《一萬公里的相遇: 西班牙與台灣相遇370年》
2012年第五屆歐洲台灣青年人文社會學會年會
Program of the 5th Annual Conference of the Taiwanese Society of Young Academics for Humanities and Social Sciences in Europe, 2012
◎地點︰Ateneo de Madrid/ Sala de Conferencias(會議廳)
http://www.ateneodemadrid.com/
◎地址：C/ Prado, 21. 28014 Madrid.
◎日期：2012年3月16日(五)全天
發表論文摘要
第一部分: 媒體與世俗 Media and Secular
Kuso – 幽靈性身體
史惟筑 / 里昂第二大學電影博士候選人
Kuso一詞源自日語，卻在1999到2000年間於台灣社會盛行並成為某一種品味、態度與風格的代名詞。隨著社會與歷史背景的演繹演變，kuso在台灣延伸出自己獨特意義：壞品味、竄改能力、直覺性行動與無理性邏輯。一開始盛行於網路空間的kuso，主要在小說與影像創作上獲得充分發揮。就影像而言，網路kuso的動態影像經常以電視劇、電影或新聞片段作為素材，創作者以簡單經濟的剪接與後製技術，將擷取的影像轉化為搞笑影片。本文將先後從兩個層面探索kuso影像：網路空間與當代錄像的kuso風格。
網路世界的kuso影片除了純粹搞笑的影片之外，kuso風格也經常用來回應對政治時事的不滿。換句話說，後者搞笑，並非純粹以搞笑獲得樂趣，而是以諧擬荒誕的態度去轉化某一負面情緒、未被滿足的慾望或無力感，並因而再次獲得能量。本文將從kuso與政治的接軌出發，分析網路kuso影像。這類影像經常具有經濟（技術上）與立即性（時間上）特質。前者如阿帕杜萊所言，在「後電子世界」中，人們的想像力不再僅止藉由藝術、宗教、儀式來獲得實踐，而成為一般人日常心理活動的一部分，取代了僅限於藝術獨特的表達形式。以網路kuso影 片的例子而言，電腦科技成為想像力新媒介，網路空間則並提供「感知共同體」寄生。後者時間上立即性的反應，則代表一情緒衝動的體現。試圖以佛洛伊德的觀點 理解，衝動一方面是為了消除精神上的興奮感以獲得滿足；另一方面，也源起於過去某禁忌事物的壓抑。於是，過去被壓抑的事物實際上從來無法真正的成為「過 去」，只好以幽靈的方式現身。於是，「本體」成了德希達口中的「魂在」，幽靈不斷於過去、現在、未來縈繞回返。不過，即便幽靈乃一不可見之可見物，它仍需要身體現形。網路空間的匿名性特質，幽靈將附身在什麼樣的身體，以什麼樣的方式現形？。我們將首先以Oliver Hirschbiegel的「帝國毀滅」中，最常被網友改編的片段（希特勒被其軍官部下告知戰事失守）為例，初步理解kuso影像特質。
接下來，本文將以作者身體進行錄像藝術創作的藝術家姚瑞中進行其作品分析。這個作品以kuso作為主要創作風格。當藝術家們以身體的方式進行展演時，身體是否代表著某種主體性？或者，在kuso諧擬的方式下，身體成為幽靈盤據的場域？從網路到錄像，被幽靈附身的身體，是否拒絕了主體性的可能？或是，被kuso轉譯的「身體」，能成為台灣影像獨特的政治美學？
關鍵字：kuso、幽魂、感知共同體、影像
Kuso - spectrality of body
SHIH Wei-Chu / University of Lumière Lyon 2
Kuso, a term origined Japanese, has become more and more popular in the Taiwanese society between 1999 and 2000. It represents a taste, an attitude or a style. Alone with the evolution of the society and historical’s context, the term, kuso, develops it’s particular meaning, such as : bad taste, intuition action and irrational logic. At the first beginning, Kuso style appears mostly in the internet world, later it is applied mainly in adapted for novels or visual creations. In the case of the latter, the soap operas, the movies or TV news clips are the source of materials for video creation on the internet. Creators use simple, economical techniques (montage, special effect) to transform these materials to parody. This essay will question the kuso image at two levels : internet space and the kuso style in the video art.
Beside the reason of just for fun, the kuso style is also considered as a tool to respond to unsatisfactory political policies and current events. In other words, it doesn’t make fun for simple pleasure, but for transforming negative emotion, unsatisfactory desire, or inability toward reality into parody. This article will begin with the linkup between kuso and politics, and then the analysis of Kuso image in the internet world, which has two characteristics: “economical” medium on the technical side and “immediateness” on the temporal side. The former means that people’s imagination will no longer be practiced through the form of art, religion and rite of this « post-electronic » world called by Arjun Appadurai. If we take a Kuso clip from Internet for example, information technology becomes nowadays a new medium to realize actualize our imagination ; Internet, is a this the virtual space which can provide a « community of sentiment ». The latter means a reaction generated immediately which presents materialization of compulsion. We try to understand this compulsion based on Freud’s theory. On the one hand, the compulsion appears for the reason that it can counteract the excitement and thus reach satisfaction. On the other hand, it comes from a repression of a taboo from the past. Hence, the subject repressed in the past can never pass but exists in the way of spectre. As a result, the ontology becomes the hantology by according to Derrida, according to which the spectre linger between the past, the present, and the future. Even though the spectre is something visible but invisible to us, it still needs a body to reveal its true form and character. Take the Internet world for instance, due to its anonymity, what body would the spectre possess? And in what form would it be revealed? We will take a clip from the film “Downfall” of Olivier Hirschbiegel as an example to demostrate some ideas of the characterization of the image of Kuso. This is the most adapted clip by netizen, in which Hitler is informed by his subordinates the failure of action.
In this article, we will also analyze the works of Taiwanese artist Yao Jui-Chung who creates video art of style Kuso by using his own body. Does the body represent some sort of independence when it is used by artist himself to perform and create art? Or does it become possession by the spectre? From Internet world to video art, does the body possessed by the spectre refuse the possibility of independence? Or one day, could Kuso become the special and unique part about the politics of aesthetics in Taiwan?
Key word : kuso, spectre, community of sentiment, image
世俗主義與德國的頭巾議題
林俞利 德國洪堡大學現代南亞與東南亞研究所碩士生
本文是否政教分離的說法目前仍然可行，並舉頭巾爭議為例比較來自各派別如女性主義，自由主義，多元文化主義，與一位回教女性的的自身說法，以指出彼此之間的衝突何在。
這篇論文將討論一位回教女性學校教師在德國所引起的頭巾議題。魯汀是一位德國公民，因為德國巴登符騰堡當局拒絕聘用上課帶著頭巾的教師，她展開五年的訴訟。 此邦的教育部認為身為教師的她穿著會影響孩童。而魯汀本人則爭取她的宗教自由。在二○○三年，憲法法院判定巴燈符騰堡當局因為披戴頭巾而不加以雇用的決定 在法理上是錯誤的。
這個爭議裡一個重要的切入點為在德國教師代表國家，由於世俗化的緣由國家應與宗教分離，或者說，宗教應消失在公眾場所。世俗化在歐洲有著許多的起源，比較回教文化圈的歷史，世俗化卻大不相同，因此，世俗主義的學說亦被質疑是否只是一歐洲為中心思想的學說。
因此何為世俗主義，定義為宗教與政治的分離，或是宗教與公眾場域的分離較為適當? 而我們該如何界定公共與私人場域，而這界定是否合理? 是否宗教能持續被劃於私人場域，當宗教再度地復現在大型集會裡，是否當我們在一世俗化社會，或後世俗化社會裡試著在公私間畫出清楚的界限是合適的?
在德國頭巾爭議裡，可見許多派別的說法與原則相互抵觸。德國女性主義先鋒史瓦澤一向為公平而戰，在此事件則並未站在女性魯汀的同一陣線，就她而言頭巾是壓迫 女性的惡之根源，另外自由主義的包涵一向廣泛，而多元文化主義被批判過為了小型群體的利益而傷害女性的利益，這些不同的派別如何看待世俗主義與在學校穿戴 頭巾?這 涉及到了各派的原則與實際情況裡熟為輕重的考量，同時在爭議中可以從這位女性回教自身的說法發現，伴隨現代化與世俗化的發展，使用現代化的語言以配合社會 是必要的，例如談論人權、女權、與宗教自由，然而，使用世俗化或現代的字眼的亦可能為一種策略，讓宗教在公眾場域裡能展現的策略。當這位女性回教教師聲稱 著宗教自由的同時，她以此保護她的宗教信仰。宗教並未在現代化的包裝裡消失。一般所言的現代化伴隨而來的世俗化，亦即政教分離，在這個案例裡，卻可見以現 代化與世俗化彼此抵觸:以現代化的語言來保障她的宗教信仰，而在公眾場域穿戴表彰信仰的頭巾: 進一步抵抗政教分離，這個後世俗化的過程使得宗教不再只存在於私人的場域，而再度挑戰打開公共場域的大門。因此，頭巾爭議是一個在從世俗化轉型到後世俗化社會裡必然會發生的問題。
關鍵字: 世俗主義 自由主義 多元文化主義 女性主義 頭巾
Secularism and the headscarf debate in Germany
Yu-Li Lin/ M.A. Program Modern South and Southeast Asia Studies, Humboldt University of Berlin, Germany
I intend on proving that is it possible to separate state from religion today and is it accurate that we call Germany a secular society. I will use the headscarf debate in Germany as an example by comparing claims of feminism, liberalism, multiculturalism and a Muslim woman to describe why there are conflicts between these statements and what their positions to secularization are. This paper addresses the headscarf debates aroused by a Muslim school teacher.
To use the headscarf debate in Germany as an example, various claims from different doctrines, beliefs and principles clash with one another. Also we could discover in this case Religion is not lost but rather enhanced while this Muslim school teacher claims her religious liberty based on modern "liberty". This post-secular process makes religion no longer remain individual. That is to say, the headscarf debate is a problem which happens necessarily during the period of transformation from a secular to a post secular society.
keywords: secularism liberalism multiculturalism feminism headscarf
Scientists and Journalists – the Taiwanese Case: Results of a Survey of Biologists and Neuroscientists regarding their Experience with and their Attitudes towards the Mass Media
Yin-Yueh Lo & Hans Peter Peters / Research Center Juelich, Germany
In Western countries the relationship between science and the media has been extensively studied because media coverage of science is expected to increase the scientific literacy of the public and also public support for science. Compared with Western countries, there are relatively few of such studies in Asia. This study presented in this paper contributes to closing this research deficit. It reports results of an online survey of 129 Taiwanese biologists and 151 neuroscientists.
For the survey, 723 biologists and 821 neuroscientists were selected on the basis of their authorship of publications in international scientific journals. The response rates were 20% (biologists) and 22% (neuroscientists). The questionnaire comprises various aspects of the science-media relationship, including opinions towards the public and public communication, perception of the media, and the interviewees' experiences with the media. The questions match those used in a German survey of researchers, thus enabling us to compare results across countries.
Congruent with surveys in other countries the Taiwanese researchers reported many contacts with journalists. 48% of the surveyed biologists and 71% of the neuroscientists said that they had such contacts in the past 3 years. Scientists who had contacts with journalists mostly evaluate these contacts positive, are satisfied with their outcome, and agree that public visibility benefits their careers and increases the chance to gain research funding. Furthermore, Taiwanese biologists and neuroscientists largely agree that public communication about science serves to decrease the knowledge deficit of the public and promotes public support for science and technology. General critical opinions towards media coverage of scientific research are prevalent among scientists, in particular regarding perceived accuracy.
While there are many similarities between experiences and attitudes of researchers in Taiwan and Germany, there are also some differences. One of the most interesting findings is that differences between German and Taiwanese biologists are generally larger than between neuroscientists from both countries. It suggests that public communication of research in a medical context (with potential personal implications for the lay audience) is rather similar in Taiwan and Germany, while media coverage of research without direct health implications shows a different pattern.
第二部分: 詮釋與權力 Explain and Power (Regime)
法蘭西斯．華辛漢、反恐操作與伊莉莎白一世時期派系競爭
杜宣瑩/ 英國約克大學歷史系博士候選人
本研究將走出傳統英國史學將情治系統歸於國家安全防禦機制的狹隘定位，重新檢視英格蘭伊莉莎白一世(Elizabeth I)統治中期(1568-1588)情報系統在決策核心(regime)的參與和影響，即情報、派系與權力的依存關係。被譽為近代早期英格蘭情報之父的法 蘭西斯．華辛漢(Francis Walsingham)，在1570年代脫離威廉．西塞爾(William Cecil)情報體系，透過本身行政優勢，籌組一更龐雜、私有化、專業化與國際性之情報組織。此系統在1580年代趨於完備，隨即和保守派西塞爾系統，針 對流亡巴黎的英格蘭天主教徒，與國內以蘇格蘭女王瑪莉． 斯圖亞特(Mary Stuart)為首之叛亂團體，展開情報競賽，相互監視、排擠及污陷。尤其自1583年開始的一連串國內天主教叛變偵破行動，完全由華辛漢系統壟斷主導 權，徹底排除西塞爾人馬的參與，其臥底威廉．派瑞(William Parry)更淪為派系傾軋的犧牲品。華辛漢情報系統的反恐成果終引導蘇格蘭瑪莉女王走向斷頭台，並為其領導之主戰派贏得政策主導權，引領英格蘭外交政策 左傾。本文將呈現1580年代英格蘭國內反恐行動中的派系競爭，冀以對伊莉莎白一世時期派系政治之議題進行對話。
關鍵詞：間諜活動(espionage)、派系(faction)、法蘭西斯．華辛漢(Francis Walsingham)、威廉．西塞爾(William Cecil, Lord Burghley)、瑪莉．斯徒亞特(Mary Stuart)、威廉．派瑞(William Parry)
Francis Walsingham, Counterplot, and Elizabethan Faction
HSUAN-YING, TU / PhD Candidate, Department of History, University of York, UK
This essay entitled Francis Walsingham, Counterplot, and Elizabethan Faction will move the focus of the research on the English espionage away from the traditional concern for national defence, towards a new location within the factional politics of Queen Elizabeth I’s regime. The changes of offices and a sharpening divergence on English foreign policy from the later 1570s may have been corroding the partnership and clientele between two of the foremost Elizabethan spymasters, William Cecil and Francis Walsingham, driving them towards fade-away and open hostility. Walsingham started organising his own intelligence system, which in stark contrast to Cecil’s appears more private, larger (more sophisticated), multi-class and cosmopolitan. His system in the mid-1580s is believed to have reached a high degree of efficiency. The rupture between Cecil and Walsingham came to more obvious notice in the varied espionage competitions at home and abroad particularly in Paris, the continental plotting centre of English recusant exiles. In a series of Walsingham-led domestic counterplots from 1583, evidently, Cecil and his party had been entirely isolated; Cecil’s chief agent-provocateur William Parry unfortunately became the first victim of the faction, arrested in February 1585 and executed in March. Walsingham’s success in discovering plots created him a political apogee, and simultaneously leaded Mary Queen of Scots to the scaffold, as well as England into militarism ready for the continental Protestant wars and impeding Catholic invasion.
Keywords: espionage, faction, Francis Walsingham, William Cecil (Lord Burghley) Mary Stuart, William Parry
虛構、經驗與書 : 傅柯遊戲入口
洪菁勵/法國波爾多第三(蒙田)大學博士生
經驗一詞一直是傅柯一貫用法，可說是巳形成其思想之主要核心，但是另一方面，傅柯從未對此詞給予任何確切說明，這個取代了歷史理念(idée)的詞究竟在傅 柯思想中有何重要涵意？而在其多本關於歷史的研究之後，傅柯卻在接受訪談時說到自己除了虛構外什麼都沒寫，這又意味著什麼，如果哲學家認為自己所寫盡是虛構，那麼那些號稱關於經驗的考古學研究是否即為虛構？若是，虛構將與經驗一樣在傅柯思想中佔有一席之地。 虛構與經驗似乎是不同概念的兩個詞，虛構似乎調度的是非現實性，而經驗一詞則有其現實性或物質性，這兩個詞在什麼層面上，或者該這麼說，傅柯賦予了這兩個 詞什麼共同特性，使得它們彼此可以互相詮釋傅柯核心思想？
「我的問題在於形塑自我並且邀請其他人也來參與，通過被給定的史料…」在一個訪談中他如此說到，並接著說，「我並不是真正的歷史學家也非小說家。我在實踐的是一種歷史虛構。」事實上在虛構與經驗之間有一個重要的概念，即轉變，實踐虛構意味著從某一經驗中得到的轉化。
書對傅柯而言即為一種經驗場域，透過書，作者與讀者都會獲得轉變。如果是這樣，每一本書都提供了一種獨特的轉變，瘋狂、監獄、性等等，然而，《詞與物》作為 一本書示範的卻是一種不同於瘋狂、監獄、性的獨特經驗，與其說它是一種獨特經驗，不如說是種練習，一種思想運動的練習，然而這個練習本身卻也暗自隱藏了某 種獨特經驗，一種並置基礎的經驗。在詞與物中，傅柯分別在宮娥圖與人文科學考古學中示範了切割物件的空缺分析，也可說是對模糊難辨的中介形象之分析。這兩 個獨特的分析語言顯現了傅柯的獨特思想秩序，而宮娥圖與人文科學考古學則是做為傅柯思想模式的兩個特異存在。因此，作為影像的宮娥圖可與考古學的歷史並 置，它們彼此都是傅柯思想模式的重覆。正是這個並置凸出了原本單獨隱晦存在於宮娥圖或考古學中的傅柯思想模式，《詞與物》本身即是一個布置，不斷映照著傅柯的特異思考手勢。
由宮娥圖與人文科學考古學所示範的對思考對象切割練習，凸出了傅柯式思想模式，然而在這個近乎被確立的特異手勢中，卻是隱含了某種難題。首先是這個標誌傅柯思想的秩序是要被破壞，其特色即是使其所碰觸之物崩毀，對其進行切割。然而，當這個思想碰觸到自身時，被破壞的將會是誰？思想與其自身都隨之在無序的插入崩解。
那麼，原本在《詞與物》中做為影像與考古學並列的基礎的傅柯思想模式的出現難道只是一種當下的顯現，而不是一固定不滅的秩序。換句話說，所謂的思想模式，是在《詞與物》中才被其中的語言擦亮，而離開了書中的語言，是否仍有一個傅柯思想的存在，若有，它能存於何處？
這個問題將把我們帶往《性史二》的導論，導論中的更動具有某種曖昧的歧義。一是，這個更動是否正標誌了傅柯思想特性，因此這個更動彷彿某種宿命的預定點，那 麼此更動便不為更動，此外，這個更動若作為傅柯思想裂縫，那麼它要存在在哪裏？二是，這個更動若是傅柯自己與自己的決裂，那麼它卻毫無疑問地即是他自己在 《詞與物》中的想法相符， 因此這個更動又不為更動。
簡單來說，傅柯在《性史二》的更動其實為我們再次布置了一個「我說謊」的難題。
本文，正是在這個難題下，打算一一循著《詞與物》中的兩個中介形象或裂口的分析，來思考這個傅柯留下的予盾，也許在這個予盾之下仍藏身另一個未被言說的裂口亦或是另一個虛構的開始。
Fiction, experience and book: The entrance of Foucault’s game
Jing-Li HONG/ Currently doctorate of university of Michel de Montaigne Bordeaux 3.
Experience is a term which crosses all Foucault’s writings. However, this term isn’t given any definition by our philosopher. What is the signification of the term "experience" instead of the term "idea" in Foucault’s historical writings? As we know Foucault had published several historical studies, but he confessed that he wrote no other than fiction. What does it mean? If the philosopher concerns what he writes as fiction, how do we understand his archeological studies? Are they also fictions? If the answer is certain, we have to concern the fiction is as important as the experience in Foucault’s thinking. However, it seems that fiction and experience are two terms in different aspects: fiction would be concerned as unreal; otherwise, experience would be something about materiality or real. In other words, if Foucault admits that both terms are of the same character, it would allow us to interpret the core of his thinking.
In fact, what combines these two terms is the concept of transformation. And this transformation could be happened in the space of book.
A book for Foucault has its value as an experience. Through a book, the author and his reader are transformed. As regards Foucault, each of his works would cause a typical transformation: we can observe these phenomena of transformation in his three works: the History of madness, Surveillance and punish, the History of sexuality. Nevertheless, the work of The order of things is not an experience as that of madness, prison or sex. It is rather about an exercise than an experience. Hence, the movement of thinking appears. We want to point out here in The order of things where a paradox exists. This paradox is about the existence of Foucault’s thinking. In this work, Foucault’s thinking appears in the juxtaposition between the picture and the archeology of human science.Bas du formulaire However, out of this book and its disposition, where can we recognize Foucault’s thinking?
This difficulty brings us towards the "Introduction" of the History of sexuality II. The "modification" in "Introduction" is implicitly ambiguous. Firstly, if this modification marks precisely the character of Foucault’s thinking, it is like a foreseeable point in the sequence of his thinking, this modification couldn’t consequently be a real modification. Secondly, if this modification points out a break in his thinking, it is undoubtedly a typical modification of Foucault, but it would not be a true break. In other words, if I state that I am no more myself, how do we understand this subject who is speaking. Here, it is similar to the paradox in the sentence « I lie ». It is the same way what we can acknowledge in Velázquez’s picture where the painter stands. The difficulty of auto-reference drives us to question our philosopher.
The development of this paper is therefore based on this paradox of auto-reference by the following question: What is Foucault’s thinking? This question does not aim to identify Foucault’s thinking, but to situate our experience in it. And this is already a philosophical step in the method which Foucault drives himself. Since we ask this question, we are thrown into Foucault’s works; however, his thinking could exist only in the head of the reader. It is a permanent movement between Foucault’s works and the reader’s reading.
法律語言之翻譯與轉換——以我國憲法中之雙重否定句式及其官方英譯為例
黃薇儒 / 德國杜賓根大學法律學院 碩士生
法律語言學在國外已蔚為一獨立之研究領域，然而由於其跨語言學與法學之學術本質，在國內尚未引起充分討論，既有資料多為學位論文，鮮少有學術論著，
且大部分著作集中討論法律條文中之「專業術語」與日常用語之理解差異，而鮮
少注意整體文法句構之語意效果。
由於完整之語意分析應除字意之外，兼含句構分析，本文即試圖填補國內目前此研究方向之空白，藉由結合語言學之句法分析以及法律判決研析之研究方法， 以憲法本文及增修條文為語料庫來源，分析法律條文雙重否定結構「非……不……」在日常用語以及法律條文中之語意差異，並以司法院大法官對該等雙重否定句型 之條文所為之有權解釋，如釋字 388 號、601 號為驗證依據。
根據本文研究結果，雙重否定結構在我國日常用語中通常用來表示一種明確性、必要性或表意者之決心，然而在我國法律條文中則用以表達一限定條件句，為 與但書相當之「隱但書」型態。這樣異於日常語句之複雜規範句構，亦為法律條文除專業術語之外，難以被未受法學訓練之人理解之重要因素。
藉由前述觀察，本文亦認為在國內已提倡多年之司法「白話文運動」，僅止於司法判決文書，而無法如他國擴及立法文書之原因，可能與我國憲法法律語言與 其它法律有高度一致性，而改變憲法語言所牽動之敏感性及程序成本，在新興民主國家如我國過高所致。又因我國憲法解釋不限於個案救濟，而同時兼有統一解釋文 字疑義之功能，而使大法官得運用解釋方法，維繫法律文字不變於社會變遷中。然而，從中亦可看出傳統解釋方法論將文義解釋與目的解釋截然二分，在實務運作上 之困難，以及我國憲法解釋權可能超載或膨脹，所導致之司法積極主義之爭議。
關鍵字：中華民國憲法、否定詞、雙重否定、司法院大法官解釋、但書、憲政主
義。
The Transition of Legal Language: A Primary Analysis of the Double Negative Sentences of the Constitution of R.O.C
Huang, Wei-Ju / Eberhard Karls Universität Tübingen
Legal linguistics has become an important branch of applied linguistics because of the differences between legal and daily language. The abundant jargons and sub-genres in legal language both make it difficult for lay people to understand. But the Law regulates social activities in its domain and the alliance among unprofessional people and this technical language leads to an asymmetric power between jurists, police and the people. In order to eliminate such inequality, scholars have tried to introduce modern linguistic approaches since the beginning of 20th century. Although the approaches vary due to the purpose of different schools, Legal linguistics is broadly defines as the study focus on examining the development, characteristics, and usage of legal language, such as the vocabulary, syntax, or semantics. And Linguists also identify the possible ways for them to develop potential issues.
Even though some scholars still questioned the necessity to add linguistics elements into legal studies, several achievements have been made. But comparing to the prosperous development in other countries, there is rare attention on legal linguistics in Taiwan. People seem to take the professional and untouchable legal language for granted. Therefore, what have been done are general and primary researches, and most of them focus on lexical words and legal terminology.
This paper aims at filling the empty of sentential analysis in legal linguistics in Taiwan. Since a complete syntactic analysis should be composed of both literal and sentential analysis, we believe that this paper provide an initial and creative study in Taiwan by analyzing the double negatives in Taiwan (the R.O.C.) constitution. Also, this paper acts as a cross-field study by adopting both the methodology frequently used in corpus linguistics and jurisprudence that we take the R.O.C constitution and its additional articles as the database and reviewing cases interpreting the double negative articles, and comparing the syntactic and semantic differences of double negative structure between legal and ordinary language afterwards. With these observations, we may offer a convincing explanation for the unpopularity of plain law reformation and the practice of judicial review system in Taiwan.
The double negative structure used in the R.O.C. constitution “非 (fēi)……不 (b`u)……。” is an expression of certainty, necessity or determination in ordinary language; However, according to the authoritative J.Y Interpretations, it is used as a conditional sentence in the statutory texts. Therefore, it makes the article more complicate especially when there is another proviso clause in the same article. Despite of the gap between literal language and daily comprehension, because the constitutional text reflects the sovereignty and the identity of the governmental party in the autocratic period, and the literal style also appears in the whole statutes in the legal system, rare discussion upon statutory reformation is raised even after Taiwan is democratized for decades. Hence the focus turns to the role of interpreters. And Taiwan, for the sake of the literal interpretation on constitutional texts disconnects with individual remedy, the Grand Justices hold the power of constructing the semantic transformation under the consideration of constitutionalism, which also challenges the traditional dogmatics that takes literal interpretation prior to other methods of interpretation.
To sum up, the complexity of legal language in Taiwan not only comes from the terminology, but also the syntactic difference with daily language. In this paper, we take the double negative sentence as example to present the differences; it also helps us to reflect the role of our judicial review system and method of interpretation. We hope the primary study inspires further researches upon the syntactic analysis of legal language and promote the development of legal linguistics in Taiwan.
Keywords: the R.O.C. constitution, negator, double negative, the J.Y. Interpretation,
proviso clause, constitutionalsim
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