台灣社會進入一九八○年以後,社會運動風起雲湧,但社會抗爭的形式卻經歴極大的轉變,由八○年代初期的肢體抗爭,慢慢演變成八○年代末期的示威遊行,一九九三年之後,又轉變成專業遊說。在整個過程中,暴力逐漸馴化/轉化,我們稱之爲社會力的轉化。本文以環境保護運動爲例,嘗試由傅科的理論視野出發,以組織技術運作的角度來探討抗爭形式轉變的現象及其意涵。我們認爲,群衆組織技術的傳播、落實,對行動者既有的身體慣行和行動旨趣,賦予不同的施爲能力,而因群衆組織技術造成的「群衆」,使社會力獲得轉化爲示威遊行、賦予專業社運團體施爲能力的基礎:進一步,專業運動者更藉此施爲能力,改變社會情境,並在新的社會情境中,創造抽象組織技術的施展條件,形構其新能力,而使社會力的進一步轉化。我們認爲,台灣社會力之所以産生轉化,與組織技術的動作息息相關。在這些分析之後,本文也嘗試爲社會力做更清楚的定義,並嘗試討論社會力轉化的的倫理意涵。最後,並探討行動者、施爲能力與與制度情境三者之間的理論關連。
Since the 1980s, social movements in Taiwan had surged with full force. However, the forms of social protests had changed greatly. In the early 80s, the protests mostly were carried out with body-in-anger, and were violent in character. Toward the end of the 80s, demonstration emerged as the major forms of social protests. After 1993 of so, lobbying and persuasion came to replace demonstration as the most-used techniques in social protests. As they proceeded, social protests had gradually become less violent. Taking environmental protests as an example, this paper attempts to explore this process of transformation by using Foucault's concepts of governmentality and technique. It's argued that, while the creation of environmental techniques, the body-in-protest was gradually habituated, and was disciplined as a result. The concept of social force and its ethical implication was discussed. The relationship among actors, agency and structure is also elaborated on.