫情不嚴重、疫苗無效論),或對於疫苗風險的社會論述超出科學基礎的誇大(疫苗很容易致死或致殘),則賽局理論告訴我們最終會落入無人願意接種疫苗而無法建立群體免疫的窘境。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">(四)資訊科技</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">資訊傳播的技術對於疫苗施打的選擇佔有高的影響力。在MMR疫苗的案例中已然證明傳統媒體的宣傳能造成疫苗施打率下降。同時,新興的社群媒體對於資訊傳遞的結構也會形成「民粹式的後真相社群」,進一步建立強健的資訊分享網絡。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">在《醫學的張力》第八章的後半,兩位作者Harry Collins與Trevor Pinch以自身經驗的討論,在疫苗遲疑這項議題上採取了兩種不同看法與策略。Pinch夫婦對於新生兒疫苗接種項目的白喉破傷風百日咳三合一疫苗(DTP)有副作用上的疑慮,因此決定讓自己的女兒接種白喉破傷風二合一疫苗,並另外接種百日咳的非活性疫苗(據稱副作用較少)。Pinch夫婦皆為大學教師,在查閱相當多的相關資料後認為,相較於冒險接種可能有抽搐後遺症的DTP疫苗,女兒在美國得到盛行於貧窮擁擠地區百日咳的機率相對要低。Collins則批評沒有證據顯示DTP疫苗導致的抽搐會造成長期的不可逆結果,而孩童感染百日咳可能導致永久性的腦傷。同時即便感染的風險不高,選擇不接種疫苗則依然有可能會會造傳播鏈,置自己的孩子與社區的孩童於感染的風險之中。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">自Harry Collins與Trevor Pinch的爭論之中,我們可以整理出兩種對於疫苗遲疑的看法說明,當常民在與專業知識互動的過程中理解到個人與群體利益的張力,STS如何指示下一步個人的行動?(1)Collins認為強制接種應該被視為合理,個人的短期利益在考量風險而拒絕接種的情況下或許會達到最大化,但長期而言對於整體醫學或公共衛生的進展卻不一定最佳。(2)Pinch的看法則說明常民應當掌握更多醫學專業知識,取得部分的專家技能(如互動型專家技能),訴諸合理的行政或政治方法,改變才有可能發生。對於STS而言,專家與常民的界線是模糊的。然而當個人利益與集體利益的張力與衝突產生時,專家與常民知識互動的過程依舊會產生困難:常民無法成為真正的貢獻型專家;同時專家也只能代表某個狹窄的學術領域,可能理解流於片面,或專業知識難以在地實作【註19】。因此上述兩種觀點或許並不衝突,同時也能拓展至對於專家知識的理解,共同指引行動的方向:科學或專家知識或許顢頇而固著,卻可能可以提供對於</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">集體</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">利益最大化的發展方向;同時對於</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">個人</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">的利益與風險抉擇而言,至少必須有充足耐心地慎明思辯,判斷資訊是否偏頗或真實,甚而能透過互動型專家技能的建立,展開個人考量與專家建議之間的協商。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">六、揭開疫情下「科倫」的防護面具</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">如同《醫學的張力》一書所試圖論述的,由於醫學科學的不確定,醫學研究在許多層次可能發生實驗設計錯誤、樣本大小的問題與選樣偏差問題、流行病學可能被太多變因混淆、因果性推測上的不確定性等等。自台灣疫苗風險的討論中我們可以窺知,醫學如同「科倫」一般笨拙而黯淡,卻並未改變指引前進的方向。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">我們必須理解在疫情膠著的當下,是每一位堅守職位的醫護人員,支撐起整個台灣醫學「科倫」的運作。反對防疫政策與反對疫苗接種的論述如果在沒有理性證據的基礎上過度喧騰,則可能會加重疫苗副作用的負向安慰劑效應,進而使疫苗副作用的恐懼持續盤繞在每一位接種者的心上。醫護人員自疫情以來,面臨過一次因為本土疫情爆發所導致的檢驗量能超載;在疫情當下必須受政府調度協助施打疫苗;在臨床實作上增加因為或輕或重的疫苗副作用主述(chief complaint)而增加的工作負擔;而逐漸淡出在公共論述中的事實是,醫護人員始終在高染疫風險的工作環境中持續維持醫療體系的運作。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">科學未必會正確,然而反對科學的看法未必就意味著對。疫情社會需要在不同的行動者間建立互信與互相溝通,醫學的科學專家技能與常民所發展的身體或默會(tacit knowledge)的專家技能必須保持更有效率的互動,才能在後疫情時代信任逐步被裂解的社會情境下共同走向復原。科學權威偶爾出錯,而這就是科學的本質。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註6】葉浩(2018)。〈鐵幕之內,你會爭取「消極自由」或退回「內在碉堡」?〉。《以撒.柏林》,19 - 38,聯經出版。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註7】譚偉恩、宋鎮照(2021)。〈疫情之後:人民與政府關係的反思〉。《人文與社會科學簡訊》,22卷3期,32 - 39。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">【註8】中央通訊社新聞。〈實聯制簡訊遭誤解用於辦案 法務部:研議修法保障個資〉,檢自</span><a href="https://www.blogger.com/u/2/blog/post/edit/8494367019731972052/109618584272209103#" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://www.cna.com.tw/news/asoc/202106240357.aspx</span></a><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">。(檢索日期:2021/11/5)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">【註9】信傳媒新聞。〈台灣打疫苗死亡人數破千...超越染疫數?專家:應即刻成立鑑定小組、指定醫院〉,檢自</span><a href="https://www.blogger.com/u/2/blog/post/edit/8494367019731972052/109618584272209103#" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://www.cmmedia.com.tw/home/articles/30608</span></a><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">。(檢索日期:2021/11/5)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">【註10】蘋果新聞網新聞。〈接種後死亡誰該負責?如何求償?新冠疫苗的法律風險〉,檢自</span><a href="https://www.blogger.com/u/2/blog/post/edit/8494367019731972052/109618584272209103#" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://tw.appledaily.com/forum/20210620/JPPGHXT64BHQJPE3MYBILJUXTY/</span></a><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">。(檢索日期:2021/11/5)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">【註11】吳怡汀(2021)〈疫苗的安全與我們每個人切身相關〉,檢自</span><a href="https://www.blogger.com/u/2/blog/post/edit/8494367019731972052/109618584272209103#" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://youtu.be/g7jBQVoGbos</span></a><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">。(檢索日期:2021/11/5)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註12】Robert Merton說明科學的信條(the ethos of science)是維繫科學家作為整體的一組常規與價值,包括:普遍主義(Universalism)、共有性(Communism)、無私利性(Disinterestedness)、組織化的懷疑論(Organized skepticism),引用自Robert Merton(1973). The Normative Structure of Science. The Sociology of Science, 267 - 278, Chicago: University of Chicago Press.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註13】上報新聞。〈接種再+8死!打疫苗已通報895人亡 竟多過染疫846死〉,檢自</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><a href="https://www.blogger.com/u/2/blog/post/edit/8494367019731972052/109618584272209103#" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://www.upmedia.mg/news_info.php?SerialNo=127333</span></a><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">。(檢索日期:2021/11/5)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註14】Bruno Latour(1986). Visualization and Cognition Thinking with eyes and hands. Knowledge and Society: Studies in the Sociology of Culture Past and Present, 1 - 40.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註15】Latour說明immutable mobiles是由特定脈絡中抽取,加以歸納化與秩序化的內容,並仰賴於圖像化與書寫將其再現。immutable mobiles具有可動(mobile),同時不變(immutable)、可表現(presentable)、可讀(readable)、可組合(combinable)的特性。同引用自Latour(1986). Visualization and Cognition Thinking with eyes and hands. Knowledge and Society: Studies in the Sociology of Culture Past and Present, 1 - 40.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註16】AZ疫苗接種併發VITT的發生機率約為百萬分之十,包含輕重症的不同表現;其中確實有機率發生罕見部位的靜脈血栓導致死亡。引用自衛生福利部疾病管制署(2021),〈血栓併血小板低下症候群 (Thrombosis with Thrombocytopenia Syndrome, TTS) 臨床指引〉</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註17】Michael Calnan & Tom Douglass (2020) Hopes, hesitancy and the risky business of vaccine development, Health, Risk & Society, 22:5-6, 291-304.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註18】Yaqub, O., Castle-Clarke, S., Sevdalis, N., & Chataway, J. (2014). Attitudes to vaccination: A critical review. Social Science & Medicine, 112, 1–11.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註19】Robert Evans and Harry Collins(2007). Expertise. The Handbook of Science and Technology Studies, 3rd edn, 609 - 630, Cambridge, Mass: MIT Press</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;"><b>參考資料</b></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">中文資料</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">李尚仁譯(2021)。《醫學的張力》(原作者:Harry Collins & Trevor Pinch),左岸文化。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">傅大為(2019)。〈SSK之哲學議程〉,《STS的緣起與多重建構: 橫看近代科學的一種編織與打造》,國立臺灣大學出版中心。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">葉浩(2018)。〈鐵幕之內,你會爭取「消極自由」或退回「內在碉堡」?〉。《以撒.柏林》,19 - 38,聯經出版。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">衛生福利部疾病管制署(2021),〈血栓併血小板低下症候群 (Thrombosis with Thrombocytopenia Syndrome, TTS) 臨床指引〉</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">戴東源(2014)。〈孔恩、布洛爾與對稱性原則〉。《科技、醫療與社會》,第18 期,頁99-152。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">譚偉恩、宋鎮照(2021)。〈疫情之後:人民與政府關係的反思〉。《人文與社會科學簡訊》,22卷3期,32 - 39。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">英文資料</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">Calnan, Michael & Tom Douglass (2020) Hopes, hesitancy and the risky business of vaccine development, Health, Risk & Society, 22:5-6, 291-304.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Evans, Robert and Harry Collins(2007). Expertise. The Handbook of Science and Technology Studies, 3</span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="vertical-align: super;">rd</span></span><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> edn, 609 - 630, Cambridge, Mass: MIT Press.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">Latour, Bruno(1986). Visualization and Cognition Thinking with eyes and hands. Knowledge and Society: Studies in the Sociology of Culture Past and Present, 1 - 40.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">Merton, Robert(1973). The Normative Structure of Science. The Sociology of Science, 267 - 278, Chicago: University of Chicago Press.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">Sismondo, Sergio(2009)The Social Construction of Scientific and Technical Realities. An Introduction to Science and Technology Studies, 57 - 71.US: John Wiley & Sons.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Sismondo, Sergio(2009)Laboratories. An Introduction to Science and Technology Studies, 86 -96.US: </span><span style="background-color: white; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">John Wiley & Sons.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">Yaqub, O., Castle-Clarke, S., Sevdalis, N., & Chataway, J. (2014). Attitudes to vaccination:</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">A critical review. Social Science & Medicine, 112, 1–11.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">新聞</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">上報新聞。〈接種再+8死!打疫苗已通報895人亡 竟多過染疫846死〉,檢自</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><a href="https://www.blogger.com/u/2/blog/post/edit/8494367019731972052/109618584272209103#" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://www.upmedia.mg/news_info.php?SerialNo=127333</span></a><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">。(檢索日期:2021/11/5)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">中央通訊社新聞。〈實聯制簡訊遭誤解用於辦案 法務部:研議修法保障個資〉,檢自</span><a href="https://www.blogger.com/u/2/blog/post/edit/8494367019731972052/109618584272209103#" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://www.cna.com.tw/news/asoc/202106240357.aspx</span></a><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">。(檢索日期:2021/11/5)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">信傳媒新聞。〈台灣打疫苗死亡人數破千...超越染疫數?專家:應即刻成立鑑定小組、指定醫院〉,檢自</span><a href="https://www.blogger.com/u/2/blog/post/edit/8494367019731972052/109618584272209103#" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://www.cmmedia.com.tw/home/articles/30608</span></a><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">。(檢索日期:2021/11/5)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">蘋果新聞網新聞。〈接種後死亡誰該負責?如何求償?新冠疫苗的法律風險〉,檢自</span><a href="https://www.blogger.com/u/2/blog/post/edit/8494367019731972052/109618584272209103#" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://tw.appledaily.com/forum/20210620/JPPGHXT64BHQJPE3MYBILJUXTY/</span></a><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">。(檢索日期:2021/11/5)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">影片</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">吳怡汀(2021)〈疫苗的安全與我們每個人切身相關〉,檢自</span><a href="https://www.blogger.com/u/2/blog/post/edit/8494367019731972052/109618584272209103#" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration-skip-ink: none; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">https://youtu.be/g7jBQVoGbos</span></a><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">。(檢索日期:2021/11/5)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">作者簡介</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">陳世宗,台南人,醫學院畢業後尚未執業的西醫師,國立陽明交通大學科技與社會研究所研究生,研究興趣為婦產科學。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="background-color: transparent; color: black; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">*</span><span style="font-family: Times New Roman;"><span style="white-space: pre-wrap;">感謝左岸文化提供《醫學的張力》贈書。</span></span><span style="font-family: "Times New Roman"; white-space: pre-wrap;">本文改寫自陽明交通大學科社所110學年度上學期「防疫的科技治理」課程期末報告,感謝范玫芳老師課堂上的教學與指導。感謝STS多重奏千慈與其他審稿人的審閱與修改建議,惟文責由作者本人自負。</span></span></p>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-49796322259195733752021-12-21T11:29:00.004+08:002021-12-21T11:33:34.661+08:00集體或個人?:自《醫學的張力》談台灣疫情下的疫苗風險與猶豫(上)<span id="docs-internal-guid-4580d0b8-7fff-9ca7-ac5b-6e40e169b93d"><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">作者:陳世宗(國立陽明交通大學科技與社會研究所碩一)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">疫情趨緩了,為什麼我還要繼續戴口罩?如果大部分的人都願意施打疫苗阻絕傳染的可能,則為什麼我還必須承擔疫苗副作用的風險?為什麼我必須每天花費時間記錄出入場所實聯制,以及個人的體溫或感冒症狀?對於上述的情境的疑問,正是在COVID-19疫情下日常生活的活動中</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">個人利益</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">與</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">集體利益</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">的拉扯與衝突;而當決定集體利益的醫學或公共衛生專業知識本身即充滿不確定性時,我們要如何自個人的層次上行動,回應個人與集體之間的張力?本文前半部將由《醫學的張力》一書開啟討論,說明不同醫學案例中的個人在集體利益與不確定性下不同的行動軌跡;後半部則由台灣的實際案例出發,說明COVID-19疫情下疫苗風險感知與疫苗猶豫的現象。</span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium; margin-left: 1em; margin-right: 1em;"><img height="300" src="https://lh6.googleusercontent.com/SD9AeLPhqs0X1aYa1Rt7gh1hGBFI0Y_NX7GQza0Tao82c8mzFt5Kxoyx16ZFLztdufLRcLaIoy4_B8RQR3kn3yRogd5Mo1AD9tM7ZaW5InU7ZUCvf4Ju2nspcHjzx4Vje1TOpMZm" style="margin-left: 0px; margin-top: 0px;" width="451" /></span></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><a href="https://www.pikist.com/free-photo-iswnq" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">圖片來源</span></a></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">一、《醫學的張力》與科學知識社會學(SSK)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">《醫學的張力》由兩位著名STS學者,Harry Collins與Trevor Pinch共同寫作與編著而成。上個世紀1970年代,歐洲學術界發展出了一支新的方法論風潮:科學知識社會學(Sociology of Scientific Knowledge,簡稱SSK)。SSK追隨過往知識社會學與科學社會學的論述主題「科學」,並建立批判、開啟新的視角;同時承繼Thomas Kuhn《科學革命的結構》於科學領域引進的社會維度【註1】以及後期維根斯坦哲學對於科學「遵循規則」的懷疑論【註2】。SSK以愛丁堡學派作為代表,其中David Bloor提出的「強綱領」最具代表性,說明信念或知識形成必須給定因果關係,而「成功」或「理性」的科學知識與「失敗」或「非理性」的知識體系必須給予相同架構的論述資源進行分析。本書的作者Harry Collins與Trevor Pinch的學術背景則是同樣屬於SSK學術社群的巴斯學派,以微觀的實驗室研究著稱【註3】。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">在SSK的視角之下,我們可以更理解「科倫(Golem)」的意義。科學在近代社會向來被視為是巨大、強健、高度專業而不容質疑的學術實體。然而對於SSK而言,科學和其他知識體系與社會過程一樣,都是由社會建構的(social constructionism),由於不確定性與偶然性都無法透過科學方法消除,因此「科學與科技」透過觀察或萃取「自然」的生產,並非「自然本身」【註4】。醫學同時具備「科學」與「救助」的身分,又再度使臨床的實作泛起不確定與張力的漣漪。《醫學的張力》一書拋棄傳統上醫學敘事中的神聖性,以及疫情當下英雄主義式全能與拯救的形象,將醫學描述為「科倫」:在猶太神話中由人類以泥巴與水塑造而成的怪物,孔武有力卻笨拙而可能因為失控造成危險。科倫並不邪惡,它只是魯莽;它大部分時間提供成功的運作,它也偶爾失敗。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-left: 14pt; margin-right: 14pt; margin-top: 0pt; text-align: center;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="border: none; display: inline-block; height: 400px; overflow: hidden; width: 299px;"><span style="font-size: medium;"><img height="400" src="https://lh6.googleusercontent.com/nAexZl-F9w5cVd4BJELpLlDz5vDX_lCTeAvvm6Kb504KZ-KFD7B66hkDeSVfrAIJpkF6pylMXGMEm81bE_4gyZ_KtB0Ac3qa14FDKJKp3ATpAN7gL2CH3zArV3X7FXghNVcWPvUZ" style="margin-left: 0px; margin-top: 0px;" width="299" /></span></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本書封由左岸文化提供</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">二、直面醫學的不確定性</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">本書的一個論述重點即醫學所具有的不確定性,而安慰劑效應是現代醫學不確定的其中一個核心。在第一章中,安慰劑效應(placebo effect)說明醫師或研究者給與患者不具治療效果的處方,卻能在生理或心理上帶來實質改善的現象。然而,患者卻同時也可能因為對於治療效果的期待而高估了醫學的效果,即沒有實際產生影響的「偽安慰劑效應」。醫師或研究者對於患者表現的期待會影響他們對於結果的解讀,形成「實驗者報告偏差」;而實驗者對於結果樂觀或悲觀的期待,也會傳達到病患自身,形成患者的「期待效應」。同時,醫學處置又高度仰賴自我治癒,自我治癒難以量測評估,因此瞭解安慰劑成功或醫療處置失敗的原因是困難的。基於上述的安慰劑可能的問題,現代醫學研究必須建立一套雙盲(double-blind)的隨機對照試驗(randomized controlled trial,RCT)來排除一切可能因為研究者或病患引起的不確定性,來鑑別一項治療的效果是否高於機轉上無效的安慰劑。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">除了安慰劑效應,醫學的不確定性也彰顯於其他的面向。第三章的扁桃腺切除必要性的爭議中,說明醫師對於疾病的症狀種類與診斷指標(criteria)有高度的共識,然而在實作中可能會在同一個診斷指標下側重不同的診斷重點(符合其中一項即切除、配合病史、合併不同表現的某種疾病樣態等等),同時有些醫師群體可能會更在意病史的呈現(曾經用過抗生素、轉診史、反覆的發作等等)。由於扁桃腺切除的年齡層以小孩為主,病人的傳達也共同構成了不確定性,是否能正確表達病史也是關鍵。第四章中作者提供了以維他命C作為癌症治療的新方案受到醫學主流學術所否決的案例,說明先前成功的實驗結果無法被後續的實驗團隊再現,產生了實驗無法調解實驗爭議的「實驗者的迴圈」(experimenters' regress)【註5】。此案例也透漏了一個現代醫學的危機:就實證醫學的邏輯而言,維他命C作為癌症治療的兩次檢證實驗都沒有真正地做出駁斥原始假設的證據,或其評估方向相對於原始實驗而言是錯誤的。事實上問題並沒有解決,而是主流醫學以行政、學術期刊、實驗室與研究者的學術權威等資源優勢取得了「決定性」的地位。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">三、醫學的張力:集體與個人之間的緊張</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">醫學建立於對立的衝突之上:(1)醫學是透過科學方法追逐正確性的科學,在集體的層次上不斷發展,另一方面則是(2)具有急迫性的救助的來源,對於個人而言是意義重大的救助。而這個衝突產生的張力,也是建立於醫學的不確定性之上。現代醫學高度地仰賴不同的生物統計方法,即本書所概念化的「人口平均試驗」(population average testing),來建立醫學知識的可信度。若我們的醫學能夠成就萬能而窮盡一切病理機轉上的可能,使所有疾病能夠定位出疾病的來源並生產出相應的解決方式而達致100%的治癒率,則人口平均試驗的科學方法就會失去意義;我們不需要再依賴統計與機率去預測醫學的能力。然而這個世界的資源是有限的,在此前提下我們必須接受醫學有其極限,個人治癒的利益在醫學發展的集體利益之下可能無法獲得滿足。本書第七章中提及美國的愛滋病患者的社會運動。愛滋病作為當時的新興疾病,治療藥物都尚處於臨床試驗的流程中。當時的患者不願等待審慎而緩慢的藥物試驗流程,於是開始走私或至國外使用其他藥物,FDA迫於無奈只好開放試驗中藥物的使用(compassionate use),並促使在二期試驗階段提早解盲。由於藥物試驗顯示有效,則繼續安排安慰劑對照組會出現倫理上的問題,導致藥物長期效果的監控便受到限制。同時走投無路的試驗中的病患,嘗試在安慰劑組與實驗組間交換藥物以降低風險。作者說明,這些透過犧牲科學,或選擇與科學採取相對對立的立場,藉以取得個人短期利益的極大化的做法,在個人的層次上是非常合理的選擇。然而對於醫學科學的長足發展而言卻不見得是最好的選擇;因為集體的發展所帶來的益處或缺陷可能會再以某種新的形式回歸到個人的層次之上。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">即便如此,病患個人的角色並不總是消極的。本書提出兩種專家技能:「互動型專家技能」指能掌握一般科學的學識能力,並迅速掌握新的領域資訊,能透過互動建立常民與專家間的溝通。「貢獻型專家技能」則能實際在一個領域提出符合特定知識期待的貢獻。醫師具有醫學的貢獻型專家技能;同時常民也具有醫師所無法取得的其他體系的專家知識。同樣討論第七章中的案例,病患團體也嘗試透過掌握科學語言去描述愛滋感染者的處境與身體知識。患者作為「病患」、「受試者」與「共同研究者」之間的身分區別越來越模糊。感染者的專家知識建立後,許多臨床醫師開始會詢問如何進行科學才是好的選擇。原本醫病之間的衝突:科學家對於臨床試驗緩慢與嚴格的要求相對於愛滋病社會運動對官僚殺人的批評,因為社運團體有效掌握科學語言並呈現出自己的專家技能,而使臨床試驗的作法在專家與病患的討論之中鬆動。第五章關於爭議疾病的體制化過程,我們也可以看到對於定義不明的疾病,病人所佔有的角色很巨大;同時由於其模糊性,疾病獲取醫學承認的過程會有更多行動者參與,而非醫學科學主導,而即便獲得認可還是會保持爭議。定義出纖維肌痛症診斷標準的Frederick Wolfe醫師也認為,辨認出一個模糊而爭議的症候群,可能會強化一般症狀的疼痛放入診斷框架的可能,同時病人也會產生無可救藥的預期心理而強化症狀;這是在創造病痛而非醫治。當然對於病人而言,肯認這是一種真實的疾病類別,配合自己的症狀被醫療專業忽視的情況,病人群體也能藉以培力。病患的專家知識可能會被醫學專家知識所系統性排除,而病人壓力團體則也有機會迫使醫學專家知識受到侵蝕,選擇偏離醫學常規或科學規範的做法。雙方承認彼此不同知識體系下的專家技能並建立有效的互動,才能從伙伴關係中受益。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">(全文未完,閱讀下文請</span><a href="https://stssonata.blogspot.com/2021/12/blog-post_21.html" style="text-decoration-line: none;" target="_blank"><span style="color: #134f5c; font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">點此</span></a><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註1】戴東源(2014)。〈孔恩、布洛爾與對稱性原則〉。《科技、醫療與社會》,第18期,頁99-152。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註2】「遵循規則」說明,偶數數列2、4、6、8的下一個數是10而不是20,這是因為我們在遵循一個稱作偶數的規則。科學的遵循規則之所以可能,並不是因為科學規則中的定義或相關的邏輯;而是透過社會制度、約定和訓練,進而構成了一種生活形式(form of life)。引用自傅大為(2019)。〈SSK之哲學議程〉,《STS的緣起與多重建構: 橫看近代科學的一種編織與打造》,國立臺灣大學出版中心。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註3】《醫學的張力》,李尚仁老師〈譯後記〉。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註4】1970s開始社會建構論在SSK學術中廣泛使用,並應用於事實、知識、理論、現象、科學、科技的分析中。科學的社會建構論說明(1)科技與科學是「社會的」(2)建構說明這是一個「動態」(3)科學與科技透過自然的生產,並非「自然本身」。引用自Sergio Sismondo(2009)The Social Construction of Scientific and Technical Realities. An Introduction to Science and Technology Studies, 57 - 71.US: John Wiley & Sons.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註5】「實驗者的迴圈」(experimenters' regress)是由Harry Collins提出的概念。1970年代物理社群試圖測量重力波,然而當時的物理學家認為它們應當微弱到無法探測。美國馬里蘭大學的Joseph Weber發展大型天線宣稱測量到重力波,而後續眾人的重製實驗卻部分支持部分悖離這個結果,沒有一個實驗能證明Joseph Weber的發現正確與否。實驗者的迴圈說明只有實驗系統被信任時,才能得到正確的答案。引用自Sergio Sismondo(2009)Laboratories. An Introduction to Science and Technology Studies, 86 -96.US: John Wiley & Sons.</span></span></p></span>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-47456052543403908732021-10-21T09:34:00.004+08:002021-10-21T21:10:40.731+08:00數位時代的人與(虛擬)動物關係——《就算牠沒有臉》書摘<span id="docs-internal-guid-43920713-7fff-0c88-002f-69e2b4229975"><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">作者:黃宗潔(Cathy Huang)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #134f5c; font-size: medium;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">※本文節錄自</span><span style="font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;"><a href="https://www.books.com.tw/products/0010903431" target="_blank">《就算牠沒有臉:在人類世思考動物倫理與生命教育的十二道難題》</a></span><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">之【第四題】虛擬動物:〈數位時代的人與(虛擬)動物關係〉,(⋯⋯)為編者所加。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span style="font-size: medium;"><span style="white-space: pre-wrap;"><b>人與虛擬生命互動的倫理</b></span></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span style="font-size: medium; white-space: pre-wrap;">雪莉.特克(Sherry Turkle)在探討數位時代親密關係的《在一起孤獨》這本書中,曾相當深入地分析諸如電子雞、小精靈菲比等「數位生物」帶來的不同道德視域。不同於孩子透過想像與角色扮演而被「灌注生命感」的洋娃娃,電子雞等數位生物「帶領我們進入一個新的物體疆域:孩子認為物體有自己要做的事,也有需求和願望」。而《精靈寶可夢Go》自二○一六年推出以來,除了最初在擴增實境的地圖上蒐集寶可夢、在道館對戰等遊戲功能外,後來還新增了「和夥伴一起玩」的功能,玩家在帶著特定寶可夢一起走路的同時,還有餵夥伴吃點心、一起玩、一起對戰、幫夥伴拍照等選項,隨著互動所累積的經驗值,夥伴的等級將會提升。這些在玩家「撫摸」時會展露雀躍神情,並且在捕捉其他寶可夢時進行協助的夥伴,某程度上已具備了初階電子寵物的雛型。(至於強調真人動畫版的《名偵探皮卡丘》,則更加強化了皮卡丘做為虛擬寵物的形象)。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">當然,若以「虛擬生命」這個角度進行觀察,動畫、遊戲、電子寵物、真人扮演的玩偶,並不完全在同樣層次上,「擬人/擬真」的程度也各不相同。其中自然以電子寵物仿擬真實生命的程度最高,日本甚至有寺廟為停產並且無法維修的「往生」電子狗Aibo進行「超渡儀式」【註1】。這些「夠像有生命」【註2】的存在,凸顯出「站在生命邊界上的物體,也可能帶來椎心之痛」【註3】。正因為這椎心之痛一如真實生命般難以承受,新一代的Aibo才會改良為能將數據存在雲端,即使機體損壞,也可以透過將數據傳到新Aibo的方式,讓Aibo「永生」【註4】。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">值得注意的是,即使以如今的科技看來設計相當簡單,也不具備太多互動可能的電子雞,依然會讓孩子哀悼它(牠)們的「死亡」,並為了疏於照顧或未曾善待它(牠)們產生罪疚感。因此我相信這個新世代的「電子寵物照顧倫理」可以開啟的思考面向,遠比表面上看來的還要更多。如同特克所強調的,重點並非這些物體是否真的有情感或智慧,而在於「那些物體在使用者身上喚起的感覺」—它(牠)們喚起的,正是人類的情感依附。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">(⋯⋯)</span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUam9_AhWzAkx4KiH96LyCzLRfTEQ9IKKB7y70u6A_ueIXDIJOolaISsDjU6s8YC8VcOpyY56L2vSbRb3h3l6SQUlScGjm7ihsKyM3LpXRYJ8RodhBtyKQI_8VQFcE7xBZNQW6t2EVy1E/s1615/RC8023%25E5%25B0%25B1%25E7%25AE%2597%25E7%2589%25A0%25E6%25B2%2592%25E6%259C%2589%25E8%2587%2589_3D%252Bbelt_300dpi.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1615" data-original-width="1290" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUam9_AhWzAkx4KiH96LyCzLRfTEQ9IKKB7y70u6A_ueIXDIJOolaISsDjU6s8YC8VcOpyY56L2vSbRb3h3l6SQUlScGjm7ihsKyM3LpXRYJ8RodhBtyKQI_8VQFcE7xBZNQW6t2EVy1E/w512-h640/RC8023%25E5%25B0%25B1%25E7%25AE%2597%25E7%2589%25A0%25E6%25B2%2592%25E6%259C%2589%25E8%2587%2589_3D%252Bbelt_300dpi.jpg" width="512" /></a></span></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #666666; font-size: medium;">本書封由麥田出版提供</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;"><b>從寶可夢到旅蛙:寵物照顧遊戲開啟的新道德景觀</b></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">事實上,若進一步觀察《精靈寶可夢Go》這類遊戲中的虛擬角色與相關設定,就會發現相較於電子雞或電子狗,玩家必須用「更不擬人/擬真」的態度去建立互動倫理,在遊戲進行時才不會產生太多道德包袱。例如玩家儲存寶可夢的數量有其上限(儘管可以不斷花錢擴充容量),加上寶可夢進化時需要一定數量的「糖果」才能進行,因此這些「寶可夢訓練家」必須將部分寶可夢「傳送給博士進行研究」來交換糖果,如果此時內心浮現「那不就是送給博士進行動物實驗……」的念頭,恐怕會產生一些動搖吧。但內心動搖的訓練家是無法持續下去的,換句話說,玩家必須揮開這些「雜念」,才能接受並進入遊戲建立的世界觀。這個世界某程度上是透過動畫、玩偶裝等其他管道,來建立角色的故事、來歷與「生命感」,但在遊戲當中,牠們與「真實生命」之間的距離相對比較遠,例如打道館而「負傷」的寶可夢們,也不會在形態上有任何改變,只要輕鬆透過一些道具,就可以讓瀕死的寶可夢重獲生機。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">嚴格來說,大部分具有「寵物照顧」性質的遊戲,多半都有這種「無限補血」的設定,因為一旦太過貼近真實,反而可能降低玩家遊戲的意願。以另一個亦曾頗受歡迎的臉書遊戲《開心水族箱》為例,玩家必須每天投餵飼料,一旦太久沒有登入遊戲,費心蒐集的魚就會臉色黯沉地游來游去,並出現某條魚已經餓了的文字提醒。但這些虛擬魚的抱怨僅止於此,就算一個月不回來,它們畢竟不會真的「餓死」。不過,我曾玩過另一款英文版的水族箱遊戲,一旦沒有依時殷勤整理,水族箱就會「長出」青苔,太久沒餵食的魚甚至真的會翻肚給你看。老實說,那個遊戲我很快就放棄了,原因無他,心理負擔實在太大了,比養真魚還累。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">(⋯⋯)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">這些例子讓我們看到,人們一方面透過擬人、擬真的方式來營造出一個虛實相間的遊戲世界,另一方面,卻又時常刻意拉開距離,讓它們「不夠像有生命」。這樣的心態看似矛盾,其實只是反映出虛擬生命所帶來的,新的道德景觀之建構過程。一如許多人會爭論:對虛擬生命投注情感,究竟會讓我們失去與真實生命的連結,讓人變得更加麻木,抑或反倒擴大了倫理所及的對象,讓我們對生命更有感?兩個答案確實都同樣可能發生。因為如果借用德瓦爾的說法,人和動物的思考方式、情感模式「在深層意義上是連續的」,那麼每一個人對待其他有生命與無生命之物的情感態度,也並非「有或無」二選一就可以涵蓋,而是在深層意義上的連續光譜。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">就像彼得.辛格(Peter Singer)在《真實世界的倫理課》中,略帶悲觀的預測:</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span id="docs-internal-guid-eb2f319f-7fff-7ca5-d114-e203969a9713"></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: black; font-family: DFKai-SB; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">如果機器可以、也真的變得有意識,我們會在乎它們的情感嗎?迄今,我們跟我們唯一遭遇的非人類知覺生物(動物)的關係歷史,讓人不太能相信我們會承認有知覺的機器人不只是財產物品,而是有道德立場和利益值得顧慮的生物。…不被普遍視為我們道德社群成員的有意識機器人的發展,可能導致大規模的虐待。【註5】</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">從人類歷史來看,我相信他沒有說錯。但我也同樣帶著盼望,如果有更多人,會因為擬人化的情感投射,想像皮卡丘帶著「無助的眼神」,會將電子狗Aibo的死亡當成真實寵物的死亡一樣傷心,那麼,我們想像的未來,說不定就可以不那麼傾向「大規模機器人虐待」的世界,而是一個會為機器哀悼,也同樣會為真實生命哀悼的未來。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #666666; font-size: medium;">※本文初稿原刊於《台灣人文學社通訊》第15期,二○二一年五月。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註1】 〈日寺廟為機械狗舉辦喪禮、超渡靈魂〉,《自由時報》,二○一五年二月二十六日。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註2】 借用特克《在一起孤獨》第二章的標題。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註3】 雪莉.特克著,洪士民譯:《在一起孤獨》,台北:時報,二○一七。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註4】 PingWest撰文:〈Sony 電子狗 Aibo 如何撫平人類寂寞?〉,《TechNews》,二○二○年一月十一日。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註5】 彼得.辛格著,李建興譯:《真實世界的倫理課》,台北:大塊,二○一九。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;"><br /></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRxifmvt2Fz5tAyTBrxzNtRXAn7tN-W0tTDJZt_7AegYDAIaeBuBOAxAp6p503hK45gKgDeXa4nwqQJZqQieOahxd96IxfC443bkbE2BRF4rllCSx2or6vGQPCsGSSqDJiy4n675iGDlY/s684/%25E9%25BA%25A5%25E7%2594%25B0LOGO_%25E6%25A9%25AB.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="175" data-original-width="684" height="103" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRxifmvt2Fz5tAyTBrxzNtRXAn7tN-W0tTDJZt_7AegYDAIaeBuBOAxAp6p503hK45gKgDeXa4nwqQJZqQieOahxd96IxfC443bkbE2BRF4rllCSx2or6vGQPCsGSSqDJiy4n675iGDlY/w400-h103/%25E9%25BA%25A5%25E7%2594%25B0LOGO_%25E6%25A9%25AB.jpg" width="400" /></a></span></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #666666; font-size: medium;">本文由麥田出版授權刊登</span></span></p></span>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-49935814464790924362021-10-14T14:10:00.005+08:002021-10-21T09:03:15.945+08:00離岸風電啟示錄——《異溫層迷航記》書摘<div class="separator"><p dir="ltr" style="line-height: 1.8; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">作者:呂欣怡(國立台灣大學人類學系副教授)</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; color: #444444; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghSehlHbkjhj8gBjQ1o-io82N50YN2E5nh9p8JQxc_Ixogtk1FzmJsnzjXoPr-mHRE2iCUGndwpu5aMtskPZyKwcqPExRwAJ2z6vvcjJuDjRZNZERDeXldL6I2pDcGFxM1UqzwQ75F1GQ/s2048/%25EF%25BC%2588%25E5%25B7%25A6%25E5%25B2%25B8%25EF%25BC%25890GGK0326_%25E7%2595%25B0%25E6%25BA%25AB%25E5%25B1%25A4%25E8%25BF%25B7%25E8%2588%25AA%25E8%25A8%2598_%25E7%25AB%258B%25E9%25AB%2594%25E5%25B0%2581%25E9%259D%25A2_300dpi.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="color: #444444;"><img border="0" data-original-height="2048" data-original-width="1432" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghSehlHbkjhj8gBjQ1o-io82N50YN2E5nh9p8JQxc_Ixogtk1FzmJsnzjXoPr-mHRE2iCUGndwpu5aMtskPZyKwcqPExRwAJ2z6vvcjJuDjRZNZERDeXldL6I2pDcGFxM1UqzwQ75F1GQ/w448-h640/%25EF%25BC%2588%25E5%25B7%25A6%25E5%25B2%25B8%25EF%25BC%25890GGK0326_%25E7%2595%25B0%25E6%25BA%25AB%25E5%25B1%25A4%25E8%25BF%25B7%25E8%2588%25AA%25E8%25A8%2598_%25E7%25AB%258B%25E9%25AB%2594%25E5%25B0%2581%25E9%259D%25A2_300dpi.jpg" width="448" /></span></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: "Microsoft JhengHei"; white-space: normal;"><span style="color: #444444; font-size: medium;"><b>本書封由左岸文化提供</b></span></span></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">紛爭之源:新興能源仍未脫傳統能源開發邏輯</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-size: medium;"><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">從二○一五年的苗栗到二○二○年的雲林,西海岸有離岸風場的各縣,幾乎都出現了漁民抗爭。這讓我們必須探究:台灣發展離岸風電的方式,出了什麼問題?為何在不同地方都引發了類似的民眾反彈?最近幾年新出版的能源人類學作品,或許能帶給我們一些提示。能源人類學一向的核心關懷,是探索能源科學著重的技術面向之外,更複雜的社會、文化和政治條件,與能源技術及產業之間的交纏。這裡所指的「能源」,當然包括了傳統化石能源與新的綠色能源。二○一八年與二○一九年出版的三本重要作品,都批判性地檢視了大型風力發電場造成的社會、政治或生態衝擊。荷姆.法蘭克薩(</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Jaume Franquesa</span><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">)的《權力爭鬥:尊嚴、價值,與西班牙的再生能源前線》探討加泰隆尼亞一個偏遠農村如何與掌控能源設施的企業財團交涉。選址於此村落的大型能源設施包括上個世紀的核能電廠,以及本世紀的大型風力發電場。能源技術在每個時代都以進步與創新的形象現身,但也都以「進步敘事」來遮掩剝削貧窮鄉村地區的事實。對不斷抗爭的村民而言,風電只是另一個受政經菁英壟斷的資本積累工具。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-size: medium;"><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">二○一九年杜克大學出版社以頗富新意的「雙民族誌」(</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">duographs</span><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">)形式,出版了多明尼克.波耶爾(</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Dominic Boyer</span><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">)與西蒙.豪伊(</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Cymene Howe</span><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">)各自著述但共享副標題、前言,與結論的《能源政治》與《生態邏輯》(兩書副標題為「人類世中的風與權力」)。這套雙民族誌以墨西哥陸域風機密度最高的省分瓦哈卡(</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Oaxaca</span><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">)為田野場域,探討墨西哥於後石油時代開展的能源轉型如何同時受制與開啟了不同尺度的權力關係。他們發現,傳統能源時代的價值積累模式,頑存於新世紀的風電生產體制,因而激發了瓦哈卡原住民大規模的反風場運動,並造成基層民眾對綠電無感、也不支持電廠民主化的社會後果。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-size: medium;"><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">上述三本作品代表了晚近關注能源轉型的人文社會學者的共同觀察:大型再生能源設施再製了傳統能源產業與採礦業的「搾取邏輯」(</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">extractive logic</span><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">)。台灣目前已經沒有煤礦或石油等化石能源生產事業,但近年來爭議極大的石礦業,或可作為說明「搾取邏輯」的實例。搾取邏輯的首要特徵是它對低成本取得的公有地與礦物資源的獨占性,一塊劃為礦場的土地,在礦業許可期間可以合法排除妨礙採礦的其他土地用途,就如同離岸風場劃設於國有海域之後,即使沒有實體畫限,但風場範圍內可能干擾風機運轉的人、物,與行為,都可被取締。同時,如同礦場需要以貶抑場域內原有用途之價值的方式來合理化其空間獨占性,離岸風場計畫在闡述開發合理性時,也必須證明該海域既有用途——漁業——的低經濟價值,而這正是漁民在各個陳抗場合都必須特別強調現有漁場的魚源豐富與高價值,以駁斥風電業者爭取獨占權利的理由。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">搾取邏輯第二項特徵,是它將欲開採的礦物從其鑲嵌之環境剝除。在礦業資本家眼中,除了這項可轉化為財富的開採目標之外,其他周邊存有——如土石、森林、水源,以及各種動物等等——都是需要清除的雜質,而當礦業在意的開採目標無法再生產,整個礦場就被棄置了。離岸風場所開採的資源是源源不絕的風,似乎沒有採礦行為終將耗盡礦場之礦物資源的問題,但風能開採需要人為設施——包括馬達、扇葉、機架、機座、海纜等等,這些技術物的設計規畫,都是以極大化風能開採效率為目標,而不把風視為與海域萬物交纏的力量。因此,我們看到風力發電機組的高度、尺寸與裝置容量,都一直往大型化的方向演進,至於巨型風機可能增加的環境擾動,如對鳥類、對海洋生物,甚至對人類的視覺與行動干擾,則都視為可以控制與緩解的技術問題。簡言之,資本密集、規模生產的離岸風電,再製了單一化的生產思維,與漁民呼籲「留下一片海,留下一個讓年輕人進可攻、退可守的活路」等保留未來使用多樣性的開放思維,呈現強烈對比。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">打造一個共存共生的海域</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">在一個晴朗的秋季上午,漁民詹大哥載我們出海,短暫體驗漁民的工作情境。船未駛離內港之前,水面平靜無波,我很高興地說,今天浪很小,應該不會暈船,詹大哥輕笑了一聲,「出港之後你就知道了。」果然,船一繞過圍港堤岸就開始劇烈顛簸,在上上下下搖晃不定的視野之中,我勉強可以辨認出海面上的幾個小浮標,詹大哥詳細解說,這是某某的流刺網、那是某某的定置網,詹大哥的漁船必須繞過這些網具範圍,到更遠之處垂釣。換言之,我們看來一望無際的大藍海洋,其實是各有所屬與用途的海田組合。此時遠處停泊一艘詹大哥覺得陌生的漁船,他說,如果是外地來的拖網船,他就會立即通報海巡署,「漁民最討厭被管被約束,但我們這些漁民還會主動聯絡海防巡警,就是希望官民能夠合作,聯手趕走破壞漁業生態的外來漁船。」</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span id="docs-internal-guid-1439fb9f-7fff-0b86-154c-0981a85f3525" style="color: #444444;"></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-size: medium;"><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">在暈船造成的混沌之中,我卻似乎從詹大哥這樣的漁民身上,看到了一絲海域振興的希望:離岸風機是大型資本的開發案,乍看之下與能源民主的理想相去甚遠,但它的確是台灣面對艱鉅的能源轉型工程時,最能兼顧時間(緊迫)、空間(稀缺),與技術(成熟度)等三項條件綜合考量之後的(不完美)平衡方案;另方面,正因離岸風電開發需要大量跨國資本,涉及高度的政治經濟利害性,其所擾動的公眾爭議才有可能促使政府正視海域總體規畫的必要。但要讓海域真正成為國民共有且能夠生生不息的「大窟田」,首先必須結合具備海洋知識、保育意識與資源管理能力的漁民,共同創造「漁與魚共榮」的友善海域空間。在此目標下,尊重原有生計方式、保留土地與海域多元使用,以及不圍蔽(</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">enclosed</span><span style="background-color: transparent; font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">)的開放發展方式,不但是漁民合情合理的訴求,更能讓綠電可以貼近人民的日常感知,進而在地扎根、長遠發展。</span></span></p><p style="margin-left: 1em; margin-right: 1em; text-align: center;"><span style="color: #444444; font-size: medium;"><img alt="" data-original-height="320" data-original-width="320" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhvGLmXpfa2xWzyjRqrLX_biLi56d_Rc5upCKayQXT8Pf_z-30oKEOPsXffenZY4rp49R2ddwHsoV6rDqm4p1R2lH54h6qiHxIuUvU2JNSWWqD8U-CM_sj4YWSu0tXQiDOgoiIRPJk-hZE//" style="text-align: center;" width="240" /></span></p></div><div class="separator" style="clear: both; text-align: center;"><span style="color: #444444; font-size: medium; text-align: left;"><b>本文由左岸文化授權刊登</b></span></div><br />YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-83266169691974510292021-10-13T20:53:00.032+08:002021-10-21T09:01:45.020+08:00未來學對技術的裝飾與警示:淺談紀錄片《人類未來方程式》<p> <span style="font-family: "LiSong Pro"; font-size: 14pt; white-space: pre-wrap;">作者:劉旭鈞(長庚大學醫學系四年級)</span></p><p><span style="font-family: "LiSong Pro"; font-size: 14pt; white-space: pre-wrap;"><br /></span></p><p><span style="font-family: "LiSong Pro"; font-size: 14pt; white-space: pre-wrap;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQkeor1MH-0I2lN6ulOwVc0uIs4DZ5qWGfLBQN0-qP96taFjmjWk6EeLDLLz50dhpQ_vLQ6yCBf0vSOtLiyPF4zLfdjJ-FaPJZl5OeEGNvoW-r07O_N4BY-ktcY03WMfeAYeEw86ei-ng/s1225/Picture+1.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1225" data-original-width="866" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQkeor1MH-0I2lN6ulOwVc0uIs4DZ5qWGfLBQN0-qP96taFjmjWk6EeLDLLz50dhpQ_vLQ6yCBf0vSOtLiyPF4zLfdjJ-FaPJZl5OeEGNvoW-r07O_N4BY-ktcY03WMfeAYeEw86ei-ng/w452-h640/Picture+1.png" width="452" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><span id="docs-internal-guid-682fc8bc-7fff-ff7a-63d2-4eb37bd375aa"><span style="font-family: "Times New Roman"; font-size: 12pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">The Future of Work and Death film poster (2016)</span><span style="font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">,</span><a href="https://commons.wikimedia.org/wiki/File:The_Future_of_Work_and_Death_film_poster_2016.jpg" style="text-decoration-line: none;" target="_blank"><span style="color: #1155cc; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">圖片出處</span></a></span></div><div><h1 dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 24pt; text-align: justify;"><span style="color: black; font-family: Arial; font-size: 20pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre;">一、前言</span></h1></div><div><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">「未來學」已是多年來的熱門話題,亦有學院成立「未來學研究所」,而《人類未來方程式》(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The Future of Work and Death</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)就是一部與未來學密切相關的紀錄片。該片從</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: helvetica;">技術</span></span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">發展的角度分別切入</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: helvetica;">工作與死亡的可能未來</span></span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,訪談生物學家、「未來學家(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">futurist</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)」</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">、跨人類主義者(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">transhumanist</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">、生命倫理學家、人類學家</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">3】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">與企業經營者。這顯示出本片的視野與參考對象,甚至是立場:作為一部以技術發展為前提的紀錄片,其關懷不在於描繪某特定技術的遠大前程,而是關注科技與社會之間的關係與衝擊,並盡可能「兩造並陳」。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><br /></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">兩造,是何兩造?洪靖在對本片的評論〈樂觀或悲觀看待科技?導讀《人類未來方程式》〉</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">4】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">中指出,科技樂觀主義(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">techno-optimism</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)與科技悲觀主義(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">techno-pessimism</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)是人類在面對技術對社會之影響時的態度。洪靖博士從技術哲學的角度出發,爬梳人類歷史上對技術的幾種立場,並指出本紀錄片採取如何不同的態度。洪靖認為本片並未在悲觀與樂觀間選邊站,既不美化技術,也不對之過度警戒,而是對科技與技術之關係,採取「共伴(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">co-accompaniment</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)」態度:不要預做決斷,也不能撒手不管。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: 18.6667px;">對稱且謹慎的敘述方式,確實讓本紀錄片得以容納不同面向、立場的說法,使觀影者得以在未來學對技術的裝飾與警示間,摸索思索技術、應對未來的可能方案。然而,本片的主題與關懷範圍,未必全然如此對稱;此外,本片的部分預設也可能使之略過一些應被追問的議題。以下將先討論本片的二項主題,「工作」與「死亡」,以釐清本片的論點與閾限。</span></span></p><p><span id="docs-internal-guid-a9890a91-7fff-52cb-595f-7762fd983a83"></span></p><h1 dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 24pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 20pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">二、工作:經驗的對照</span></h1><p><span id="docs-internal-guid-4b3413e1-7fff-7645-1a3a-7f46e29fbf6c"></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本片從製造業、醫療產業、金融業的自動化與機械化,談工作如何可能被取代。這些取代與技術發展基本上都難以反駁。對照個人在二年級「初步見識醫院」課程時,曾聽精神部主任談到:「你以為醫生工作不會取代?什麼病人比較想要有人情味,只有外科醫師那些工匠才會被達文西手臂取代。可是沒有喔,調查做出來大家還是比較想要被機器看。我們內科醫師也會被取代。」三年級時,解剖學課程中的病理科醫師演講,則提到醫院如何使用資訊技術判讀病理切片,但同時強調醫師不會被取代。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-38bf6fb9-7fff-16a9-72fa-077801333bf9"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">基本上,本片訪談者提到的上述三個行業中,醫療產業大概是最多人認為「難被機器取代」的工作,或者只會被部分取代。然而,醫療現場的焦慮,似乎部分呼應本片的說法。當然,上述的學習經驗只呈現醫學界的部分觀點,也有許多報導與研究再三指出「患者較偏好醫師而非</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">AI</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">」。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">5】</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本片接下來談到的工作危機,基本上只走一條路:失業。藉由探討失業,以及失業背後的其他更多提問,本片完成關於工作的探問。這大概可以分成三個部分:(一)指出必定有轉換期,但轉換期中間的事情似乎有很多風險;(二)工作到底是否真有必要?;(三)轉換期不是中性的,可能涉及到政治的重新分配。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-52b77218-7fff-585c-32c7-045911486fdb"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在談(一)轉換期時,他們指出現在有大量大數據分析的職缺(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">20</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">萬個),且工作的「型態轉變」可能是從原本現在的工作轉移到「對機器進行編碼/寫程式」的型態。這件事情相當真切,在台灣也是如此:聯成、巨匠、台大、資策會及其他多所院校皆開設工程師訓練班,教導如何寫程式,報名人數增幅極大</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">6】</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">。此類課程的興盛呼應著就業市場的需求。這意味著,本無資訊科學背景者,在進修程式語言後,可能成功找到前端工程師的工作。我們確實身處轉換期中。這不是任何人可以說「好,現在開始」才開始的事情,也絕非說出那句「開始」才會真正開始。邊界是模糊的。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-34c63a1a-7fff-716d-785f-6b8d4c7c2c3d"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">當然,許多受訪者都意識到了問題——轉換期間,終有大量的人要失業。他們也指責另一群受訪者——許多自稱「未來學者」、「跨人類主義者」——只會裝飾出未來的美好圖像,卻刻意迴避人類的基本需求,以及如此轉換將帶來的龐大代價。而未來學者則會提出「新盧德主義分子(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Neo-Luddites</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)」</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">7】</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">作為回擊。這是一種普遍、科技至上主義者的論調,我們應該不會太陌生,因為英國的技術官僚</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">C. P. Snow</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在提出「兩種文化」時,就罵人文學者是「盧德主義分子」。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">8】</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-2ce10bfc-7fff-897e-845b-0480cffec44f"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在談到(二)工作之必要性時,我認為未來學家並未被駁倒。無論是援引馬派思想或是直搗「生命意義」,基本上都還是可以讓觀眾接受並支持「少了某些工作,我們可以探問人類的真義」的論點。然而,重點其實還是在(三):政治手段與重新分配。受訪者之一、任教於卡內基美隆大學與哈佛大學的</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Vivek Wadhwa</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">甚至說:「我懷疑那些人有沒有靈魂,他們是否有人性價值?我擔心極富的人不與人接觸,缺乏人性。」無論這樣的語言是否公允,我們應該都還是會同意,以現行的政治經濟體制,想要走向後人類或全自動,都必然是一場災難與惡夢。受訪者紛紛以美國為例,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Martin Ford</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">則指出「美國一半的人口都很保守,不太認為市場真的需要控制」。以第一世界為中心的全球,必須重新分配資源,但至少從美國的觀點而言,這一切就有極大困難。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; white-space: pre-wrap;">我認為本片在「工作」的討論,成功並陳兩造,並也非常誠實地呈現自動化技術取代人類工作的必然未來及其弊端。片中,本段落以顯示「貧富差距」的數據作為小結。這不只是呼籲政治改革以應對未來,更是以此討論為窗口,提醒觀眾當代當下的政經體制造成的實際問題。未來的問題,關乎今日。</span></p><p><span id="docs-internal-guid-9e676406-7fff-9dd5-28a2-b0604c467c42"></span></p><h1 dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 24pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 20pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">三、死亡:斷裂的接面(interface)</span></h1><p><span id="docs-internal-guid-62fc563c-7fff-b4a9-b1f4-86a267b2ae95"></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本片在討論「死亡」時,呈現手法就出現了斷裂。或者,是討論議題並沒有辦法緊密接合。不過,當跨人類主義者以「腦機接面」討論意識的存續,其生命/死亡觀本就充滿斷裂。這似乎難以避免,畢竟接面(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">interface</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)本身不就意味著斷裂嗎?</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-f8476aa2-7fff-3823-58fe-0abb3bf28c61"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">什麼是接面?「我們不取『介面』而改用『接面』,希望回歸較偏向『不連續』的原始用法:『接面』就是物質與物質或介材與介材交接所形成的表面或接觸面。」</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">9】</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">廖朝陽在援引各種說法來談他的接面概念時,指出是兩種不同的介材,彼此交互作用、試圖平衡,當然也可能爆炸。而本片在談死亡的時候,也正充滿各組「兩種介材」之間的對立。例如:肉體與機器、被重視的病與不被重視的老化。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-6d34683e-7fff-4f04-5208-01992cbe31a0"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">本片在「死亡」這段的探討方式是「接面」的。會讓人發現其接面,就是因為接不起來:本片首先探討「延長壽命」的可能,接著跳出去討論機器化的人類意識,最後卻又突然跳回來談到「延長壽命或不死可能造成的資源問題」,且談論此問題的方法明顯是回到具有肉身(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">embodied</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的延長生命。這是斷裂的。因為如果採取前者的方案,後者不會發生——當我們看到</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Istvan</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">與</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Scott</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在訪談中一下被節錄「上傳到電腦的意識」一下又在談「拿證照才能生多於一個小孩」,是很奇怪的事。這樣的斷裂,究竟意味著什麼?跨人類主義者對於生命與死亡的想像,可能是混亂的,他們對於未來社會面貌的想像,也因此有了漏洞。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-8d173f5d-7fff-6fa7-beb3-d109b26a53b8"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">接面也存在於「上傳」這件事情本身。當人的意識透過被機器保存而得到永生時,永生的是機器裡的意識,不是具身的人。甚至,這樣的上傳其實是一個人格的讓渡,把人格從腦讓渡到數據身上,這具有本體上的不同。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">N. Katherine Hayles</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">曾透過文獻爬梳,指出後人類的種種思潮建基在對於訊息的去身化(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">disembodiment</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)與去情境化,然而訊息才不會這樣自然地流動。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">10】</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline;"><span style="font-family: helvetica;">本片固然戮力呈現「跨人類主義者」的種種立場及其反方說法,但是卻沒有去問什麼是人類,什麼是「跨人類」——彷彿跨到數據是一種不證自明的現象,彷彿跨人類是不說自明的理論。</span></span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">並且,似乎也沒人想要討論被數據化的人類意識,如何可能實踐民主(如投票)的行動,更遑論如何避免中心化的數據處理方式可能帶來的極權統治。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-43f22859-7fff-c1a4-5ee4-6b0283eafacc"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">本片毫無疑問著眼於大問題。但是,有一些更基本但重要的問題只是輕輕帶過:例如,醫療化(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">medicalization</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)與失控的正常。技術哲學家</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Ciano Aydin</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">曾批評跨人類主義者在無視處境與脈絡的情況下,草率界定出「正常」與「增能」的概念</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">11】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">;「正常」在</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">STS</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">及相關學門中,也是一個被挑戰的概念:曾經,就連女性的更年期也被當成「不正常」的病態現象來處理,須廣泛施以荷爾蒙替代療法(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">HRT</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">),但隨著其乳癌與失智症之風險在</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2002</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年以後被廣泛討論,北美停經學會(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">NAMS</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)開始支持其他草藥療法的試驗,人們也逐漸將其歸為老化的一部分。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">12】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">而在本片中,老化現象被視為病態,或者醫療應該解決的問題,而其動員的大量論述及其反對者都在本段落中失蹤,只剩下跨人類主義者如</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Istvan</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">「不支持延長生命是種犯罪⋯⋯就是在支持殺人」的宣稱。</span></span></span></p><p><span id="docs-internal-guid-e4ea843f-7fff-3a83-1047-f8b25f4a189e"></span></p><h1 dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 24pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 20pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">四、西方,太西方的?</span></h1><p><span id="docs-internal-guid-887c0093-7fff-682f-7b17-bd9e05075b6e"></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本片以美國的技術與政治經濟現況為討論出發點,並強調應該由第一世界進行改革,以解決現在的問題,以因應(如果現在不改變則)可能更加不平等的未來。片中援引的種種案例、攻防、體制,全部都是西方的。然而,在地世界(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">local world</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)的生活真的足以被西方的模式描述、規範嗎?</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-af57c6c8-7fff-916e-796f-dd4ffcca25f5"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">西方框架下的「平等」,如果放到本片著眼的烏干達,則會變成將西方(改革後)的體制與物質強加在這個非洲的國家上。然而,非洲有繁多的部落,有自己的信仰。西方規範的影響在二十世紀的後殖民反思中已經清楚呈現,種種醫療人類學的研究也呈現出現代世界之不現代。當西方的跨人類主義者或未來學者們自居為未來的救世主時,可能還是要看看殖民史。誠如本片中採訪的英國作家</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Will Self</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">所言,這些討論未來的思考基本上都是後啟蒙的(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">post-Enlightenment</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">),而帝國主義中暗含的「啟蒙」也已造成當今的難題。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-0960c830-7fff-aad4-0068-75f4f30434cf"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">本片的製作者可能同樣沒有意識到此事,只將烏干達及其居民</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">13】</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">作為「不平等」的受害者,卻忽略一件事:就算將第一世界的資源貫注其上、平等分配,世界依舊不會依照西方人想的方式轉動,烏干達人的受苦也不會因此而解決,因為「資源分配」這種去歷史化的觀點,無法分毫說明文化與歷史、殖民與帝國主義,在烏干達的糾纏。</span></span></span></p><p><span id="docs-internal-guid-945f1cbe-7fff-c041-38c1-c1df9d0f31dc"></span></p><h1 dir="ltr" style="line-height: 1.8; margin-bottom: 10pt; margin-top: 24pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 20pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">五、結語</span></h1><p><span id="docs-internal-guid-b55056bb-7fff-d27a-84a7-0848b0f38449"></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 18.6667px; white-space: pre-wrap;">透過本紀錄片,我們可以看見部分未來學家、跨人類主義者如何以種種願景裝飾著技術複合體的未來,也能看見另一群人疾呼示警。本紀錄片提醒觀影者思索改革的必要,也指出由技術引致的工作與死亡之未來處境,將直接質問人類的本質。我們固然要與技術「共伴」,但是「共好」的願景,則有比本紀錄片主軸更深沉而複雜的面向。穿過未來學對技術的裝飾與警示,我們必須重新思索,在技術成為前提的時代裡,究竟何謂「共」與「好」。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 18.6667px; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 18.6667px; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;">1】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;">本片中擁有此頭銜者甚多,如</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;">Gray Scott</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;">、</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;">Martin Ford</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;">、</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;">Peter Cochrane</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;">⋯⋯等。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本片訪談的</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Riva Melissa-Tez</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">與</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Zoltan Istvan</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">皆是跨人類主義倡議的重要人物。見</span><a href="https://www.kurzweilai.net/transhuman-strategies" style="text-decoration-line: none;" target="_blank"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">https://www.kurzweilai.net/transhuman-strategies</span></a></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">3】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">片中的人類學家是</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Joanna Cook</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。相較於本片眾多的未來學家,人類學家對種種問題的著眼點,顯得相當不同。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Cook</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">任職於倫敦大學學院。她的研究主題與東亞的宗教相關,是一名醫療人類學家。見:</span><a href="https://www.ucl.ac.uk/anthropology/people/joanna-cook" style="text-decoration-line: none;" target="_blank"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">https://www.ucl.ac.uk/anthropology/people/joanna-cook</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">4】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">洪靖,〈樂觀或悲觀看待科技?導讀《人類未來方程式》〉,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Giloo</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">影音,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Aug 20, 2019</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。取自:</span><a href="https://giloo.ist/readings/420af5e5-100d-44ff-ac2f-e004b70ce582" style="text-decoration-line: none;" target="_blank"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">https://giloo.ist/readings/420af5e5-100d-44ff-ac2f-e004b70ce582</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">5】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">相關研究與報導極多,僅舉例:</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Carolyn Ritter,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> Patients Are Resistant to Medical AI and Prefer Human Medial Providers</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">, </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">New Studies Finds</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">. New York University, Sep 10, 2019. From: </span><a href="https://www.nyu.edu/about/news-publications/news/2019/september/patients-are-resistant-to-medical-ai-and-prefer-human-medical-pr.html" style="text-decoration-line: none;" target="_blank"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">https://www.nyu.edu/about/news-publications/news/2019/september/patients-are-resistant-to-medical-ai-and-prefer-human-medical-pr.html</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">6】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">蔣曜予,〈為何大家擠破頭也要學</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Python</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">與</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">C++</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">?程式語言有什麼重要?〉,數位時代,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Feb 19, 2020</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。取自:</span><a href="https://www.bnext.com.tw/article/56455/ntu-cool" style="text-decoration-line: none;" target="_blank"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">https://www.bnext.com.tw/article/56455/ntu-cool</span></a></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">7】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">十九世紀初的英格蘭,工業革命與自動化機械使大量工人失業。以盧德(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">N. Ludd</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)為首的工人群體主張此新技術將奪走更多工作,故砸毀工廠裡的新進紡織機,阻撓新式科技的引進。此後「盧德主義」、「新盧德主義」便經常被用來指涉反對技術革新的行動與思維。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">8】C. P. Snow</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,《兩種文化》,林志成、劉藍玉譯(台北:貓頭鷹,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1953/2020</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">),頁</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">77</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">STS</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">學界對</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Snow</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">的觀點頗有批評,如</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">David Edgerton</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">認為</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Snow</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">的觀點始於一種「自由派的軍國主義」,扭曲英國的技術史。傅大為則認為「兩種文化」的談法忽視科學本就浸潤在人文社會世界中;在</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1990</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">年代「科學論戰」與震撼文化研究學界的「</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Sokal</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">事件」後,傅大為則呼籲科學與人文要超越這種框架。詳見:(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">) </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">David Edgerton</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,〈反歷史的</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">C. P. Snow</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">〉,傅大為、雷祥麟、吳嘉苓《科技渴望社會》,頁</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">118</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)傅大為,〈兩種文化的迷惑與終結——從</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Science Studies</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">觀點看「索可事件」、「科學戰爭」〉,頁</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">14</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">9】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">廖朝陽,〈接面(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Interface</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)〉,史書美、梅家玲、廖朝陽、陳東升編《台灣理論關鍵詞》(台北:群學,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2019</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">),頁</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">219-220</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">10】Hayles</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">在指出此事的同時,也讓梅西會議(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Macy Conferences</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)中的議程助理</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Janet Freed</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">出場,對比出會議中掌權的男性與處理眾多會議資訊的女性,於「訊息的(去)實體化」可能有極不同的感知與想像。作為女性,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Janet Freed</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">謄錄訊息、以身勞動,「知道信息絕不會去實體化,訊息也不會自行流動」。詳見:</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Nancy Katherine Hayles</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,《後人類時代:虛擬身體的多重想像和建構》,賴淑芳、李偉柏譯(台北:時報,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1999/2018</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">),頁</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">151</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">11】Ciano Aydin. </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Extimate Technology: Self-Formation in a Technological World</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> (Routledge, 2021), p. 187.</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">12】Margaret Lock and Vinh-Kim Nguyen, </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">An Anthropology of biomedicine</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> (Wiley, 2018), pp. 46-47.</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-align: left; vertical-align: baseline; white-space: pre-wrap;"></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">13】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本片在引述烏干達醫師</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Nicholas Kamara</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">的說法時,提到當地還在使用前抗生素時期的方法來治療滴蟲病,因為「沒人發明新藥」。這可能是翻譯或表達問題,因為滴蟲病是相當容易治療的寄生蟲症,有定型的治療方式,也是使用抗生素。當這位醫生提到「前抗生素時期」時,基本上就意味著他知道有抗生素時期的治療方法。問題應該不在藥物是否被「發明」。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p><span id="docs-internal-guid-d959bfda-7fff-ad93-9ca2-2e8c179d59b2"></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="background-color: transparent; color: black; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">————</span></p><p><span id="docs-internal-guid-00ff4d51-7fff-c44f-1915-fc06bad3f5a4"></span></p><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 6pt; margin-top: 18pt; text-align: justify;"><span style="font-family: Arial;"><span style="font-size: 21.3333px; font-weight: 400; white-space: pre;">作者簡介</span></span></h2><p><span id="docs-internal-guid-1cba7ceb-7fff-f9eb-8c2c-53aa0e9fa8ad"></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">劉旭鈞,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2000</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">年生,台北人,現為長庚大學醫學系四年級生,平時練習各式寫作。本篇評論改寫自</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2021</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">年全國夏季學院之「</span><a href="https://course.hungching.com/%E9%A6%96%E9%A0%81" style="text-decoration-line: none;" target="_blank"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">技術哲學導論</span></a><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">」課程作業;感謝授課老師洪靖對本文的建議與指導,以及「</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">STS</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">多重奏」主編劉湘蓉對本文的編輯、建議與審閱,惟文責由作者自負。本文經作者同意同步刊載於</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">STS</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">多重奏以及個人</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Medium</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: right;"><span style="font-size: medium;"><span style="font-family: LiSong Pro; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">審稿:</span><span style="font-family: times; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">STS</span><span style="font-family: LiSong Pro; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">多重奏編輯 劉湘蓉</span></span></p></div>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-67396470729428210472021-09-26T15:26:00.011+08:002021-12-21T10:09:03.682+08:00《閱讀生命政治》書摘:新冠肺炎下的生命政治思想論戰<div class="separator"><span style="font-family: "Times New Roman"; white-space: pre-wrap;"><span style="font-size: medium;">作者:黃涵榆</span></span></div><span id="docs-internal-guid-6682bbe0-7fff-5e1f-1d0d-87386e32a1c9"><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="color: #134f5c; font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">※本文節錄自</span><a href="https://www.books.com.tw/products/0010902327" style="text-decoration-line: none;" target="_blank"><span style="color: #1155cc; font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">《閱讀生命政治》</span></a><span style="color: #134f5c; font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">之思想報導〈新冠肺炎下的生命政治思想論戰〉,(⋯⋯)為編者所加。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">全球</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">COVID-19</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">(或稱武漢肺炎、新冠肺炎、</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">SARS-CoV-2</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)在進入二○二一年之後,並未有減緩的跡象,中國和歐洲各國都不斷爆發新一波的疫情高峰,多次實施封城政策和其他緊急防疫措施。回顧新冠肺炎自二○二○年一月在中國武漢爆發以來,對全球政經局勢已經造成相當劇烈的衝擊,許多汽車大廠(像通用和福特)或是一些知名時尚品牌</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Prada</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Armani</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,都改為生產防護衣、口罩等防疫用品,整個全球產品供應鍊正經歷重組。前所未見的全球大傳染也侵襲專業技能、科學知識和國家地位,模糊了民主與威權政體的界線。各個學科領域都在談疫情,透過病毒重新理解我們所處的世界,以及提前部署之後所謂的「後疫情時代」。簡而言之,新冠病毒的全球性擴散似乎帶來了病毒論述的過度生產。本文主要目的是要釐清一些和疫情有關的思想論戰,反思疫情衝擊下的生命政治情境。</span></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjFUDt7ik5ygiClyhsxlKqhN3By0C9sj98-R4flDck1_cdHsPSNMIU1qW8NREVll8-vMlEdeP9ZjmZrRGnH-4iRRIMUzG6NmI78bjwAKbhtrsr4F7vGZgSpCb5FEYm4u2-Ig1vfERq8RhKj1E70DoelwLkPr1vWa0014Or1mECbUI_9BTsIZ6xIGJPu=s607" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="607" data-original-width="444" height="400" src="https://blogger.googleusercontent.com/img/a/AVvXsEjFUDt7ik5ygiClyhsxlKqhN3By0C9sj98-R4flDck1_cdHsPSNMIU1qW8NREVll8-vMlEdeP9ZjmZrRGnH-4iRRIMUzG6NmI78bjwAKbhtrsr4F7vGZgSpCb5FEYm4u2-Ig1vfERq8RhKj1E70DoelwLkPr1vWa0014Or1mECbUI_9BTsIZ6xIGJPu=w293-h400" width="293" /></a></div><div class="separator" style="clear: both; text-align: center;"><span style="color: #444444; font-family: Arial; font-size: large; font-weight: 700; white-space: pre-wrap;">本書封由春山出版提供</span></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">首先發難的是當代義大利最重要的哲學家阿岡本。他於疫情在歐陸(特別是義大利)爆發之際,就在二○二○年二月二十六日義大利文刊物《混成曲》(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Quodlibet</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)發表評論,隨即被翻譯成英文〈大疫的發明〉(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">The Invention of an Epidemic</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)迅速在網路媒體流通,引發廣泛討論。阿岡本引述義大利官方機構的資料指出,只有一○%到一五%的感染個案會有嚴重的症狀,絕大部分都屬於輕症。阿岡本對於客觀事實及義大利和整個歐洲後來的疫情發展的掌握是否精準,也許值得再商榷。大體上阿岡本認為整個義大利社會對於疫情過度反應。政府部門的運作已無異於軍隊,為了對抗病毒傳染,以衛生和安全為由採取的緊急措施坐實了例外狀態常態化的治理模式,包括封城、關閉學校和公共設施的緊急措施成為日常生活情境,嚴重侵犯人民的自由。這樣的觀點事實上貫穿了阿岡本長期以來的著作,如同他認為集中營就是現代政治普遍的治理模式,民主與極權體制之間存在著祕密的連結。阿岡本同時也認為這樣的緊急措施和社會大眾的集體恐慌形成一種惡性循環,彼此相互強化。可惜的是,阿岡本並沒有舉證政府如何挑動人民的集體恐慌,藉此證成緊急措施的正當性。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">阿岡本發文隔天,法國哲學家南希立即以〈病毒的例外狀態〉(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Eccezione virale</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)一文作為回應。南希反對阿岡本將新冠病毒傳染「常態化」,視之與一般流行性感冒相同。南希顯然比阿岡本更能掌握醫學上的客觀事實,畢竟新冠肺炎現在尚未有絕對可靠的疫苗,而且它的症狀多變,不同於流行性感冒,對身體各器官功能可能會有不可逆的後果。南希強調傳染病和防疫的問題涉及生物、科學、文化等面向,不能像阿岡本那樣把問題簡化成政府措施。不過南希並沒有進一步具體分析那些複雜交錯的面向。但可以確定的是,我們不應忽視個別情境,直接將任何單一的理論模式套用到有關病毒和防疫措施的討論上,不論是傅柯談的隔離措施或是阿岡本的「例外狀態常態化」。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">緊接著是另一位義大利哲學家艾斯波西多加入論戰。艾斯波西多認為南希拒絕涉入生命政治是不智的做法,顯示他對生命政治全然負面的理解是一種誤讀。對艾斯波西多而言,生命政治已是無所不在、無法迴避的事實。生物和基因工程介入傳統上被認定是自然過程的生育與死亡、生化恐怖主義、移民管制、乃至傳染病,在在都是生命政治的課題。即便如此,艾斯波西多還是提醒我們必須具有歷史意識,必須關照不同歷史階段的生命政治模式的特殊性,也必須區分近期的事件和長期的過程。醫學的政治化也許是通則,但是當前防疫措施如何透過醫療行為進行社會控制,恐怕還是得有更確切的個案論證。艾斯波西多在文章最後指出,義大利的疫情反映的比較是公共性權威的崩壞,而不是極權主義權力的擴張。這樣的釐清無疑也提醒我們不應該過大誇大阿岡本「例外狀態常態化」和「民主和極權體制的祕密連結」。我們是否也該區分類似集中營裡的那種永恆的例外狀態—也就是再難以想像的違反人性的罪行每分每秒都可能發生—和暫時性的、策略性的,而且是可協商的例外狀態?</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">思考與書寫方式向來頗為好戰的紀傑克自然也沒有錯過這場論戰,以他一貫的超音速學術生產效率在二○二○年三月底左右就出版了《全球大流行!新冠病毒震撼全世界》(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Pandemic! Covid-19 Shakes the World</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)一書。紀傑克首先指出,包括隔離、停班停課、限制和禁止公共活動等防疫措施導致人們不敢觸碰他人,加深彼此的不信任,也改變了我們和自己身體的關係,任何一點小症狀都可能引發焦慮和恐慌。他認為當下的肺炎疫情帶來的是一種「新野蠻主義」,徹底改變我們的生活的基礎。我們不可能把它當成只是一次的意外事件,或者天真地以為等到確診率和死亡率到達一定的高峰,疫情「自然」就會舒緩,我們就能很快回歸常態。相反的,新冠病毒的威脅會一直延續,對全球化市場和國家主權都造成前所未有的根本性衝擊。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">紀傑克格外關照我們對於疫情的理解如何被「傳染病意識形態病毒」感染,包括各種假新聞、偏執的陰謀論、種族主義等。他甚至認為,想像一種超越民族國家、會自己實現全球團結和合作的另類社會也是意識形態病毒。紀傑克以他慣有的反諷口吻指出,重點是我們為什麼需要災難才能反思我們所處的社會的基本特性。必須強調的是,紀傑克並不認同上述阿岡本的批判,隔離或其他防疫措施的確限制了我們的自由,但是病毒的感染與擴散卻也帶動了新型態的地方性與全球性具有共產主義色彩的團結。令人好奇的是,紀傑克在批評另類社會想像的同時,卻把他個人的共產主義願景寄託到事實上已被其他許多國際媒體嘲諷變質為</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">CHO</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">的世界衛生組織(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">WHO</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">),主張要賦予世界衛生組織更多的執行權。他也如同許多左派學者讚賞中國防疫的成效,忽略或無視中國政府封鎖疫情,壓制關於武漢病毒的調查和研究。他們甚至歌頌中國對外輸出醫療援助,但事實上中國輸出的篩劑口罩和醫療物資大多不符合國際標準,而且並不如他們的大外宣所宣稱的捐贈而是交易買賣。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">例外狀態與它的例外</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">討論到這裡,我們還是要回到先前的提問,哲學家們關於肺炎疫情的論戰,在多大的程度上深化或改變了我們對於當前生命政治情境的理解,乃至於反饋、修正或重塑生命政治理論概念和框架?印度學者杜薇維蒂(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Divya Dwivedi</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)與蒙罕(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Shaj Mohan</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)從宏觀的歷史、複雜化的角度理解「例外(狀態)」,將人類視為「技術例外的製造者」。從他們的觀點來看,包括疫苗注射等人類對生態系統或自然時間性的介入(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">interventions</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)都是例外狀態,而當代生命政治論述經常忽略人類與其他物種或生命形式的連結。正當世界各國因為新冠肺炎疫情擴散而進入封城和限制觀光旅遊的「例外狀態」,也就是當人類為了自我防護避免病毒感染而減少移動與生產活動時,無意之中,數十萬隻海龜游上印度海岸產卵,北極的臭氧層也出現修復現象,這是否可稱之為「例外狀態的例外」?在防疫期間大量使用的口罩、防護衣、酒精、次氯酸水或其他消毒用的化學產品,又會對其他物種生命和生態環境造成什麼衝擊?以自我防護為目標的生命政治措施,該如何能回應其他物種生命對於物質環境的要求?更根本地問,我們的思考是否被某種僵化的生命政治框架所綁架?</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">生命政治作為一種治理模式不僅在例外狀態也在常態之中運作。我們不僅關注包括隔離的種種防疫措施如何侵犯人權,也不能無視更為隱形、自動化的常態性權力運作。除此之外,英國學者羅倫奇尼(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Daniele Lorenzini</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)也從傅柯的角度強調生物權力(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">biopower</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)和種族主義的連結。這樣的連結不論在常態或例外狀態,都顯示在生命政治的治理下,生物的連續體被斷開成不同種族群體的等級,不同的種族接受不平等的醫療照護,也因此暴露在不同程度的風險。口罩、酒精、各種防疫物資的價格在許多國家都迅速飆漲,而經濟收入較低的族群顯然更受到隔離和停班的衝擊。雖然在亞洲、歐洲和美國也有不少經濟能力較強的人感染,例如在臺灣的疫情初期,確診者最大的族群是出國旅遊者。但是貧窮、人口密度、食物與營養供給、是否為慢性病患者等都是感染風險的客觀因素。普遍來說,低經濟能力階層、貧民窟、移工宿舍等都暴露在較高的感染風險,這點從在臺灣的東南亞外籍移工確診個案不斷增加就可看出。羅倫奇尼所說的差異化的脆弱性涵蓋的層面似乎不限於種族,大眾運輸司機、送貨員、藥師等日常生活情境中的群體都暴露在較高度的風險之中,他們是不是也可以被界定為「防疫照護工作者」甚至是「防疫英雄」,醫療權利更應該受到重視?羅倫奇尼最後提醒我們,「危機」可能是一種意識形態圈套,讓人盲目尋求立即性的對策,卻又不願意真的改變既有的生活、生產、旅行等等的方式。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">從歷史脈絡來說,自十七世紀早期現代時期以來,健康衛生已然成為國家治理的核心,緊扣著政體的生產能量和戰鬥力。不論是霍布斯、盧梭或孟德斯鳩等共和主義政治哲學家也大多強調,共和政體有責任保護人民免受病原感染。生命政治的免疫力防護一直以來都是要維護地理、生態、物種和物質的界線,但病毒或任何傳染型的微生物讓界線顯得危脆(</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">precarious</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)。特別在當前的全球化情境中,病毒的擴散和演化路徑愈形複雜、愈不可測,病原與宿主偶發性的連結讓傳染病不斷衍生出新的症狀。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">(⋯⋯)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">「後疫情」的想像</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">弔詭的是,在肺炎疫情尚未明朗更別說是減緩或結束的情況下,在慢性病愈來愈普及的時代裡,我們卻同時看到「後疫情」論述或想像正在各種社交媒體、產品促銷、學術活動和公共論壇中急速擴散。主題包羅萬象,涵蓋國際關係、全球產經結構、生技醫療趨勢、城市營造、飲食生活、旅遊、藝術實踐……到世界的樣態。這些論述與想像不乏對疫情衝擊提出全面性評價,作為「疫情過後」全球政治、經濟與公共衛生的政策方針。在當下的情況,「後疫情」的說法其實讓「提前部署」和「延後/長部署」失去區隔。「後」並非真的是時序上的結束,如同在當前的慢性病/病毒時間性裡,並不真的存在或者已不可能談論終點和終結。「後」如同病毒變種和重新組合,衍生出延後、延長、迂迴、擴散等不同含義,一種提前到來的不確定的未來,纏繞著此時此刻的我們,逼迫我們不斷去言說和描繪各種未來的圖像。我們不禁懷疑,當下這股對於後疫情形勢和回歸常態的著迷是否暴露出我們在逃避根本的改變。為什麼北半球諸大國對於二氧化碳排放量的反應遠不及於對新冠肺炎的反應急迫?</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">當我們面對疫情的時候愈是驚慌,我們會更焦急要改變什麼以便快點「回歸正常的生活」。相反的,相信、期望新冠肺炎疫情發展到不可收拾的程度自然會摧毀資本主義,似乎是一種不負責任的逃避主義,畢竟我們已經充分瞭解面對疫情需要針對人力、物資、空間、行動各方面做必要的部署。最根本的問題是跳脫既有的常態與例外狀態、可能與不可能、樂觀與悲觀、主動與被動之間的區隔。從前面的精神分析倫理學的角度來說,如果想像「後疫情」時代有任何意義,不在於「回歸常態」,而在於改變構成我們所熟悉的日常世界的要件,改變飲食、生產、移動、生活的方式,以及資本主義使我們不斷消費、旅遊、享樂的刺激。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">且讓我用一個精神分析界流傳已久的笑話為本文作結。一位病人掛號看診,精神分析師先問助理該位病人的狀況是否緊急。助理回答,「不,病人看起來還算穩定,運作的還可以,還能適應現實狀況,不算緊急。」分析師大叫,「那不行,我最好趕快看看他!」</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt; text-align: center;"><span style="font-family: Arial; font-weight: 700; white-space: pre-wrap;"><span style="font-size: medium;"></span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Arial; font-weight: 700; white-space: pre-wrap;"><span style="font-size: medium;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9fWE3fh0dfnzM4Tx3aw8n7UYWGjfeNwcocgmvKCcFkjpffmmpj4SScNJ2Ts8l8sHMMo-a87uOmzFi5fwjwWFPecRSi8A8n1O6OiJDwQQscn4z7rXFJOB3pzhqauzQ-ci3jKchWVwG_pU//" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="320" data-original-width="320" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9fWE3fh0dfnzM4Tx3aw8n7UYWGjfeNwcocgmvKCcFkjpffmmpj4SScNJ2Ts8l8sHMMo-a87uOmzFi5fwjwWFPecRSi8A8n1O6OiJDwQQscn4z7rXFJOB3pzhqauzQ-ci3jKchWVwG_pU//" width="240" /></a></span></span></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 9pt; margin-top: 9pt; text-align: center;"><span style="font-family: Arial; font-weight: 700; white-space: pre-wrap;"><span style="font-size: medium;">本文由春山出版授權刊登</span></span></p></span>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-69375077250903738612021-09-20T17:56:00.004+08:002021-10-14T13:55:27.406+08:00《醫學的張力》譯序:在疫情中面對醫學的張力<span id="docs-internal-guid-d18d6118-7fff-af73-971c-06a52d535f2a"><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; white-space: pre-wrap;"><span style="font-size: medium;">作者:李尚仁(中研院史語所研究員)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: left;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">《醫學的張力》探討的各種有趣、奇怪或日常的醫療議題,其核心是醫學本身的不確定性。醫學不確定性的原因不少,像是人體的運作、疾病的產生、治療的能力等等都仍有許多科學未解之處。治療的效果也涉及治療者的技能和醫病的互動,人的因素影響不小。此外,每個個體都有其特殊性,同樣的疾病和同樣的療法,在不同人身上的效果有可能不太一樣。這些因素乍看之下似乎頗為抽象深奧;然而,當自己或家人生病,尤其是罹患較為嚴重的疾病時,往往就會直接而具體的面對醫學的不確定性。自「2019冠狀病毒疾病」(COVID-19)在2020年初爆發全球大流行以來,醫學不確定性所帶來的緊張與壓力,更以空前的規模直接或間接地衝擊到無數的人。</span></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvla3DtP2-Qm4UjgWYTTR58KwEwfUWqnArjgPK3jEHumLCcytzweVY1dLCqVlScWSfug0P-M2ZhbBhfIFmahzNItyfLH7rxUubVvPW1kkQEJSEyFVShckajqLb6nylOyeXukOnJX79ttc/s2048/%25EF%25BC%2588%25E5%25B7%25A6%25E5%25B2%25B8%25EF%25BC%2589%25E9%2586%25AB%25E5%25AD%25B8%25E7%259A%2584%25E5%25BC%25B5%25E5%258A%259B+%25E7%25AB%258B%25E9%25AB%2594%25EF%25BC%258B%25E6%259B%25B8%25E8%2585%25B0+300dpi+.jpg" style="font-family: Arial; font-size: 18px; margin-left: 1em; margin-right: 1em; text-align: center; white-space: pre-wrap;"><img border="0" data-original-height="2048" data-original-width="1520" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvla3DtP2-Qm4UjgWYTTR58KwEwfUWqnArjgPK3jEHumLCcytzweVY1dLCqVlScWSfug0P-M2ZhbBhfIFmahzNItyfLH7rxUubVvPW1kkQEJSEyFVShckajqLb6nylOyeXukOnJX79ttc/w298-h400/%25EF%25BC%2588%25E5%25B7%25A6%25E5%25B2%25B8%25EF%25BC%2589%25E9%2586%25AB%25E5%25AD%25B8%25E7%259A%2584%25E5%25BC%25B5%25E5%258A%259B+%25E7%25AB%258B%25E9%25AB%2594%25EF%25BC%258B%25E6%259B%25B8%25E8%2585%25B0+300dpi+.jpg" width="298" /></a></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Arial; text-align: left; white-space: pre-wrap;"><b><span style="color: #666666; font-size: medium;">本書封由左岸文化提供</span></b></span></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">疫苗知識不確定的由來</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">醫學不確定性並不僅限於「我是否會染疫」所帶來的的焦慮和恐懼,也出現在醫學知識和實作的層面。例如,本書以扁桃腺切除為例,討論尋常的診斷本身就具有的不確定性,從這角度來看,由於COVID-19輕症的症狀常和一般感冒頗為相似,可想而知這會對第一線醫師在鑑別診斷上帶來的挑戰。當然,碰到疑似案例可以採檢,尤其實驗室的PCR檢驗準確度很高。然而,疫情第一年台灣各界不同專家關於普篩、快篩、偽陽性與偽陰性乃至貝氏定理(Bayes' theorem)的廣泛討論與爭辯,顯示醫學的不確定性也內建在檢驗之中,尤其是在盛行率低的情況下,做法上以及資源配備上都必須考量此一問題。 </span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">疫苗是扭轉疫情的關鍵利器,這場大流行爆發之初有不少人擔心不見得能成功研發出疫苗。傳染病沒能研發出疫苗的例子所在多有,例如,上世紀晚期出現的愛滋病就沒能研發出有效的疫苗。此回百年大疫讓人驚嘆與振奮的是在不到一年的時間內就陸續發展出好幾種效果優良的疫苗,研發速度遠遠快於過去的疫苗。疫苗的問世為疫情的控制帶來曙光,但也帶來不確定性問題,其中包括疫苗接種後的疑似不良反應以及罕見的副作用。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">《醫學的張力》將醫療知識的基礎分為兩種,一種是醫學已經了解疾病的「特定的個別原因」(specific individual causes)乃至其病理機轉,如書中所舉骨折治療的例子,或是特定的細菌感染就以特定的抗生素來加以治療;另一種醫療知識則是來自「人口平均試驗」(population average testing),例如本書多次討論以隨機控制試驗來確定某些療法或新藥是否有效。Covid疫苗的研發固然是以冠狀病毒如何感染人類細胞的知識為基礎,但關於新疫苗有效性與安全性的知識仍有許多是來自「人口平均試驗」,包括臨床試驗以及大量施打後的後續追蹤研究。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">就以AZ(Oxford-AstraZeneca)與嬌生(Janssen)等腺病毒載體疫苗的血栓副作用,以及莫德納和輝瑞-BNT等mRNA疫苗的心肌炎副作用為例,這兩種副作用是如此地罕見,以至於三期臨床試驗期中報告送審緊急授權時,即便已經有三萬名左右的受試者也沒能觀察到,是後續大量施打後才發現的。然而,為何是這特定的極少數人會發生這樣嚴重的副作用?要如何精確辨識出這類人?截至這篇序言寫作時,醫學對此仍所知有限。透過統計我們知道某些群體發生這些罕見嚴重副作用的機率較高,如年輕女性施打AZ的風險較高,年輕男性施打mRNA疫苗的心肌炎風險較高,但這樣的了解主要仍是種「人口平均試驗」的知識。能做的則是避免某些風險行為,例如打mRNA疫苗至少一週內避免劇烈運動,過去有血栓病史者避免打腺病毒載體疫苗等。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">至於台灣之前沸沸揚揚關於施打疫苗後發生疑似不良反應,甚至施打後猝死的案例,原因的釐清更是困難而大費周章,往往需要對死者進行解剖檢查。猝死是否和疫苗有關?還是接種者有慢性病、年齡大身體太虛弱以致對一般人並不嚴重的常見副作用卻讓他們身體無法負擔?這些都是困難的問題。至於指揮中心指出疫苗接種期間猝死案例數量並未超過「背景值」(數量並無異常增加),更是典型的「人口平均試驗」推論。如此看來,疫苗就像本書引用的猶太民間故事的精靈「科倫」,它力大無比在危急時可以提供重大的幫助甚至拯救性命,但它也有笨拙的一面,必須細心審慎以對待,包括事先審慎評估疫苗接種者的身體狀況,對疑似不良反應進行深入仔細的追蹤研究。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">個人選擇和群體風險的翹翹板</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">台灣媒體對於疑似疫苗接種不良反應的報導方式,頗類似本書所描述英國媒體對麻疹、腮腺炎與德國麻疹的三合一疫苗(measles, mumps and rubella vaccine, 簡稱MMR疫苗)引發兒童自閉症所做的控訴:雖也為了「平衡報導」採訪了專家看法,但重點通常放在家屬的悲傷、懷疑與指控,甚至煽情地渲染悲劇之驚人可怕。也如同本書描述國外這類案例一樣,台灣這段期間也出現相關的假新聞與陰謀論,透過口語、網路與社群媒體傳播,期間還不時夾雜著政治攻防。這樣的狀況也不意外地帶來一些人對疫苗接種出現觀望、懷疑與拒絕的態度。此外,由於資訊的發達乃至於假新聞的流傳,以至於選擇與等待特定品牌疫苗的現象在台灣頗為常見。例如,有些人不想打AZ疫苗想等他們心目中更好的莫德納或BNT疫苗。其實根據英國公共衛生當局在實際施打後的研究,AZ和BNT疫苗的防止重症的能力相距甚微,而這樣的選擇與等待卻有可能延緩疫苗施打的進度,增加個人染疫的風險以及傳染給別人的機會。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">這個現象正好可對照本書第八章後半部作者柯林斯與平區的爭辯。平區夫婦決定不讓他們新生的女兒接種美國公衛當局所提供的白喉、破傷風、百日咳三合一疫苗,因為他們閱讀文獻發現日本常規使用的百日咳為「非活性疫苗」,其副作用要小於美國三合一疫苗中的百日咳疫苗,因此他們改為先讓女兒接種白喉與破傷風的二合一疫苗,然後再接種設法取得的百日咳非活性疫苗,這樣一來推遲了平區女兒的疫苗接種時間,也讓他們夫婦與女兒的醫師關係陷入緊張。柯林斯批評平區夫婦此舉延誤了疫苗接種的時間,增加自己女兒與社區兒童染疫的風險;平區則辯稱他們並非反疫苗人士,而是認為他們居住的社區以及他們的生活方式原本染疫風險就很低,而且他們是積極搜尋並運用科學知識來為女兒爭取施打更好的疫苗。況且美國政府後來也決定改採用平區夫婦選擇的百日咳非活性疫苗,顯見他們關於副作用的見解並無錯誤。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">平區曾訪問台灣,私下曾透漏這場爭辯讓兩位長期合作、交情深厚的彼此鬧得頗不愉快,甚至差點導致此書無法完成。由此可見疫苗施打是何等切身而能引發強烈情緒反應之事。譯者相信不少讀者會認同平區夫婦積極為女兒福祉進行理性謀劃的父母心,而覺得柯林斯未免太不近人情。然而,經歷過台灣這場挑疫苗和等疫苗之亂之後,或許有些讀者會和譯者一樣對這段插曲產生不同的感想與判斷。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">疫苗猶豫或許出於個人的恐懼,或許出於個人對於風險的理性計算,但從集體的角度來看,此種決定卻會增加疾病在社區中傳播的風險,還有可能導致疫情警戒級數無法下降,連帶造成集體的社會問題與經濟損失。本書在第八章以群體免疫(herd immunity)的概念和賽局理論「囚徒兩難」的邏輯來說明此種個人決策的後果。群體免疫也是這次疫情經常聽到的字眼,從早先英國政府被懷疑打算讓疾病流行、感染相當健康人口以便達成群體免疫,到疫苗問世後出現不少關於需要多高的覆蓋率才能達成群體免疫的討論,此一概念在過程中引發不少爭議。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">然而,這次疫情也突出了本書關於群體免疫的討論所未觸及到的議題,其中最重要的是由於冠狀病毒(SARS-CoV-2)的持續突變,從最初引發疫情的武漢株、在台灣造成疫情的Alpha變異株到目前肆虐許多國家的Delta變異株,在演化過程取得主流地位的病毒株的傳染力越來越強,讓群體免疫的門檻變高而越來越難達成。另一方面,許多人期待演化適應會讓病毒的毒性降低,但迄今的Delta株都沒有出現這樣的結果,也不確定日後是否會出現這樣的結果。病毒突變帶來疫苗保護力降低的風險也是令人極為憂心的問題。本書並未討論到演化會成為醫療不確定性的來源,這點或許是從本書出發可以進一步思考的議題。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">疫情下,科學界挑戰「醫學的張力」</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">《醫學的張力》強調安慰劑效應是醫學不確定性的核心,而臨床試驗所使用的雙盲隨機控制試驗(Randomized Controlled Trial,簡稱RCT)則是醫學科學用來因應此種不確定性的方法。然而,RCT也是個巨大有力但有點笨拙的科倫。國產疫苗以免疫橋接取代第三期臨床試驗期中報告來申請緊急授權(EUA)所引起的爭議,恰好能說明這一點。比起以病患作為受試者的治療藥物臨床試驗,疫苗臨床試驗的規模往往更大。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">為什麼疫苗臨床試驗需要更多的受試者呢?這是因為疫苗臨床試驗需要「未染疫」的受試者透過雙盲隨機試驗,比較疫苗組與安慰劑組染疫狀況的差別,以確定疫苗是否有足夠保護力。然而,即使選擇疫情嚴重的地點進行試驗,在試驗期間內受試者當中會染疫的仍是少數,因此需要招募數量甚大的受試者才能取得統計上有意義的數值,更何況受試者必須有足夠代表性(不同年齡層、慢性病患者等),所以Covid第三階段的臨床試驗往往需要三萬人甚至更多的受試者。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">如此規模的研究需要龐大的資金與豐沛的人力與技術資源才能進行,往往只有大藥廠乃至富裕國家政府的支持才能進行。假如能夠透過免疫橋接的方式在實驗室測量中和抗體的價數來判斷疫苗的保護力是否良好,那不只可以節省許多的研發經費,也有機會縮短疫苗開發的時間,而且讓更多國家與機構有能力投入疫苗研發,將大有助於疫苗普及和全球健康平等。這是世界衛生組織(WHO)積極研討是否能以此進行疫苗試驗的原因之一。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">兩位作者認為以「特定的個別原因」的知識取代「人口平均試驗」的知識代表著醫學科學的進步。以免疫橋接取代三期臨床試驗雖不盡然是這樣的轉變,但其方向近乎如此。然而,世衛組織數度召開專家會議,迄今仍未能訂定出一套免疫橋接的標準。台灣國產疫苗採用這樣的EUA審查標準,則引起相關專家巨大分歧和激烈爭論。這場爭議充分顯示訂定新的試驗標準所涉及的困難、不確定性與爭議性。熟悉科技與社會研究(STS)的讀者對這樣的現象不會陌生。拉圖(Bruno Latour)對法國微生物學家巴斯德研發炭疽病疫苗的經典研究【註1】,就強調要將實驗室的結果轉譯到廣大的真實世界場域涉及到許多面向的工作,而謝佛(Simon Schaffer)對電阻單位歐姆(Ohm)之訂定的經典研究,也說明了標準化過程所涉及的巨大努力【註2】。新的試驗方法與標準能否成功也是個高度不確定的過程,從提出到受到廣泛接受往往是個投入大量心力資源且激烈爭議、各方角力的漫長過程。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">疫情下,病人個別罹病經驗可能的貢獻</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">當各位讀者讀到第七章,會發現兩位作者在討論八○年代愛滋病藥物臨床試驗時(可參考馬修麥康納主演的《藥命俱樂部》),他們十分肯定病患團體的貢獻,也認為在不涉及科學資源與公共政策時個人應該擁有選擇另類療法的自由,不過他們(尤其是柯林斯)似乎在個體與集體的張力天平上似乎更傾向於集體優先,在知識判斷上認為人口統計的證據優於個別患者的經驗,而主流專家的見解也優於病患團體的意見。這次疫情卻也提供機會讓讀者重新思考病患倡議團體與病人個人經驗的重要性。「新冠長期症狀」(Long Covid)就是這樣一個例子。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">這次疫情有不少感染者在感染結束後仍苦於某些身體症狀,尤其常見嚴重的疲勞,而根據美國疾管署網站的資訊,其他相關症狀包括呼吸困難、咳嗽、關節痛、胸痛,乃至於俗稱「腦霧」的注意力不能集中,以及憂鬱、肌肉痛、頭痛、心悸等。罹患者因此受到很大的困擾。這種情形被稱為「新冠長期症狀」。以英國</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">《衛報》</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">二○二○年十一月十八日</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">報導的個案為例</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">:蘇格蘭的家庭科醫師史莫(Amy Small)身體一向健康,每星期慢跑五千公尺三次。她在二○二○年四月染疫,六星期後她覺得身體好多了,決定帶小孩到公園走走,結果一段上坡路讓她累到躺了好幾天。六月份史莫醫師恢復上班,結果看診半天導致她接下來臥床十天,甚至有一整天累到無法講話也幾乎沒力氣喝水。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本書的讀者會注意到「新冠長期症狀」和本書第五章〈雅痞感冒、纖維肌痛以及其他受到爭議的疾病〉所討論的「慢性疲勞症候群」這個高度爭議性疾病有其相似之處。</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">不少醫師與專家也注意到這點,《衛報》引用美國傳染病專家佛奇(</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Anthony Fauci</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)的說法:「許多人的後病毒症狀(</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">post-viral syndrome</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)和肌痛性腦脊髓炎</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">╱</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">慢性疲勞症候群驚人的相似,這很不尋常」。第五章提到早期曾懷疑慢性疲勞症候群是感染</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">艾司坦-巴爾病毒(Epstein-Barr virus)所導致,而當時美國疾管署的調查對此沒有定論,日後醫界更懷疑慢性疲勞症候群並不是種「具有生物學原因和病理機轉的身體疾病」,而是和心理因素有密切關係的身心症。病患倡議團體則強烈反對這種看法,主張這是種起因於病毒感染、免疫系統受損的真實身體疾病,因此他們使用「</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">肌痛性腦脊髓炎</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">」一詞,而不使用「慢性疲勞症候群」。對疾病性質認知的分歧造成醫界和病患倡議團體嚴重的緊張關係。就此,本書作者似乎較為怪罪病患團體的態度。然而,「新冠長期症狀」的出現卻有可能為「病毒感染說」重新帶來科學的助力。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-size: medium;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">另一個「新冠長期症狀」值得注意的案例是利物浦熱帶醫學校的流行病學專家迦納(Paul Garner)。他在罹病後於《英國醫學期刊》(</span><span style="font-family: "Times New Roman"; font-style: italic; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">BMJ</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)的網站部落格撰寫的病人誌提到主流醫學知識和患者個人經驗的脫節。他患病後馬上查詢以嚴謹標準收錄優質醫學文獻的資料庫「考科藍圖書館」(Cochrane Library),卻發現用處不大,即使當年他是創立該資料庫的推手之一。他的感想是「文獻回顧顯示主流醫學和我的個人經驗嚴重脫節」。迦納反而發現「</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">肌痛性腦脊髓炎協會</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">」這個病人倡議團體成員的解說對他有所幫助。醫護人員的高染疫風險是這次疫情的重要特徵,連帶有不少「新冠長期症狀」的患者本身就是醫療專業人員,這讓本書對慢性疲勞症候群爭議中病患常民與醫學專家的簡單二分變得更為複雜。實證醫學專家在自己生病後,回頭重新肯定病患個人經驗和病患倡議團體的觀點,此一插曲令人深思。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">本書中譯本在疫情中發行新版,這場百年大疫則提供了許多的議題與機會來檢視書中提出的觀點。這本書的論點和洞見能否幫助我們思考疫情中出現的爭議現象以及個人醫療決定的難題?身為譯者當然期望也相信答案是肯定的。但這本書的價值遠不止於此,誠如兩位作者所指出,幾乎所有人都會生病(或是面臨親人生病的狀況),都會需要醫學的幫助,也都有機會面對醫學不確定性所帶來的難題與抉擇,譯者誠心希望當讀者承受醫學的張力時,這本書能成為有用的思想輔助工具。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註1】Bruno Latour著,林宗德譯,雷祥麟校訂,雷祥麟導讀,〈給我一個實驗室,我將舉起全世界〉,收入吳嘉苓、傅大為、雷祥麟編,《STS讀本一科技渴望社會》(台北 : 群學,2004);Bruno Latour著,伍啟鴻、陳榮泰譯,《巴斯德的實驗室:細菌的戰爭與和平》(Pasteur: guerre et paix des microbes)(新北:群學,2016)。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">【註2】Simon Schaffer, “Late Victorian Metrology and Its Instrumentation: A Manufactory of Ohms,” in Invisible Connections: Instruments, Institutions, and Science, ed. Bud and Cozzens (Bellingham: SPIE, 1992)。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 18pt; margin-top: 18pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span style="color: #0c343d; font-family: Times New Roman; font-size: medium; white-space: pre-wrap;">*本書初版為《科倫醫生吐真言:醫學爭議教我們的二三事》,新版內容經過重新編修、收錄新譯序。</span></span></p><div class="separator" style="clear: both; font-size: large; text-align: center;"><div class="separator" style="clear: both;"><img alt="" data-original-height="320" data-original-width="320" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhvGLmXpfa2xWzyjRqrLX_biLi56d_Rc5upCKayQXT8Pf_z-30oKEOPsXffenZY4rp49R2ddwHsoV6rDqm4p1R2lH54h6qiHxIuUvU2JNSWWqD8U-CM_sj4YWSu0tXQiDOgoiIRPJk-hZE//" width="240" /></div></div><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium; text-align: left;"><b>本文由左岸文化出版授權刊登</b></span></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><br style="text-align: left;" /></p></span><div id="gtx-trans" style="left: -83px; position: absolute; top: 8781.57px;"><div class="gtx-trans-icon"></div></div>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-49979607463348673252021-09-15T16:28:00.007+08:002021-09-26T14:17:34.155+08:00這樣算不算安樂死?死亡機器Sarco帶來的倫理緩解與挑戰(下)<span id="docs-internal-guid-ecece30f-7fff-de6a-b6bd-3266f174e638"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 42.5197pt; text-align: justify; text-indent: -42.5197pt;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">作者:國立高雄大學黃鈺淳(法律學系)、宋雨宸(東亞語文學系)、劉崇志(電機工程學系)、蕭郁庭(物理學系)、高詠鈞(電機工程學系)</span><span style="text-align: left;"> </span></p></span><span><br /><span id="docs-internal-guid-5a8fbb18-7fff-5cd7-20bd-03fdfd557275"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">❖ </span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本文修改自</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">109-1</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">通識課程「科技與工程倫理」之期末報告,並獲得</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2021</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">全國專業倫理個案競賽優等(第二名),感謝指導老師洪靖的修改建議與寫作協助。文章上篇參見:〈</span><a href="https://stssonata.blogspot.com/2021/09/sarco.html" style="text-decoration-line: none;" target="_blank"><span style="color: #1155cc; font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">這樣算不算安樂死?死亡機器</span><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">Sarco</span><span style="color: #1155cc; font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">帶來的倫理緩解與挑戰(上)</span></a><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">〉。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></p></span></span><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt;"><span><span><span style="font-family: Arial; font-size: 20pt; font-weight: 700; white-space: pre;">3. 死亡機器Sarco</span></span></span></p><span id="docs-internal-guid-848ea307-7fff-2fbe-ee72-1d940f31cbfe"><span style="font-family: Arial; font-size: 20pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span id="docs-internal-guid-6a251f47-7fff-4766-cee3-cfe88b8e4005"><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="font-size: 16pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 400; vertical-align: baseline;">3.1 Sarco的發明</span></h2><div><span style="font-size: 16pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 400; vertical-align: baseline;"><span id="docs-internal-guid-1b991f65-7fff-927b-4a04-55e85cdbd562"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Philip Nitschke</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">是一位出身澳洲的人文主義者兼內科醫師,創辦了推動和支持安樂死合法化的國際非營利組織「解脫國際」(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Exit International</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">4】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在澳洲北領地通過了全球首部安樂死合法化的法律—〈</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">1995</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年末期病患權利法》(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Rights of the Terminally Ill Act 1995</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)—後,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Philip Nitschke</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">於</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">1997</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年成為世界第一位合法透過注射藥劑來執行安樂死的醫師。然而,在</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Euthanasia Laws Act 1997</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">發布後,安樂死又成了違法行為,因此他最後仍然遭到撤銷醫師營業執照的處分。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-6a9dce1d-7fff-cd29-1497-2d363984cef5"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">這促使他與荷蘭工業設計師</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Alexander Bannink</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">合作,開發出了使用</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">3D</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">列印打造出來的死亡機器—</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">5】Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">試作版模型的初次亮相是在</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2018</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">4</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">月的阿姆斯特丹喪葬產業博覽會(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Amsterdam Funeral Fair</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)(圖一),首次發表在大眾面前後旋即受到了許多關注,陸續於各大展覽展出模型機,同時也不斷進行測試、改良。直到</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2020</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">8</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">月,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">官網發布了最新機型:</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco X</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">是新一代的死亡機器,距離實際投入使用更近一步,且即將進行到最後階段測試,但因為新冠病毒引發的肺炎疫情而不得不延後。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">6】</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwNKWJEvCuMsjhdSbX4urxpc8lUBrhOe_8xIoI9XUykVTHsdfqPfSoy1FU6j1CFlOM9AbqXTZecdZJJTVd18nj4fGw_YedMsUAR9rYWntJyT3UWxbzl679DcJxuxk69nqfkXustSgYnU0/s650/%25E5%259C%2596%25E7%2589%2587+1.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="366" data-original-width="650" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwNKWJEvCuMsjhdSbX4urxpc8lUBrhOe_8xIoI9XUykVTHsdfqPfSoy1FU6j1CFlOM9AbqXTZecdZJJTVd18nj4fGw_YedMsUAR9rYWntJyT3UWxbzl679DcJxuxk69nqfkXustSgYnU0/w640-h360/%25E5%259C%2596%25E7%2589%2587+1.png" width="640" /></a></div><span id="docs-internal-guid-32d34125-7fff-bad4-083c-204eba6ec1ad"><div style="text-align: center;"><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">圖一:</span><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Philip Nitschke</span><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在</span><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Amsterdam Funeral Fair</span><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (</span><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2018</span><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">) 首次向媒體披露死亡機器</span><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco/</span><a href="https://www.exitinternational.net/sarco/" style="font-size: 16pt; text-decoration-line: none;"><span style="color: #1155cc; font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">出處</span></a></div></span><span><a name='more'></a></span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span><p></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-3fccd436-7fff-deda-8c51-35a86f25e6b5"></span></span></p><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 16pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">3.2 Sarco的意義與功能</span></h2><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-046fe30f-7fff-f7af-0b65-150034a25e25"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的開發以「優雅地在有品味的環境,以平靜、合法的方式死亡」為目的,外型像是一個巨大膠囊,線條柔和但具時尚感。使用流程如下:在接受專門評估精神與健康狀態的線上心理測驗後,通過的使用者會收到</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">4</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">碼驗證碼,之後進入機器輸入驗證碼並按下艙內的啟動按鈕;機器啟動後會開始釋放氮氣,讓使用者在氧氣濃度逐步降低的機器內感覺像是喝了太多酒一般,逐漸失去意識,大約五分鐘內,便能夠平靜地離開這個世界。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-741de453-7fff-1347-9802-8538239da733"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在這台機器的幫助下,使用者不需要他人協助便能夠結束生命。更重要的是,唯一能控制機器的方法就是從艙內按鈕,所以幾乎不可能發生他人於外部控制,利用該機器謀殺他人的情況。假若使用者如果突然改變心意,亦可以輕鬆地推開緊急窗戶讓氧氣進到機器裡。此外,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">另外附有一個緊急按鈕,能夠隨時停止機器。機器本身獨立,不依附於牆上或地面,除了可以不受限制的搬運,前方面板還能夠選擇黑暗或透明,讓使用者可以自由選擇在喜歡的地方與景色離開人世(圖二)。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoGC2Hdcbgj6mAdo-DuTHcez7E_-MdtG0zDjy9FLoIt6QJRrCXcVxCdlq0Tg3wImxaxzz56_-EcQzXdwHVAeC1qPmN8IRptFMqcWFjp2r-295PlnYONLg454iDZb6cL_6TzkmhmM88w-E/s650/%25E5%259C%2596%25E7%2589%2587+2.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="364" data-original-width="650" height="358" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoGC2Hdcbgj6mAdo-DuTHcez7E_-MdtG0zDjy9FLoIt6QJRrCXcVxCdlq0Tg3wImxaxzz56_-EcQzXdwHVAeC1qPmN8IRptFMqcWFjp2r-295PlnYONLg454iDZb6cL_6TzkmhmM88w-E/w640-h358/%25E5%259C%2596%25E7%2589%2587+2.png" width="640" /></a></div><span id="docs-internal-guid-09712fb6-7fff-02e0-ce1b-a39f9968682c"><div style="text-align: center;"><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">圖二:</span><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Philip Nitschke</span><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在</span><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">官網的介紹影片中展示新一代的機器「</span><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco X</span><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">」。</span><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">/</span><a href="https://www.exitinternational.net/sarco/sarco-x/" style="font-size: 16pt; text-decoration-line: none;"><span style="color: #1155cc; font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">出處</span></a></div></span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span><p></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-a772e0d9-7fff-3b65-97ba-de740bdd0669"></span></span></p><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 16pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">3.3 Sarco的未來發展</span></h2><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-19c0c58e-7fff-50b6-bd43-0eb211c5de59"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">原定計畫是在經過完善的最終測試後,隨即公開釋出</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">3D</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">列印檔案,但因受到</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2020</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年新型冠狀病毒疫情影響,遲遲未能完成最終測試,讓公開資源的時間大幅延後。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-2182df7f-7fff-64cb-a514-a60e0af20daa"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">自行列印</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的金額是以在</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2018</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">3D</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">列印一台汽車的價格</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">7500</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">美金來計算,但團隊預估在未來近幾年內</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">3D</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">列印技術將快速發展,各國將會有大量</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">3D</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">列印店家出現,且列印價格取決於店家收費與列印材質,因此在技術日趨成熟的情況下,價格勢必大幅降低,讓多數民眾得以負擔。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-729a1825-7fff-7ff3-7fb1-dc3fc08c6b76"></span></span></p><h1 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 24pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 20pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">4. Sarco化解的道德難題</span></h1><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-2fa83138-7fff-c65d-e960-4df4618fa1a4"></span></span></p><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 16pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">4.1 死亡機器為安樂死不合法國家帶來的好處</span></h2><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-6e33e349-7fff-d3af-f236-fb507b7331b1"></span></span></p><h3 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">4.1.1 使用Sarco自殺更為完善且可控制</span></h3><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-886e9f68-7fff-ee0e-a024-a537d3725a99"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">於安樂死不合法的國家中,想要執行安樂死的人往往只能採取如跳樓、跳海、燒炭等自殺的方式,容易造成社會問題與相關負面影響,但由於這台機器以降低機器內氧氣作為使用者死亡的手段,且在執行上也更為有序、完整,並備有簡單的「一鍵反悔」按鈕,因此相較於前述自殺方式,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">提供的死亡方式更為完善且可控制。除此之外,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">(未來)相對便宜的價格,加上方便操作的特性,讓身處安樂死不合法國家但有急迫需求的病患,也能在得以負擔的情況下,實現生命自主權並保護自己的人性尊嚴。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-32d0a300-7fff-02a0-bdec-669874473125"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">值得注意的是,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">並未因為這些優點而成為方便的自殺工具。正如前面所述,要獲得</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">使用權,需先經過專業的線上心理測驗,在確認精神與健康狀態之後,才能獲得啟動碼,因此</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">並非「即買即用」的方便工具。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-0e5ebe90-7fff-5b62-4856-9d8e30622ec5"></span></span></p><h3 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">4.1.2 去除協助自殺的罪惡感並減少醫師的道德壓力</span></h3><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-3d26a0b4-7fff-7352-a299-12e555a074ae"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">既然病患可以利用</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">自行安樂死,那麼醫師顯然可以完全脫離被認定為「謀殺」的潛在風險。在協助自殺方面,則可分為兩種情況來討論。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-46fad92b-7fff-8511-c1e2-d4b9bfe3d110"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在協助自殺不合法的國家中,病患使用</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">執行安樂死,從線上心理測驗到按下按鈕,皆是個人所為,不須求助他人或醫師,因此醫師毋需面對協助自殺的道德譴責與法律追溯。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-17fabdeb-7fff-a629-4948-f185cd120ba7"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在協助自殺合法的國家中,醫師提供自殺工具雖然在法理上無罪,但醫師往往因此會受到「幫助自殺」或「加工自殺」的道德譴責,有時自身亦會因此懷有罪惡感;在如此情況下,由於訂購和使用</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的過程全由病患自行負責,因此能夠大幅減少社會賦予醫師的相關道德壓力,醫師個人也因此無須承擔罪惡感,或面對不履行醫學倫理的指責。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-2bbec305-7fff-b729-1dce-bba7bb8fc00a"></span></span></p><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 16pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">4.2 死亡機器如何幫助安樂死已合法國家</span></h2><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-df046b98-7fff-df30-eb1a-f36c748602f7"></span></span></p><h3 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">4.2.1 人工智慧檢測降低濫用安樂死的風險</span></h3><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-3bb6c7ea-7fff-ed25-f201-cc66e446e7ef"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">如前所述,在現行安樂死合法國家(如荷蘭)中,其法律規範「無法忍受的痛苦」經常沒有客觀標準,導致過於寬容執行安樂死;在這種情形下,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的所提供的「人工智慧的心理測試」可以作為判斷病患安樂死請求是否合理的第二門檻。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-056ae395-7fff-04a0-8031-d42ccd8e1d22"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">換句話說,首先病患須出於自願且具有難以忍受之痛苦,而無其他適當的解決方法,在諮詢至少一位非主治醫師的意見之後(此即符合安樂死的法律要件),須再通過</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的人工智慧心理測試,始得使用</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">執行安樂死。因此,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">這項技術能夠作為判斷病患安樂死請求的雙重保險,降低現今安樂死判斷標準不明確而導致濫用的風險。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-bb6154f1-7fff-1d5a-40ba-6365fb91f0a1"></span></span></p><h3 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">4.2.2 利用技術使無法自由行動的病患得以執行安樂死</span></h3><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">前面提到,對於無行為能力的病患,醫師依其清醒時確認的書面聲明執行安樂死,可能因未確定病患執行當下的意願,而導致被起訴殺人罪,或由於根本無法確定病患意願,因而實際上並未保障該病患的生命自主權。</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-1fd6d45d-7fff-4909-3dbe-d3bfa6881ff5"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">然而</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在設計上仍持續改良,試圖達成保障無法自由行動者得以使用</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">執行安樂死的目的,因此諸如透過病患的眼球運動或血壓變化來啟動機器的技術,有助於重大殘疾者自行控制</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">來執行安樂死,因而可以確實保障無行為能力者的生命自主權,達成安樂死的最初緣由與最終關懷。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-e39c4a8d-7fff-672f-e39b-86b49513f527"></span></span></p><h3 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">4.2.3 減輕醫師於安樂死過程中需承受的道德壓力</span></h3><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-c0d4fdd1-7fff-874d-922e-873354f635c4"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">由病患自行透過</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">實施安樂死,代替原本由醫師執行之地位,能夠消弭醫師面臨的道德衝突。一方面,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">透過人工智慧評估病患對於安樂死的需求,可以減輕醫師作為「最終判斷者」的決策壓力;另一方面,由於醫師不必親自執行安樂死,因此也不再陷入前述「尊重病人生命自主權或遵從醫學倫理絕不放棄」的道德兩難,亦即,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">可以繞過「非</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">A</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">即</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">B</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">」的道德抉擇,使醫師在兼顧兩者的情況下維持其「醫德」。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-dd6dea51-7fff-9a8a-863a-04c2b7d057bb"></span></span></p><h1 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 24pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 20pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">5. Sarco可能帶來新的道德爭議</span></h1><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-f6d53d52-7fff-b266-c10d-64a4c1b7ed76"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">雖然利用</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">能夠化解當前支持或執行安樂死的道德困境,但也需要思考這項技術是否可能產生新的倫理問題。以下我們嘗試提供一點推測,分述三點如下。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-fc05635c-7fff-c06e-ba98-7ebbfacc0b28"></span></span></p><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 16pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">5.1 對生命價值的判斷標準改變</span></h2><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-880eef34-7fff-dd26-530d-2145fc9b3276"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">隨著死亡機器的發明與</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">3D</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">列印的普及,執行安樂死將變得不再痛苦,且無須專程前往安樂死已合法國家執行,這種便利性大幅降低死亡的困難度,但同時也可能大幅增加死亡的普遍性,進而改變社會對於生命價值的態度與評估—大眾開始覺得生命並沒有這麼珍貴,只要遭受痛苦便可輕易放棄。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-e2941a1d-7fff-f242-4a09-5f6e94f8bbfc"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">一方面,原本安樂死的本意在於「脫離難以忍受的痛苦」並「維持人性的尊嚴」,在</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">被大量使用以後,可能偏離成為「不必忍耐任何痛苦」且「展現自由選擇的權利」。另一方面,由於生命價值的降低,自殺可能更為普遍,因此,正如反對安樂死的非營利組織</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">National Association of Pro-Life Nurses</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">發言人</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Nancy Valko</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2017</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)的強烈譴責,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">可能是在間接正常化(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">normalize</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">)自殺,將會導致自殺率上升,甚至是美化自殺行為。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-8e4ba8cc-7fff-04eb-8c62-57a4f3f3c9ac"></span></span></p><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 16pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">5.2 法律上欠缺對Sarco的明確規範</span></h2><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-bf014d09-7fff-2c6c-48ec-5655351078cd"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">是台可藉由</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">3D</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">列印製造而成的死亡機器,但提供</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">3D</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">列印服務的店家是否算是提供加工自殺的工具?或者,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">是否應該算是可能造成生命傷害的違禁品?前幾年,台灣由於燒炭自殺頻繁,政府因此規定購買木炭需要出示身份並說明理由,同時限制購買數量;兩相對照,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">是否可能遭受相同處置,被視為「新時代的木炭」?</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-89d5b043-7fff-3f67-cbee-135f073d5db2"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">此外,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">是否可能成為殺人機器?即便如前所述</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">設有防止濫用的保障措施,例如讓使用者須先通過人工智慧檢測才能實施,但假如使用者受他人威脅,若不自殺則家人可能受傷或喪命,那麼在這樣的情況下,「自願選擇自殺」究竟屬於自殺或他殺?</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-e5740d6f-7fff-5ae3-9b00-ae8f3e329de4"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">上述這些問題,勢必隨著</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">被大量採用而出現,然而現今法律缺乏相關規範,亦鮮見試圖因應的討論。我們建議需要提前做出準備。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-f8c55bb3-7fff-68e5-6bb8-6259a2300b72"></span></span></p><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 16pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">5.3 使用Sarco執行安樂死後的收善問題</span></h2><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-8c505d8c-7fff-83e6-c0da-9dcddca34a5a"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">帶來巨大的便利性,讓使用者得選擇自己希望執行安樂死的地點,但執行安樂死以後,該機器後續該如何處理?是否可能造成垃圾污染,尤其是這是多數民眾不願意碰觸的喪葬品—棺材?此外,執行安樂死地點需要限制嗎?如果</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的使用者想要在大街上甚至市中心享受自己的最後一口氣,政府是否有理由阻止?大眾是否願意接受?這些問題,都需要社會在</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">逐漸流行的過中形成共識,建立新的倫理與道德標準,才能妥善回答。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-783f523f-7fff-9b55-1712-2ca279db6d54"></span></span></p><h1 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 24pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 20pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">6. 結論</span></h1><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-e9197319-7fff-b7b6-23c8-24de9669843d"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">隨著生命自主權觀念的成熟,近年安樂死逐漸被大眾所接受;我們也抱持著相同看法,認為安樂死不只是病患生命自主權的實現,也是維持人性尊嚴的完美落幕。然而,不只一些國家和社會仍對安樂死持否定態度,視之為道德甚至法律錯誤,即使在許多安樂死已合法的國家中,施行安樂死仍舊無法脫離道德上的壓力與衝突。我們發現,死亡機器</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的創新與設計,一方面將安樂死的執行權利交還病患手中,充分體現生命自主權的終極意義,另一方面也因此能夠化解常見的道德困境,使醫師有辦法兼顧病患的人性尊嚴與習得的醫學倫理。當然,</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">在化解道德兩難的同時,也可能為社會帶來新的倫理問題,諸如改變人們對生命價值的判斷,或挑戰既有法律之不足⋯⋯等。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Sarco</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">的例子,顯示了科技與倫理之間,不只是「科技發展造成倫理問題」的尋常憂慮,也有「科技發展化解倫理困境」的積極可能;更重要的是,科技也可能形塑甚至改變社會普遍認同的道德標準。</span></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-b9378345-7fff-d980-6ae5-349020105ecf"></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="background-color: transparent; color: black; font-family: 'Times New Roman'; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">––––––</span></p><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-1e5ad367-7fff-1f3f-7e53-c88be74f9f1e"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">4】Philip Nitschke, at </span><a href="https://www.exitinternational.net/about-exit/dr-philip-nitschke/" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.exitinternational.net/about-exit/dr-philip-nitschke/</span></a></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-e213aaa6-7fff-35b2-5e4a-4c26a0f3f51c"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">5】SARCO, at </span><a href="https://www.exitinternational.net/sarco/" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.exitinternational.net/sarco/</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-cab5c428-7fff-44f3-11f2-b08bf1c91705"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">【</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">6】SARCO X, at </span><a href="https://www.exitinternational.net/sarco/sarco-x/" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.exitinternational.net/sarco/sarco-x/</span></a></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></div><div><br /></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-26591c9e-7fff-60f4-8dcb-f090117b518c"><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="font-family: Arial; font-size: 16pt; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 400; vertical-align: baseline;">參考資料</span></h2></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-5e756c16-7fff-69b3-3558-da7a5d805b49"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">病人自主研究中心(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2020</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">11</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">月</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">26</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">日)。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2020</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">最新全球概覽:特殊拒絕醫療權、安樂死與協助自殺。取自</span><a href="https://parc.tw/trend/international/article/407" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://parc.tw/trend/international/article/407</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">孫偉倫(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2016</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">11</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">月</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">24</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">日)。生命終止與延續課題(上):荷蘭安樂死的現況。取自</span><a href="https://www.oranjeexpress.com" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.oranjeexpress.com</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">張子清(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2018</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">06</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">月</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">07</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">日)。比利時安樂死</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">15</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年 反對者憂破壞互助價值。中央社。取自</span><a href="https://www.rti.org.tw/news/view/id/413207/" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.rti.org.tw/news/view/id/413207/</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">林禹瑄(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2016</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">09</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">月</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">28</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">日)。生與死的兩難:安樂死在比利時。報導者。取自</span><a href="https://www.twreporter.org/a/belgium-euthanasia" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.twreporter.org/a/belgium-euthanasia</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">盧映慈(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2018</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">06</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">月</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">14</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">日)。安樂死反悔「不想當家人負擔」。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Heho</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">健康。取自</span><a href="https://heho.com.tw/archives/15733" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://heho.com.tw/archives/15733</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">林以君,羅真,程平,王騰毅,黃毓純,林鎮西,蔡佩芸(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2018</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">06</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">月</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">07</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">日)。選擇安樂死 最後這麼多人後悔了。天下雜誌。取自</span><a href="https://www.cw.com.tw/article/5090377" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.cw.com.tw/article/5090377</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">伊佳奇。(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2020</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">05</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">月</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">22</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">日)。荷蘭最高法庭裁定:醫師可替重度認知症患者執行安樂死。健康遠見。取自</span><a href="https://health.gvm.com.tw/article/72817" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://health.gvm.com.tw/article/72817</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">吳昇鴻。(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">2019</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">09</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">月</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">11</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">日)醫師安樂死失智婦被起訴 荷蘭法院判無罪。中央通訊社。取自</span><a href="https://www.cna.com.tw/news/aopl/201909110365.aspx" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.cna.com.tw/news/aopl/201909110365.aspx</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Exit International. Philip Nitschke. Retrieved from </span><a href="https://www.exitinternational.net/about-exit/dr-philip-nitschke/" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.exitinternational.net/about-exit/dr-philip-nitschke/</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (last visited 19/05/2021). </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Philip Nitschke (2018). Sarco. Retrieved from </span><a href="https://www.exitinternational.net/sarco/" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.exitinternational.net/sarco/</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (last visited 19/05/2021). </span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Philip Nitschke (2020). Sarco X. Retrieved from </span><a href="https://www.exitinternational.net/sarco/sarco-x/" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.exitinternational.net/sarco/sarco-x/</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (last visited 19/05/2021).</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Hannah Parry (2017, December 5). “Dr Death” announces plans to launch world's first 3D-printed euthanasia machine complete with detachable coffin - but prolife groups warn it is “glamorizing suicide”. Retrieved from </span><a href="https://www.dailymail.co.uk/news/article-5145085/Worlds-3D-printed-suicide-machine-launch-year.html" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.dailymail.co.uk/news/article-5145085/Worlds-3D-printed-suicide-machine-launch-year.html</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (last visited 19/05/2021).</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Michael Cook (2018, Jan 20). Dissent in Dutch euthanasia bureaucracy. BioEdge. Retrieved from </span><a href="https://www.bioedge.org/bioethics/dissent-in-dutch-euthanasia-bureaucracy/12569" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.bioedge.org/bioethics/dissent-in-dutch-euthanasia-bureaucracy/12569</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (last visited 19/05/2021).</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Dutch Law on Termination of Life on Request and Assisted Suicide. Retrieved from </span><a href="https://wfrtds.org/dutch-law-on-termination-of-life-on-request-and-assisted-suicide-complete-text/" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://wfrtds.org/dutch-law-on-termination-of-life-on-request-and-assisted-suicide-complete-text/</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (last visited 19/05/2021).</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Belgium Law of 28 May 2002 on Euthanasia. Retrieved from </span><a href="http://www.ejustice.just.fgov.be/cgi_loi/change_lg.pl?language=fr&la=F&table_name=loi&cn=2002052837" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">http://www.ejustice.just.fgov.be/cgi_loi/change_lg.pl?language=fr&la=F&table_name=loi&cn=2002052837</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (last visited 19/05/2021).</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Buiting, H., van Delden, J., Onwuteaka-Philpsen, B., Rietjens, J., Rurup, M., van Tol, D., Gevers, J., van der Maas, P., & van der Heide, A. (2009, October 27). Reporting of euthanasia and physician-assisted suicide in the Netherlands: descriptive study. Retrieved from </span><a href="https://bmcmedethics.biomedcentral.com/articles/10.1186/1472-6939-10-18" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://bmcmedethics.biomedcentral.com/articles/10.1186/1472-6939-10-18</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (last visited 03/05/2021).</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Rietjens, J. A., van der Maas, P. J., Onwuteaka-Philipsen, B. D., van Delden, J., & van der Heide, A. (2009). Two Decades of Research on Euthanasia from the Netherlands. What Have We Learnt and What Questions Remain?. Journal of Bioethical Inquiry 6(3): 271-283.</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Van der Wal, G., & Dillmann, R. J. (1994). Euthanasia in The Netherlands. BMJ (Clinical research ed.), 308(6940): 1346-1349.</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">Bellaigue, C. D. (2019, January 18). Death on demand: Has euthanasia gone too far? The Guardian. Retrieved from </span><a href="https://www.theguardian.com/news/2019/jan/18/death-on-demand-has-euthanasia-gone-too-far-netherlands-assisted-dying" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.theguardian.com/news/2019/jan/18/death-on-demand-has-euthanasia-gone-too-far-netherlands-assisted-dying</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (last visited 17/05/2021).</span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 36pt; text-indent: -36pt;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">First Euthanasia Prosecution Launched in the Netherlands. (2018, November 9). BBC. Retrieved from </span><a href="https://www.bbc.com/news/world-europe-46154180" style="font-size: 14pt; text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline;">https://www.bbc.com/news/world-europe-46154180</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> (last visited 17/05/2021).</span></p></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-781abc1a-7fff-0a63-e774-91f8cc49eb6a"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">※ </span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">自殺警語:請珍惜生命。若需諮商或相關協助可撥生命線專線</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> 1995</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">、張老師服務專線</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"> 1980</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">,或衛福部安心專線 </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">1925</span><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">。</span></p><div><span style="font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></div></span></span></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span id="docs-internal-guid-cce35786-7fff-2efb-f4a4-e112e49604e5"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: right;"><span style="font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">審稿:</span><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">STS</span><span style="font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;">多重奏編輯 劉湘蓉</span></p><div><span style="font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></div></span></span></div><div><br /></div><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><br /></span></div></span></span></div></span></span></span>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-40207375919860144072021-09-15T16:02:00.014+08:002021-09-22T21:18:42.935+08:00這樣算不算安樂死?死亡機器Sarco帶來的倫理緩解與挑戰(上)<p><span id="docs-internal-guid-20880f7a-7fff-9b15-c522-c0e2a854d02d"></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 42.5197pt; text-align: justify; text-indent: -42.5197pt;"><span id="docs-internal-guid-f5711703-7fff-f09e-826a-66e7b06ab7a9"></span></p><span id="docs-internal-guid-70191b36-7fff-b821-3d99-b3846091aad0"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; padding: 0pt 0pt 0pt 42.5197pt; text-align: justify; text-indent: -42.5197pt;"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">作者:國立高雄大學黃鈺淳(法律學系)、宋雨宸(東亞語文學系)、劉崇志(電機工程學系)、蕭郁庭(物理學系)、高詠鈞(電機工程學系)</span></p><div><br /></div></span><span id="docs-internal-guid-d8eac9ee-7fff-f96d-3478-a4c92b1a9499"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">❖ </span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">本文修改自</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">109-1</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">通識課程「科技與工程倫理」之期末報告,並獲得</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2021</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">全國專業倫理個案競賽優等(第二名),感謝指導老師洪靖的修改建議與寫作協助。文章下篇及參考文獻參見:〈</span><a href="https://stssonata.blogspot.com/2021/09/sarco_15.html" style="text-decoration-line: none;" target="_blank"><span style="color: #1155cc; font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">這樣算不算安樂死?死亡機器</span><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">Sarco</span><span style="color: #1155cc; font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">帶來的倫理緩解與挑戰(下)</span></a><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">〉。</span></p><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span><br /><div class="separator" style="clear: both;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPBi-yV-l-JZkc4R87Vl4HOBGzxg0Wu7BpcFfQfns0A09nXpx0UcSrc_sSrqfNe7dwibjJR7p78Dc1D47IjH78kfiUM10we4pg14Z33x5KCIaxsz8qbHGC2mGoofgAQnFlcaIYThIPlro/s1200/Sarco-device.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="755" data-original-width="1200" height="402" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPBi-yV-l-JZkc4R87Vl4HOBGzxg0Wu7BpcFfQfns0A09nXpx0UcSrc_sSrqfNe7dwibjJR7p78Dc1D47IjH78kfiUM10we4pg14Z33x5KCIaxsz8qbHGC2mGoofgAQnFlcaIYThIPlro/w640-h402/Sarco-device.jpeg" width="640" /></a></div><span id="docs-internal-guid-e5f4ee12-7fff-246a-2b5f-219b608034cb"><div style="text-align: center;"><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Sarco device</span><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,取自</span><a href="https://commons.m.wikimedia.org/wiki/File:Sarco-device.jpg" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">Wikimedia Commons<span><a name='more'></a></span></span></a></div></span><p><span id="docs-internal-guid-f774ecf9-7fff-082a-f4f6-f1859ebbc749"></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-be5b1289-7fff-d85a-1aff-c4605daaf7ff"></span></p><h1 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 24pt;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 20pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">摘要</span></h1><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-2f8498d8-7fff-23e8-83a7-dc50c173cb06"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">近年來,人們的生命自主權意識提高,安樂死的需求比例亦逐年上升,談論死亡一事也開始被許多社會所接受,然而,不論是在安樂死不合法或已合法國家中,施行安樂死仍舊需要承受程度不一的輿論壓力與倫理責任。我們發現,解決這些道德爭議的方法不在於言詞,而在於科技:死亡機器</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Sarco</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">的發明與使用,將安樂死的執行與控制交還於病患手中,因而不只能夠有效達成安樂死的初衷與目的,更能化解圍繞安樂死施行過程中展開的種種道德爭議。此外,我們亦對廣泛採用</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Sarco</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">後可能產生的新倫理問題,做了朝向未來的基本推測,以顯示科技與倫理之間的複雜關係。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-321f4763-7fff-f9aa-5f33-5840787e61fb"></span></p><h1 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 24pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 20pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">1. 前言</span></h1><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-3de6a5cf-7fff-93e9-c271-cd893899a7cb"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">「古時人求生,現代人求死」一說,顯示了不同時代看待生命價值的不同。過去人們煉丹、學巫術或練武功為求長生不老,現今安樂死卻成為社會的熱門議題。台灣亦於</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2019</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">月</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">6</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">日起實施《病人自主權利法》(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2015</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">年底即三讀通過),以保障病人對於無效醫療的拒絕權。換言之,保障個人拒絕接受醫療的權利與生命自主權已然成為大多數社會大眾所認同。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-2cd25b40-7fff-f82b-9c7f-ad789041e809"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">「安樂死」由醫師所執行,但不同於醫師「協助自殺」:前者為醫師直接執行使病患結束生命的行為,後者則是醫師幫助病患(如提供藥劑),但仍由病患自行實施結束生命的行為。</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">安樂死又可分為以積極行為結束生命的「積極安樂死」,與停止營養供給、拒絕治療的「消極安樂死」。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-69a1cc78-7fff-4b35-e73f-ca22816da6f7"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">目前許多國家認為消極安樂死有損生命自主權與人性尊嚴,因而較多支持或傾向積極安樂死。然而,「積極安樂死」仍存在許多爭議。根據荷蘭皇家醫學協會的統計資料</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,荷蘭於安樂死合法化後,人們執行安樂死的數量逐年增加,雖然展現了生命自主權,但仍有許多反對者擔心積極安樂死的合法化可能變相鼓勵自殺,降低人們對生命價值的重視,如此可能導致嚴重的社會的後果。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-f5832d51-7fff-737b-7f1a-059481d167e3"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">贊同與反對雙方的見解皆汗牛充棟且針鋒相對,要找出平衡點並不容易,我們並不試圖得出最佳結論與倫理判斷。相反地,我們在眾多的文字與語言討論當中注意到,科技也可能成為化解或增加倫理問題的重要角色,而相關探索似乎頗為缺乏。因此,我們嘗試圖突破傳統科技與工程倫理的框架,探尋科技與倫理複雜又有趣的關係。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-f503b76f-7fff-89a9-5b44-b9c4269b9667"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">以下我們以「支持安樂死」為基本立場,聚焦一項「近未來」—技術上可行且已在研發中—的死亡機器</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Sarco</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,討論它如何化解或減緩當前不同社會對於安樂死的道德爭議,以及這項科技是否又會帶來新的倫理問題與挑戰。基於面對安樂死的基本態度不同,我們將這些社會以國家劃分,並區分為「安樂死不合法」國家與「安樂死已合法」國家,分別討論死亡機器</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Sarco</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">的倫理效果。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-65b1b42a-7fff-3632-8e16-0e21580dec2c"></span></p><h1 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 24pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 20pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre;">2. 為何反對安樂死?不合法與已合法國家的理由</span></h1><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-b709dcdc-7fff-9838-297c-e83f9119044a"></span></p><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 16pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">2.1 安樂死不合法國家反對安樂死的理由</span></h2><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-07320be5-7fff-d9aa-5b0f-95282a07e08e"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">在安樂死不合法的國家中,社會大眾多數傾向反對安樂死,或支持安樂死的比例太低以致於缺乏社會共識,而主要理由通常是:非自然死亡是不道德的。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-c9ae4ba1-7fff-f192-fe66-665265a9432e"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">反對民眾基於宗教或一般價值觀,認為人類應該順應自然的方向,不應透過外力去改變自己或他人的生命歷程,換句話說,任何人的生命都不應於正常情況下由自己或醫生來結束生命。也因此,安樂死不合法國家通常對下列兩類人的安樂死行為有嚴格的道德約束與法律限制,也導致他們陷入左右為難的困境。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-33c3710b-7fff-e2a7-a767-ce91cf28fc89"></span></p><h3 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">2.1.1 患者自殺</span></h3><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-1d086cb6-7fff-fc03-3d22-93d205b3d30e"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">在安樂死不合法國家中但有安樂死需求的病患,無法且不得求助專業醫師進行評估與協助,因此最終往往只能選擇自殺一途,然而,一般自殺行為可能導致重傷或殘廢等無法控制、難以挽回、甚至加重家庭負擔的後果。當然,有安樂死需求者可以選擇前往安樂死已合法國家進行評估與執行,但這種方式對經濟能力的要求很高,可能帶來沉重的經濟負擔。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-7de8879a-7fff-1884-2973-a97e82697084"></span></p><h3 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">2.1.2 醫師謀殺或協助自殺</span></h3><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-b0b4bdd4-7fff-8694-f47f-0613c3390566"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">在安樂死不合法國家中,醫生若參與安樂死的過程,常會遇到嚴重道德指責甚至法律指控,輕則「協助自殺」,重則「謀殺」。協助自殺指的是由醫師於病患自殺過程中提供幫助,但最後決定與執行仍由病患親自實施;在安樂死不合法國家中,雖然不會以「殺人罪」論處醫師,但仍可能以「協助自殺罪」作為起訴理由。若安樂死是由醫師親自實施以結束病患的生命,則會被視為殺人罪,是對社會基本價值的嚴重挑戰。在這樣的情況下,即使醫生目睹、同情、理解、認同、甚至判斷病患可以結束生命以脫離痛苦,他/她也無法有任何後續動作,以實際作為來緩解病患痛苦。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-00f7dc44-7fff-ae51-6002-e8d9cb434f60"></span></p><h2 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 16pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">2.2 安樂死已合法國家依然會有道德爭議</span></h2><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-c5ea6a21-7fff-de63-f66d-8e570949eafe"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">表面上,於安樂死合法國家執行安樂死應無問題,但實際上仍可能因為法律上的規範不足或施行中的模糊地帶而產生道德爭議。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-1d4d9570-7fff-f171-9e3e-42b1266fd3ab"></span></p><h3 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">2.2.1 安樂死是尊重病患自主權抑或是滑坡效應?</span></h3><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-a77e24ee-7fff-0f48-7e1d-82cb73735807"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">歐洲生物倫理研究所(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">European Institute of Bioethics</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)專員布蘿歇爾</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Carine Brochier</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2017</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)指出,安樂死合法化後將發生滑坡效應(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Slippery Slope Effect</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)的危機,如荷蘭</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">3】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">、比利時為安樂死(與協助自殺)合法化的國家,其規定「病患須出於自願並經過深思熟慮而請求安樂死,且病患處於持續、難以忍受之痛苦,並堅信自身情況無其他適當的解決方法,與至少諮詢一位其他醫師的意見,其不限於末期或生理痛苦的病人,且未成年人亦得請求安樂死評估。」</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-fe274b11-7fff-0311-6cee-230bdd0baf8f"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">然而,上述審查程序中,難以忍受之痛苦究竟為何?因為欠缺科學或客觀標準,醫師難以充分判斷病患的情況。荷蘭阿姆斯特丹自由大學醫學中心(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">VU University Medical Centre</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)菲利普森博士</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Bregje Onwuteaka-Philipsen</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2005</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)發現,當年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2658</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">件安樂死的請求中,實際執行安樂死的病患僅</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">44%</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,且有</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">13%</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">的病患在執行前反悔;此研究亦統計指出,有</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">70%</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">的病患是因為「癌症」而申請安樂死,病患反悔的主因是「自己並非真正想死」,而是因為癌症治療需大量的金錢與精力,故不想成為家人的負擔而選擇安樂死。換言之,安樂死的決定可能來自家人、情緒、社會眼光等壓力,而與僅就生命價值考量的自主權無甚關係。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-ab08719e-7fff-1ccf-d825-b27a7aa56230"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">荷蘭倫理學教授波爾</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Theo Boer</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2014</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)指出,其於</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2005</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">年起擔任荷蘭安樂死審查委員會的一員,見到非末期病患安樂死的案例急遽上升,且審查委員會亦無意防止「過於寬容地執行安樂死」,然而若回溯安樂死的立法目的,會發現主要適用於痛苦無法被緩解的特殊情況;換句話說,安樂死的合法化變成了安樂死的常態化,導致在身在此氛圍的獨居或長年臥床病患很容易迫於現實選擇安樂死。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-1947daeb-7fff-316a-12ee-8f0755904454"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">簡言之,安樂死已合法國家中,有許多論者擔心安樂死之權利被濫用,變得不再是單純保障病患生命的自主權,進而產生滑坡效應,破壞社會原本的看重生命的價值觀,亦可能導致病患求生意志降低,過快放棄治療與可能復原的機會。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><br /></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-db7c85ae-7fff-5158-9847-8c3c45b15e92"></span></p><h3 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">2.2.2 對無行為能力的病患如何執行安樂死?</span></h3><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-b202daf7-7fff-621d-aba6-5697b97466c9"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">醫師執行安樂死,是否應當依照無行為能力的病患於清醒時所確認的書面聲明,即便執行當下未能或難以再次確認病患意願?抑或,醫生應於執行安樂死之時,縱使病患已無行為能力,仍應盡可能諮詢病患情況?</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><br /></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-cd15ca86-7fff-76b8-36e8-293c82e61ab8"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">實務上,荷蘭海牙最高法院於</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2020</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">年</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">4</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">月</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">21</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">日裁定指出,醫師得對重度認知症(阿茲海默症</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Alzheimer's Disease</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)患者,執行其清醒時於書面申請的安樂死請求,惟須符合嚴格的安樂死要件,即病患須為難以忍受的痛苦,且至少有兩名醫師同意執行安樂死,然因重度認知症晚期而不再表達自己的意願,醫生得依其清醒時之書面聲明執行安樂死。荷蘭法官倫肯</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Mariette Renckens</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2019</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)亦認為若病患於清醒時的書面安樂死申請符合法律要件與程序,則病患於執行安樂死當下已失去正常的意識,而無法正確表達自己想法,醫師執行安樂死之行為無罪。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><br /></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-549d91b4-7fff-8bee-f884-e40bf3be2c85"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">然而,醫學倫理學者范巴森</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Berna Van Baarsen</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2019</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)指出,重度認知症晚期的病患,於執行安樂死時,由於已處於無法表達自己意願的狀態,故醫生已經無從判斷患者是否已達難以忍受之痛苦,因此在病患無行為能力時執行安樂死,並不算是尊重生命自主權,也不能算是合法執行安樂死。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><br /></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-eb22a6a1-7fff-a69c-ebab-7054636fe3cc"></span></p><h3 dir="ltr" style="line-height: 1.38; margin-bottom: 10pt; margin-top: 0pt; text-align: justify;"><span style="background-color: transparent; color: black; font-family: Arial; font-size: 14pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre;">2.2.3 執行安樂死與醫學倫理違背,可能減低醫學研究動力</span></h3><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-bf06d816-7fff-b756-a280-78eb81b91187"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">即使在安樂死合法國家中,仍有不少醫師不願意執行安樂死或協助自殺的要求,原因是醫學倫理準則並不允許這些行為;即使出於病患本身或其家屬之請求,刻意結束病患生命之行為,仍不合乎倫理道德。世界醫師協會強調,醫師絕不能放棄臨終的病患,即使他們不可能痊癒,仍應繼續提供富有同理心之照護(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Medical Ethics Manual 3rd edition, 2015</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)。台灣安寧緩和醫學學會(</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2017</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">)亦持類似觀點,認為安樂死及醫師協助自殺不符合醫學專業及醫學倫理,即使未來立法通過,醫師仍有權不參與或執行安樂死。</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><br /></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span id="docs-internal-guid-d4f0104e-7fff-cb01-963b-56bb06f7a734"><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">不論是世界醫師協會或台灣安寧緩和醫學學會皆表示,多數醫師實際上不願意執行安樂死,因為道德壓力過大,且在醫學教育的專業培訓過程中,並無安樂死的相關課程。即使是在安樂死合法化國家,醫生仍舊需要面對道德兩難:究竟是應該尊重病患的生命自主權與人性尊嚴,抑或尊崇醫學倫理搶救病患直到最後一刻?</span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></p><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span id="docs-internal-guid-473e264a-7fff-114c-13ad-0e48a373fc53"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">––––––</span></span></p><br /><span id="docs-internal-guid-0098e53b-7fff-01b2-ff49-584cd1e99f17"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">例如台灣知名體育主播傅達仁,報章雜誌常以「安樂死」來報導,但實際上他前往的瑞士並未合法化安樂死,僅同意醫師協助自殺,因此傅達仁是經過醫療評估,但最後自行服下毒物而過世。</span></p><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span><span id="docs-internal-guid-52f3ecb4-7fff-1700-63fe-41fa83c3fe7a"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2】</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">荷蘭</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2010</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">年至</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2015</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">年的安樂死人數從</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">3136</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">人上升至</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">5516</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">人。取自:</span><a href="https://www.oranjeexpress.com/" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">https://www.oranjeexpress.com/</span></a><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span></p><div><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span><span id="docs-internal-guid-9740822e-7fff-5da6-279b-ee1df581fee9"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">註</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">3】Dutch law on Termination of life on request and assisted suicide art. 2 (2000): “The requirements of due care, referred to in Article 293 second paragraph Penal Code mean that the physician: a. holds the conviction that the request by the patient was voluntary and well-considered, b. holds the conviction that the patient’s suffering was lasting and unbearable, c. has informed the patient about the situation he was in and about his prospects, d. and the patient hold the conviction that there was no other reasonable solution for the situation he was in, e. has consulted at least one other, independent physician who has seen the patient and has given his written opinion on the requirements of due care, referred to in parts a–d, and f. has terminated a life or assisted in a suicide with due care.”</span></p><div><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span><br /><span id="docs-internal-guid-c08dc3cb-7fff-cb93-dddd-b25dd544a718"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;"><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">※ </span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">自殺警語:請珍惜生命。若需諮商或相關協助可撥生命線專線</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 1995</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">、張老師服務專線</span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 1980</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">,或衛福部安心專線 </span><span style="font-family: "Times New Roman"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1925</span><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">。</span></p><div><span style="font-family: "LiSong Pro"; font-size: 14pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span><br /><span id="docs-internal-guid-fb993a0b-7fff-af59-a226-4b81f084809d"><p dir="ltr" style="line-height: 1.8; margin-bottom: 0pt; margin-top: 0pt; text-align: right;"><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">審稿:</span><span style="font-family: "Times New Roman"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">STS</span><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">多重奏編輯 劉湘蓉</span></p><div><span style="font-family: "LiSong Pro"; font-size: 12pt; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><br /></span></div></span><br />YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-53675701976493745782021-09-14T23:37:00.007+08:002021-12-21T10:58:47.793+08:00「收聽如何重返潮流:Podcast自媒體經營與社會溝通」講座紀錄<div><span style="color: #134f5c; font-size: medium;">主辦單位:臺北大學社科院臺灣發展研究中心、臺北大學社會學系</span></div><div><span style="color: #134f5c; font-size: medium;">主持人、講者:</span></div><div><span style="color: #134f5c; font-size: medium;">陳韻如(Podcast《臺灣人臺灣事》、臺北大學社會學系兼任副教授)</span></div><div><span style="color: #134f5c; font-size: medium;">與談人:</span></div><div><span style="color: #134f5c; font-size: medium;">蔡宇哲(Podcast《哇賽心理學》、臺灣應用心理學會理事長)</span></div><div><span style="color: #134f5c; font-size: medium;">鄭人豪(Podcast《逆食NEWS》、臺灣媒體觀察教育基金會專員)</span></div><div><span style="color: #134f5c; font-size: medium;">記錄者:郭昱琳(臺北大學社會學系學士生)、陳重安(臺北大學社會學系碩士)</span></div><div><span id="docs-internal-guid-e20203a8-7fff-8fdb-9288-79304c56ffc1"><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">社會學家尼爾.波茲曼早在1985年出版的《娛樂至死》一書中提到,印刷術主導的文字中心時代已逐漸被圖像中心思考所取代,圖像取代文字成為人們理解世界的主要途徑,當時正是電視在美國社會蓬勃發展的時期。而我們也可以從現今發達的影音平台或網路社群見證波茲曼的預言。然而,在這個被稱作「沒圖沒真相」的時代,收聽Podcast卻蔚為一股潮流崛起,也有愈來愈多人投入Podcast創作,這與前述圖像中心思考的社會生活型態有所不同。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">為了瞭解以聲音為主要傳播形式的Podcast如何興起,臺北大學社科院臺灣發展研究中心、臺北大學社會學系主辦這場講座,邀請3位Podcast創作者:《台灣人台灣事》陳韻如老師、《哇賽心理學》蔡宇哲老師、《逆食News》鄭人豪專員,以線上講座的形式來與大家討論Podcast創作的心路歷程,以及對Podcast產業的想法和觀察,並開放參與者提問。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">本文就「為什麼想做Podcast」、「Podcast的優勢和特色」、「持續經營的挑戰」及「產業觀察與未來展望」,整理講座的內容與討論過程。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center; text-indent: 24pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #990000;"></span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="color: #990000;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKCm2A1qGnbZI5m8jAwk3m-XFRTrakRKfBM-Yf1cGz4tXSu3j1mFoYJgNgk_79OK5_-6jNqgSWPepocEHMaczby_ykETGEJQpLHNPn8M7JFC5skGhIZH-dJd77hVrVTppMPSyc6aMo8HU/s2048/earphone.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1366" data-original-width="2048" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKCm2A1qGnbZI5m8jAwk3m-XFRTrakRKfBM-Yf1cGz4tXSu3j1mFoYJgNgk_79OK5_-6jNqgSWPepocEHMaczby_ykETGEJQpLHNPn8M7JFC5skGhIZH-dJd77hVrVTppMPSyc6aMo8HU/w400-h266/earphone.jpg" width="400" /></a></span></div><span style="color: #990000;"><div style="text-align: center;"><span id="docs-internal-guid-e20203a8-7fff-8fdb-9288-79304c56ffc1"><span style="color: #990000;">收聽Podcast於近期掀起一股潮流/</span></span><a href="https://unsplash.com/photos/GI6L2pkiZgQ" target="_blank">圖片來源</a></div></span></span><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">為什麼想做Podcast</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">主講者韻如老師就自己觀察,將Podcast經營者的創作動機分成3大類:</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">1. 提升知名度與流量,增加受眾。這類經營者通常是自帶流量的名人或品牌。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">2. 傳遞理念與知識。這類經營者多為政府機關、非營利組織、宗教領袖。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">3. 記錄生活,出於興趣。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">韻如老師提到《台灣人台灣事》的誕生,是想為自己創造一個說台語的機會,內容主要談一些自己所擅長的領域,包含性別、人口生育政策和台灣女性故事。不過,擅長的題材和點子很快就用完了。因此,後來從日常找尋靈感提問和答案,將內容與歷史、文化、時事等廣泛連結,這種做中學的新經營模式,帶給他可以長期經營的收穫和樂趣。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">與談人宇哲老師提到《哇賽心理學》的製作動機,是出於專業知識的生產者,向大眾傳遞科普知識的社會責任;而對人豪專員來說,《逆食News》除了是媒觀工作的一環,同時也出自個人自大學時期以來,對媒體議題和廣播節目的興趣。《逆食News》如同過去媒觀製作的電台節目,都是將基金會的理念與想法傳達給大眾的管道。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">有趣的是,雖然網路上流行稱Podcast創作者為「Podcaster」,但講者們並不認為自己是一名Podcaster。韻如老師認為,雖然Podcast創作既彈性又有趣,但它並不像一般工作或職業能提供穩定收入,或代表某種社會地位,因此他個人的身分認同才會難以和Podcaster連結,而Podcast也並非滿足創作動機的唯一選擇。這不禁令人好奇,Podcast究竟擁有什麼不同於其他管道的優勢而能吸引許多人投入呢?</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #990000;"></span></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTvtCPNHy9zKINV9P-r_d6a6YdQnuyeMsiz7IRRUUYgprkGg8UwmXmJa17PWZEhWUgl9U2yDeSYSmaNiOheD5ukjVPf5EJu4Vlccldb7drQAefXO7fVktdUPc5ZtUqP15AM-zzhOYKdpo/s2037/%25E5%25AE%25A3%25E5%2582%25B3%25E6%2588%25AA%25E5%259C%2596.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="551" data-original-width="2037" height="174" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTvtCPNHy9zKINV9P-r_d6a6YdQnuyeMsiz7IRRUUYgprkGg8UwmXmJa17PWZEhWUgl9U2yDeSYSmaNiOheD5ukjVPf5EJu4Vlccldb7drQAefXO7fVktdUPc5ZtUqP15AM-zzhOYKdpo/w640-h174/%25E5%25AE%25A3%25E5%2582%25B3%25E6%2588%25AA%25E5%259C%2596.png" width="640" /></a></div><span style="color: #990000;"><div style="text-align: center;">講者與其經營之Podcast節目/擷取自講座海報</div></span><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">Podcast的優勢和特色</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">韻如老師認為,製作Podcast不會影響既有的生活安排,讓他可以在自己的生活作息下創作。在製作Podcast時,所使用的設備開銷並不貴,而是花較多的時間在網路學習剪輯、錄音等軟體服務教學。此外,Podcast是個門檻相對低且開放的產業,對軟硬體設備、專業知識、技術、資金等都沒有太嚴苛的要求,基本上只要願意花時間學習、製作,人人都有機會加入創作的行列。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #990000;"></span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="color: #990000;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjElg-nZ-dxHdC78JhdPN3_8gK7sIySOLw7rQnoblnVGejw82V1b0TaHfPAl8dIc52Z7pU0XIUEYuCAOiEqEGEZ-h6042sNfvdec6vTrrzuPi762aClgTZYWKrRcfL667jRRBcyKQjvrO0/s2048/pikist.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1365" data-original-width="2048" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjElg-nZ-dxHdC78JhdPN3_8gK7sIySOLw7rQnoblnVGejw82V1b0TaHfPAl8dIc52Z7pU0XIUEYuCAOiEqEGEZ-h6042sNfvdec6vTrrzuPi762aClgTZYWKrRcfL667jRRBcyKQjvrO0/w400-h266/pikist.jpg" width="400" /></a></span></div><span style="color: #990000;"><div style="text-align: center;"><span style="color: #990000;">相較於影像,Podcast製播門檻較低/<a href="https://www.pikist.com/free-photo-saeqs" target="_blank">圖片來源</a></span></div></span><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">宇哲老師與人豪專員則認為,比起文字或影像,聲音也有能留住觀眾的優勢。宇哲老師認為文字的優點是向外傳播速度快,但閱讀時間較短,以致對概念和脈絡的沉浸時間較少。調查顯示,人們普遍不會花超過2分鐘的時間停留在一篇2000字的文章。而Podcast節目雖需要較多的時間,但他發現有6成的觀眾會好好地將約30分鐘的《哇賽心理學》聽完,這對知識脈絡、理念的深化是更有效的,因此Podcast更有助於幫觀眾帶入情境,成為一項傳遞資訊的優勢。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">除此之外,比起中性的文字,聲音這種具個人特質的傳播方式,更容易讓聽眾對知識產生連結感與親密感。宇哲老師認為這項特點同時是一把雙面刃,一旦聲音不符個人喜好,就不容易吸引聽眾。他曾遇過有聽眾覺得與主持人的聲音不對頻,而不想收聽他們的節目。在這之下,更需要努力以內容品質來取勝。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">人豪專員認為,Podcast的優勢是有更高的受眾黏著度。Facebook或Instagram等社群媒體通常較強調與觀眾的互動,因此經營者得不斷產出內容,而受眾也多是被動地接收演算法帶來的資訊,然而這樣快速且單向的運作邏輯,其實並不適合知識累積與富知識密度內容的生存。相較之下,Podcast更像是聲音版本的部落格,受眾通常會需要主動尋找偏好的節目內容,而非被動地接收資訊,也因此受眾黏著度往往更高。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">談到Podcast的功能和定位,韻如老師認為Podcast就像其他媒體,是與大眾溝通、傳遞訊息的工具。宇哲老師認為,Podcast的出現是科技發展與大眾既有需求的必然,因為大眾過去透過電視、報紙雜誌、廣播等滿足閱聽的需求,而現在隨著科技發展,影音串流平台、社群媒體、Podcast等逐漸成為我們滿足需求的方式,觀眾相較以往掌握了自主權,能自由決定要在任何時間、地點接收到想要的內容。此外,許多人收聽Podcast是在通勤、休息、跑步或在做家事的時候,這也呼應人豪專員指出,Podcast擁有不需與其他傳播形式競爭眼睛注意力的優勢。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">持續經營的挑戰</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">雖然Podcast展現出另類的優勢與特色,但創作者在實際製作節目及永續經營的挑戰,也是講者和在場參與者的關注重點。在講座中,講者們皆指出創作者與聽眾社群互動的重要性。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">首先是「創作者如何兼顧自身理念、興趣與受眾點閱率的平衡?」儘管創作者重視節目傳遞價值和理念興趣的意義,但也在乎節目是否得到更多關注和成長。韻如老師提到經營過程中,不曉得內容是否受聽眾喜愛,曾有聽眾留言好評但卻與後台點閱數據不符,也從數據發現聽眾對某些節目題材有較多或較少的興趣。不過,韻如老師認為媒體經營是個雙方反覆互動磨合的過程,並非單方面地只從創作者角度去建立個人品牌,或只從受眾角度為他們量身訂做節目內容而已。對個人特質強烈的文化產業來說,即便有清楚的受眾設定,也難以完全迎合聽眾,而這就得仰賴雙方大量的媒合與互動,才能找到其中的平衡點。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #990000;"></span></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGP4vG1kryAlGBsgquNsX9j_cznBI3tcZaMtkZjZVLS_mKfYeSGgvKbZJpg3sOyZXgTYkbWLkrk5WrUVqjFo6S9CMmue2RHgZleGDBZrNAHq6TLqYcJES8l3JJTVForB2HmNSMtA7AqPc/s1017/ppt.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="564" data-original-width="1017" height="354" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGP4vG1kryAlGBsgquNsX9j_cznBI3tcZaMtkZjZVLS_mKfYeSGgvKbZJpg3sOyZXgTYkbWLkrk5WrUVqjFo6S9CMmue2RHgZleGDBZrNAHq6TLqYcJES8l3JJTVForB2HmNSMtA7AqPc/w640-h354/ppt.png" width="640" /></a></div><div class="separator" style="clear: both; text-align: center;"><span style="color: #990000;">唯有透過大量互動才能找到平衡/韻如老師簡報</span><span style="color: #990000; font-size: large; white-space: pre-wrap;"> </span></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">宇哲老師認為Podcast聽眾在平台上,往往採取較主動的角色,因此節目名稱、主持人資訊、節目簡介、架構及主軸等資訊或關鍵字清楚的話,會更容易被聽眾找到。就知識型節目而言,即便是逆風、不符合社會共識的節目也有必要性,安排上可以與大眾喜愛、流量高的節目穿插播出。如果定位清楚,可以得到黏著度高的聽眾支持。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-size: medium;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">另外,關於「創作者如何在起步過程中持續經營,克服放棄念頭?」除了前述的做中學,韻如老師也提到聽眾的回饋帶給他很多的動力,包含自己台語文能力的提升,以及節目的性別價值和理念,得以傳遞給過去未曾接觸相關議題的人的感動。例如有60幾歲男性聽眾寫信反映只知道女性在家庭付出很多,但透過節目才知道原來女性在歷史中有這麼多貢獻,讓韻如老師很感動。也有年輕聽眾在節目中發現長輩智慧與談話的趣味,讓年輕人也想要回家與長輩對話。人豪專員也說,收到聽眾說節目受用,是持續創作節目傳遞理念的動力之一。</span><span style="color: #2e74b5; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">產業觀察與未來展望</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">Podcast做為一種產業,如何有獲利和更多商機?韻如老師認為其實大家還在摸索階段,但這個階段讓較少技術、資金的素人在Podcast有更多的發揮機會,現在也能在市面上看到愈來愈多Podcast周邊服務,包含麥克風、收音平台、聲音轉換成逐字稿的軟體、後製剪輯服務等。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">人豪專員呼應韻如老師的看法,並提出未來趨勢值得關注的事情,包含若Podcast未來產業專業化,是否會像現在的Youtube,提高新進和業餘創作者參與和生存的門檻?各平台因競爭推出節目獨家專屬內容,會對創作者與聽眾造成什麼影響?以及Podcast節目訂閱付費機制的出現,對創作者是否會有正面效益?</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">有線上參與者提問,Podcast若有血腥或暴力言論,未來是否可能會有像Facebook的言論管制機制?宇哲老師認為現在技術上較難管制,因為各播放器是向Podcast託管平台拿訊息,即便播放器可以管制在其平台上流通的內容,甚至將特定內容下架,但這些不被接受的作品仍可能在其他的播放器平台上傳播。而法制上的管制更困難,因目前政府無法規範國外平台,節目仍可以放在國外平台,只能先靠群眾力量和創作者的自制力,並觀察國外就這方面的做法。人豪專員說道,社群媒體有許多影響兒童健康的內容,但台灣目前沒有監理網路的法律,很多時候要仰賴平台,但平台比較不箝制言論,主要考量的是如何處理公關危機,比起法律,商業平台對創作者有更大的影響。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;"></span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaIpUrG0AB73rpQxoZ1rgxRmLwv25wRelK7rG11UBdNDbhlt96lmBtNIKv2aGX3ZeeahJSYfVZ8U7lQyaTrCvpwVyLbSl-9V0LMz7eTTaFwSSq25OqUvDsJIboaLWzRr5fOkw9uyk5xSA/s2048/pikist+%25281%2529.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1365" data-original-width="2048" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaIpUrG0AB73rpQxoZ1rgxRmLwv25wRelK7rG11UBdNDbhlt96lmBtNIKv2aGX3ZeeahJSYfVZ8U7lQyaTrCvpwVyLbSl-9V0LMz7eTTaFwSSq25OqUvDsJIboaLWzRr5fOkw9uyk5xSA/w400-h266/pikist+%25281%2529.jpg" width="400" /></a></span></div><span><div style="text-align: center;"><span> </span><span style="font-variant-east-asian: normal; font-variant-numeric: normal; text-align: center; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #990000;">內容監管機制仍未能跟得上聲音產業的崛起/</span></span><a href="https://www.pikist.com/free-photo-sbbdu/ar" target="_blank">圖片來源</a></div></span><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">小結</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">綜述整場講座討論,Podcast興起顯示聲音做為傳播媒介,在視覺中心主流中展現出另類定位和優勢。Podcast不競爭視覺注意力,能吸引特定情境下的受眾社群收聽,而聽眾的回饋及與創作者的互動,不僅呈現出Podcast的高黏著度,也不斷供創作者思考和拉扯節目內容的安排。素人創作者以較低的參與門檻開始創作,透過Podcast傳達價值理念,有較高的機會吸引外界注目和競爭,同時,亦以各自興趣或者是定位策略做經營,反映Podcast在臺灣尚在摸索和發展中的面貌。Podcast平台的崛起與潛力,值得我們更多的關注。</span></span></p><p dir="ltr" style="color: #444444; line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><br /></p><p dir="ltr" style="color: #444444; line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><img alt="" data-original-height="214" data-original-width="320" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhX8iNV-wttqFKKyPmgfU3hJqQYZQQb-L01LSbnxB1GVIQZZeJEoCVDsrgTVjeRckOQ2S4Rb7PoDRmA5t59IMxLyuK63GHcvb1XMIx58tCTnRkTa8CcHGQHG-bduCQikfAqqlFdPNth1g//" width="320" /></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"></span></p><p dir="ltr" style="color: #444444; line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="font-family: Arial; font-size: medium; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><b>本文由台灣科技與社會學會贊助支持</b></span></p></div><div id="gtx-trans" style="left: 549px; position: absolute; top: 7001.36px;"><div class="gtx-trans-icon"></div></div>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0tag:blogger.com,1999:blog-8494367019731972052.post-84767863146031699102021-09-08T22:41:00.010+08:002021-10-14T14:16:18.680+08:00捨近求遠?公費到英國進修中醫藥史的動機、機遇與申請<span id="docs-internal-guid-b68815a4-7fff-ace0-2751-d9712d7e5b91"><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: left;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">作者:陳柏勳(國立陽明大學科技與社會所碩士)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: left;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">記得我2019年準備留學申請與獎學金考試,《俗女養成記》電視劇的這段話:「這輩子其實很長,長到妳可以跌倒再站起來,作夢又醒過來;這輩子其實很短,短得妳沒時間再去勉強自己,沒時間再去討厭妳自己。」讓我下定決心認真準備,無論如何都要申請到國外學校與獎學金,出國進修。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">「有必要出國研究中醫藥嗎?」</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">2020年夏天,當我跟病人告知我將拿教育部公費留學獎學金(簡稱公費留獎)出國進修博士,病人與家屬們多半會問我「有必要出國研究中醫藥嗎?」這樣的問題,而這也是我準備申請國外學校和108年公費留獎考試前,一直問自己的問題。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">我於2015年自長庚大學中醫系取得中西醫雙學士,同年秋天就讀國立陽明大學科技與社會研究所(Science, Technology, and Society Studies,簡稱STS),並於隔年任職於家鄉的衛生福利部臺南醫院,在南北通勤下取得碩士學位,2020年秋天開始在英國曼徹斯特大學生醫健康學院「<a href="https://www.chstm.manchester.ac.uk/about" target="_blank">科學、技術和醫學史研究中心</a>」進修博士學位。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"></span></p><div class="separator" style="clear: both; color: #85200c; font-family: Arial; text-align: center; white-space: pre-wrap;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRXaS8gzzvAySbiYvrN4RTICExkxKYvAoQXFZgcXQLWYXUhxljR-qSTTk9ixgTPwlOnzJCx_zctgt9RjEc8A0LekM9v0VkgnVRrH4Ze9L-W1wyxpcN0BNUzNeU5by7O3gK9GhUQD-mZ0I/s828/%25E7%2595%2599%25E5%25AD%25B8+%25282%2529.jpg" style="margin-left: 1em; margin-right: 1em;"><img alt="校園一隅/作者提供" border="0" data-original-height="621" data-original-width="828" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRXaS8gzzvAySbiYvrN4RTICExkxKYvAoQXFZgcXQLWYXUhxljR-qSTTk9ixgTPwlOnzJCx_zctgt9RjEc8A0LekM9v0VkgnVRrH4Ze9L-W1wyxpcN0BNUzNeU5by7O3gK9GhUQD-mZ0I/w640-h480/%25E7%2595%2599%25E5%25AD%25B8+%25282%2529.jpg" width="640" /></a></div></span><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline;"><span style="color: #660000;">校園一隅/作者提供</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">大學時,我曾以為未來的職涯就跟系上學長姊一樣,畢業後進入醫院工作或是自行開業,從沒有想過我會出國留學。直到就讀STS研究所期間,大量閱讀歐美人社領域學者研究傳統醫藥的文獻,以及每年一次的國際研討會交流,點燃我想出國留學的動機。具體理由有二:首先,我們通常將現代醫學歸於歐美,傳統醫藥視為東亞(臺灣、中國、日本與韓國)的特色,卻忽略歐美也曾有使用傳統醫藥的時期,而了解歐美的傳統醫藥如何進入現代社會,將對政府思考中醫藥現代化有所啟發;其次,臺灣中醫藥界不斷提倡全球化,卻少有反身性地思考中醫藥全球化?國際社會如何看待台灣的中醫藥發展?</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">除了上述我在學術上的動機外,當然,希望有機會在國外生活一陣子,體驗異國文化和不同生活態度,以及暫時脫離繁忙的職場,讓自己靜下來、慢下來,簡單生活,有時間好好思考未來生涯規劃,也都是我出國進修的原因。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">申請出國的準備:不期而遇的貴人</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">雖說STS所畢業前已有出國進修的想法,但旋即的替代役讓我暫時將申請學校的計畫擱下。2018年八月底剛到服役單位衛生福利部新營醫院,還在熟悉業務的我,僅利用替代役制度允許的兩個補習晚上,到臺南市區報名英文檢定的加強課程。在替代役制度與補習班開課時間的考量下,我選擇雅思課程。雅思課程結束,我也協助將新營醫院中醫負責醫師(類似住院醫師訓練)訓練計畫送出申請,便於聖誕節前考了一次雅思英文檢定。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">記得替代役服役過了半年,我才開始認真準備出國留學的申請。2019上半年,有位我在臺南醫院認識的病人(H女士)的丈夫(L先生)跟我說,他在美國的兒子將回國一陣子休年假,我如果想出國讀書,可以跟他兒子聊聊。話說我跟這對夫婦的認識,緣於我2016年剛到臺南醫院不久。H女士中風後從醫學中心到臺南醫院接受中西醫的復健治療,我當時協助她的主治醫師執行醫療處置。後來病人家屬因住家與臺南醫院距離較遠,H女士住院期滿後就改到離家近的醫院繼續復健。H女士在臺南醫院時,我較有空閒便常跟L先生聊天,記得有一次他拿著他兒子在英國劍橋大學的畢業典禮照片跟我分享,我才知道他兒子臺大碩士畢業後,到劍橋大學念免疫學博士,畢業後又到John Hopkins做博士後研究,2019年已在州立大學附設醫院當研究員。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">回到L先生說他兒子回臺休假的事。2019年228連假後,兒子陪著父母來到新營醫院的針灸治療區,我便向他請教申請留學和英美兩國的學術訓練差異。他聽完我的情況後,鼓勵我說:</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">「</span><span face="DFKai-SB" style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">如想出國進修,申請英國的話就勇敢直接寫信去問教授。」</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">申請英國的博士班,簡單來說,申請者需要清楚未來博士研究的方向與題目,接著再跟相近研究領域的教授聯繫,詢問教授是否願意指導,待教授同意後才送出申請。正式送出申請時,除了個人履歷(CV)與讀書計畫(Statement of Purpose)之外,還必須擬好可獨立執行且有學術貢獻的研究計畫(proposal)。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">2019年三月四月之際,我從STS學群的老師們口中得知英國曼徹斯特大學生醫健康學院「科學、技術和醫學史研究中心」的主任Pratik Chakrabarti將訪台演講,並宣傳他大作的中譯本新書。我先閱讀《醫療與帝國:從全球史看現代醫學的誕生》,認為他的學養能指導且協助我完成我想研究的議題,所以,我寫了那本中譯書的中文評介【註】,並在書信往返時向他表示我有出國進修的計畫,獲得他的正面回覆,而雅思的成績也符合生醫健康學院的申請門檻。我後來也在新書發表會臺南成大場跟作者見面,在初次談話中,他歡迎我到曼大進修,但也說明學校的博士獎助金申請很激烈,希望我能帶著獎學金去念博班,我才開始認真規畫申請事宜與準備教育部公費留學獎學金考試,最後在退伍前夕將博士班申請資料送出。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"></span></p><div class="separator" style="clear: both; color: #85200c; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5fb8d26weQahKMr8UhlKfU30JO4XfWsKa75LXQLW0PnV0DqSjE26gedbxP-kl31nAY3nQTNTggYcIqajTxF2b19oyMUF8fjHezG1XPFYSs4YMPwP1oh4I948jVURk57BTzX0JizN1yZE/s2048/event.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1158" data-original-width="2048" height="362" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5fb8d26weQahKMr8UhlKfU30JO4XfWsKa75LXQLW0PnV0DqSjE26gedbxP-kl31nAY3nQTNTggYcIqajTxF2b19oyMUF8fjHezG1XPFYSs4YMPwP1oh4I948jVURk57BTzX0JizN1yZE/w640-h362/event.jpg" width="640" /></a></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="color: #85200c; font-family: Arial; white-space: pre-wrap;">Pratik Chakrabarti 教授訪台演講/作者提供</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">關於研究計畫的寫作,我是將碩士論文的議題予以擴大延伸。2019年初,我不自量力地打算在新營醫院中醫科評鑑前的空檔,嘗試把碩士論文的部分內容改寫成英文投到英文期刊。當然,拙文很快就被退稿,當時我的確蠻沮喪的,但因為訪查評鑑在即,忙到沒時間難過,文稿就壓在電腦資料夾裡。直到我後來申請英國學校需要繳交proposal,以及撰寫公費留獎面試時的出國研究計畫,便將那篇被退件的文稿拿來擴寫並加入新的想法,分別完成中英文兩篇稿件。很幸運地,兩場面試的口委們願意接受我的研究提案。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">在此補充一下跨領域研究者如何選老師或校系的重點。2019年十月底我帶一位來臺灣訪問的年輕學者(MIT的STS博士)導覽臺南古蹟與小吃,閒聊中,他聽完我的研究興趣和方向,他說(大意):</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span face="DFKai-SB" style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;"><span id="docs-internal-guid-1dc3e505-7fff-18ba-ffd6-ce0228422bab"></span></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span face="DFKai-SB" style="background-color: transparent; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">「你要區分你的研究題材和研究主題,這對你申請歐美學校或是之後的研究很有幫助。中醫藥是你的研究題材,但這個題材可以跟許多抽象概念的研究主題連結,像是:現代化、在地化、跨文化、全球化、殖民、醫療化、國族認同等。不同於理工生醫領域,人社學術研究上大家有興趣的是研究題材能對研究主題有什麼貢獻,同理,你找老師或校系時,首要的考量是老師的研究主題,其次才是研究題材。」</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">雖然當時我已申請到學校了,但經過他的開示,我恍然大悟,後來教育部公費留學口試,我繳交的研究計畫即是以此原則來撰寫,成功說服醫藥衛生學群的口試委員,給我食品安全學門的獎學金出國進修醫學史。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">關於入學面試:帶著壓力的喜悅</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">2019年六月底我送出備審資料後,等到秋天英國大學開學才面試。曼大入學申請有三個交件的時間,分別是一月、六月與十月,博士學程統一在秋天入學。我當時在六月交件時間後送出資料,而七月是學期間的假期,罕有教授與行政人員在校,使得我要確認校方是否收到資料,等了兩週才收到罐頭回覆信,甚至七月底我和家人到日本旅遊時,收到招生中心寄信通知尚未收到推薦信,讓我連忙在長野縣的旅館寫信請兩位推薦人(碩論指導教授與口試委員)重寄推薦信。我八月回到臺南醫院復職,直到九月底曼大開學前夕,我才收到面試通知,於十月第一週線上Skype面試。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">面試時,面試官有兩位,一位是未來的指導教授,另一位是系上負責博士招生事務的教授。面試長度大約半小時,面試官先讓我以自我介紹、過去研究簡介來開場,面試官接著依我的研究計畫內容提問與未來規劃。面試過程整體來說,氣氛愉快融洽。結束後,我寫信謝謝面試官與行政助理撥冗安排面試,助理回信表示offer letter會盡快跑完行政流程並寄給我。收到此信讓我安心不少,但也讓我對當週週末的公費留獎考試,有了非考取獎學金不可的壓力。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"></span></p><div class="separator" style="clear: both; color: #85200c; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6xuzgNW1J91DKdiSe0zL2DhHPzyflhyKY0rNEa5RfmYIL41rs3PrvzHCCHv-HdHu9YxzT76KHsBlW39FgmDAp_ZAz1iP9t4CHVdRerNqrLNSS1D69Rkjbc76qsB_prSDjdH2K07jwqhQ/s960/%25E5%2585%25AC%25E8%25B2%25BB%25E7%2595%2599%25E8%2580%2583.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6xuzgNW1J91DKdiSe0zL2DhHPzyflhyKY0rNEa5RfmYIL41rs3PrvzHCCHv-HdHu9YxzT76KHsBlW39FgmDAp_ZAz1iP9t4CHVdRerNqrLNSS1D69Rkjbc76qsB_prSDjdH2K07jwqhQ/w640-h480/%25E5%2585%25AC%25E8%25B2%25BB%25E7%2595%2599%25E8%2580%2583.jpg" width="640" /></a></div><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="color: #85200c;">留學考試現場/作者提供</span></p><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">「為什麼要在食安政策領域研究跨文化體系的傳統藥材治理?」</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">這是公費留獎口試第一位考官的質問,也是我選擇學門考科時反問自己的問題。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">公費留獎依照學門決定應考科目與錄取人數,且出國就讀的系所或研究議題須跟學門領域相關,每年公費留獎名額僅約一百名。2019年我閱讀公費留獎簡章發現沒有傳統醫藥的學門,失望之餘,我重新翻閱申請國外學校所撰寫的研究計畫,意識到我研究的議題是跨文化傳統藥材治理,尤其是引發傳統醫療與生物醫學兩方爭論的藥材不良反應事件,如:馬兜鈴酸、小柴胡湯、重金屬中毒等事件,傳統藥材治理其實跟食品安全政策關注的議題,在概念上滿多相似之處,而我於碩論的文獻回顧也引用頗多食安相關的文獻。我遂決定報考食安政策領域,在考試前五個月開始準備筆試的專業科目:食品安全與公共衛生。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">關於筆試科目的準備,我是以教科書與考古題為閱讀核心。公共衛生是讀陳拱北預防醫學基金會出版的《公共衛生學》,食品安全為食藥署出版的《餐飲衛生安全管理面面觀》。根據以前準備醫師國考的經驗,我先略閱讀各章的內容,再根據考古題列出常考章節並熟讀。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">筆試通過後,便是由五位醫藥衛生專家進行口試。這五位考官來自醫藥衛生領域的不同專業,口試前他們會詳閱考生的出國研究計畫,口試當時五位考官皆有提問。對於第一位的質問我答以「我曾參與臺灣《中醫藥發展法》政策研究計畫,可以預見施行細則制訂時,將牽涉到食品管理的相關議題。」另一位考官問我哪些食安治理模式可以供傳統藥材參考;有位考官好奇中西醫雙主修與跨人社領域的經歷,對我臨床執業與學術研究的影響;也有考官對研究方法提出建議,希望我在研究政策之餘,也能參與實驗室的研究過程,瞭解生醫學者處理問題的方法;有考官看到我已錄取英國曼徹斯特大學「科學、技術和醫學史研究中心」則詢問我選擇該單位的理由;亦有考官提醒我可以關注南亞傳統藥材,而我博班指導教授正好是研究英國跟印度醫藥交流的全球史專家。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">考試結果在2019年最後一天公布,當我看到榜上有名時,心中對自己說:終於,可以放心出國留學了,新年快樂!</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: center;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"></span></p><div class="separator" style="clear: both; color: #85200c; text-align: center;"><br /></div><div class="separator" style="clear: both; color: #85200c; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3B3Pm3QuLzRSOzxq_PRTJ0VXrllUIBiq18IhxckD5o0t2zV8y4pBuYAM4DohxjypS0cNwDe-_9nbNcnX4BK5tM9nqMcak3fsUKQ-3A0hhjpcO8BywOdXhFxdemlMiJy_kRL_7OkOsxNo/s828/%25E7%2595%2599%25E5%25AD%25B8+%25283%2529.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="621" data-original-width="828" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3B3Pm3QuLzRSOzxq_PRTJ0VXrllUIBiq18IhxckD5o0t2zV8y4pBuYAM4DohxjypS0cNwDe-_9nbNcnX4BK5tM9nqMcak3fsUKQ-3A0hhjpcO8BywOdXhFxdemlMiJy_kRL_7OkOsxNo/w640-h480/%25E7%2595%2599%25E5%25AD%25B8+%25283%2529.jpg" width="640" /></a></div><div class="separator" style="clear: both; color: #85200c; text-align: center;"><span style="color: #660000;">校園一隅/作者提供</span></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large; font-weight: 700;">結語</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;">總的來說,我真心覺得申請留學需要動員整個人脈資源才能達成。我的申請過程看似順利,但當時在白天仍有替代役工作的情況下,準備申請文件和獎學金考試過程仍充滿徬徨、焦慮與壓力。所幸,當時許多師長好友、甚至是病人家屬,在適切的時刻提供協助,才讓我得以出國留學。希望我的經驗分享,也能讓還在徬徨的妳╱你,給自己一個機會,猶如那位不期而遇的貴人鼓勵我:如想出國進修,就勇敢去吧!</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: medium;"><br /></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">【註】</span><a href="http://stssonata.blogspot.com/2019/03/blog-post.html?m=0" style="text-decoration-line: none;"><span style="color: #1155cc; font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; text-decoration-line: underline; text-decoration-skip-ink: none; vertical-align: baseline; white-space: pre-wrap;">關心全球衛生之前必須要瞭解的《醫療與帝國》</span></a></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-family: Arial; font-size: medium;"><span style="white-space: pre-wrap;">-</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-family: Arial; font-size: large; white-space: pre-wrap;">申請結果</span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">Research Interest: </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">History of Medicine, STS.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">Admission: </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">PhD in the Centre for the History of Science, Technology, and Medicine, the University of Manchester, UK.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">Rejection: </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">None</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">Decision: </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">University of Manchester</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;">Funding:</span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> 臺灣教育部公費留學獎學金,食品安全政策領域,共3年。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">Background:</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">Education</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">MA: Master of Social Science. Institute of Science, Technology and Society, National Yang Ming University. Taiwan. (GPA: 4.19/4.30)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: right;"><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">September 2015—July 2018</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">BA: Double degree of Doctor of Medicine, School of Traditional Chinese Medicine and School of Medicine, Chang Gung University. Taiwan.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="color: #444444; font-size: medium;"><span id="docs-internal-guid-08762fbc-7fff-9848-12c6-2c4ffd06d1ea"></span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: right;"><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">September 2007—June 2015</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">Professional Experience</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Physician, Chinese Medicine Department, Tainan Hospital, Ministry of Health and Welfare. Taiwan.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: right;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">February 2016—July 2020</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Adjunct Lecturer, Chung Hwa University of Medical Technology. Taiwan.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: right;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">February 2018—July 2018</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">Publication (Selected, till 2019)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify; text-indent: 0px;"><span style="font-family: Arial; text-indent: -24pt; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">◎ Book</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify; text-indent: 0px;"><span style="font-family: Arial; text-align: left; text-indent: -24pt; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">王秀雲、陳恒安、許宏彬、劉愷云、陳柏勳*、吳昭儀、黃于玲、盧佳慧、鄭韶昀、鍾孟津、劉嘉圭。發現醫學台南(ISBN:9789865635411)。 台南,台灣:國立成功大學出版中心,2018年10月。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify; text-indent: 0px;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; text-indent: -32px; white-space: pre-wrap;">◎ </span><span style="font-family: Arial; text-indent: -24pt; white-space: pre-wrap;">Journal articles</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1. </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">陳柏勳*、楊仕哲,〈在地醫療的技術文本及其轉變-嘉南地區之藥籤〉,《科技、醫療與社會》,2016,第23期,頁77-136。(TSSCI & THCI core)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">陳俞沛、陳柏勳*,〈針刺對乳癌治療的輔助作用──洄游於傳統醫學與科學研究之間〉,《月旦醫事法報告》,2018,21,頁177-183。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">3.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">陳柏勳,〈製造標準的技藝?臺灣藥材炮製標準化之追求與頓挫〉,《人文社會與醫療學刊》,2019,6,頁123 - 162。</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; text-indent: -32px;">◎ </span></span><span style="color: #444444; font-family: Arial; text-indent: -32px; white-space: pre-wrap;">International Conference Paper</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Po-Hsun Chen, “The transformation and representation in modern concept of herbal toxicity: the Aristolochic acids contained herbs.” International Colloquium on Antiquarian Medical Texts, Traditional Medical Knowledge, and Their Circulation and Application. National Palace Museum, Taipei, Taiwan. 2019/03/27-28.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Po-Hsun Chen, “Turn the Crisis of the Herbs: The Risk Governance of the Aristolochic Acids Event in Taiwan.” The 91st annual meeting of the American Association for the History of Medicine, UCLA, Los Angeles, California, USA. 2018/05/10-13. MOST 107-2922-I-010-012.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">3.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Po-Hsun Chen, “The processing of Chinese herbs by rule/law: The co-production of practice, knowledge and regulation in the processing of Chinese herbs in Taiwan.” The 9th International Congress on Traditional Asian Medicine, Christian-Albrechts-Universität zu Kiel, Kiel, Germany. 2017/08/06-12. MOST 106-2922-I-010048.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;"><span style="text-indent: -32px;">◎ </span>Award</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">Taiwan Science, Technology and Society Association Master's Thesis Award. Excellent Award. 2019.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt; text-align: justify;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; text-indent: -32px; white-space: pre-wrap;">◎ </span><span style="font-family: Arial; white-space: pre-wrap;">Grant</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">1.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Grant of attending international conference from Ministry of Science and Technology, Taiwan. MOST 106-2922-I-010048. The 9th International Congress on Traditional Asian Medicine, Christian-Albrechts-Universität zu Kiel, Kiel, Germany. 2017/08/06-12.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">2.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Grant of attending international conference from the Office of International Affairs, National Yang-Ming University. The 9th International Congress on Traditional Asian Medicine, Christian-Albrechts-Universität zu Kiel, Kiel, Germany. 2017/08/06-12.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">3.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Grant of attending international conference from Ministry of Science and Technology, Taiwan. MOST 107-2922-I-010-012. The 91st annual meeting of the American Association for the History of Medicine, UCLA, Los Angeles, California, USA. 2018/05/10-13.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">4.</span><span style="font-family: "Times New Roman"; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">American Association for the History of Medicine Travel Grant for 2018 Los Angeles meeting.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-left: 24pt; margin-top: 15pt; padding: 0pt 0pt 0pt 24pt; text-align: justify; text-indent: -24pt;"><span style="color: #444444; font-size: medium;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">5.</span><span style="font-family: "Times New Roman"; white-space: pre-wrap;"> </span><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;">Reimbursement for workshop. MMEA (Making Modernity in East Asia – Technologies of Everyday Life, 19th – 21st Centuries) Sub-project Workshop “Sociotechnical Systems of Pharmacotherapy in Modern East Asia, 1800 – 2020,” The University of Hong Kong, Hong Kong. 2018/06/23-24.</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">Language Test Scores:</span></span></p><ul style="margin-bottom: 0px; margin-top: 0px; padding-inline-start: 48px;"><li aria-level="1" dir="ltr" style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; list-style-type: disc; vertical-align: baseline; white-space: pre;"><p dir="ltr" role="presentation" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 0pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">IELTS:R 7.5 L 6.5 S 6.0 W 6.0 (2018/12)</span></span></p></li></ul><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; font-weight: 700; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">Letters of Recommendation:</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">1. from Academia Sinica (my supervisor)</span></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 15pt; margin-top: 15pt;"><span style="font-family: Arial; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="color: #444444; font-size: medium;">2. from NYMU (my thesis committee members)</span></span></p><p dir="ltr" style="color: #444444; line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><img alt="" data-original-height="214" data-original-width="320" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhX8iNV-wttqFKKyPmgfU3hJqQYZQQb-L01LSbnxB1GVIQZZeJEoCVDsrgTVjeRckOQ2S4Rb7PoDRmA5t59IMxLyuK63GHcvb1XMIx58tCTnRkTa8CcHGQHG-bduCQikfAqqlFdPNth1g//" width="320" /></div><p></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"><span style="font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"></span></p><p dir="ltr" style="color: #444444; line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;"><span style="font-family: Arial; font-size: medium; font-variant-east-asian: normal; font-variant-numeric: normal; vertical-align: baseline; white-space: pre-wrap;"><b>本文由台灣科技與社會學會贊助支持</b></span></p><p dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;"></p><div id="gtx-trans" style="left: 672.125px; position: absolute; top: 12318.1px;"><div class="gtx-trans-icon"></div></div>YMSTShttp://www.blogger.com/profile/00140342545453919732noreply@blogger.com0